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# Parallel Warnings - Number Five

Ịdọ Aka Ná Ntụnyere — Nke Ise

The Unveiling of the Lion of the Tribe of Judah: Understanding the Closing Scenes of the Great Controversy

Mkpughe nke Odum nke Agbụrụ Juda: Ịghọta Ihe Nrụpụta Mmechi nke Esemokwu Ukwu ahụ

Author

Jeff Pippenger

Published

August 8, 2023

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In the passage we are still addressing, which comments on Christ as the angel in Revelation ten that descends, Christ as the mighty angel illustrates “the part which He is acting in the closing scenes of the great controversy with Satan.” The “position” Christ took when He placed his right foot on the sea and left foot on dry land “denotes His supreme power and authority over the whole earth.” When Christ cried “with a loud voice,” He “cried” “as when a lion roareth.”

N’akụkụ Akwụkwọ Nsọ ahụ anyị ka na-atụle, nke na-ekwu okwu banyere Kraịst dịka mmụọ ozi ahụ n’ime Mkpughe iri nke na-arịdata, Kraịst dịka mmụọ ozi dị ike na-akọwa “ọrụ nke Ọ na-arụ n’ime ihe nkiri mmechi nke nnukwu ọgụ ahụ ya na Setan.” “Ọnọdụ” Kraịst were mgbe O tinyere ụkwụ aka nri Ya n’elu oke osimiri na ụkwụ aka ekpe Ya n’elu ala akọrọ “na-egosi ike na ọchịchị kasịnụ Ya n’elu ụwa nile.” Mgbe Kraịst tiri mkpu “n’oké olu,” Ọ “tiri mkpu” “dịka mgbe ọdụm na-ebigbọ.”

Christ will manifest His omnipotence in “the closing scenes of the great controversy” and when Christ manifests His omnipotence, He does so as the Lion of the tribe of Judah.

Kraịst ga-egosipụta ike Ya nile n’“ihe nkiri mmechi nke nnukwu esemokwu ahụ,” ma mgbe Kraịst na-egosipụta ike Ya nile, Ọ na-eme ya dịka Ọdụm nke ebo Juda.

> “The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.” Acts of the Apostles, 589.

> “A na-egosi Jọn Onye Nzọpụta n’ihu ya n’okpuru ihe nnọchianya nke ‘Ọdụm nke ebo Juda’ na nke ‘Nwa-aturu dị ka a ga-asị na e gburu ya.’ Mkpughe 5:5, 6. Ihe nnọchianya ndị a na-anọchi anya njikọta nke ike nile na ịhụnanya nke ịrara onwe onye n’àjà. Ọdụm nke Juda, nke dị egwu nke ukwuu nye ndị jụrụ amara Ya, ga-abụ Nwa-aturu nke Chineke nye ndị na-erube isi ma bụrụkwa ndị kwesị ntụkwasị obi.” Ọrụ Ndị-Ozi, 589.

Christ’s manifestation as the Lion of the tribe of Judah emphasizes his work in both sealing and unsealing biblical prophecy, according to His divine timing. Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.”

Ngosipụta nke Kraịst dị ka Ọdụm nke ebo Juda na-eme ka ọrụ Ya pụta ìhè n’ihe banyere ma imechi ma imeghe amụma Akwụkwọ Nsọ, dịka oge nsọ Ya si dị. Tupu oge nnwale mmadụ emechie, mgbe “oge ahụ adịla nso,” a ga-enwe mmeghe nke otu eziokwu pụrụ iche nke Akwụkwọ Nsọ nke na-akọwapụta “ihe ndị aghaghị ime n’oge na-adịghị anya.”

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Mkpughe nke Jisus Kraịst, nke Chineke nyere ya, iji gosi ndị ohu ya ihe ndị ga-emezu n’oge na-adịghị anya; o wee zipụ ya, mee ka a mara ya site n’aka mmụọ-ozi ya nye ohu ya Jọn: onye gbara àmà banyere okwu Chineke, na banyere àmà Jisus Kraịst, na banyere ihe nile ọ hụrụ. Onye gọziri agọzi ka ọ bụ bụ onye na-agụ ya, na ndị na-anụ okwu amụma a, na-edebekwa ihe ndị e dere n’ime ya: n’ihi na oge ahụ dị nso. Mkpughe 1:1–3.

When the “time” that is “at hand” actually arrives into history there is a blessing pronounced upon those who read, hear “and keep those things which are written therein.” The special message is a time-sensitive message that is only recognizable when “the time is at hand.” Then—at that time, and not before—persons will be able to read, hear “and keep those things which are written” in the book of Revelation. When the “time is at hand” the blessing pronounced upon those who “readeth”, “hear” “and keep those things which are written therein” parallels the opening up of the book of Daniel at the “time of the end.”

Mgbe “oge” ahụ nke dị “nso” rutere n’eziokwu n’akụkọ ihe mere eme, a na-ekwupụta ngọzi n’elu ndị na-agụ, ndị na-anụ “ma na-edebe ihe ndị ahụ e dere n’ime ya.” Ozi pụrụ iche ahụ bụ ozi dabere n’oge, nke a pụrụ ịmata naanị mgbe “oge ahụ dị nso.” Ya bụ—n’oge ahụ, ma ọ bụghị tupu ya—ndị mmadụ ga-enwe ike ịgụ, ịnụ “ma debe ihe ndị ahụ e dere” n’akwụkwọ Mkpughe. Mgbe “oge ahụ dị nso,” ngọzi ahụ e kwuru n’elu ndị “na-agụ”, ndị “na-anụ” “ma na-edebe ihe ndị ahụ e dere n’ime ya” na-adakọ n’otu ahịrị na mmeghe nke akwụkwọ Daniel n’oge “ọgwụgwụ.”

