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# The Book of Daniel - Number One-Hundred and Eighty-Nine

Akwụkwọ Daniel — Nọmba Otu Narị na Iri Asatọ na Itoolu

The Prophetic Tapestry of the Battle of Panium: A Prelude to the Sunday Law

Akàrà amụma nke Agha Panium: Mmeghe gara n’ihu Iwu Ụbọchị Ụka

Author

Jeff Pippenger

Published

April 19, 2024

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The Battle of Panium was essentially spiritual warfare. Just before the Sunday law the eighth president, who is the sixth since Ronald Reagan at the time of the end in 1989, who is also the last Republican president, and who is the richest president, and who also stirs up all the realm of globalism, will lead apostate Protestantism in defeating the Greek religion of Pan, which is the “woke-ism” of globalism. In verses eleven and twelve, the history that begins at the Ukraine War in 2014 concludes at the Sunday law in verse sixteen. Verse fifteen is the Battle of Panium, and the Battle of Panium leads to the battle of Actium, which is the third World War.

Agha Panium bụ n’ezie agha ime mmụọ. Tupu iwu Ụka nke Ụbọchị Izu Ike, onyeisi ala nke asatọ ahụ, bụ onye nke isii kemgbe Ronald Reagan n’oge ọgwụgwụ na 1989, onye bụkwa onyeisi ala Republican ikpeazụ, na onye bụkwa onyeisi ala kacha baa ọgaranya, na onye na-akpalikwa ụwa nile nke globalism, ga-eduga Protestantism dapụrụ n’ezi okwukwe n’imeri okpukpe Gris nke Pan, nke bụ “woke-ism” nke globalism. N’amaokwu nke iri na otu na nke iri na abụọ, akụkọ ihe mere eme nke na-amalite n’Agha Ukraine na 2014 na-agwụ n’iwu Ụka nke Ụbọchị Izu Ike n’amaokwu nke iri na isii. Amaokwu nke iri na ise bụ Agha Panium, Agha Panium ahụkwa na-eduga n’agha Actium, nke bụ Agha Ụwa nke Atọ.

At the hour of “the great earthquake”, which is the Sunday law of verse sixteen, Islam of the third woe attacks the United States, angering the nations, and producing national ruin. It is the Battle of Panium that precedes that attack. At the Sunday law the threefold union of the dragon, the beast and false prophet is established.

N’oge “oke ala ọma jijiji” ahụ, nke bụ iwu ụbọchị ụka nke amaokwu nke iri na isii, Alakụba nke ahuhu nke atọ na-awakpo United States, na-akpasu mba dị iche iche iwe, ma na-ebute mbibi mba ahụ. Ọ bụ Agha Panium na-ebute ụzọ tupu mwakpo ahụ. N’iwu ụbọchị ụka ahụ, a na-eguzobe njikọ atọ ahụ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Site n’iwu e nyere n’ike nke na-eme ka e guzobe ọchịchị Papacy n’ime mmegide iwu Chineke, mba anyị ga-ekewapụ onwe ya kpamkpam n’ezi omume. Mgbe Protestantism ga-agbatị aka ya gafee oghere ahụ iji jide aka ike Rom, mgbe ọ ga-eru gafee ọdụm omimi ahụ iji kpakọta aka na Spiritualism, mgbe, n’okpuru mmetụta nke njikọ a nke akụkụ atọ, mba anyị ga-ajụ ụkpụrụ ọ bụla nke Iwu Ntọala ya dịka ọchịchị Protestant na nke repọblik, ma mee ndokwa maka ịgbasa ụgha na aghụghọ nke papal, mgbe ahụ ka anyị pụrụ ịmata na oge eruola maka ọrụ ebube ahụ Setan na-arụ nakwa na ọgwụgwụ dị nso.” Testimonies, volume 5, 451.

At that point, the papacy’s deadly wound is fully healed, and she rules supremely until she finally comes to her end with none to help. It is when Rome conquers the third obstacle that she rules, as represented by pagan Rome in Daniel chapter eight, verse nine, and in chapter eleven, verses sixteen through nineteen. When papal Rome removed the three horns, she ruled supremely for twelve hundred and sixty years, as did pagan Rome rule supremely for three hundred and sixty years once it conquered Egypt, the third obstacle at the Battle of Actium in 31 BC.

N’oge ahụ, a na-agwọ ọnya ọnwụ nke ọchịchị pope ahụ kpamkpam, ọ na-achịkwa n’elu ihe niile ruo mgbe ọ ga-emecha bịaruo ọgwụgwụ ya, ebe ọ dịghị onye ga-enyere ya aka. Ọ bụ mgbe Rom meriri ihe mgbochi nke atọ ka ọ na-achị n’elu ihe niile, dịka e gosiri ya site na Rom nke ndị ọgọ mmụọ na Daniel isi nke asatọ, amaokwu nke itoolu, na n’isi nke iri na otu, amaokwu nke iri na isii ruo nke iri na itoolu. Mgbe Rom nke pope wepụrụ mpi atọ ahụ, ọ chịrị n’elu ihe niile ruo afọ otu puku narị abụọ na iri isii, dịka Rom nke ndị ọgọ mmụọ kwa chịrị n’elu ihe niile ruo afọ narị atọ na iri isii, ozugbo o merichara Egypt, ihe mgbochi nke atọ, n’Agha Actium na afọ 31 BC.

In grammar, the suffix “ium” is added to the end of a word to form a noun that denotes a place, a state, or a collection of something. It is commonly used in the formation of technical and scientific terms, particularly in chemistry and biology. For example: “stadium” refers to a place for athletic competitions or other events, “aquarium” refers to a place where aquatic organisms or plants are kept for display and “gymnasium” refers to a place for physical exercise or training. In scientific terminology, “ium” is often used to indicate a chemical element or compound, particularly when the element or compound has been isolated or discovered. For example: “sodium” refers to a chemical element with the symbol Na, “calcium” refers to a chemical element with the symbol Ca.

