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# The Book of Daniel - Number One-Hundred and Sixty-Three

Akwụkwọ Daniel — Otu Narị na Iri Isii na Atọ

Unveiling Prophecy: Exploring Chapter Eleven of Daniel

Ikpughe Amụma: Ịchọgharị Isi nke Iri na Otu nke Daniel

Author

Jeff Pippenger

Published

March 28, 2024

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We will now begin to proceed through chapter eleven of Daniel.

Ugbu a, anyị ga-amalite ịga n’ihu n’isi nke iri na otu nke Daniel.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Mụ onwe m kwa, n’afọ mbụ nke Dariọs onye Midia, ee, m guzoro iji kwado ya na ime ka ọ sie ike. Ma ugbu a ka m ga-egosi gị eziokwu ahụ. Lezienụ anya, ndị eze atọ ọzọ ka ga-ebili na Peshia; onye nke anọ ga-adịkwa ọgaranya nke ukwuu karịa ha niile: sitekwa n’ike ya site n’ọgaranya ya, ọ ga-akpalite mmadụ niile imegide alaeze Gresia. Eze dị ike ga-ebilikwa, onye ga-achị n’okpuru ọchịchị sara mbara, meekwa dị ka ọchịchọ ya si dị. Ma mgbe ọ ga-ebili, a ga-agbaji alaeze ya, a ga-ekewakwa ya n’akụkụ ifufe anọ nke eluigwe; ọ bụghịkwa nye ụmụ ya, ma ọ bụ dịka ọchịchị ya nke ọ chịrị siri dị: n’ihi na a ga-adọpụ alaeze ya, ọbụna nye ndị ọzọ e wezụga ndị ahụ. Daniel 11:1–4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Gebriel malitere site n’ịgwa Daniel na ya onwe ya sokwa rụọ ọrụ n’aka Darius n’afọ mbụ ya, nke bụ afọ nwa nwanne Darius, onye isi agha ya, weghaara Babilọn ma gbuo Belshaza. Daniel na-anata ọhụ a n’afọ nke atọ nke Saịrọs, dị ka amaokwu mbụ nke isi nke iri si kwuo, ya mere Gebriel na-akara ma Darius ma Saịrọs dịka ihe nnọchianya na-anọchi anya “oge ọgwụgwụ.” E weghaara Belshaza na Babilọn site n’Alaeze Midia na Peshịa n’afọ 538 BC.

> “Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

> “Sairọs gbara Babilọn gburugburu n’agha, nke o jiri aghụghọ were n’afọ 538 T.K., ma site n’ọnwụ Belshaza, onye ndị Peshia gburu, alaeze Babilọn kwụsịrị ịdị adị.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

N’afọ 538 T.K., Daniel dere isi nke itoolu.

> “The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

> “E nyere ọhụụ e dere n’isiakwụkwọ bu nke a ụzọ [isiakwụkwọ nke asatọ] n’afọ nke atọ nke Belshaza, 538 T.K. N’otu afọ ahụ, nke bụkwa nke mbụ nke Daraịọs, ihe omume ndị a kọwara n’isiakwụkwọ a [isiakwụkwọ nke itoolu] mere.” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

N’afọ mbụ nke Daraiọs, nke bụ afọ nke atọ na nke ikpeazụ nke Belshaza, n’afọ 538 T.K., Onyenwe anyị tara ala ndị Kaldia ahụhụ, ma mee ka ọ bụrụ ebe tọgbọrọ n’efu.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Ala a ga-eme ala a dum ebe tọgbọrọ n’efu na ihe ijuanya; mba ndị a ga-ejekwa ozi nye eze Babilọn afọ iri asaa. Ọ ga-erukwa, mgbe afọ iri asaa ahụ mezuru, na M ga-ata eze Babilọn ahụhụ, na mba ahụ, ka Onyenwe anyị na-ekwu, n’ihi ajọ omume ha, na ala ndị Kaldia; M ga-emekwa ka ọ bụrụ ebe tọgbọrọ n’efu ruo mgbe ebighị ebi. Jeremiah 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

N’amaokwu nke iri, Onyenwe anyị jiri okwu ahụ bụ “mgbe e mesịrị,” ka Ọ na-ebubata n’ihe ntaramahụhụ nke Babilọn. “Mgbe e mesịrị” ka e mere Babilọn ka ọ bụrụ ebe tọgbọrọ n’efu, Onyenwe anyị ga-arụ ọrụ ọma Ya nye ndị nke Chineke.

