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# The Book of Daniel - Number One-Hundred and Ninety-Six

Akwụkwọ Daniel — Nọmba Otu-Narị-Itoolu na Iri Isii na Isii

Prophetic Parallels and Divine Disappointment: The Revelatory Journey of God’s Last Day People in Revelation 10

Nkọrịta amụma na ndakpọ olileanya nke Chineke: Njem mkpughe nke ndị Chineke nke ụbọchị ikpeazụ n’ime Mkpughe 10

Author

Jeff Pippenger

Published

April 27, 2024

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In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.

N’isi nke iri nke Mkpughe, ebe e ji gosipụta akụkọ ozi nke mmụọ-ozi mbụ na nke abụọ, a gwara Jọn, dị ka akara nke ndị Chineke n’ụbọchị ikpeazụ, tupu oge eruo, na a ga-enwe ndakpọ olileanya n’akụkọ ihe mere eme nke ọ nọchiri anya ya n’ụzọ ihe nnọchianya; ndakpọ olileanya ahụkwa bụ akụkụ nke akụkọ ihe mere eme nke mmụọ-ozi mbụ na nke abụọ nke e mechiri emechi n’ịghọta nke ndị Millerite, iji nwalee okwukwe ha.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.

> Olu ahụ nke m nụrụ site n’eluigwe gwakwara m ọzọ okwu, sị, Gaa were obere akwụkwọ ahụ nke meghere emepe dị n’aka mmụọ ozi ahụ nke guzoro n’elu oke osimiri na n’elu ụwa. M wee gawa n’ebe mmụọ ozi ahụ nọ, sị ya, Nye m obere akwụkwọ ahụ. O wee sị m, Were ya, rie ya kpamkpam; ọ ga-eme ka afọ gị dị ilu, ma n’ọnụ gị ọ ga-atọ ụtọ dịka mmanụ aṅụ. M wee were obere akwụkwọ ahụ n’aka mmụọ ozi ahụ, rie ya kpamkpam; ọ dịkwara m n’ọnụ ụtọ dịka mmanụ aṅụ: ma ozugbo m richara ya, afọ m wee dị ilu. Mkpughe 10:8–10.

In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.

N’amaokwu nke iri, Jọn na-anọchi anya akụkọ ihe mere eme sitere n’ụbọchị Ọgọst 11, 1840, mgbe mmụọ ozi ahụ dị ike si n’eluigwe rịdata, nwee obere akwụkwọ n’aka ya, ruo n’Oké Nkụda Mmụọ nke Ọktoba 22, 1844. Tupu o jiri akara atụ nọchie anya akụkọ ahụ, a gwara ya site n’“olu ahụ” ọ “nụrụ site n’eluigwe” na-agwa ya na mgbe ọ ga-eri obere akwụkwọ ahụ, “ọ ga-eme ka afọ gị bụrụ ihe ilu, ma n’ọnụ gị ọ ga-atọ ụtọ dị ka mmanụ aṅụ.” Nkụda mmụọ ilu ahụ bụ ihe nwalere okwukwe ndị Millerite, ọ dịghịkwa mma ka ha mara banyere nkụda mmụọ ahụ tupu o rute; ma Jọn na-anọchi anya ndị nke ụbọchị ikpeazụ, ndị a chọrọ ka ha mara eziokwu ndị metụtara nkọwapụta nke ihe omume ndị ahụ, ndị bụ akụkọ ihe mere eme nke ozi mmụọ ozi mbụ na nke abụọ.

That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”

Akụkọ nsọ ahụ na-egosi na a ga-ewetara ndị nke ụbọchị ikpeazụ ule, ma ule ahụ ga-adabere n’ihe nke ọ bụghị ihe kacha mma ka ha ghọta tupu oge ule ahụ eruo; ma, ọ bụghị otu ahụmịhe ahụ kpọmkwem nke ndị Millerait, ọ bụ ezie na o kwekọrọ n’ụzọ zuru oke na nkọwa nke ihe ndị ahụ mere dị ka mmụọ ozi mbụ na nke abụọ nọchiri anya ha, n’ihi na égbè-eluigwe asaa ahụ kwa na-anọchi anya, “ihe ndị ga-eme n’ọdịnihu nke a ga-ekpughe n’usoro ha.”

Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.