N’ụmụasụsụ, a na-agbakwunye mgbakwunye “ium” n’ọgwụgwụ okwu iji mepụta aha nke na-egosi ebe, ọnọdụ, ma ọ bụ nchịkọta ihe ụfọdụ. A na-ejikarị ya eme okwu nka na nke sayensị, karịsịa n’akụkụ kemịstrị na bayọlọjị. Dịka ọmụmaatụ: “stadium” na-ezo aka n’ebe a na-eme asọmpi egwuregwu ma ọ bụ ihe omume ndị ọzọ, “aquarium” na-ezo aka n’ebe a na-edebe ihe ndị dị ndụ bi n’ime mmiri ma ọ bụ ahịhịa mmiri ka e wee gosi ha, ebe “gymnasium” na-ezo aka n’ebe a na-eme mmega ahụ ma ọ bụ ọzụzụ anụ ahụ. N’usoro okwu sayensị, a na-ejikarị “ium” egosi ihe mmewere kemịkal ma ọ bụ ngwakọta kemịkal, karịsịa mgbe e kewapụrụ ma ọ bụ chọpụtara ihe mmewere ahụ ma ọ bụ ngwakọta ahụ. Dịka ọmụmaatụ: “sodium” na-ezo aka n’ihe mmewere kemịkal nwere akara Na, “calcium” na-ezo aka n’ihe mmewere kemịkal nwere akara Ca.

The beginning of pagan Rome ruling supremely was accomplished at the Battle of Actium, and the Battle of Panium opened the door to the war represented by Actium, for “line upon line” Actium represents the Sunday law when the papacy again rules the world supremely.

Mbido Rome nke ndị na-ekpere arụsị n’ịchị n’oke elu mezuru n’Agha Actium, ma Agha Panium meghere ụzọ nye agha nke Actium nọchiri anya ya; n’ihi na “akara n’elu akara,” Actium na-anọchi anya iwu Ụbọchị Ụka mgbe ndị popu ga-achị ụwa ọzọ n’oke elu.

Actium was a sea battle, and Panium was a ground battle, thus the connection of the two battles represents a battle that is worldwide encompassing land and sea. Actium, the most famous sea battle of ancient history, also represents a worldwide war, for the “waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.” Panium represents a spiritual war that is combined with a political war at the soon coming Sunday law.

Agha nke Actium bụ agha n’osimiri, Panium bụkwa agha n’ala; ya mere, njikọ nke agha abụọ a na-anọchite anya agha zuru ụwa ọnụ nke na-ekpuchi ala na osimiri. Actium, bụ agha n’osimiri a kacha ama n’akụkọ ihe mere eme nke oge ochie, na-anọchitekwa anya agha zuru ụwa ọnụ, n’ihi na “mmiri ndị ahụ ị hụrụ, ebe nwanyị akwụna ahụ nọ ọdụ, bụ ndị mmadụ, na igwe mmadụ, na mba dị iche iche, na asụsụ dị iche iche.” Panium na-anọchite anya agha ime mmụọ nke ejikọrọ na agha ndọrọ ndọrọ ọchịchị n’iwu Ụka nke Sọnde nke na-abịa n’oge na-adịghị anya.

The word “pan” as a noun, has multiple meanings depending on the context, but in Greek mythology, Pan is the god of shepherds, flocks, rustic music, and wilderness. He is often depicted as a half-man, half-goat figure, known for his love of music and nature.

Okwu ahụ bụ “pan,” dịka aha, nwere ọtụtụ ihe ọ pụtara dabere na ọnọdụ e ji ya mee ihe; ma n’akụkọ ifo ndị Gris, Pan bụ chi nke ndị na-azụ atụrụ, ìgwè anụ ụlọ, egwú ime obodo, na ọzara. A na-egosikarị ya dịka onye nwere ọkara mmadụ, ọkara ewu, onye a maara nke ọma n’ihi ịhụnanya ya n’ebe egwú na ọdịdị ụwa nọ.

> “As the crowning act in the great drama of deception, Satan himself will personate Christ. The church has long professed to look to the Saviour’s advent as the consummation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation. Revelation 1:13–15.” The Great Controversy, 624.

> “Dị ka omume e ji kpuo okpu n’isi n’ime nnukwu ihe nkiri nke aghụghọ, Setan n’onwe ya ga-eme onwe ya ka ọ bụrụ Kraịst. Ụka ahụ ogologo oge ekwuola na ọ na-ele anya n’ọbịbịa Onye Nzọpụta ahụ dị ka mmezu ikpeazụ nke olileanya ya. Ugbu a, nnukwu onye nduhie ahụ ga-eme ka o yie na Kraịst abịawo. N’akụkụ dị iche iche nke ụwa, Setan ga-egosipụta onwe ya n’etiti mmadụ dịka ịdị ebube nke na-enwu enwu nke ukwuu, nke yiri nkọwa ahụ Jọn nyere banyere Ọkpara Chineke n’Akwụkwọ Mkpughe. Mkpughe 1:13–15.” The Great Controversy, 624.

Pan is the shepherd-god, and will personate the true Shepherd. Satan’s impersonation of Christ begins at the Sunday law for at “the decree” “we may” then “know that the time has come for the marvelous working of Satan and that the end is near”.

Pan bụ chi onye-ọzụzụ-atụrụ, ọ ga-eme onwe ya ka ọ bụ ezigbo Onye-Ọzụzụ-Atụrụ ahụ. Nṅomi Kraịst nke Setan na-amalite n’iwu ụbọchị Sọnde n’ihi na n’oge ahụ “n’iwu ahụ” “anyị nwere ike” mgbe ahụ “ịmata na oge eruola maka ọrụ ịtụnanya nke Setan na na ọgwụgwụ adịla nso”.