> For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

> N’ihi na otu a ka Onye-nwe-anyị kwuru, na mgbe afọ iri asaa mezuru na Babịlọn, aga m eleta unu, mezuokwa okwu ọma m n’ebe unu nọ, site n’ime ka unu laghachi n’ebe a. Jeremiah 25:10.

The captivity of seventy years began in 606 BC.

Ndọta n’agha nke afọ iri asaa malitere n’afọ 606 T.K.

> “Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

> “Site n’ịmalite afọ iri asaa ahụ na BC 606, Daniel ghọtara na ha na-eru ugbu a n’ọgwụgwụ ha.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Ndọta n’agha nke iri asaa ahụ malitere n’afọ 606 T.K., ma kwụsị n’afọ 536 T.K., nke bụ afọ abụọ mgbe Belshaza nwụsịrị na mbibi Babilọn n’afọ 538 T.K. Ọ bụ n’afọ nke atọ nke Saịrọs. Gebriel debere amụma nke Osimiri Hịdekel n’afọ nke atọ nke Saịrọs, ma bido akụkọ nke isi nke iri na otu site n’ịtụ aka n’afọ mbụ nke Daraiọs, ma n’ime ime nke a, ọ na-akọwapụta afọ abụọ pụrụ iche. Afọ 538 T.K. na 536 T.K. bụ ha abụọ oge e kpebiri; afọ 538 T.K. bụ oge e kpebiri ka amụma nke afọ iri asaa ruo ọgwụgwụ, ma afọ 536 T.K. bụ oge amụma e kpebiri mgbe “mgbe” 538 T.K. gasịrị, Onyenwe anyị ga-arụ ezi ọrụ Ya nye ndị Ya.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

Afọ 538 T.K. na afọ 536 T.K. bụ oge abụọ a kara aka, a na-anọchikwa ha anya site n’aka mmadụ abụọ dị n’akụkọ ihe mere eme; otu bụ eze mbụ nke Midia, nke ọzọkwa bụ eze mbụ nke Peshịa. Njedebe nke afọ iri asaa nke Izrel nkịtị nọ n’agha mgbapụ n’ime Babilọn nkịtị nọchiri anya afọ puku otu narị abụọ na iri isii nke Izrel ime mmụọ nọ n’agha mgbapụ n’ime Babilọn ime mmụọ, site n’afọ 538 A.K. ruo 1798. Afọ 1798 bụ “oge a kara aka”, ma mgbe ahụ ka oge ahụ e ji amụma kpọọ “oge ọgwụgwụ” malitere. Afọ 538 T.K. na afọ 536 T.K., bụ́ ndị a na-anọchi anya dị ka “oge a kara aka”, na-akọwakwa mmalite nke oge e ji anọchi anya ya dịka “oge ọgwụgwụ”.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ụka Chineke dị n’ụwa nọ n’eziokwu n’agha mkpụrụ n’oge ogologo a nke mkpagbu na-enweghị izuike, dịka ụmụ Izrel nọ n’agha mkpụrụ n’aka Babilọn n’oge mbula ahụ.” Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Amụma nile na-ekwu kpọmkwem karịa banyere ụbọchị ikpeazụ karịa ụbọchị ndị e buru ụzọ mezuo ha; ya mere 538 T.K. na eze Dairọs, tinyere 536 T.K. na eze Saịrọs, na-anọchi anya “oge ọgwụgwụ” n’afọ 1989, ma eze abụọ ahụ na-anọchite anya Onye isi ala Reagan na Onye isi ala Bush nke mbụ. Afọ 538 T.K. na 536 T.K. na-anọchi anya otu waymark nke a na-emezu ebe a ghọtara ụbọchị abụọ ahụ dị ka ndị na-anọchi anya otu waymark ahụ. Waymark nke “oge ọgwụgwụ” nwere akara abụọ, ma mgbe ụfọdụ, dịka n’ihe banyere Reagan na Bush nke mbụ, a na-emezu akara abụọ ahụ n’otu afọ ahụ. Ma nke ahụ bụ ihe ewepụrụ n’iwu ahụ, n’ihi na waymark nke “oge ọgwụgwụ” n’oge Mosis bụ ọmụmụ nke Erọn na Mosis, nke afọ atọ kewapụrụ. N’akụkọ ihe mere eme nke Kraịst, ọ bụ ọmụmụ Jọn Baptist na Kraịst ka ọnwa isii kewapụrụ.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