Ọ bụ ezie na achọrọ ka ha mara akụkọ ntọala nke ndị Millerait, ndị nke Chineke n’ụbọchị ikpeazụ ga-emezu otu nkọwapụta ahụ nke ihe omume dị ka ndị Millerait mere; ma ihe ahụ nwara ndị Millerait—nke kacha dị mma ka ha ghara ịma ya tupu oge eruo—ga-abụ ule dị iche, nke e butere site n’otu akụkụ e mechiri emechi ruo mgbe oge ruru ka Ọdụm nke ebo Juda meghee Mkpughe nke Jisọs Kraịst, nke na-eme n’ime akụkọ zoro ezo nke amaokwu nke iri anọ nke Daniel iri na otu.

What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”

Ihe e mechiri emechi ka a haziri iji nwalee ndị Chineke nke ụbọchị ikpeazụ, ule ahụ kwa ga-adaba n’otu ihe-ngosi ụzọ ebe a nwara ndị Millerite, n’ihi na ma n’ime mmezu mbụ n’akụkọ ihe mere eme nke ndị Millerite ma ọ bụ n’ime mmezu ikpeazụ nke ụbọchị ikpeazụ, égbè eluigwe asaa ahụ bụ “nkọwapụta nke ihe ndị ga-eme” “nke a ga-ekpughe n’usoro ha.”

What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.

Ihe a na-amabeghị nke ọma n’ebe nile bụ na dịka Jọn na-anọchi anya akụkọ ihe mere eme nke mgbada Kraịst ya na obere akwụkwọ ahụ n’Ọgọst 11, 1840 ruo n’Ihe Nkụda Mmụọ Ukwu nke Ọktoba 22, 1844, otu akụkọ ihe mere eme ahụ kwa ka e ji mgbada nke mmụọ-ozi nke abụọ n’April 19, 1844, nọchite anya ya. A pụrụ ịghọta nkụda mmụọ mbụ ahụ dịka nkụda mmụọ nke Jọn, onye, mgbe o risịrị obere akwụkwọ ahụ n’Ọgọst 11, 1840, zutere nkụda mmụọ n’April 19, 1844. Mgbe nkụda mmụọ ahụ rutere, mmụọ-ozi nke abụọ ahụ wedara ala na “ederede” n’aka ya.

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.

> “E nyere mmụọ-ozi ọzọ dị ike iwu ka ọ rịdata n’ụwa. Jizọs tinyere otu akwụkwọ n’aka ya, ma ka ọ na-abịa n’ụwa, o tie mkpu sị, ‘Babilọn adawo, adawo.’ Mgbe ahụ, ahụrụ m ndị ahụ nwere ndakpọ olileanya ka ha buliekwa anya ha eluigwe ọzọ, na-ele anya n’okwukwe na n’olileanya maka mpụta nke Onyenwe ha. Ma ọtụtụ dị ka ndị nọgidere n’ọnọdụ nzuzu, dị ka a ga-asị na ha na-arahụ ụra; ma enwere m ike ịhụ akara nke nnukwu mwute n’ihu ha. Ndị ahụ nwere ndakpọ olileanya hụrụ site n’Akwụkwọ Nsọ na ha nọ n’oge ichere ahụ, na na ha ga-eji ndidi chere mmezu nke ọhụụ ahụ. Otu ihe akaebe ahụ nke duru ha ile anya maka Onyenwe ha n’afọ 1843, durukwara ha ịtụ anya Ya n’afọ 1844. Ma ahụrụ m na imerime mmadụ enwebeghị ike ahụ nke kpọpụtara okwukwe ha ìhè n’afọ 1843. Ndakpọ olileanya ha emeela ka okwukwe ha daa mba.” Early Writings, 247.

The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.

Akụkọ ihe mere eme nke ndị Millerite nke Jọn na-anọchi anya ya n’isi nke iri, bụ akụkọ ihe mere eme nke mmụọ ozi mbụ nakwa nke mmụọ ozi nke abụọ. Ịrịda nke mmụọ ozi mbụ ya na ozi, na ịrịda nke mmụọ ozi nke abụọ ya na ozi, na-akara mmalite nke akụkọ ihe mere eme nke ọ bụla n’ime ha, nke abụọ ahụ mechara kwụsị n’ime mmechuihu, ọ bụ ezie na Jọn na-egosi n'ụzọ ka kpọmkwem akụkọ ihe mere eme dum nke mmụọ ozi abụọ ahụ. Ọbụna mgbe Ọktoba 22, 1844 gasịrị, mgbe mmụọ ozi nke atọ bịarutere ya na ozi, mmechuihu nke nnupụisi nke 1863 na-enye àmà nke atọ banyere oge nke na-amalite site n’ozi ma kwụsị n’ime mmechuihu.