The word “pan” can also refer to a shallow, wide-rimmed cooking vessel used for frying, baking, or cooking food. The final war is centered upon spiritual Jerusalem, the holy mountain that is lifted up as an ensign, and the mountain that God’s other flock that are still in Babylon flee unto. At that time all nations will come against spiritual Jerusalem, which is identified as a “cup” (pan).

Okwu ahụ bụ “pan” nwekwara ike ịpụta ite esi nri dị ala ma nweekwa nnukwu ọnụ, nke a na-eji atụ eghe, sie achịcha, ma ọ bụ kwadebe nri. Agha ikpeazụ ahụ dabeere n’elu Jerusalem nke mmụọ, ugwu nsọ ahụ e weliri elu dịka ọkọlọtọ, na ugwu ahụ ìgwè atụrụ ọzọ nke Chineke, bụ ndị ka nọ na Babilọn, na-agbaga ya. N’oge ahụ mba niile ga-abịa imegide Jerusalem nke mmụọ, nke a kọwara dịka “iko” (pan).

> The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. Zechariah 12:1-3.

> Ibu okwu nke Onyenwe anyị banyerenụ Izrel, ka Onyenwe anyị kwuru, Onye na-agbatị eluigwe, na-atọ ntọala ụwa, na-akpụkwa mmụọ mmadụ n’ime ya. Lee, aga m eme Jerusalem ka ọ bụrụ iko nke ịma jijiji nye ndị niile gbara ya gburugburu, mgbe ha ga-anọ n’ime nnọchibido megide Juda na megide Jerusalem. N’ụbọchị ahụ kwa ka M ga-eme Jerusalem nkume dị arọ nye ndị niile; ndị niile ga-eburu onwe ha ibu ya, a ga-egbutu ha iberibe, n’agbanyeghị na ndị nile nke ụwa ga-ezukọta ọnụ imegide ya. Zekaraya 12:1-3.

Jerusalem is also the caldron, for it is the pan where the drama is carried out. A “caldron” is a cooking pan.

Jerusalem bụkwa ite esi nri ahụ, n’ihi na ọ bụ ite ebe a na-eme egwuregwu ihe omume ahụ. “Ite esi nri” bụ ite a na-eji esi nri.

> Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. Ezekiel 11:2–12.

> Mgbe ahụ, ọ sịrị m, Nwa nke mmadụ, ndị a bụ ndị na-echepụta ajọ ihe, na-enye kwa ndụmọdụ ọjọọ n’obodo a: ndị na-asị, Ọ dịghị nso; ka anyị wuo ụlọ: obodo a bụ ite, anyị onwe anyị bụ anụ ahụ. Ya mere, buo amụma megide ha, buo amụma, O nwa nke mmadụ. Mmụọ nke Onyenwe anyị wee dakwasị m, sị m, Kwuo; otu a ka Onyenwe anyị kwuru; Otu a ka unu kwuru, O ụlọ Izrel: n’ihi na amaara m ihe ndị na-abata n’uche unu, nke ọ bụla n’ime ha. Unu amụbaala ndị unu gburu n’obodo a, unu ejupụtakwala n’okporo ámá ya ndị e gburu egbu. Ya mere, otu a ka Onye-nwe-ayi Jehova kwuru; Ndị unu gburu, ndị unu dọbara n’etiti ya, ha bụ anụ ahụ, obodo a bụkwa ite: ma aga m esi n’etiti ya kpọpụta unu. Unu atụwo egwu mma agha; m ga-ewetara unu mma agha, ka Onye-nwe-ayi Jehova kwuru. Aga m esikwa n’etiti ya kpọpụta unu, nyefee unu n’aka ndị ọbịa, meekwa ikpe n’etiti unu. Unu ga-ada site na mma agha; aga m ekpe unu ikpe n’ókè-ala Izrel; unu ga-amakwa na abụ m Onyenwe anyị. Obodo a agaghị abụ ite unu, unu agaghịkwa abụ anụ ahụ n’etiti ya; kama aga m ekpe unu ikpe n’ókè-ala Izrel: unu ga-amakwa na abụ m Onyenwe anyị: n’ihi na unu ejeghị ije n’iwu m nile, unu emekwaghị ikpe m nile, kama unu emewo dịka omume nke ndị mba ọzọ nọ unu gburugburu si dị. Ezekiel 11:2–12.

In English, “pan” as a prefix means “universal,” “all” or “across”. For example, “panorama” refers to a wide or comprehensive view of an area, “pantheism” refers to the belief that the universe is divine, and “Pan-American” refers to something involving all the countries of the Americas. Thus “pan” identifies a worldwide war.

N’asụsụ Bekee, “pan” dị ka mkpụrụokwu mbido pụtara “nke ụwa niile,” “niile,” ma ọ bụ “gafee.” Dịka ọmụmaatụ, “panorama” na-ezo aka n’ile anya sara mbara ma ọ bụ nke juputara n’otu mpaghara, “pantheism” na-ezo aka n’okwukwe na eluigwe na ụwa bụ chi, ma “Pan-American” na-ezo aka n’ihe metụtara mba niile nke Amerịka. Ya mere, “pan” na-akọwa agha nke ụwa niile.

> “Satan is diverting minds with unimportant questions, in order that they shall not with clear and distinct vision see matters of vast importance. The enemy is planning to ensnare the world.

> “Setan na-adọpụ uche mmadụ site n’ajụjụ ndị na-adịghị mkpa, ka ha ghara iji ọhụ doro anya ma kpọmkwem hụ ihe ndị dị oke mkpa nke ukwuu. Onye iro ahụ na-eme atụmatụ iji ọnyà jide ụwa.”