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Ma gị onwe gị, O Daniel, mechie okwu ndị a, ma kaa akwụkwọ ahụ akara, ruo oge ọgwụgwụ: ọtụtụ ga-agagharị ebe a na ebe ahụ, amamihe ga-abakwa ụba. Daniel 12:4.

The “many” that are running “to and fro,” (which represents the study of God’s Word) are doing so at the “time of the end” when “the words” that had been “shut up” in “the book” of Daniel are unsealed. But there is another class of virgins running to and fro just after the Sunday law in the United States.

“Ndị ọtụtụ” ahụ na-agba “ebe a na ebe ahu,” (nke na-anọchi anya ọmụmụ nke Okwu Chineke) na-eme nke a n’oge “ọgwụgwụ” mgbe a na-emeghe “okwu” ndị ahụ e “mechibidoro” n’ime “akwụkwọ” Daniel. Ma e nwere klas ọzọ nke ụmụ agbọghọ na-amaghị nwoke na-agba ebe a na ebe ahu ozugbo mgbe iwu ụbọchị Sọnde gasịrị na United States.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Lee, ụbọchị ndị ahụ na-abịa, ka Onye-nwe Chineke na-ekwu, mgbe M ga-eziga oké ụnwụ n’ala ahụ; ọ bụghị ụnwụ achịcha, ma ọ bụ akpịrị ịkpọ nkụ n’ihi mmiri, kama ọ bụ nke ịnụ okwu nile nke Onye-nwe: Ha ga-awagharịkwa site n’osimiri ruo n’osimiri, sitekwa n’ugwu ruo ọbụna n’ọwụwa-anyanwụ; ha ga-agba ọsọ ebe a na ebe ahụ ịchọ okwu nke Onye-nwe, ma ha agaghị ahụ ya. N’ụbọchị ahụ ka ụmụ agbọghọ mara mma na ụmụ okorobịa ga-ada mba n’ihi akpịrị ịkpọ nkụ. Ndị ahụ na-aṅụ iyi site ná mmehie Sameria, ma na-asị, Chineke gị, O Dan, dị ndụ; na, Ụzọ Beersheba dị ndụ; ọbụna ha ga-ada, ha agaghị ebilikwa ọzọ ruo mgbe ebighị ebi. Amos 8:11–14.

The sin of Samaria was the sin represented by Ahab and Jezebel, Ahab representing the United States and Jezebel the Catholic church. Jezebel, Ahab and the false prophets at the confrontation with Elijah at Mount Carmel typify the Sunday law. At the confrontation there were two sets of unholy prophets, the prophets of Baal and the priests of the grove. Baal was one of the gods worshipped; the other that was worshipped in the groves was Ashtaroth. Baal was a male god and Ashtaroth was a female god. Together the male deity represents the state and the female the church.

Mmehie nke Sameria bụ mmehie ahụ Ahab na Jezebel nọchiri anya ya, Ahab na-anọchi anya United States, Jezebel kwa ụka Katọlik. Jezebel, Ahab, na ndị amụma ụgha n’oge ọgụrịta ahụ ha na Ịlaịja mere n’Ugwu Kamel na-anọchi anya iwu Sọnde. N’oge ọgụrịta ahụ, e nwere òtù abụọ nke ndị amụma na-adịghị nsọ, ya bụ, ndị amụma Beal na ndị nchụàjà nke ahịhịa nsọ. Beal bụ otu n’ime chi ndị a na-efe; nke ọzọ a na-efe n’ime ahịhịa nsọ bụ Ashtarọt. Beal bụ chi nwoke, Ashtarọt bụkwa chi nwanyị. N’ịbụ ọnụ, chi nwoke ahụ na-anọchi anya ọchịchị, chi nwanyị ahụkwa na-anọchi anya ụka.

The god that was set up in Dan was set up by Samaria’s first king Jeroboam, who erected a golden calf in both Bethel and Dan. Bethel means house of God and Dan means judgment, and together they represent the combination of church and state, which takes place in the United States in advance of the enforcement of Sunday-keeping. Those two golden calves were represented by Aaron’s golden calf.

Aka chi e guzobere na Dan ka e guzobere site n’aka eze mbụ nke Sameria, bụ Jeroboam, onye wuru nwa ehi ọlaedo n’ime Betel na Dan. Betel pụtara ụlọ Chineke, Dan pụtara ikpe, ma ọnụ ha na-anọchi anya njikọta ụka na ọchịchị, nke na-eme na United States tupu amalite ime ka idebe Ụbọchị Sọnde bụrụ iwu. Nwa ehi ọlaedo abụọ ahụ bụ ihe a nọchiri anya ha site na nwa ehi ọlaedo nke Erọn.

A calf is a beast and a golden statue is an image, so the golden calf of Aaron and also the two golden calves of Jeroboam represent the combination of church and state that takes place just prior to the enforcement of the Sunday law in the United States. With Jeroboam, the two cities provide a second witness to the symbolism of the combination of church and state, which is defined as the image of the beast in the book of Revelation.