The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”

Mmechuihu mbụ nke mmegharị nke mmụọ-ozi nke atọ n’ụbọchị Julaị 18, 2020, bụ ihe yiri mmechuihu mbụ nke ndị Millerait. E mechiri otu eziokwu emechi, dịka e si mechie eziokwu nke 1844 site n’Onyenwe anyị ijide aka Ya n’elu njehie dị n’ime ụfọdụ n’ime ọnụọgụ ndị ahụ, nke butere mmechuihu mbụ nke ndị Millerait. Mgbe e mechara ghọta njehie ahụ, a kpọghewo njehie ahụ, dịka Ọdụm nke ebo Juda wepụrụ aka Ya. Njehie nke Julaị 18, 2020, sitere n’ịjụ ikweta na e weliri aka Ya n’ụbọchị Ọktoba 22, 1844, mgbe Ọ kpọsara na “oge agakwaghị adị.”

Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.

Ma ọ̀ bụ mmegharị Filadelfịa nke ndakpọ olileanya mbụ nke mmụọ-ozi mbụ, ma ọ bụ ndakpọ olileanya mbụ nke mmegharị Laodisia nke mmụọ-ozi nke atọ, aka Ya na-anọchi anya ihe-ọ̀tụ̀tụ̀ ụzọ ahụ. N’abalị iri na itoolu nke Eprel, 1844, na n’abalị iri na asatọ nke Julaị, 2020, ndakpọ olileanya ahụ mụrụ oge ịgbasasị. Ndị a chịkọtara n’ụbọchị iri na otu nke Ọgọst, 1840, ma ọ bụ n’ụbọchị iri na otu nke Septemba, 2001, ka a gbasasịrị, ma mgbe ahụ Kraịst malitere ịchịkọta ndị Ya nke ugboro abụọ.

He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.

Ọ chịkọtala otu ndị mmadụ malite na Septemba 11, 2001, n’ihi na, dịka e gosiri ya site n’ime baptizim Kraịst, ọ bụ mgbe akara nsọ ahụ nke Chukwu na-arịdata ka Ọ na-amalite ịchịkọta ndị na-eso ụzọ Ya, ọ bụghị tupu ahụ. Mgbe ahụ, mgbe mgbasa gasịrị, Kraịst na-achịkọta ndị Ya nke ugboro nke abụọ. Kraịst chịkọtara ndị na-eso ụzọ Ya malite n’ime baptizim Ya, ma mgbe mgbasa nke obe kpatara gasịrị, Ọ malitere ịchịkọta ndị na-eso ụzọ Ya nke ugboro nke abụọ. Eziokwu amụma ahụ banyere nchịkọta nke ugboro nke abụọ nke malitere n’ọnwa Julaị 2023, bụ akụkụ nke ihe e mechiri emechi na Julaị 18, 2020, ọ bụ ezie na o doro anya na ọ bụ otu akụkụ nke akụkọ ihe mere eme nke ndị Millerite.

In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.

N’ama nke iri anọ nke Daniel iri na otu, anụ-ọhịa ahụ si n’olulu enweghị ala biliri wee gbuo mpi abụọ ahụ nke anụ-ọhịa ụwa n’afọ 2020. N’ọnwa Julaị nke afọ 2023, Onye-nwe anyị bidoro ịchịkọta ndị Ya nke ụbọchị ikpeazụ nke ugboro abụọ. A na-anọchi usoro nke ịchịkọta ahụ n’ime akụkọ nsọ nke ndị Millerite, ma n’ime akụkọ ahụ, e nwere ndị àmà akụkọ ihe mere eme abụọ banyere ịchịkọta ndị Ya nke ugboro abụọ. Usoro ịchịkọta ahụ bụ akụkụ amụma e mechiri emechi ruo n’ọnwa Julaị 2023. A na-emezu ọrụ nke ịchịkọta ndị Ya nke ugboro abụọ n’oge akụkọ ihe mere eme nke Agha Ukraine, kpọmkwem tupu ntuli aka nke ugboro abụọ nke onye isi ala nke asatọ, onye si n’ime ndị asaa.

On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.

N’ụbọchị Ọgọst 11, 1840, Onye-nwe-anyị chịkọtara mmegharị Millerite ahụ, Ọ kpọkwara mkpokọta ahụ akara site n’iweta chaatị 1843, nke e bipụtara n’ọnwa Mee nke 1842. Chaatị ahụ nọchitere ozi ntọala ahụ, n’ihi na n’oge ahụ Ọ na-atọ ntọala ụlọ nsọ Millerite ahụ. Ibdaba nke mmụọ-ozi nke Mkpughe isi nke iri, n’ụbọchị Ọgọst 11, 1840, kwekọrọ na baptism nke Kraịst, nke, n’etiti ihe ndị ọzọ, kpọrọ akara mmalite nke Kraịst ịhọrọ ndị na-eso ụzọ Ya.