> “The so-called Christian world is to be the theater of great and decisive actions. Men in authority will enact laws controlling the conscience, after the example of the Papacy. Babylon will make all nations drink of the wine of the wrath of her fornication. Every nation will be involved.” Selected Messages, book 3, 392.

> “Ụwa a a na-akpọ nke Ndị Kraịst ga-abụ ebe a ga-eme nnukwu omume ndị dị mkpa nke ga-ekpebi ihe. Ndị mmadụ nọ n’ọkwa ọchịchị ga-eme iwu ndị ga-achịkwa akọ na uche, dịka ihe atụ nke Papacy si dị. Babilọn ga-eme ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya. Mba ọ bụla ga-etinye aka.” Selected Messages, book 3, 392.

The word “act” as a noun means “a formal written decision or statute enacted by a legislative body.”

Okwu a bụ “act” mgbe eji ya dị ka aha pụtara “mkpebi ma ọ bụ ụkpụrụ e dere ede nke otu ụlọ omeiwu kwadoro n’iwu.”

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery.” Testimonies, volume 5, 712.

> “Mgbe mba anyị ga-ajụ n’ụzọ doro anya ụkpụrụ nke ọchịchị ya ruo n’ókè imepụta iwu ụbọchị Sọnde, Protestantism ga-esonye n’omume a n’ịkpa aka na popery.” Testimonies, volume 5, 712.

The so-called Christian world is a theater of great actions, or acts, and every nation (pan) will be involved. The word “act” can also refer to a division or segment of a play, movie, or other performance, typically characterized by a particular set of events or actions. The word “act” as a verb, means to perform a specific action or behave in a certain way. It can also refer to pretending or playing a role, as in acting in a play or film.

Ụwa a na-akpọ nke Ndị Kraịst bụ ebe a na-eme nnukwu omume, ma ọ bụ ihe omume, ma mba (pan) ọ bụla ga-etinyekwa aka. Okwu ahụ bụ “omume” nwekwara ike ịpụta nkewa ma ọ bụ akụkụ nke ejije, fim, ma ọ bụ arụmọrụ ọzọ, nke a na-amakarị site n’usoro ihe omume ma ọ bụ omume pụrụ iche. Okwu ahụ bụ “ime ihe” mgbe e ji ya dị ka ngwaa, pụtara ịrụ otu omume kpọmkwem ma ọ bụ ịkpa agwa n’ụzọ ụfọdụ. O nwekwara ike ịpụta ime ka à ga-asị na ọ bụ eziokwu ma ọ bụ igwu otu ọrụ, dịka n’ime ejije ma ọ bụ fim.

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Ụwa bụ ụlọ ihe nkiri. Ndị na-eme ihe n’ime ya, ya bụ ndị bi n’ime ya, na-akwado onwe ha ime akụkụ ha n’egwuregwu ukwu ikpeazụ ahụ. A naghịzi ele Chineke anya. N’etiti nnukwu ìgwè mmadụ nke mmadụ, ọ dịghị ịdị n’otu, ma e wezụga dịka mmadụ na-akpakọrịta onwe ha ọnụ iji mezuo ebumnuche ịchọ ọdịmma onwe ha. Chineke na-ele ihe niile anya. Ebumnuche Ya banyere ndị na-enupụ isi n’okpuru Ya ga-emezu. E nyefebeghị ụwa n’aka mmadụ, ọ bụ ezie na Chineke na-ekwe ka ihe ndị na-eweta mgbagwoju anya na enweghị usoro bụrụ ndị na-achị nwa oge. Ike sitere n’okpuru ala na-arụ ọrụ iweta ọnọdụ ukwu ikpeazụ n’egwuregwu ahụ,—Setan na-abịa dịka Kraịst, na-arụkwa ọrụ n’ime aghụghọ nile nke ajọ omume n’etiti ndị na-ejikọ onwe ha ọnụ n’otu n’ime ọha nzuzo. Ndị ahụ na-enyefe onwe ha n’ọchịchọ ahụ nke ime nkwekọrịta na njikọ ga na-arụpụta atụmatụ nke onye iro. Ihe kpatara ya ga-esochi ya nsonaazụ ya.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Mmehie agabigala iru ókè ya fọrọ nke nta ka o ruo. Mgbagwoju anya ejupụtala ụwa, oké ụjọ dịkwa ukwuu nke ga-abịakwute mmadụ n’oge na-adịghị anya. Ọgwụgwụ adịla nnọọ nso. Anyị ndị maara eziokwu ahụ kwesịrị ịdị na-akwadebe onwe anyị maka ihe ga-adakwasị ụwa n’oge na-adịghị anya dịka ihe ijuanya na-erikpu ihe nile.” Review and Herald, September 10, 1903.

Panium and Actium represent the third World War. In that war there will be supernatural manifestations as represented by the Greek goat-god Pan. The war will be associated with the enforcement of the Sunday law as an “act.” And the war is identified as “the last scenes in the great drama”, for it is not only the legal act of enforcing Sunday legislation, it is also the climax of the gospel drama in the closing hours of human probation. In advance of the battle where Panium and Actium prophetically join, in verse sixteen of Daniel chapter eleven, God’s last-day army will already be raised up, and their banner, which is an ensign, will then be lifted up. The primary meaning of “ensign” is the banner of an army.