Nwa ehi bụ anụ ọhịa, oyiyi e ji ọlaedo mee bụkwa onyinyo, ya mere nwa ehi ọlaedo Eron, nakwa ụmụ ehi ọlaedo abụọ nke Jeroboam, na-anọchi anya njikọ nke ụka na ọchịchị nke na-eme kpọmkwem tupu e mee ka iwu ụbọchị Ụka pụta ìhè n’ike na United States. N’ihe gbasara Jeroboam, obodo abụọ ahụ na-enye akaebe nke abụọ banyere ihe nnọchianya nke njikọ nke ụka na ọchịchị, nke a kọwara dịka onyinyo nke anụ ọhịa n’akwụkwọ Mkpughe.

The manner of Beersheba represents the covenant of Abraham. The first mention of the name “Beersheba” is in Genesis twenty-one, which is a passage that the apostle Paul employs to oppose those who were suggesting in his day that you must retain the ceremonial laws and circumcision in order to be saved. Paul uses the passage where the first mention of Beersheba is located. He employs that history to address two different and opposite covenants in the same story. Paul uses the son of the bondwoman (Ishmael) to represent a covenant that is based upon human power and contrasts Ishmael with Isaac who he employs to represent a covenant that is based upon God’s power. This passage of the Bible is the first time that Beersheba is mentioned, and later in history Paul employs that history to describe a situation in his personal history that had been illustrated in biblical history. Paul believed and taught that biblical history repeats.

Ụzọ Beersheba na-anọchi anya ọgbụgba-ndụ Abraham. Nkọwa mbụ e kwuru aha “Beersheba” dị na Jenesis iri abụọ na otu, nke bụ akụkụ Akwụkwọ Nsọ nke onyeozi Pọl jiri megide ndị nọ n’oge ya bụ ndị na-atụ aro na a ghaghị ịrapara n’iwu emume na ibi úgwù ka a wee zọpụta mmadụ. Pọl ji akụkụ ahụ ebe e nwere nkwupụta mbụ nke Beersheba. Ọ jiri akụkọ ahụ kwuo okwu banyere ọgbụgba-ndụ abụọ dị iche iche ma na-emegiderịta onwe ha n’ime otu akụkọ ahụ. Pọl ji nwa nwanyị ohu ahụ mụtara (Ishmael) nọchite anya ọgbụgba-ndụ nke dabere n’ike mmadụ, ma tụnyere Ishmael na Aịzik, onye o ji anọchi anya ọgbụgba-ndụ nke dabere n’ike Chineke. Akụkụ Akwụkwọ Nsọ a bụ oge mbụ e kwuru Beersheba, ma e mesịa n’akụkọ ihe mere eme Pọl jiri akụkọ ahụ kọwaa ọnọdụ dị n’akụkọ ndụ ya onwe ya nke e gosipụtarala n’akụkọ ihe mere eme nke Akwụkwọ Nsọ. Pọl kwenyere ma kuzie na akụkọ ihe mere eme nke Akwụkwọ Nsọ na-emegharị onwe ya.

Even though Paul uses this passage from Genesis twenty-one to illustrate two opposite covenants, in the passage there are two covenants that God makes with Abraham, but they are not the two covenants that Paul derives from the story. In the passage God again promised to fulfill His promise of making Abraham the father of many nations through Isaac and He also promised that He would make Ishmael the father of a great nation. One passage of Scripture, four covenants referenced, and it’s the first time Beersheba is mentioned in Scriptures.

N’agbanyeghị na Pọl ji akụkụ Akwụkwọ Nsọ a sitere na Jenesis iri abụọ na otu gosi ọgbụgba ndụ abụọ na-emegiderịta onwe ha, n’akụkụ ahụ e nwere ọgbụgba ndụ abụọ Chineke na Abraham gbara, ma ha abụghị ọgbụgba ndụ abụọ ahụ Pọl sitere n’akụkọ ahụ nweta. N’akụkụ ahụ Chineke kwere nkwa ọzọ imezu nkwa Ya nke ime Abraham nna nke ọtụtụ mba site n’aka Aịzik, Ọ kwerekwa nkwa na Ọ ga-eme Ishmel nna nke nnukwu mba. Otu akụkụ Akwụkwọ Nsọ, ọgbụgba ndụ anọ e zoro aka na ha, nke a bụkwa oge mbụ e kwuru banyere Biashiba n’Akwụkwọ Nsọ.

> Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Genesis 21:10–14.

> Ya mere ọ gwara Abraham, sị, Chụpụ nwanyị ohu a na nwa ya nwoke; n’ihi na nwa nwoke nke nwanyị ohu a agaghị eso nwa m nwoke, ya bụ Aịzik, bụrụ onye nketa. Okwu a wee wute Abraham nke ukwuu n’ihi nwa ya nwoke ahụ. Chineke wee sị Abraham, Ka ọ ghara iwute gị n’anya gị n’ihi nwata ahụ, na n’ihi nwanyị ohu gị; n’ihe niile Sarah gwara gị, gee ntị n’okwu olu ya; n’ihi na ọ bụ n’Aịzik ka a ga-akpọ mkpụrụ gị. Ma kwa nwa nwoke nke nwanyị ohu ahụ ka M ga-eme ka ọ bụrụ mba, n’ihi na ọ bụ mkpụrụ gị. Abraham wee bilie n’ụtụtụ n’isi ụtụtụ, were achịcha na otu akpa mmiri, nye Hega, dobe ya n’ubu ya, na nwa ahụ, wee zipụ ya ka ọ laa: ọ wee gawa, na-awagharị n’ọzara Bịa-shẹba. Jenesis 21:10–14.

Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.

Bia Shiba na-anọchi anya ọgbụgba-ndụ Abraham. N’otu isiakwụkwọ ahụ kpọmkwem, Abraham mekwara ọgbụgba-ndụ ya na Abimelek.

> And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.