> “With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.

> “Site n’ịkpọ Jọn na Andru na Saịmọn, nke Filip na Natanayel, ka e bidoro ntọala nke nzukọ Kraịst. Jọn duziri mmadụ abụọ n’ime ndị na-eso ụzọ ya gakwuru Kraịst. Mgbe ahụ otu n’ime ndị a, bụ Andru, hụrụ nwanne ya nwoke, wee kpọọ ya ka ọ bịakwute Onye Nzọpụta. E mesịa, a kpọrọ Filip, ya onwe ya wee gawa ịchọ Natanayel.” The Desire of Ages, 141.

The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.

Ọrụ William Miller site n’oge ọgwụgwụ ahụ na 1798 ruo August 11, 1840, nọchiri anya ọrụ Jọn Onye Na-eme Baptizim; ma mgbe mmụọ ozi nke Mkpughe iri rịdatara, dịka e gosiri ya n’ụdị site n’ịrida nke Mmụọ Nsọ n’oge baptizim nke Kraịst, Onyenwe anyị “kpọkọtara” ndị na-eso ụzọ Ya ndị bụ ntọala. Ndị àmà abụọ a na-egosi na Kraịst kpọkọtara ndị Ya nke ụbọchị ikpeazụ na September 11, 2001, mgbe mmụọ ozi nke Mkpughe isi nke iri na asatọ rịdatara; ma dịka o mere ndị Millerite, a ga-anwale ha site n’otu akụkụ nke égbè eluigwe asaa ahụ nke e mechiri emechi, wee mgbe ahụ Onyenwe anyị akpọkọtakwa ndị Ya ugboro nke abụọ.

The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.

Nzukọ nke abụọ nke ndị Chineke n’ụbọchị ikpeazụ malitere n’akụkọ ihe mere eme a nọchiri anya ya n’ókè njedebe nke amaokwu nke iri na otu, nke isi nke iri na otu nke Daniel, kpọmkwem tupu mmeri Putin meriri Ukraine, ma kpọmkwem tupu amaokwu nke iri na abụọ, ebe àmà amụma nke Russia na Putin kwụsịrị. Ya mere, Daniel isi nke iri na otu, amaokwu nke iri na otu, kwekọrọ na Mkpughe isi nke iri na otu, amaokwu nke iri na otu, n’ihi na ọ bụ n’ebe ahụ ka a kpọlitere ndị àmà abụọ ahụ ọzọ n’ndụ.

In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.

N’akụkọ Millerite dị nsọ, Onyenwe anyị malitere ịkpọkọta ndị Ya ugboro nke abụọ mgbe ndakpọ olileanya nke Eprel 19, 1844 gasịrị, ma ihe Onyenwe anyị jiri kpọkọta ndị Ya n’oge ahụ bụ nghọta na ha na-emezu oge ichere nke ilu ụmụ agbọghọ iri ahụ dị na Matiu isi nke iri abụọ na ise, nakwa Habakuk isi nke abụọ. Ka ndị Millerite wee mata ọnọdụ ha ma laghachi, ha aghaghị ịmata onwe ha dịka ndị a na-anọchi anya n’ime Okwu amụma nke Chineke. Ha kwesiri ịhụ na ha bụ ndị Chineke, n’iche iche na ndị ahụ na-ekwupụta na ha bụ ndị Ya. N’ịkpọkọta ndị Ya dara mba n’olileanya, Ọ nọ na-enye ihe atụ nke ọkọlọtọ ahụ a na-ebuli elu nye ndị mba ọzọ, si otu a na-emesi ọdịiche dị n’etiti ndị Ya eziokwu ma ndị dara mba n’olileanya, na ndị Ya bụ naanị n’ịkwupụta ọnụ.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> N’ụbọchị ahụ mgbọrọgwụ Jesi ga-adị, nke ga-eguzo dịka ọkọlọtọ nye ndị mmadụ; mba ọzọ ga-achọ ya: izu-ike ya ga-abụkwa nke ebube. Ọ ga-erukwa na n’ụbọchị ahụ, Onyenwe anyị ga-esetịkwa aka Ya ọzọ nke ugboro nke abụọ iji napụta ndị fọdụrụnụ nke ndị Ya, ndị a ga-ahapụ, site n’Asịrịa, na site n’Ijipt, na site na Patros, na site na Kush, na site na Elam, na site na Shina, na site na Hamat, na site n’agwaetiti nile nke oké osimiri. Ọ ga-ebulikwa ọkọlọtọ nye mba nile, kpọkọtakwa ndị a chụpụrụ n’Izrel, chịkọtakwa ndị Juda a gbasasịrị agbasa site n’akụkụ anọ nke ụwa. Aịzaịa 11:10–12.