Panium na Actium nọchiri Agha Ụwa nke atọ. N’agha ahụ a ga-enwe ngosipụta karịrị nke mmadụ, dịka e ji chi-ọgwụgụ Gris, Pan, nọchie ya. Agha ahụ ga-ejikọta ya na mmejuputa iwu Ụka nke Sọnde dịka “ọrụ” e mere. A na-akọwapụtakwa agha ahụ dị ka “ihe nkiri ikpeazụ n’ime nnukwu drama ahụ”, n’ihi na ọ bụghị naanị ọrụ iwu nke imejuputa iwu Sọnde, kama ọ bụkwa njedebe kacha elu nke drama ozi ọma n’awa mmechi nke oge nnwale nke mmadụ. Tupu agha ahụ ebe Panium na Actium na-ejikọta n’amụma eruo, n’amaokwu nke iri na isii nke Daniel isi nke iri na otu, a ga-abụrịrị na e welitela agha ikpeazụ nke Chineke n’ụbọchị ikpeazụ, a ga-ebulikwa ọkọlọtọ ha, nke bụ ensign, n’elu. Ihe mbụ “ensign” pụtara bụ ọkọlọtọ nke agha.

Act and Pan are Actium and Panium, and the Wonderful Linguist controlled the geography, the names, and the history of both battles, for it is the history immediately before the soon coming Sunday law. The Battle of Panium took place in 200 BC, and verse sixteen identifies Rome conquering Jerusalem in 63 BC.

Akt na Pan bụ Actium na Panium, Onye Ọkà-asụsụ Dị Ebube ahụ wee chịkwaa jiọgrafi, aha dị iche iche, na akụkọ ihe mere eme nke ọgụ abụọ ahụ, n’ihi na ọ bụ akụkọ ihe mere eme kpọmkwem tupu iwu Sọnde na-abịa n’oge na-adịghị anya. Agha Panium mere na 200 BC, ma amaokwu nke iri na isii na-akọwa Rom ka ọ na-emeri Jerusalem na 63 BC.

Between the history in the last days that is represented by the period from 200 BC to 63 BC, the formation of the image of the beast in the United States will be accomplished, as represented by the history of 161 BC to 158 BC. Before the period where the final movements of erecting an image of the beast in the United States, there will be an event represented by the revolt of Modein in 167 BC. The revolt is typified by the revolt against the forced religion of Greece, and the revolt will lead to a waymark represented by the rededication of the temple in 164 BC.

N’etiti akụkọ ihe mere eme n’ụbọchị ikpeazụ nke oge sitere na 200 BC ruo 63 BC na-anọchi anya ya, a ga-emezu ịkpụpụta onyinyo anụ ọhịa ahụ na United States, dịka akụkọ ihe mere eme nke 161 BC ruo 158 BC na-anọchi anya ya. Tupu oge ahụ nke mmegharị ikpeazụ nke iwulite onyinyo anụ ọhịa ahụ na United States, a ga-enwe otu ihe omume nke nnupụisi Modein n’afọ 167 BC na-anọchi anya ya. A na-eme nnupụisi ahụ ka ọ bụrụ ihe atụ nke nnupụisi megide okpukpe a manyere manyere nke Gris, nnupụisi ahụ ga-edugakwa n’otu waymark nke mmeghachi-nsọ nke ụlọ nsọ n’afọ 164 BC na-anọchi anya ya.

164 BC is commemorated by Judaism because of the miracle of a day’s worth of holy oil lasting for eight days. Thus 164 BC, which precedes 161 BC, identifies a satanic miracle that was accomplished for the apostate people of God. The miracle is represented as one day producing eight days, and that first day’s oil was what supplied the entire eight days. The miracle was brought upon the one part that was of the seven, and this waymark is set within the very history where the enigma of the eighth that is of the seven is being accomplished upon both the apostate Republican horn and the apostate Protestant horn.

A na-echeta afọ 164 T.K. n’okpukpe ndị Juu n’ihi ọrụ-ebube nke mmanụ nsọ nke ga-ezuru otu ụbọchị, ma nke gbatịrị ruo ụbọchị asatọ. Ya mere, afọ 164 T.K., nke bu ụzọ tupu 161 T.K., na-akọwapụta ọrụ-ebube Setan nke e mezuru n’ihi ndị ndapụ-okwukwe nke Chineke. A na-anọchi anya ọrụ-ebube ahụ dịka otu ụbọchị na-amịpụta ụbọchị asatọ, ma mmanụ nke ụbọchị mbụ ahụ bụ ihe nyere ụbọchị asatọ ahụ niile. E wetara ọrụ-ebube ahụ n’elu otu akụkụ nke sitere na asaa ahụ, ma a na-edobe waymark a n’ime kpọmkwem akụkọ ihe mere eme ebe a na-emezu ihe omimi nke nke asatọ nke sitere na asaa n’elu mpi onye ndapụ-okwukwe nke Republican na mpi onye ndapụ-okwukwe nke Protestant abụọ ahụ.

The manifestation of satanic miracles before the soon coming Sunday law is associated with the Greek god Pan. When the Battle of Panium is waged and won by Trump and apostate Protestantism, “Pandora’s box” will have been opened, and there will be no way to solve the problems that are then released upon mankind for, “a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.”

Ngosipụta nke ọrụ-ebube Setan n’ihu iwu ụbọchị Sọnde nke na-abịa ngwa ngwa nwere njikọ na chi Gris aha ya bụ Pan. Mgbe a lụrụ Agha Panium ma Trump na Protestantizim nke ndapụ n’ezi okwukwe emerie ya, “igbe Pandora” ga-abụwo nke e meghere, ma a gaghị enwe ụzọ isi dozie nsogbu ndị ahụ a ga-atọhapụ n’oge ahụ n’elu mmadụ nile; n’ihi na, “oke ụjọ ka ukwuu na-abịa n’oge na-adịghị anya n’elu ụmụ mmadụ. Ọgwụgwụ dị nnọọ nso. Anyị ndị maara eziokwu kwesịrị ịdị na-akwadebe onwe anyị maka ihe ga-adakwasị ụwa n’oge na-adịghị anya dịka ihe ijuanya na-ekpuchi ihe niile.”