> O wee ruo n’oge ahụ, na Abimelek na Fikol, onye-isi agha nke ndị agha ya, gwara Abraham okwu, sị, Chineke nọnyere gị n’ihe niile ị na-eme: ya mere ugbu a, jiri Chineke ṅụụrụ m iyi ebe a na ị gaghị eme m aghụghọ, ma ọ bụ nwa m, ma ọ bụ nwa nwa m: kama dịka obiọma ahụ m meworo gị, otu a ka ị ga-emere m, na ala ebe i biri dị ka ọbịa. Abraham wee sị, Aga m aṅụ iyi.

> And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.

> Abraham wee baara Abimelek mba n’ihi olù mmiri nke ndị ohu Abimelek jiri ike napụ. Abimelek wee sị, Amaghị m onye mere ihe a; ị gwaghịkwa m ya, anụkwara mghị banyere ya ruo taa.

> And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?

> Abram weere atụrụ na ehi, nye ha Abimelek; ha abụọ wee gbaa ndụ. Abram wee debe ụmụ nne-atụrụ asaa nke ìgwè atụrụ ahụ n’ebe pụrụ iche. Abimelek wee sị Abram, Gịnị ka ụmụ nne-atụrụ asaa ndị a pụtara, ndị i debere n’ebe pụrụ iche?

> And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. Wherefore he called that place Beersheba; because there they sware both of them. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God.

> O wee sị, N’ihi atụrụ-nwa-nwanyị asaa ndị a ka ị ga-anara n’aka m, ka ha bụrụ ihe àmà nye m, na ọ bụ m gwuru olùlù a. N’ihi ya ka ọ kpọrọ ebe ahụ Bia-Śeba; n’ihi na n’ebe ahụ ka ha abụọ ṅụrụ iyi. Ya mere ha gbara ndụmọdụ ndụ na Bia-Śeba: mgbe ahụ Abimelek biliri, na Paịkol, onye-isi agha nke usuu ya, ha wee laghachi n’ala ndị Filistia. Abraham wee kụọ oké ọhịa nta na Bia-Śeba, ma kpọkuo n’ebe ahụ aha nke Onyenwe anyị, Chineke ebighị ebi.

> And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.

> Abram wee biri dị ka ọbịa n’ala ndị Filistia ọtụtụ ụbọchị. Jenesis 21:22–34.

Beersheba is the symbol of God’s covenant with Abraham. There are several covenant histories marked in the Bible that connect Beersheba with Abraham’s covenant. “Beer” means well and “sheba” means “seven.” Sheba is the same Hebrew word that is translated as “seven times” that William Miller correctly understood to represent the prophecy of twenty-five hundred and twenty years in Leviticus twenty-six. It was the very first “time prophecy” he discovered, and it was the first foundational truth to be set aside in 1863. In the passage where the word “sheba” is translated as “seven times” in four different verses, the punishment of God that is represented by the “seven times” is called “the quarrel of my covenant.”

Bia Shiba bụ akara nke ọgbụgba-ndụ Chineke na Abraham. E nwere ọtụtụ akụkọ ọgbụgba-ndụ e depụtara n’ime Bible nke na-ejikọta Bia Shiba na ọgbụgba-ndụ Abraham. “Beer” pụtara olulu mmiri, “sheba” pụtakwara “asaa.” Sheba bụ otu okwu Hibru ahụ a sụgharịrị dịka “ugboro asaa,” nke William Miller ghọtara nke ọma na ọ na-anọchi anya amụma afọ puku abụọ, narị ise na iri abụọ n’ime Leviticus iri abụọ na isii. Ọ bụ amụma mbụ nke “oge” ọ chọpụtara, ọ bụkwa eziokwu ntọala mbụ e wepụrụ n’akụkụ na 1863. N’akụkụ Akwụkwọ Nsọ ahụ ebe a sụgharịrị okwu “sheba” dịka “ugboro asaa” n’amaokwu anọ dị iche iche, a na-akpọ ntaramahụhụ Chineke ahụ nke “ugboro asaa” na-anọchi anya ya “ise okwu nke ọgbụgba-ndụ m.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Mgbe ahụ, Mụ onwe m ga-agakwa ije megide unu, meekwa ka ntaramahụhụ unu bụrụ ugboro asaa ọzọ n’ihi mmehie unu. M ga-ewetakwara mma-agha n’ahụ unu, nke ga-abọ ọ́bọ̀ n’ihi esemokwu ọgbụgba-ndụ M; ma mgbe unu zukọtara n’ime obodo unu, aga M eziga ọrịa otiti n’etiti unu; a ga-enyefekwa unu n’aka onye iro. Levitikọs 26:24, 25.

The word translated as “seven times” and represents the “quarrel” of God’s covenant in Leviticus twenty-six, which is “sheba” in the word Beersheba, is also translated twice in the book of Daniel once as “the oath” that is written in the law of Moses and once as “the curse.” Both the “oath” and the “curse” are translated from the word “sheba” for it not only means ‘seven’ but it includes the concept of a covenant or “oath” that if broken produces a “curse.”

Okwu a sụgharịrị dịka “ugboro asaa” ma na-anọchi anya “ese okwu” nke ọgbụgba ndụ Chineke n’ime Levitikọs iri abụọ na isii, nke bụ “sheba” dị n’okwu ahụ Beer-sheba, ka a sụgharịkwara ugboro abụọ n’akwụkwọ Daniel: otu ugboro dịka “iyi” e dere n’iwu Mosis, na otu ugboro dịka “ọbụbụ ọnụ.” Ma “iyi” ahụ ma “ọbụbụ ọnụ” ahụ ka a sụgharịrị site n’okwu ahụ “sheba,” n’ihi na ọ bụghị naanị na ọ pụtara ‘asaa,’ kama ọ gụnyekwara echiche nke ọgbụgba ndụ ma ọ bụ “iyi” nke, ọ bụrụ na e mebie ya, na-amịpụta “ọbụbụ ọnụ.”