When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.

Mgbe onye amụma Jeremaịa nọchiri anya ndị ahụ nwere nkụda mmụọ n’abalị iri na itoolu nke Eprel, 1844, o mere ka a mata na ya esoghịzi “nzukọ nke ndị na-akwa emo,” ndị jiri amụma ahụ dara ada nke 1843 dị ka ihe akaebe na ndị Jeremaịa nọchiri anya ha bụ ndị amụma ụgha.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Anọghị m n’ọgbakọ ndị na-akwa emo, ọ dịghịkwa m aṅụrị ọṅụ; anọọrọ m naanị m n’ihi aka gị: n’ihi na i mejupụtawo m iwe. Jeremiah 15:17.

The “assembly of mockers” had cast out those represented by Jeremiah.

“Nzukọ ndị na-akwa emo” achụpụwo ndị Jeremaya nọchiri anya ha.

> “Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.

> “A kpagburu ọtụtụ ndị site n’aka ụmụnna ha ndị na-ekweghị ekwe. Iji jigide ọnọdụ ha n’ime nzukọ, ụfọdụ kwetara ịgbachi nkịtị banyere olileanya ha; ma ndị ọzọ chere na ntụkwasị obi nye Chineke gbochiri ha izochi eziokwu ndị ahụ Ọ nyefere n’aka ha ka ha lekọta. Ọ bụghị mmadụ ole na ole ka e wepụrụ n’ime mmekọrịta nke nzukọ n’ihi naanị ihe kpatara ya bụ na ha kwupụtara okwukwe ha n’ịbịa Kraịst. Okwu onye amụma a bara nnọọ uru nye ndị ahụ tara ọnwụnwa a nke okwukwe ha: ‘Ụmụnna unu ndị kpọrọ unu asị, ndị chụpụrụ unu n’èzí n’ihi aha M, sịrị, Ka e nye Onyenwe anyị otuto: ma Ọ ga-apụta ka unu nwee ọṅụ, ha onwe ha kwa ga-eme ihere.’ Aịzaya 66:5.” The Great Controversy, 372.

When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”

Mgbe Onyenwe anyị ga-ebuli ọkọlọtọ nye ndị mba ọzọ, nke a ga-eme mgbe O setịpụrụ aka Ya ugboro nke abụọ iji kpọkọta ndị fọdụrụ n’ime ndị Ya, ndị bụ ndị a chụpụrụ n’Izrel. Ha bụ ndị na-anọkwaghị n’“nzukọ nke ndị na-akwa emo.”

The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.

“Mgbọrọgwụ Jesi” bụ akara nke ahịrị ọbara abụọ, otu sitere n’okpukpe ndị Juu jikọtara ya na ahịrị ọbara sitere n’èzí okpukpe ndị Juu, ọ bụghịkwa naanị na ọ na-anọchi anya ahịrị ọbara nke Jisọs, kama ọ bụkwa akara nke njikọta nke Ịdị Chukwu na ọdịdị mmadụ, n’ihi na ọkọlọtọ ahụ e weliri elu na-anọchi anya otu ndị e mechiwo akara ruo mgbe ebighị ebi n’ọnọdụ na ahụmahụ nke njikọta nke Ịdị Chukwu na ọdịdị mmadụ, nke e nwekwara nnọchianya ya na amaokwu nke iri nke Daniel isi nke iri na otu site n’akara nke “ebe ewusiri ike”. N’amaokwu nke iri, a na-atụ aka na oge imechi akara nke otu narị puku na iri anọ na anọ site na nghọta amụma banyere ebe ewusiri ike ahụ, nke bụ isi. N’akụkọ ihe mere eme nke amaokwu nke iri na otu na Agha Ukraine, Onyenwe anyị na-agbatị aka Ya nke ugboro abụọ iji kpọkọta ndị a chụpụrụ achụpụ bụ ndị enweela ndakpọ olileanya.

Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.