The one hundred and forty-four thousand are those that have been sealed by the sanctifying power of God’s Word which was provided through the unsealing of the Revelation of Jesus Christ. That Revelation includes several specific lines of truth, and it provides sanctified instruction of who Jesus is. As the Word of God, He is the Wonderful Linguist who has controlled all human language, since through His power He brought about the various languages when He rained down confusion at the tower of Babel. He is the Wonderful Numberer that has hidden secrets with the numbers set forth in His Word, and within His entire creation. He is the controller of history, for history is “His”-story. He created the earth and He controlled the geographical form of planet earth after the Flood, and therefore the various prophetic geographies that make up the “truths” found in His Word. The one hundred and forty-four thousand represent among other things, those who manifest faith that He created all things.

Ndị otu narị na iri anọ na puku anọ bụ ndị ahụ e tinyeworo akara site n’ike nsọ nke Okwu Chineke, nke e nyere site n’imeghe Mkpughe nke Jisọs Kraịst. Mkpughe ahụ gụnyere ọtụtụ ahịrịokwu eziokwu pụrụ iche, ọ na-enyekwa ntụziaka e doro nsọ gbasara onye Jisọs bụ. Dị ka Okwu Chineke, Ọ bụ Ọkachamara Asụsụ dị Ebube nke jidere ma chịkwaa asụsụ mmadụ niile, ebe ọ bụ na site n’ike Ya ka O mere ka asụsụ dị iche iche pụta mgbe O zoro mgbagwoju anya n’ụlọ elu Babel. Ọ bụkwa Onye Na-agụ Ọnụọgụ dị Ebube nke zoro ihe omimi n’ime ọnụọgụ ndị e debere n’Okwu Ya, nakwa n’ime ihe niile O kere eke. Ọ bụ Onye na-achịkwa akụkọ ihe mere eme, n’ihi na akụkọ ihe mere eme bụ “Akụkọ Ya.” O kere ụwa, O jikwaa ọdịdị ala nke mbara ụwa a mgbe Iju Mmiri gasịrị, ya mere, O jikwaa ọdịdị ala amụma dị iche iche nke mejupụtara “eziokwu” ndị a hụrụ n’Okwu Ya. Ndị otu narị na iri anọ na puku anọ nọchiri anya, n’etiti ihe ndị ọzọ, ndị na-egosipụta okwukwe na Ọ kere ihe niile.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. John 1:1–3.

> Na mbu ka Okwu ahụ dị, Okwu ahụ nọkwa n’ebe Chineke nọ, Okwu ahụ bụkwa Chineke. Otu ahụ ka nọ na mbu n’ebe Chineke nọ. E sitere n’aka Ya kee ihe niile; ma e wezụga Ya, ọ dịghị ihe ọbụla e kere eke e kere. Jọn 1:1–3.

The story of Pandora’s box is a myth from ancient Greek mythology. It is primarily recounted in “Works and Days” by the Greek poet Hesiod and in various other classical sources. It is obviously a paraphrase of the experience of Eve in the Garden of Eden. The name “Pandora” comes from ancient Greek mythology. It is derived from the Greek words’ “pan” meaning “all,” “dora’ meaning “gifts.” Pandora means “all-gifted.” Eve is the symbol of the church, and all gifts are found within God’s church.

Akụkọ banyere igbe Pandora bụ akụkọ ifo sitere n’akụkọ ifo Gris oge ochie. A na-akọ ya nke ọma karịsịa n’akwụkwọ “Works and Days” nke onye ode uri Gris, Hesiod, nakwa n’ebe dị iche iche ọzọ n’akwụkwọ ndị klasịk. O doro anya na ọ bụ ntụgharị okwu nke ahụmahụ Iv n’Ubi Iden. Aha “Pandora” sitere n’akụkọ ifo Gris oge ochie. E si n’okwu Gris ndị a nweta ya: “pan” nke pụtara “ihe niile,” na “dora” nke pụtara “onyinye.” Pandora pụtara “onye e nyere onyinye niile.” Iv bụ ihe nnọchianya nke nzukọ Chineke, a na-ahụkwa onyinye niile n’ime nzukọ Chineke.

In Greek mythology, Pandora was the first mortal woman created by the gods. According to the myth, she was crafted by Hephaestus at the command of Zeus, the king of the gods, as part of a plan to punish humanity. Each of the gods contributed gifts to Pandora, including beauty, grace, intelligence, and charm. Zeus gave her a jar (in later retellings, it became a box) and instructed her never to open it under any circumstances. Eve was told she could eat of every tree except of “the tree in the midst of the Garden.”

N’akụkọ ifo ndị Gris, Pandora bụ nwanyị mmadụ mbụ ndị chi kere. Dị ka akụkọ ifo ahụ si kwuo, Hephaestus ji iwu Zeus, eze ndị chi, kpụọ ya dịka akụkụ nke atụmatụ e mere iji taa mmadụ ahụhụ. Onye ọ bụla n’ime ndị chi nyere Pandora onyinye, gụnyere ịma mma, amara, ọgụgụ isi, na ọmarịcha agwa. Zeus nyere ya otu ite (n’akụkọ ndị e mesịrị a na-akọgharịa ya, ọ ghọrọ igbe) ma nye ya iwu ka ọ ghara imepe ya n’ọnọdụ ọ bụla. A gwara Iv na ọ pụrụ iri mkpụrụ sitere n’osisi niile ma e wezụga nke “osisi ahụ dị n’etiti Ogige ahụ.”

Pandora, overcome by curiosity, eventually succumbed to temptation and opened the jar. Upon doing so, all the evils, pains, and diseases that had previously been kept inside were released into the world, spreading suffering and misery among humanity. However, one thing remained in the jar: hope. In some versions of the myth, Pandora quickly closed the jar, preventing hope from escaping, while in others, hope also emerged, providing humanity with a glimmer of optimism and resilience in the face of adversity.