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Ee, Izrel nile emebiwokwa iwu gị, ọbụna site n’ịhapụ ya, ka ha wee ghara irubere olu gị isi; ya mere, a wụsawo ọbụbụ ọnụ ahụ n’elu anyị, na iyi ahụ e dere n’iwu Mosis, ohu Chineke, n’ihi na anyị emehiewo megide ya. Daniel 9:11.

The word “sheba” or seven that represented seven lambs offered at a well at Beersheba represents the covenant. And God’s covenant or His oath states that the obedient live and the disobedient die.

Okwu ahụ bụ “sheba” ma ọ bụ asaa, nke nọchiri anya ụmụ atụrụ asaa e nyere n’otu olulu mmiri na Beersheba, na-anọchi anya ọgbụgba ndụ ahụ. Ma ọgbụgba ndụ Chineke, ma ọ bụ iyi Ya, na-ekwu na ndị na-erube isi ga-adị ndụ, ebe ndị na-adịghị erube isi ga-anwụ.

Beersheba symbolizes the covenant that is represented by the faith of Abraham. So, when the “fair virgins” of Amos eight, who are also the “foolish virgins” of Matthew twenty-five, who are also the “wicked” of Daniel twelve are swearing “by the sin of Samaria” they are swearing allegiance to the mark of Jezebel (the papacy) who has committed fornication with Ahab (the United Nations) and who rules over the image of the beast (the United States).

Biashiba na-anọchi anya ọgbụgba-ndụ nke okwukwe Abraham na-anọchite anya ya. Ya mere, mgbe “ụmụ agbọghọ na-amaghị nwoke mara mma” nke Amos isi nke asatọ, ndị bụkwa “ụmụ agbọghọ na-amaghị nwoke ndị nzuzu” nke Matiu iri abụọ na ise, ndị bụkwa “ndị ajọ omume” nke Daniel iri na abụọ, na-aṅụ iyi “n’aha mmehie Sameria,” ha na-aṅụ iyi nkwado nye akara Jezebel (papacy) bụ́ onye ya na Ehab (United Nations) meworo ịkwa iko, nakwa onye na-achịkwa onyinyo anụ ọhịa ahụ (United States).

When those very same “fair virgins” say “Thy god, O Dan, liveth,” they are bowing down to the golden image of a calf as identified by two witnesses (Aaron and Jeroboam). The golden calf represents the image of the beast, which is the combination of church and state.

Mgbe otu ndị ahụ kpọmkwem a kpọrọ “ụmụagbọghọ mara mma” na-asị, “Chi gị, O Dan, dị ndụ,” ha na-akpọ isi ala nye onyinyo ọlaedo nke nwa ehi, dịka ndị àmà abụọ (Erọn na Jeroboam) kọwara ya. Nwa ehi ọlaedo ahụ na-anọchi anya onyinyo nke anụ ọhịa ahụ, nke bụ njikọta nke ụka na ọchịchị.

When those same virgins claim the “manner” of Beersheba “liveth,” the word “manner” means “way.” This is the very same word that is used to identify the “ways” of the “old paths” in Jeremiah 6:16. Those virgins are saying that even though they have bowed to the image of the beast and accepted the mark of his authority that they are still children of Abraham. They are frantically running to and fro in God’s Word looking for the message represented by the “east” and the “north” and from “sea to sea,” and still claiming to be Seventh-day Adventists, but it is too late.

Mgbe ndị-amaghị nwoke ahụ kpọrọkwuo na “ụzọ” nke Bia-shiba “na-adị ndụ,” okwu ahụ bụ “ụzọ” pụtara “ụzọ.” Nke a bụ kpọmkwem otu okwu ahụ e ji amata “ụzọ” nke “ụzọ ochie” n’ime Jeremaịa 6:16. Ndị-amaghị nwoke ahụ na-ekwu na ọbụna n’agbanyeghị na ha akpọrọ isi nye oyiyi nke anụ ọhịa ahụ ma nata akara nke ikike ya, na ha ka bụ ụmụ Abraham. Ha na-agba ọsọ n’ụjọ gaa n’ihu na azụ n’Okwu Chineke, na-achọ ozi ahụ nke “ọwụwa anyanwụ” na “ugwu” na-anọchi anya ya, na site “n’oké osimiri ruo n’oké osimiri,” ma ka na-azọrọ na ha bụ ndị Seventh-day Adventist, ma oge agafela.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.

> Ma ozi sitere n’ọwụwa anyanwụ na sitere n’ugwu ga-enye ya nsogbu: ya mere ọ ga-apụ na iwe dị ukwuu ibibi, na ikpochapụ ọtụtụ mmadụ kpamkpam. Ọ ga-akwa ụlọikwuu nke obí eze ya n’etiti osimiri dị iche iche n’ugwu nsọ ahụ dị ebube; ma ọ ga-abịa na njedebe ya, ọ dịghịkwa onye ga-enyere ya aka. Daniel 11:44, 45.

Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”

Ndị ahụ bụ ụmụ agbọghọ na-amaghị nwoke na-achọ ozi nke amaokwu abụọ ndị a gara aga. Ozi ịdọ aka ná ntị ikpeazụ nke e meghere akara ya n’oge ọgwụgwụ na 1989, mgbe, dịka e si kọwaa ya na Daniel iri na otu, amaokwu nke iri anọ, “mba dị iche iche” ndị nọchiri anya Soviet Union mbụ ka papacy na United States sachapụrụ, na-akọwapụta mbilite na ọdịda ikpeazụ nke papacy. N’ime amaokwu abụọ a, ozi nke ọwụwa anyanwụ na ugwu nọchiri anya na-ewe eze ugwu ahụ (poopu) iwe, mkpagbu ikpeazụ amalitekwa, ọ na-agwụ na amaokwu nke iri anọ na ise mgbe papacy kụrụ “ụlọikwuu” ndị ahụ, nke sitere n’okwu Hibru pụtara “ụlọikwuu,” (ụlọikwuu bụ akara nke chọọchị), ma ọ bụ “ụlọikwuu” nke “ụlọ eze” ya, nke nọchiri anya alaeze. Ebe ọ na-edobe ụlọikwuu ahụ nke na-anọchite njikọ chọọchị na alaeze, ma ọ bụ, dịka Jọn kpọrọ ya n’Akwụkwọ Mkpughe, onyinyo nke anụ ọhịa ahụ, dị “n’etiti osimiri dị iche iche,” n’ụdị ọtụtụ. Ụmụ agbọghọ mara mma na-amaghị nwoke na-achọ ozi ịdọ aka ná ntị ikpeazụ nke amaokwu nke iri anọ na anọ na nke iri anọ na ise nke Daniel iri na otu nọchiri anya, ma n’amaokwu na-esote ozugbo Michael ebili, oge amara emechie. Ma n’oge ahụ Amos 8:14 na-ekwu na ụmụ agbọghọ mara mma na-amaghị nwoke ahụ “ga-ada, ha agaghịkwa ebili ọzọ ruo mgbe ebighị ebi.”

When the fair virgins claim to be Seventh-day Adventists at the very time they are bowing to the image of the beast they are represented by John as Jews who say they are Jews but are not. They are claiming to be the children of Abraham, but they do lie.

Mgbe ụmụ agbọghọ ndị ahụ mara mma na-azọrọ na ha bụ Seventh-day Adventists n’oge ahụ kpọmkwem ha na-ehulata isi nye onyinyo anụ ọhịa ahụ, Jọn na-anọchite ha anya dị ka ndị Juu na-ekwu na ha bụ ndị Juu ma ha abụghị. Ha na-azọrọ na ha bụ ụmụ Abraham, ma ha na-agha ụgha.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.

> Lee, aga m eme ka ndị si n’ụlọ nzukọ Setan, ndị na-asị na ha bụ ndị Juu ma ha abụghị, kama ha na-agha ụgha—lee, aga m eme ka ha bịa kpọọ isiala n’ihu ụkwụ gị, ma mara na ahụworo m gị n’anya. Mkpughe 3:9.

They have accepted the mark of the papacy and thus have accepted his character. They profess to be Jews, or they profess to be Sabbath-keeping Adventists, but they then have the character of the pope, who among other things sits “in the temple of God.” They profess to be Adventists, or they profess to be in the Adventist temple, but they are no more Adventists than the pope is Christian.

Ha anabatala akara nke ọchịchị papa, ma otu a ka ha nabatakwara àgwà ya. Ha na-ekwu na ha bụ ndị Juu, ma ọ bụ na ha na-ekwu na ha bụ ndị Adventist na-edebe ụbọchị izu ike, ma n’oge ahụ ha nwere àgwà papa, onye n’etiti ihe ndị ọzọ nọ ọdụ “n’ụlọ nsọ nke Chineke.” Ha na-ekwu na ha bụ ndị Adventist, ma ọ bụ na ha na-ekwu na ha nọ n’ụlọ nsọ Adventist, ma ha abụghị ndị Adventist karịa ka papa bụ Onye Kraịst.

Those running “to and fro” seeking “the word of the Lord” are not “the wise” identified in the book of Daniel—but they are identified as “virgins.” It is obvious that those who are wandering, starving and dying of thirst in the verses do not “understand” the “words of the Lord” for they are seeking that very thing in the verses. The Word of the Lord that is revealed just before probation closes is the Revelation of Jesus Christ, and the foolish, wicked or “fair virgins” are those who did not understand the increase of knowledge from the book of Daniel. They did not have the necessary oil to follow on to the wedding as Matthew teaches.

Ndị ahụ na-agba “gaa n’ihu ma laa azụ” na-achọ “okwu nke Onyenwe anyị” abụghị “ndị amamihe” ahụ a kọwara n’akwụkwọ Daniel—kama a na-akọwapụta ha dịka “amaghịmịhie.” O doro anya na ndị ahụ na-awagharị awagharị, agụụ na-agụ ha, akpịrị na-akpọkwa ha nkụ n’amaokwu ndị ahụ anaghị “aghọta” “okwu nke Onyenwe anyị,” n’ihi na ha na-achọ kpọmkwem ihe ahụ n’amaokwu ndị ahụ. Okwu nke Onyenwe anyị nke a na-ekpughe obere oge tupu oge ebere emechie bụ Mkpughe nke Jizọs Kraịst, ndị nzuzu, ndị ajọ omume ma ọ bụ “amaghịmịhie mara mma” bụkwa ndị ahụ na-aghọtaghị mmụba nke ihe ọmụma sitere n’akwụkwọ Daniel. Ha enweghị mmanụ dị mkpa iji soro gaa n’ihu ruo n’alụmdi na nwunye ahụ, dịka Matiu na-akụzi.