Ya mere, site n’ịtụkwasị aka n’akaebe nke Daniel iri na otu dị ka nhazi, anyị akọwapụtala mbata nke ọchịchị papacy n’ime akụkọ amụma, kpọmkwem tupu iwu ụbọchị Sọnde. Anyị ahụwo ọrụ nke mpi Republican nke a na-anọchi anya ya site n’aka Trump ka ọ na-aghọ onye nke asatọ nke sitere na asaa ahụ, ma malite ọrụ nke ijikọta ụka na steeti. Anyị nwere ahịrị nke mpi nnupụisi nke Protestantism, dịka a na-anọchi anya ya site n’aka Maccabees. N’otu akụkọ ahụ nke amaokwu ndị ahụ na-anọchi anya, anyị na-etinye ahịrị nke égbè eluigwe asaa ahụ, nke bụkwa ahịrị nke ilu ụmụ agbọghọ iri ahụ, na-akọwapụta ahụmahụ nke otu narị puku iri anọ na anọ ahụ, yana ahịrị nke ndị mmụọ ozi atọ ahụ nke na-akọwapụta ọrụ nke ezi mpi Protestant ahụ. Otu n’ime ihe omume ndị metụtara ezi mpi Protestant ahụ n’ime akụkọ ahụ bụ nchịkọta nke abụọ ahụ.

The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.

Nzuko nke abụọ mere n’akụkọ ihe mere eme nke ozi nke mmụọ-ozi nke abụọ, ọ mekwara n’akụkọ ihe mere eme nke mmụọ-ozi nke atọ site n’afọ 1844 ruo 1863, na-eguzobe ndị àmà abụọ sitere n’akụkọ ihe mere eme nke ndị Millerite banyere Onyenwe anyị ịgbatị aka Ya nke ugboro abụọ iji kpọkọta ìgwè atụrụ Ya nke gbasasịrị agbasasị.

> “September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.

> “Na Septemba 23, Onyenwe anyị gosiri m na Ọ gbatịwo aka Ya nke ugboro abụọ iji weghachite ndị fọdụrụ n’ime ndị Ya, nakwa na a ghaghị ịgbalịsi ike okpukpu abụọ n’oge nchịkọta a. N’oge mgbasasa ahụ, e tigburu Izrel ma dọwaa ya, ma ugbu a n’oge nchịkọta a Chineke ga-agwọ ma kegide ọnyá ndị Ya. N’oge mgbasasa ahụ, mgbalị ndị e mere iji gbasaa eziokwu nwere naanị ntakịrị mmetụta, mezuru naanị ntakịrị ihe ma ọ bụ ihe ọ bụla; ma n’oge nchịkọta a, mgbe Chineke etinyewo aka Ya iji kpọkọta ndị Ya, mgbalị ndị a na-eme iji gbasaa eziokwu ga-enwe mmetụta ahụ e zubere ha ka ha nwee. Onye ọ bụla kwesịrị ịdị n’otu ma bụrụkwa onye ọkụ n’obi n’ọrụ a. Ahụrụ m na ọ bụ ihe na-ezighị ezi ka onye ọ bụla na-ezo aka n’oge mgbasasa ahụ maka ihe atụ ga-achịkwa anyị ugbu a n’oge nchịkọta a; n’ihi na ọ bụrụ na Chineke agaghị emere anyị ugbu a karịa ihe O mere n’oge ahụ, Izrel agaghị anakọta ọnụ ma ọlị.” Early Writings, 74.

In the appendix to Early Writings, Sister White explains the comment just cited:

N’akụkụ mgbakwunye nke *Early Writings*, Nwannaanyị White kọwara okwu a ka e kwupụtara n’elu:

> “3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> “3. Echiche ahụ na Onyenwe anyị ‘agbatịwo aka Ya nke ugboro abụọ iweghachite ndị fọdụrụnụ nke ndị Ya,’ nke dị na peeji nke 74, na-ezo aka naanị n’ịdị n’otu na ike nke dịbu n’etiti ndị na-ele anya Kraịst, nakwa n’eziokwu ahụ na Ọ malitela ime ka ndị Ya dịrị n’otu ọzọ, na ịkpọlitekwa ha ọzọ.” Early Writings, 86.

The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.