Pandora, n’ịbụ onye ọchịchọ ịmata ihe meriri, n’ikpeazụ dara n’ọnwụnwa ma meghee ite ahụ. Ozugbo o mere nke a, ihe ọjọọ nile, ihe mgbu nile, na ọrịa nile ndị e deberebu n’ime ya tọhapụrụ n’ime ụwa, na-agbasa ahụhụ na nhụsianya n’etiti ụmụ mmadụ. Otú ọ dị, otu ihe fọdụrụ n’ime ite ahụ: olileanya. N’ụfọdụ nsụgharị nke akụkọ ifo ahụ, Pandora mechiri ite ahụ ngwa ngwa, si otú a gbochie olileanya ịgbapụ, ebe n’ụfọdụ ndị ọzọ, olileanya pụtakwara, na-enye ụmụ mmadụ ntakịrị ìhè nchekwube na ndidi n’ihu nsogbu.

The Battle of Panium joins the Battle of Actium at the soon coming Sunday law, and the soon coming Sunday law was typified by the test in the Garden of Eden. In the garden the test was simply for Adam and Eve, but in the last days the test needed to confront all mankind around the entire world. The first test of believing or disbelieving God’s Word in the garden typifies the last test of the Sunday law. Eve failed that first test and opened the floodgates of woe upon mankind, as represented in the myth of Pandora.

Agha Panium na-ejikọta na Agha Actium n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, ma iwu Sọnde ahụ nke na-abịa n’oge na-adịghị anya ka e ji ọnwụnwa dị n’Ubi Iden gosi n’ọdịdị ya. N’ubi ahụ, ọnwụnwa ahụ bụ naanị maka Adam na Iv, ma n’ụbọchị ikpeazụ, ọ dị mkpa ka ọnwụnwa ahụ chee ụmụ mmadụ niile ihu n’ụwa dum. Ọnwụnwa mbụ ahụ nke ikwere ma ọ bụ ịghara ikwere Okwu Chineke n’ubi ahụ na-anọchi anya ọnwụnwa ikpeazụ nke iwu Sọnde. Iv dara n’ọnwụnwa mbụ ahụ ma meghee mgbada mmiri nke ahụhụ n’elu ụmụ mmadụ, dị ka e si anọchi ya anya n’akụkọ ifo Pandora.

When the Battle of Panium joins the Battle of Actium, the test represented in the Garden of Eden will open upon all mankind. The hope that is then provided for the world is the ensign that is lifted up for all the world (panorama) to see.

Mgbe Agha Panium sonyere Agha Actium, ule ahụ e gosipụtara n’Ubi Iden ga-emeghe n’ihu mmadụ nile. Olileanya a na-enye ụwa n’oge ahụ bụ ọkọlọtọ ahụ e buliri elu ka ụwa dum (panorama) hụ.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Unu niile bi n’ụwa, na ndị niile na-ebi n’elu ụwa, lee, mgbe ọ na-ebuli ọkọlọtọ n’elu ugwu; ma mgbe ọ na-afụ opi, nụrụnụ. Aịzaya 18:3.

We will continue this study in the next article.

Anyị ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esonụ.

> “The world is a theater; the actors, its inhabitants, are preparing to act their part in the last great drama. With the great masses of mankind, there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to His rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Ụwa bụ ihe nkiri; ndị na-eme ihe n’ime ya, bụ́ ndị bi n’ime ya, na-akwado imezu akụkụ ha n’ihe nkiri ukwu ikpeazụ ahụ. N’etiti ìgwè mmadụ ukwu nke mmadụ, e nweghị ịdị n’otu, ma e wezụga mgbe mmadụ na-akpakọrịta iji mezuo ebumnuche ịchọ ọdịmma onwe ha. Chineke na-ele anya. Ebumnuche Ya banyere ndị na-enupụ isi n’okpuru Ya ga-emezu. E nyefebeghị ụwa n’aka mmadụ, ọ bụ ezie na Chineke na-ekwe ka ihe ndị na-ebute mgbagwoju anya na ọgba aghara bụrụ ndị na-achị ruo nwa oge. Ike sitere n’okpuru na-arụ ọrụ iweta ihe ngosi ukwu ikpeazụ dị n’ihe nkiri ahụ,—Setan na-abịa dị ka Kraịst, na-arụkwa ọrụ site n’aghụghọ nile nke ajọ omume n’etiti ndị na-ejikọta onwe ha ọnụ n’ime òtù nzuzo. Ndị ahụ na-enyefe onwe ha n’agụụ maka ịkpakọrịta ọnụ na-arụpụta atụmatụ nke onye iro. Ihe kpatara ya ga-esochi ya na nsonaazụ ya.”

> “Never did this message apply with greater force than it applies today. More and more the world is setting at naught the claims of God. Men have become bold in transgression. The wickedness of the inhabitants of the world has almost filled up the measure of their iniquity. This earth has almost reached the place where God will permit the destroyer to work his will upon it. The substitution of the laws of men for the law of God, the exaltation, by merely human authority, of Sunday in place of the Bible Sabbath, is the last act in the drama. When this substitution becomes universal, God will reveal Himself. He will arise in His majesty to shake terribly the earth. He will come out of His place to punish the inhabitants of the world for their iniquity, and the earth shall disclose her blood, and shall no more cover her slain.