N’ime akụkọ ihe mere eme nke onye ahụ na-emegide Kraịst, “oge ọgwụgwụ” ya bụ afọ 1798 na 1799. Mgbanwe ọchịchị French bụ isiokwu amụma, ọ malitere na 1789, ma dịruo afọ iri, kwụsịrị na 1799, n’oge a họpụtara ya, dịka 1798 kwa bụ oge a họpụtara. N’otu ha, ha na-akọwapụta mmerụ ahụ na-egbu egbu e nyere anụ ọhịa ahụ, nakwa nwanyị ahụ nke nọkwasịrị n’elu ma chịkwaa anụ ọhịa ahụ. Darius bụ eze ahụ meriri onye iro ya site n’iziga ndị agha ya ka ha si na “mgbidi” bata, ọ na-anọchi anya Reagan, onye meriri onye iro ya site n’ịkwatu mgbidi nke “ákwà mgbochi ígwè.” Sairọs na-anọchi anya Bush nke mbụ, n’ihi na a maara Sairọs dịka Sairọs Onye Ukwu, ma George Bush nke mbụ bụ Bush nke ka ukwuu, Bush nke ikpeazụ bụkwa Bush nke ka nta.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

N’ihi na ndị eze abụọ a na ụbọchị abụọ ha na-anọchi anya ha bụ n’ezie otu akara ngosi. Otu n’ime ha na-egosi afọ iri asaa ahụ Babilọn ga-achị. Oge ahụ nke afọ iri asaa rutere n’oge e kpebiri ya na 538 BC, a na-anọchikwa ya anya site n’aka Darius. Mmezu nke ndọta n’agha nke afọ iri asaa rutere n’oge e kpebiri ya na 536 BC, a na-anọchikwa ya anya site n’aka Saịrọs. Ha abụọ ọnụ na-anọchi anya “oge ọgwụgwụ,” mgbe a ga-emeghe ìhè amụma e mechiri emechi. N’afọ 1798, mmụọ-ozi mbụ nke Mkpughe isi iri na anọ rutere n’“oge ọgwụgwụ,” Sister White na-ekwukwa na mmụọ-ozi ahụ “abụghị onye ọzọ dị nta karịa Jizọs Kraịst.”

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

N’afọ nke atọ nke Saịrọs, Maịkel, onye-isi nke ndị Chineke, na nnukwu mmụọ-ozi n’etiti ndị mmụọ-ozi, rịdatara ịlụkọ ọrụ na Saịrọs ma kwado ìhè ahụ nke ga-eduga Saịrọs ikwupụta nke mbụ n’ime iwu atọ ahụ nke ga-ekwe ka ndị Chineke lọghachikwute Jerusalem, ma wughachi obodo ahụ, ebe nsọ ahụ, na okporo ụzọ ya na mgbidi ya. Ọrụ ahụ bụ ihe nnọchianya nke ọrụ nke mmụọ-ozi mbụ na nke abụọ, nke malitere n’oge “ọgwụgwụ” n’afọ 1798.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Ịrịda Maịkel n’oge ọgwụgwụ ahụ n’ụbọchị Daraịọs na Saịrọs nọchiri anya ọbịbịa nke mmụọ ozi mbụ ahụ n’afọ 1798, ma ọnụ ha abụọ na-akara ọbịbịa nke otu mmụọ ozi ahụ, n’“oge ọgwụgwụ,” n’afọ 1989. Afọ 1989 malitere oge nke “oge ọgwụgwụ,” ma ọ bụkwa oge a kara aka. Oge a kara aka na-egosi njedebe nke otu oge amụma. Nnupụisi nke afọ 1863, n’“Kedesh” mbụ maka Izrel ime mmụọ nke oge a, bụ mmalite nke oge afọ narị na iri abụọ na isii nke kwụsịrị na “oge a kara aka” n’afọ 1989. Narị na iri abụọ na isii bụ otu ụzọ n’ụzọ iri, ma ọ bụ otu n’ime iri, nke puku abụọ na narị abụọ na iri isii, ma na njedebe nke afọ puku abụọ na narị abụọ na iri isii ahụ n’afọ 1798, ngagharị nke mmụọ ozi mbụ ahụ batara n’akụkọ ihe mere eme. Na njedebe nke afọ narị na iri abụọ na isii, n’afọ 1989, ngagharị nke mmụọ ozi nke atọ batara n’akụkọ ihe mere eme.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