Akụkọ ihe mere eme dị nsọ nke égbè eluigwe asaa, nke na-anọchi anya August 11, 1840 ruo October 22, 1844, bụ ụdị nke akụkọ ihe mere eme dị nsọ nke October 22, 1844 ruo nnupu isi nke 1863. Ahịrị n’elu ahịrị, akụkọ mbụ ahụ nọchiri anya ihe atụ nke ụmụagbọghọ amamihe nwere, ma ahịrị nke abụọ ahụ na-enye ihe atụ nke ụmụagbọghọ nzuzu. Akụkọ abụọ ahụ malitere mgbe mmụọ ozi si n’eluigwe rịdata na ozi a ga-eri. Mbata nke mmụọ ozi ahụ n’akụkọ abụọ ahụ malitere usoro ule nke mụbara ịgbasa, ma ka ọ na-erule 1849, a na-egosi Sister White na Onyenwe anyị na-agbatịkwa aka Ya ọzọ nke ugboro nke abụọ, oge a iji kpọkọta ndị a chụsasịrị na October 22, 1844.

They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.

E kesasịawo ha site n’Ihe Ndakpọ Olileanya Ukwu ahụ, dịka e kesasịrị ndị amamihe n’ụbọchị Eprel 19, 1844 site n’ndakpọ olileanya mbụ ha. Nchịkọta nke abụọ ahụ mere ka a mata na Onyenwe anyị “amalitela ijikọta ma buliekwa ndị Ya ọzọ.” N’ime nchịkọta nke abụọ ahụ, ọrụ Onyenwe anyị gụnyere ibuli ọkọlọtọ elu nke jikọtara onwe ha n’otu n’elu ozi ahụ, nke mmadụ ya na Chi ya jikọtara n’otu. Ebumnuche nke ọkọlọtọ ahụ bụ ịkpọ ìgwè atụrụ ọzọ nke Chineke ka ha si na Babilọn pụta, nke a na-emezu site n’ịhụ ọkọlọtọ ahụ site n’aka ndị ikom na ndị inyom.

The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.

Ọkọlọtọ ahụ bụ ndị agha nke ndị ahụ jikọtaworo mmadụ ha na Chi nke Kraịst n’oge ule iwu Ụka. Ya mere, mkpokọta nke abụọ ahụ na-akọwapụta na a ga-ebuli “mgbọrọgwụ Jesse” elu, na-ebu akara amụma abụọ nke Rut, onye mba ọzọ nke a na-achịkọta site n’ọkọlọtọ ahụ site n’ijikọta ya na Boaz, ihe nnọchianya nke otu narị puku iri anọ na anọ, nakwa ihe nnọchianya nke Onye Mgbapụta ahụ, onye kwụrụ ụgwọ n’ihi Rut, bụrụkwa onye ikwu ya dị nso. N’ịdị mmadụ nke Chi nke Kraịst n’otu na anụ ahụ dara ada nke ọdịdị mmadụ, Ọ ghọrọ onye ikwu anyị dị nso. Ọkọlọtọ a na-ebuli elu bụ ndị ahụ ozi ahụ jikọtara ọnụ, ndị na-emecha ọrụ nke ijikọta mmadụ ha na Chi nke Kraịst tupu iwu Ụka abịa.

We will continue this study in the next article.

Anyi ga-aga n’ihu na ọmụmụ a n’isiokwu na-esote.

> “The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.

> “Ịghọta uru Akwụkwọ Nsọ na-abawanye ka a na-amụ ya. N’akụkụ ọ bụla onye mmụta ahụ pụrụ ịtụgharị, ọ ga-ahụ amamihe na ịhụnanya na-enweghị nsọtụ nke Chineke ka e gosipụtara.”

> “The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.

> “Aghọtabeghị nke ọma ịghọta ihe ọ pụtara n’usoro okpukpe ndị Juu. Eziokwu ndị sara mbara ma dị omimi ka e ji emume na akara ya mee onyinyo. Oziọma bụ igodo na-emepe ihe omimi ya. Site n’ịmata atụmatụ mgbapụta, a na-eme ka eziokwu ya meghee n’uche mmadụ. Karịa ka anyị si eme ya, ọ bụ ohere anyị ka anyị ghọta isiokwu ndị a dị ebube. Anyị ga-aghọta ihe ndị miri emi nke Chineke. Ndị mmụọ ozi na-achọsi ike ilebanye anya n’eziokwu ndị ahụ e kpughere ndị mmadụ, bụ́ ndị ji obi ebere na nke ada ada na-achọ Okwu Chineke, ma na-ekpe ekpere ka e nye ha ogologo na obosara na omimi na ịdị elu ka ukwuu nke ọmụma nke naanị Ya pụrụ inye.”

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.