That “famine” is the close of probation. Amos’ “virgins” who are seeking for bread (the Word of God) and water (the Holy Spirit) in the verses, are Daniel’s “wicked” that do not “understand”. They are Matthew’s foolish virgins who are seeking for the Holy Spirit, which together on three witnesses identifies those who realize their opportunity to prepare for the marriage is past and they have no garment to go to the wedding, for they refused to “hear” the special message that is now being unsealed. From the time when the special message is unsealed, until the close of probation is the time of the last call for salvation. To come to that time unprepared is to prepare to hear the words, “Too late!”

“Nnụnwụ ahụ” bụ mmechi oge amara. “Ụmụ agbọghọ na-amaghị nwoke” nke Emọs, ndị na-achọ achịcha (Okwu Chineke) na mmiri (Mmụọ Nsọ) n’amaokwu ndị ahụ, bụ “ndị ajọ omume” nke Daniel ndị na-adịghị “aghọta.” Ha bụ ụmụ agbọghọ ndị nzuzu nke Matiu, ndị na-achọ Mmụọ Nsọ, nke, n’ọnụ ndị àmà atọ, na-akọwa ọnụ ndị ahụ ghọtara na ohere ha iji kwadebe maka alụmdi na nwunye agafewo, nakwa na ha enweghị uwe ha ga-eyi gaa n’oriri agbamakwụkwọ ahụ, n’ihi na ha jụrụ “ịnụ” ozi pụrụ iche nke a na-ekpughe ugbu a. Site n’oge a na-ekpughe ozi pụrụ iche ahụ, ruo na mmechi oge amara, bụ oge oku ikpeazụ maka nzọpụta. Ịbata n’oge ahụ na-enweghị nkwadebe bụ ịkwadebe ịnụ okwu ndị a, “Akala aka!”

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> “E nwere ụwa nke dị n’ọnọdụ ajọ omume, n’ime aghụghọ na nduhie, n’okpuru nnọọ onyinyo ọnwụ,—na-arahụ ụra, na-arahụ ụra. Ònye ka mkpụrụ obi ha na-enwe ihe mgbu ime ka e teta ha? Olu òlee ka pụrụ iru ha? E buruwo uche m gaa n’ọdịnihu, mgbe a ga-enye ihe ịrịba ama ahụ. ‘Lee, Onye Nwunye na-abịa; pụnụ ka unu gaa izute ya.’ Ma ụfọdụ gaara egbu oge inweta mmanụ iji mejupụta oriọna ha, ma ọ ga-adịkwa ha n’oge gafere oke ịhụ na agwa, nke mmanụ ahụ nọchiri anya ya, apụghị inyefe ya n’aka onye ọzọ.” Review and Herald, February 11, 1896.

The prophetic line represented by the parable of the ten virgins uses oil to represent character, but “the golden oil” and “holy oil” also represents the messages of “God’s Spirit.”

Ahịrị amụma nke a na-anọchi anya site n’ilu ụmụagbọghọ iri ahụ na-eji mmanụ anọchi anya agwa, ma “mmanụ ọlaedo” na “mmanụ nsọ” na-anọchikwa anya ozi nke “Mmụọ Chineke.”

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Ndị ahụ e tere mmanụ, ndị guzo n’akụkụ Onyenwe nke ụwa nile, nwere ọnọdụ ahụ e nyere Setan n’oge gara aga dị ka cherub na-ekpuchi ekpuchi. Site n’aka ndị nsọ dị ndụ gbara ocheeze Ya gburugburu, Onyenwe na-edobe nkwurịta okwu na-adịgide adịgide n’etiti Ya na ndị bi n’ụwa. Mmanụ ọlaedo ahụ na-anọchi anya amara nke Chineke ji eme ka ọkụ ndị kwere ekwe na-enweta ihe ha ga-eji na-enwu, ka ha ghara ịma jijiji ma gbanyụọ. Ọ bụrụ na ọ bụghị na a na-awụsa mmanụ nsọ a site n’eluigwe n’ozi nke Mmụọ Chineke, ndị ọrụ nke ajọ omume ga-enwe njikwa zuru ezu n’ebe ụmụ mmadụ nọ.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “A na-emegbu Chineke mgbe anyị anaghị anabata nkwurịta okwu ndị Ọ na-ezigara anyị. N’otú a ka anyị si ajụ mmanụ-ọlaedo ahụ nke Ọ ga-awụnye n’ime mkpụrụ obi anyị ka e wee nyefee ya ndị nọ n’ọchịchịrị. Mgbe oku ahụ ga-abịa, ‘Lee, nwoke na-alụ nwanyị na-abịa; pụtanụ izute ya,’ ndị na-anabatabeghị mmanụ nsọ ahụ, ndị na-echekwabeghị amara Kraịst n’ime obi ha, ga-achọpụta, dịka ụmụ agbọghọ amaghị ihe ahụ, na ha adịghị njikere izute Onyenwe ha. Ha enweghị, n’ime onwe ha, ike inweta mmanụ ahụ, ndụ ha wee bụrụ mkpọmkpọ ebe. Ma ọ bụrụ na a rịọ maka Mmụọ Nsọ nke Chineke, ma ọ bụrụ na anyị arịọsie ike, dịka Mozis mere, ‘Gosi m ebube gị,’ a ga-awụsa ịhụnanya Chineke n’obi anyị. Site n’ọkpọkọ ọlaedo ndị ahụ, a ga-enyefe anyị mmanụ-ọlaedo ahụ. ‘Ọ bụghị site n’ike, ma ọ bụ site n’ike mmadụ, kama site na Mmụọ m, ka Jehova nke usuu ndị agha kwuru.’ Site n’ịnata ụzarị na-enwu gbaa nke Anyanwụ nke Ezi Omume, ụmụ Chineke na-enwu dịka ìhè n’ụwa.” Review and Herald, July 20, 1897.