N’amaokwu nke mbụ nke Daniel isi nke iri na otu, Gebriel ji nlezianya na nkenke kọwaa na akụkọ ihe mere eme a na-anọchi anya ya na-amalite site n’aka Saịrọs, n’oge ọgwụgwụ na 1989. Saịrọs Ukwu ebe ahụ na-anọchi anya Bush nke ka ukwuu, onye eze atọ ga-eso, emesịa eze nke anọ nke ga-adị nnọọ ọgaranya karịa ha niile. Ya mere, eze nke anọ ahụ ọgaranya, nke na-akpalite Gris dum, bụ onye isi ala nke isii kemgbe 1989.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

N’ime ihe omume nke isi nke iri, a na-egosi Daniel dịka onye nọ n’iru uju, ma n’ahụmahụ ya nke iru uju a, a na-agbanwe ya ka ọ bụrụ n’oyiyi Kraịst, dịka ọ na-ahụ ọhụụ ahụ. Oge ụbọchị iri abụọ na otu ahụ nke iru uju na-anọchite anya oge ọnwụ nke na-agwụ n’mbilite n’ọnwụ. N’isi nke iri, Michael esila n’eluigwe bịa ala, ma na Jude asaa, mgbe Ọ na-arịdata, Ọ na-eme ka Mozis bilie n’ọnwụ. N’ime Mkpughe isi nke iri na otu, e gburu Mozis (na Ịlaịja), ha wee nwụọ n’okporo ámá ahụ ụbọchị ihe nnọchianya atọ na ọkara. Mgbe ahụ, Mozis, (ya na Ịlaịja) ka “oke olu” mere ka ha bilie n’ọnwụ.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Ma mgbe ụbọchị atọ na ọkara gachara, Mmụọ nke ndụ sitere n’aka Chineke batara n’ime ha, ha wee guzo n’elu ụkwụ ha; oke egwu wee dakwasị ndị hụrụ ha. Ha wee nụ nnukwu olu si n’eluigwe na-asị ha, Rịgonụ n’ebe a. Ha wee rigoo n’eluigwe n’ime igwe ojii; ndị iro ha wee hụ ha anya. Mkpughe 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

“Olu ukwu” nke na-eme ka e si n’ọnwụ bilie bụ olu nke onyeisi mmụọ ozi, onyeisi mmụọ ozi ahụkwa bụ Maịkel.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> N’ihi na Onyenwe anyị n’onwe ya ga-esi n’eluigwe rịdata site n’iti mkpu, site n’olu nke nnukwu mmụọ ozi ahụ, na site n’opi Chineke: ndị nwụrụ anwụ n’ime Kraịst ga-ebilite mbụ. 1 Ndị Tesalonaịka 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Akụkọ ihe mere eme ebe e gburu Mozis na Ịlaịja ma kpọlitekwa ha n’ọnwụ bụ akụkọ ihe mere eme nke ịkachi akara nke otu narị na iri anọ na puku anọ. Akụkọ ihe mere eme ahụ malitere na Septemba 11, 2001 site na “olu mbụ” nke mmụọ-ozi nke Mkpughe iri na asatọ, nke Nwanyị White kọwara dịka nke bịara mgbe a tụdara nnukwu ụlọ ndị dị na Obodo New York n’ala. “Olu nke abụọ” nke Mkpughe isi nke iri na asatọ, a na-akpọsa ya n’iwu ụbọchị Sọnde nke na-abịa ngwa ngwa, mgbe a na-akpọpụta ìgwè atụrụ ọzọ nke Chineke ka ha si na Babilọn pụta. Ọ bụ n’ime akụkọ ihe mere eme ahụ, akụkọ ihe mere eme nke ịkachi akara, ka a na-anọchi anya Daniel dịka onye e mere ka ọ gbanwee bụrụ n’onyinyo Kraịst site n’ile ọhụụ “marah” ahụ, nke bụ mkpụrụokwu nke nwanyị nke ọhụụ “mareh.” Ọ bụ ọhụụ “causative,” ya bụ, ọhụụ nke “na-eme ka” oyiyi ahụ a hụrụ ka e mepụtaghachi ya n’ime ndị na-ele ya anya.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Akụkọ ahụ nke ịbụakàrà, na nke mgbanwe Daniel n’isi nke iri, gụnyere mbilite nke Michael mgbe Ọ na-akpọlite ma na-agbanwe ndị ahụ Mosis, Elaịja na Daniel nọchiri anya ha. Ọ na-emezu mbilite n’ọnwụ ahụ site n’“oke olu” nke onyeisi ndị mmụọ ozi ahụ, si otú a na-enye “olu” nke atọ, n’etiti olu mbụ na nke ikpeazụ, ndị ha abụọ bụkwa otu, n’ihi na ha abụọ bụ olu nke Mkpughe isi nke iri na asatọ. Olu nke etiti ahụ bụ ebe e ji nnupụisi nọchite anya ya, n’ihi na mgbe Michael kpọlitere Mosis n’ọnwụ, Ọ rụtaghị ụka megide Setan, ọ bụ ezie na Setan, onye bụ odeakụkọ nke nnupụisi, nọ ebe ahụ ime mkpesa.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