> “Ọ dịbeghị mgbe ozi a metụtara n’ike karị karịa otú ọ si emetụta taa. Ụwa na-arịwanye elu n’ịtụfu ihe Chineke na-arịọ n’efu. Ụmụ mmadụ aghọwo ndị nwere nkwuwa okwu n’ihe mmehie. Ajọ omume nke ndị bi n’ụwa fọrọ nke nta ka o mejupụta oke ajọ omume ha. Ụwa a fọrọ nke nta ka ọ ruo ebe Chineke ga-ekwe ka onye mbibi rụọ ọchịchọ ya n’elu ya. Ịgbanwere iwu Chineke dochie ya anya n’iwu ndị mmadụ, ibuli elu, site n’ikike mmadụ naanị, ụbọchị Sọnde n’ọnọdụ ụbọchị izu ike nke Akwụkwọ Nsọ, bụ omume ikpeazụ n’egwuregwu ahụ. Mgbe ngbanwe a ghọrọ nke a nabatara n’ụwa nile, Chineke ga-ekpughe Onwe Ya. Ọ ga-ebili n’ebube Ya ịma jijiji ụwa n’ụzọ dị egwu. Ọ ga-apụta n’ebe Ọ nọ ịta ndị bi n’ụwa ahụhụ n’ihi ajọ omume ha, ụwa ga-ekpughe ọbara ya, ọ gaghịkwa ekpuchikwa ndị ya e gburu egbu ọzọ.

> “We are standing on the threshold of the crisis of the ages. In quick succession the judgments of God will follow one another,—fire, and flood, and earthquake, with war and bloodshed. We are not to be surprised at this time by events both great and decisive; for the angel of mercy cannot remain much longer to shelter the impenitent.

> “Anyị na-eguzo n’ọnụ ụzọ nke nsogbu nke ọgbọ niile. N’usoro ngwa ngwa, ikpe Chineke ga-esochi ibe ha,—ọkụ, na iju mmiri, na ala ọma jijiji, tinyere agha na mwụfu ọbara. O kwesịghị iju anyị anya n’oge a site n’ihe omume ndị dị ukwuu ma bụrụkwa ndị na-ekpebi ihe; n’ihi na mmụọ ozi nke ebere apụghị ịnọgide ogologo oge ọzọ iji chebe ndị na-adịghị echegharị.”

> “The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied, and entranced until the day of probation shall be ended, and the door of mercy forever shut.

> “Nnukwu nsogbu ahụ na-abịakwute anyị nwayọọ nwayọọ. Anyanwụ na-enwu n’eluigwe, na-agafe n’ụzọ okirikiri ya a na-emebu, eluigwe ka na-ekwupụtakwa ebube Chineke. Ndị mmadụ ka na-eri ma na-aṅụ, na-akụ ihe ma na-ewu ụlọ, na-alụ di na nwunye ma na-enye n’alụmdi na nwunye. Ndị ahịa ka na-azụ ma na-ere. Ndị mmadụ na-adọkpụtakwa ibe ha, na-asọ mpi maka ebe kachasị elu. Ndị hụrụ ihe ụtọ n’anya ka na-ejupụta n’ụlọ ihe nkiri, n’ebe a na-agba ọsọ ịnyịnya, na n’ụlọ ịgba chaa chaa. Obi ụtọ kasị elu juru ebe niile, ma oge amara na mmepebi ka na-emechi ngwa ngwa, a na-achọkwa ka e kpebie ikpe onye ọbụla ruo mgbe ebighị ebi. Setan na-ahụ na oge ya dị mkpirikpi. O tinyela ndị nnọchianya ya nile n’ọrụ ka e wee duhie mmadụ, rafuo ha, mee ka ha bụrụ ndị ihe ụwa ji n’aka, ma mee ka ha nwee anwansi n’obi ruo mgbe ụbọchị oge amara ga-agwụ, a ga-emechikwa ụzọ ebere ruo mgbe ebighị ebi.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.

> “Njehie iwu Chineke fọrọ nke nta ka ọ ruo ókè ya. Ọgba aghara ejupụtala ụwa, nnukwu egwu ga-abịakwasịkwa ụmụ mmadụ n’oge na-adịghị anya. Ọgwụgwụ dị ezigbo nso. Anyị ndị maara eziokwu kwesịrị ịdị na-akwadebe onwe anyị maka ihe ga-adakwasị ụwa n’oge na-adịghị anya dịka ihe ijuanya na-emeri emeri.”

> “In this time of prevailing iniquity we may know that the last great crisis is at hand. When the defiance of God’s law is almost universal, when His people are oppressed and afflicted by their fellow men, the Lord will interpose.

> “N’oge a nke ajọ omume juru ebe niile, anyị pụrụ ịmata na nnukwu nsogbu ikpeazụ ahụ eruola nso. Mgbe nnupụisi megide iwu Chineke fọrọ nke nta ka ọ bụrụ ihe ụwa niile na-eme, mgbe ndị Ya na-ata ahụhụ ma na-emegbu ha site n’aka ụmụ mmadụ ibe ha, Onyenwe anyị ga-etinye aka.

> “We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

> “Anyi na-eguzo n’elu ọnụ ụzọ nke ihe omume ukwu na ndị dị nsọ nke ukwuu. Amụma dị iche iche na-emezu. A na-edekọ akụkọ dị ịtụnanya, jupụtara n’ihe omume, n’akwụkwọ nke eluigwe. Ihe niile dị n’ụwa anyị nọ n’ọgba aghara. E nwere agha, na asịrị agha. Mba nile na-ewe iwe, oge nke ndị nwụrụ anwụ eruwo, ka e wee kpee ha ikpe. Ihe omume na-agbanwe iji bute ụbọchị Chineke nke na-eme ngwangwa nke ukwuu. Ọ bụ naanị obere ntabi anya nke oge, dị ka a pụrụ isi kwuo ya, ka fọdụrụ. Ma ebe ugbua mba na-ebili imegide mba, alaeze imegidekwa alaeze, agha zuru ụwa ọnụ adịghị ewere ọnọdụ ugbu a. Ruo ugbu a, a na-ejide ifufe anọ ahụ ruo mgbe a ga-akara ndị ohu Chineke akara n’egedege ihu ha. Mgbe ahụ ike nile nke ụwa ga-achịkọta agha ha maka ọgụ ikpeazụ ahụ ukwu.” Christian Service, 50, 51.

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