Those running “to and fro” in Amos add to the testimony identifying the class of Seventh-day Adventist’s that reject their responsibility to “understand” the special message from the book of Revelation that is unsealed when “the time is at hand.”

Ndị ahụ na-agba “gaa azụ, gaa n’ihu” n’akwụkwọ Amos na-agbakwunye n’ihe-àmà nke na-akọwapụta òtù ndị Seventh-day Adventist ahụ jụrụ ibu ọrụ ha nke “ịghọta” ozi pụrụ iche sitere n’akwụkwọ Mkpughe nke a na-ekpughe mgbe “oge ahụ dị nso.”

> “We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

> “Ugbu a ka anyị nọ n’oge dị oke ize ndụ, ọ dịghịkwa onye ọ bụla n’ime anyị kwesịrị ịdị nwayọ n’ịchọ nkwadebe maka ọbịbịa Kraịst. Ka onye ọ bụla ghara iso ihe atụ nke ụmụ agbọghọ amaghị ihe, were chee na ọ ga-adị nchebe ichere ruo mgbe oge nsogbu ahụ bịara tupu ọ nweta nkwadebe nke agwa ga-eme ka o guzoro n’oge ahụ. Ọ ga-abụ oke ọdachi ịchọ ezi omume nke Kraịst mgbe a kpọrọ ndị ọbịa ka ha bata ma nyochaa ha. Ugbu a bụ oge iyi ezi omume nke Kraịst,—uwe agbamakwụkwọ ahụ nke ga-eme ka ị bụrụ onye kwesịrị ekwesị ịbanye n’oriri agbamakwụkwọ nke Nwa Atụrụ ahụ. N’ilu ahụ, a kọwara ụmụ agbọghọ amaghị ihe dị ka ndị na-arịọ mmanụ, ma ha enwetaghị ya n’ihi arịrịọ ha. Nke a bụ akara nke ndị na-akwadoghị onwe ha site n’ịzụlite agwa ga-eguzo n’oge nsogbu. Ọ dị ka a ga-asị na ha gara n’ebe ndị agbata obi ha nọ ma sị, Nyenu m agwa unu, ma ọ bụghị ya, aga m ala n’iyi. Ndị ahụ nwere amamihe enweghị ike ịkekọrịta mmanụ ha nye oriọna ndị ụmụ agbọghọ amaghị ihe nke na-enwu enwu ntakịrị. Agwa abụghị ihe e nwere ike ibufe n’aka onye ọzọ. A naghị azụta ya ma ọ bụ ree ya; ọ bụ ihe a ga-enweta. Onyenwe anyị enyela onye ọ bụla ohere inweta agwa ezi omume n’ime awa nile nke oge ebere; ma Ọ hazibeghị ụzọ nke otu onye mmadụ ga-esi nyefee onye ọzọ agwa ahụ o zụlitere site n’ịgafe ahụmahụ siri ike, site n’ịmụ ihe n’aka Onye Ozizi Ukwu, ka o wee nwee ike igosi ndidi n’okpuru ọnwụnwa, ma jiri okwukwe rụọ ọrụ nke ga-eme ka o wepụ ugwu nke ihe na-apụghị ime. Ọ gaghị ekwe omume inyefe ísì ọma nke ịhụnanya,—inyefe onye ọzọ ịdị nwayọọ, amamihe n’omume, na ntachi obi. Ọ gaghị ekwe omume ka otu obi mmadụ wụsa n’ime nke ọzọ ịhụnanya nke Chineke na nke mmadụ.”

> “But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth’s Instructor, January 16, 1896.

> “Ma ụbọchị ahụ na-abịa, ọ dịkwa nso n’ebe anyị nọ, mgbe a ga-ekpughe akụkụ ọ bụla nke àgwà site n’ọnwụnwa pụrụ iche. Ndị ga-anọgide na-eguzosi ike n’ezi ụkpụrụ, ndị ga-egosipụta okwukwe ruo ọgwụgwụ, ga-abụ ndị egosila na ha bụ eziokwu n’okpuru ule na ọnwụnwa n’oge ndị gara aga nke oge amara ha, ma kpụpụta àgwà yiri nke Kraịst. Ọ ga-abụ ndị zụlitere mmata chiri anya banyere Kraịst, ndị, site n’amamihe ya na amara ya, bụ ndị sonyere n’ọdịdị nke Chukwu. Ma ọ dịghị mmadụ ọbụla nwere ike inye onye ọzọ nraranye obi, na ezi àgwà nke uche, ma mejupụta erughị eru ya site n’ike omume ọma. Anyị nwere ike ime nnukwu ihe, onye ọbụla n’ime anyị maka ibe ya, site n’inye ndị mmadụ ihe atụ yiri nke Kraịst, ma si otu a metụta ha ka ha gakwuru Kraịst maka ezi omume ahụ na-enweghị ya ha enweghị ike iguzo n’ikpe. Ndị mmadụ kwesịrị iji ekpere tụlee okwu a dị mkpa nke iwulite àgwà, ma kpụpụta àgwà ha dịka ihe nlereanya nke Chukwu si dị.” The Youth’s Instructor, January 16, 1896.

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