> Ma Maịkel, bụ̀ onyeisi ndị mmụọ-ozi, mgbe ya na ekwensu na-asọ mpi, na-arụrịta ụka banyere ahụ́ Mosis, ọ tụghị anya iweta megide ya ebubo nkwulu, kama o kwuru, Ka Onyenweanyị baara gị mba. Jud 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Mmalite nke oge ịkàrà nke malitere na Septemba 11, 2001, ma na-agwụ n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, ka e ji mbinye aka nke “Eziokwu” kaa ya akara; n’ihi na n’etiti oge ahụ, n’ọnwa Julaị nke afọ 2023, nnukwu olu nke onyeisi ndị mmụọ-ozi malitere ọrụ nke ịkpọlite ndị nwụrụ anwụ n’ime Kraịst, bụ́ ndị họọrọ ịnụ olu etiti Ya. Rịba ama na afọ 2023 bịara afọ iri abụọ na abụọ mgbe 2001 gasịrị, ma iri abụọ na abụọ bụ otu ụzọ n’ime iri nke narị abụọ na iri abụọ, nke bụ akara nke njikọ dị n’etiti Ịdị-nsọ na mmadụ, ma bụrụkwa akara nke mweghachi.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

N’ọnwa Julaị 2023, mmụọ-ozi dị ike ahụ, onye na-abụghị onye ọzọ ma e wezụga Jizọs Kraịst, onye bụ Eziokwu ahụ, onye bụkwa Maịkeli, na onye bụ Alfa na Omega, na-arịdata n’aka Ya nwere ozi. Obere akwụkwọ ahụ dị n’aka Ya bụ akụkụ nke Daniel nke e mechiri emechi ruo n’ụbọchị ikpeazụ.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “N’Akwụkwọ Mkpughe ka akwụkwọ nile nke Bible na-ezukọta ma na-ejedebe. N’ebe a ka mmeju nke akwụkwọ Daniel dị. Otu bụ amụma; nke ọzọ bụ mkpughe. Akwụkwọ ahụ e mechiri emechi abụghị Mkpughe, kama ọ bụ akụkụ ahụ nke amụma Daniel nke metụtara ụbọchị ikpeazụ. Mụọ-ozi ahụ nyere iwu sị, ‘Ma gị onwe gị, O Daniel, mechie okwu ndị a, ma kaa akwụkwọ ahụ akara, ruo oge ọgwụgwụ.’ Daniel 12:4.” Acts of the Apostles, 585.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Akụkụ amụma Daniel nke metụtara ụbọchị ikpeazụ dị na isi nke iri na otu. Ọ bụ amaokwu isii ikpeazụ nke isi nke iri na otu, ma nke ka nkenke, ọ bụ akụkọ ihe mere eme ndị dị n’ime isi ahụ ka e kwughachiri n’amaokwu isii ikpeazụ ahụ.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Anyi enweghị oge anyị ga-efunahụ. Oge nsogbu dị n’ihu anyị. A kpalitela ụwa site na mmụọ agha. N’oge na-adịghị anya, ihe nkiri nke nsogbu e kwuru banyere ha n’amụma ga-emezu. Amụma dị n’isi nke iri na otu nke Daniel eruola nso n’imezu ya kpamkpam. Ọtụtụ n’ime akụkọ ihe mere eme nke meworo na mmezu amụma a ga-emegharị ọzọ.” Manuscript Releases, nọmba 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Amaokwu nke iri na isii, nke Daniel isi nke iri na otu, na-egosi akụkọ ihe mere eme nke e mereghachiri n’amaokwu nke iri anọ na otu, n’ihi na n’amaokwu ahụ eze nke ugwu guzoro n’Ala ahụ dị ebube. Akụkọ ihe mere eme nke amaokwu nke iri na isii na-akọwapụta mgbe ọchịagha Rom, Pompey, mere ka Juda na Jerusalem daba n’agha mbibi.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Ma onye ahu nke nēmegide ya gēme dika uche nke onwe-ya si di, ọ dighi kwa onye ọ bula gēguzo n’iru ya: ọ gēguzo kwa n’ala ahu di ebube, nke agērikọcha site n’aka-ya. Daniel 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Ebum n’obi iji amaokwu a bụrụ ntọala maka ntụle anyị banyere amaokwu ndị bu ya ụzọ; ya mere, aga m ebu ụzọ dozie nghọta a. Ebumnuche anyị bụ igosi na akụkọ ihe mere eme nke na-esote nkewa nke alaeze Alexander Onye Ukwu n’amaokwu nke atọ na nke anọ na-amalite n’afọ 1989, ma mesịa kọwaa Agha Ukraine nke ugbu a, mmeri Putin meriri megide ndị agha nke Ọdịda Anyanwụ, na mmeri-efunahụ ya nke na-esote, nke na-eduba n’amaokwu nke iri na isii.