> “Ka anyị na-abịaru nso ná njedebe nke akụkọ ihe mere eme nke ụwa a, amụma ndị metụtara ụbọchị ikpeazụ ndị a karịchaa na-achọ ka anyị mụọ ha. Akwụkwọ ikpeazụ nke Akwụkwọ Nsọ Agba Ọhụrụ juputara n’eziokwu nke anyị kwesịrị ịghọta. Setan emewo ka uche ọtụtụ ndị kpuru ìsì, nke mere na obi tọrọ ha ụtọ n’ihi ihe ngọpụ ọ bụla ha nwere ka ha ghara ime ka Mkpughe bụrụ ihe ọmụmụ ha. Ma Kraịst site n’aka ohu Ya, Jọn, ekwupụtala ebe a ihe ga-adị n’ụbọchị ikpeazụ, ma Ọ sịrị, ‘Ngọzị nādiri onye nāgu, na ndi nānu okwu amuma a, nādebe kwa ihe nile edeworo nime ya.’ Mkpughe 1:3.”

> “‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?

> “‘Nke a bụ ndụ ebighị ebi,’ ka Kraịst kwuru, ‘ka ha wee mara Gị, naanị ezi Chineke, na Jisọs Kraịst, Onye I zitere.’ Jọn 17:3. Gịnị mere na anyị anaghị aghọta uru nke ọmụma a? Gịnị mere eziokwu ndị a dị ebube anaghị enwu n’ime obi anyị, na-ama jijiji n’elu egbugbere ọnụ anyị, ma na-agabiga n’ime ịdị adị anyị dum?”

> “In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’

> “N’inye anyị Okwu Ya, Chineke etinyela anyị n’aka eziokwu ọ bụla dị mkpa maka nzọpụta anyị. Puku kwuru puku mmadụ esitela n’iyi ndị a nke ndụ kpụta mmiri, ma enweghị mbelata ọ bụla n’otú ihe oriri ahụ si dị. Puku kwuru puku edobela Onyenwe anyị n’ihu ha, ma site n’ilekwasị Ya anya, a gbanwere ha ka ha bụrụ n’otu onyinyo ahụ. Mmụọ ha na-enwu ọkụ n’ime ha mgbe ha na-ekwu banyere agwa Ya, na-akọwa ihe Kraịst bụ n’ebe ha nọ, na ihe ha bụ n’ebe Kraịst nọ. Ma ndị ọchụchọ ndị a agwụbeghị isiokwu ndị a dị ebube ma dị nsọ. Puku ndị ọzọ ka nwere ike isonye n’ọrụ ịchọ omimi nile nke nzọpụta. Ka a na-atụgharị uche n’elu ndụ Kraịst na agwa nke ozi Ya, ụzarị nke ìhè ga-apụta ìhè karịa n’oge ọ bụla a gbalịrị ịchọpụta eziokwu. Nnyocha ọhụrụ ọ bụla ga-ekpughe ihe dị omimi karị ma na-adọrọ mmasị karịa ihe e meghelarị. Isiokwu a enweghị ngwụcha. Ọmụmụ banyere ịbịanụ n’anụ ahụ nke Kraịst, àjà mgbaghara mmehie Ya, na ọrụ mgbasa-aka Ya n’etiti Chineke na mmadụ ga-etinye uche nke nwaakwụkwọ na-arụsi ọrụ ike n’ọrụ ruo mgbe oge ga-adịgide; ma mgbe ọ ga-elekwasị anya n’eluigwe na afọ ya ndị a na-apụghị ịgụta ọnụ, ọ ga-eti mkpu sị, ‘Ukpụhọde nke nsọpụrụ Chineke dị ukwuu.’”

> “In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.

> “N’ebighị ebi anyị ga-amụta ihe ahụ nke, ma a sị na anyị natara ìhè nke nghọta nke ọ pụrụ ịdị inweta ebe a, ga-emepewo nghọta anyị. Isiokwu ndị metụtara mgbapụta ga-etinye obi na uche na ire nke ndị a zọpụtara n’ọrụ n’ime oge ebighị ebi niile. Ha ga-aghọta eziokwu ndị ahụ Kraịst chọsiri ike imeghe nye ndị na-eso ụzọ Ya, ma nke ha enweghị okwukwe iji jide. Ruo mgbe ebighị ebi na ruo mgbe ebighị ebi, ọhụụ ọhụrụ banyere izu okè na ebube nke Kraịst ga-apụta. N’ime oge na-enweghị ngwụcha, Onye nwe ụlọ ahụ nke kwesịrị ntụkwasị obi ga-ewepụta n’akụ Ya ihe ọhụrụ na ihe ochie.” Christ’s Object Lessons, 132–134.

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