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Ọ bụ ezie na Ijipt enweghị ike iguzo n’ihu Antiochus, eze nke ugwu, Antiochus enweghịkwa ike iguzo n’ihu ndị Rom, ndị bịara ugbu a ibuso ya agha. Alaeze ọ bụla enwekwaghị ike iguzogide ike a na-ebili elu. E meriri Siria, e tinyekwara ya n’alaeze Rom, mgbe Pompey, BC 65, napụrụ Antiochus Asiaticus ihe onwunwe ya, ma wedata Siria ka ọ bụrụ ógbè nke Rom.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “Ike ahụ kwa ga-eguzo n’Ala Nsọ, ma laa ya n’iyi. Rom jikọtara onwe ya na ndị nke Chineke, ndị Juu, site n’ọgbụgba ndụ, n’afọ BC 161, site n’ụbọchị ahụ ka ọ na-ejide ọnọdụ pụtara ìhè n’ime kalenda amụma. O meghịkwa, n’agbanyeghị nke ahụ, nweta ikike ọchịchị n’elu Judia site n’emeri ya n’ezie ruo n’afọ BC 63; ma mgbe ahụ n’ụzọ na-esonụ.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Mgbe Pompey lọtara site n’ọlụ ya megide Mithridates, eze Pọntọs, mmadụ abụọ na-asọ mpi, Hyrcanus na Aristobulus, nọ na-alụ ọgụ maka okpueze Judia. Ebutere okwu ha n’ihu Pompey, onye chọpụtara ngwa ngwa ajọ omume dị n’ihe Aristobulus na-ekwu na ọ bụ nke ya n’aka, ma ọ chọrọ ịkwụsị ikpe n’okwu ahụ ruo mgbe njem agha ya ọ nọ ogologo oge na-achọ ime banye n’Arabia ga-agwụ, na-ekwe nkwa na mgbe ahụ ọ ga-alọghachi, ma dozie okwu ha dịka o ga-adị ya n’anya na ọ bụ ihe ziri ezi na nke kwesịrị ekwesị. Aristobulus, ebe ọ ghọtara n’ezie ihe Pompey nọ n’obi, mere ngwangwa laghachi Judia, kwadebe ndị ọ na-achị ngwa agha, ma kwadebe onwe ya maka nchebe siri ike, kpebisie ike, n’agbanyeghị ihe ize ndụ niile, ijide okpueze ahụ, nke ọ hụrụ tupu oge eruo na a ga-ekpe ya nye onye ọzọ. Pompey soro onye gbara ọsọ ahụ nso. Ka ọ na-abịarukwu Jerusalem nso, Aristobulus, malite ịkwa ụta n’ụzọ o si mee, bịara zute ya, ma gbalịa idozi okwu ahụ site n’ikwe nkwa nrubeisi zuru ezu na nnukwu ego. Pompey, ebe ọ nabatara onyinye a, zitere Gabinius, n’isi otu ìgwè ndị agha, ka ọ nata ego ahụ. Ma mgbe onyeisi agha ahụ rutere Jerusalem, ọ hụrụ na e mechiri ọnụ ụzọ ámá megide ya, e wee gwa ya site n’elu mgbidi ahụ na obodo ahụ agaghị eguzo n’akwụkwọ nkwekọrịta ahụ.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “Pompey, ka a ghara ịghọgbu ya n’ụzọ a n’enweghị ntaramahụhụ, tinyere Aristobulus, onye o debere n’aka ya, n’ígwè mkpọrọ, ma ozugbo ahụ wee soro ndị agha ya nile jee ije megide Jerusalem. Ndị na-akwado Aristobulus chọsiri ike ịgbachitere ebe ahụ; ndị nke Hyrcanus, imeghe ọnụ ụzọ ámá. Ebe ndị nke ikpeazụ ahụ bụ ndị ka ọtụtụ, ma merie, e nyere Pompey nnabata efu ịbanye n’obodo ahụ. N’ihi ya, ndị na-eso Aristobulus laghachiri n’ugwu ụlọ nsọ ahụ, ebe ha kpebisiri ike kpamkpam ịgbachitere ebe ahụ dị ka Pompey kpebisiri ike imegide ma merie ya. N’ọgwụgwụ ọnwa atọ, e mere oghere n’ime mgbidi ahụ nke zuru ezu ka e si na ya wakpo ya, ma were mma agha merie ebe ahụ. N’ihe mgbuchapụ dị egwu sochirinụ, e gburu mmadụ puku iri na abụọ. Ọ bụ ihe na-emetụ n’obi ịhụ, ka onye odeakụkọ ihe mere eme kwuru, ndị nchụàjà, bụ ndị nọ n’oge ahụ n’ọrụ ofufe dị nsọ, ka ha ji aka dị jụụ na ebumnobi siri ike na-aga n’ihu n’ọrụ ha a na-eme kwa mgbe, dịka ndị na-amaghị ọgba aghara ahụ dị njọ, n’agbanyeghị na n’akụkụ ha niile a na-egbu ndị enyi ha, na n’agbanyeghịkwa na ọtụtụ mgbe ọbara nke ha onwe ha na-agwakọta na nke àjà ha.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

> “Mgbe o mechara agha ahụ, Pompey kwaturu mgbidi Jerusalem, bufere ọtụtụ obodo n’aka ọchịchị Judia nye nke Siria, ma tukwasị ndị Juu ụtụ. N’ụzọ dị otu a, ọ bụ na nke mbụ ka e debere Jerusalem site n’emeri ya n’aka ike ahụ nke ga-ejide “ala ahụ dị ebube” n’akụkụ ígwè ya ruo mgbe o kpochapụrụ ya kpamkpam.” Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

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

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> “Eziokwu ahụ bụ na e nweghị esemokwu ma ọ bụ mkpalite n’etiti ndị nke Chineke ekwesịghị ka a were ya dịka ihe àmà doro anya na ha na-ejidesi ozizi ziri ezi ike. E nwere ihe kpatara e ji atụ egwu na ha nwere ike ọ gaghị abụ ndị na-ekewa eziokwu na njehie nke ọma. Mgbe a naghị ebute ajụjụ ọhụrụ site n’ịnyocha Akwụkwọ Nsọ, mgbe enweghị ọdịiche n’echiche na-apụta nke ga-eme ka mmadụ nyochaa Bible n’onwe ya iji jide n’aka na ha nwere eziokwu ahụ, ọtụtụ ndị ugbu a, dịka n’oge ochie, ga-arapara n’omenala ma fee ofufe ihe ha na-amaghị.”

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> “E gosiwo m na ọtụtụ ndị na-ekwupụta na ha nwere ọmụma banyere eziokwu nke ugbu a amaghị ihe ha kwere. Ha aghọtaghị ihe àmà nke okwukwe ha. Ha enweghị ezi nghọta banyere ọrụ nke oge a ugbu a. Mgbe oge ule ga-abịa, e nwere ndị ikom na-ekwusa ugbu a nye ndị ọzọ ndị ga-achọpụta, mgbe ha nyochachara ọnọdụ ndị ha ji, na e nwere ọtụtụ ihe ha na-apụghị inye ihe mere ha ji kwado ya nke na-enye afọ ojuju. Ruo mgbe a nwalere ha n’ụzọ dị otu a, ha amaghị oke amaghị ama ha. Ma e nwekwara ọtụtụ n’ime nzukọ-ukwu bụ ndị na-ewere ya dị ka ihe kwụụrụ onwe ya na ha ghọtara ihe ha kwere; ma, ruo mgbe esemokwu bilitere, ha amaghị adịghị ike nke ha. Mgbe e kewapụrụ ha n’ebe ndị nwere otu okwukwe dị ka nke ha nọ ma manye ha ka ha guzoro n’otu n’otu na naanị ha iji kọwaa okwukwe ha, ọ ga-eju ha anya ịhụ otú echiche ha si bụrụ ihe gbagwojuru anya banyere ihe ha nabatara dịka eziokwu. O doro anya na e nweela n’etiti anyị ịhapụ Chineke dị ndụ na ịtụgharịkwuru mmadụ, na-etinye nke mmadụ n’ọnọdụ amamihe nke Chineke.”

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Chineke ga-akpọlite ndị Ya; ọ bụrụ na ụzọ ndị ọzọ ada, ozizi ụgha ga-abata n’etiti ha, nke ga-asacha ha, na-ekewa igbogbo ọka n’ebe ọka wit dị. Onyenwe anyị na-akpọku ndị niile kwere okwu Ya ka ha teta n’ụra. Ìhè dị oké ọnụ ahịa abịawo, nke kwesịrị ekwesị maka oge a. Ọ bụ eziokwu nke Akwụkwọ Nsọ, na-egosi ihe ize ndụ ndị dị nnọọ n’ihu anyị. Ìhè a kwesịrị iduba anyị n’ịmụ Akwụkwọ Nsọ nke ọma na n’inyocha n’ụzọ kacha nlezianya ọnọdụ ndị anyị ji. Chineke chọrọ ka a nyochaa n’ụzọ zuru ezu ma n’ịkwụsi ike, site n’ekpere na ibu ọnụ, mmetụta niile na ọnọdụ niile nke eziokwu. Ndị kwere ekwe ekwesịghị izu ike n’ihe a na-eche n’echiche na echiche ndị na-edoghị anya nke ihe bụ eziokwu. Okwukwe ha aghaghị ịdabere n’ụzọ siri ike n’okwu Chineke, ka mgbe oge nnwale ga-abịa, ma a kpọrọ ha n’ihu ndị kansụl ka ha zaa maka okwukwe ha, ha wee nwee ike ịkọwa ihe kpatara olileanya ahụ dị n’ime ha, n’obi dị umeala n’obi na n’egwu.”

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Kpalie akpali, kpalie akpali, kpalie akpali. Isiokwu ndị anyị na-ewetara ụwa ga-abụrịrị n’ebe anyị nọ eziokwu dị ndụ. Ọ dị mkpa na, n’ịgbachitere ozizi ndị anyị na-ewere dịka isi nkwenkwe nke okwukwe, anyị ekwesịghị mgbe ọ bụla ikwe ka onwe anyị jiri arụmụka ndị na-abụghị ndị ziri ezi kpamkpam. Ndị a pụrụ inye aka ime ka onye na-emegide ya jụ ikwu okwu, ma ha anaghị enye eziokwu nsọpụrụ. Anyị kwesịrị iweta arụmụka ziri ezi, ndị ga-abụghị naanị ime ka ndị na-emegide anyị ghara ịza okwu, kama ndị ga-anagide nyocha kachasị nso na nke na-enyocha ihe nke ọma nke ukwuu. N’etiti ndị zụlitere onwe ha dị ka ndị na-arụ ụka, e nwere nnukwu ihe ize ndụ na ha agaghị eji okwu Chineke mee ihe n’ezi omume na n’enweghị ele mmadụ anya n’ihu. N’ịchọpụta onye na-emegide anyị, mgbalị anyị kwesịrị ịbụ nke sitere n’obi ike iweta isiokwu n’ụzọ ga-akpalite nkwenye n’uche ya, kama ịchọ naanị inye onye kwere ekwe obi ike.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

> “N’agbanyeghị ọganihu ọ bụla mmadụ nwere n’ihe gbasara ọgụgụ isi, ka ọ ghara iche ọbụna otu ntabi anya na ọ dịghị mkpa ka a na-enyocha Akwụkwọ Nsọ nke ọma ma na-adịgide adịgide iji nweta ìhè ka ukwuu. Dị ka otu ndị mmadụ, a kpọrọ anyị n’otu n’otu ka anyị bụrụ ụmụ akwụkwọ amụma. Anyị aghaghị iji ịdị uchu na nche anya na-ekiri ka anyị wee nwee ike ịmata ìhè ọbụla Chineke ga-egosi anyị. Anyị ga-anabata mgbukepụ mbụ nke eziokwu; ma site n’ịmụ ihe n’ekpere, a pụrụ inweta ìhè ka doo anya karịa, nke a pụrụ iweta n’ihu ndị ọzọ.”

> “When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

> “Mgbe ndị nke Chineke nọ n’udo ma nwee afọ ojuju n’ìhè ha nwere ugbu a, anyị pụrụ ijide n’aka na Ọ gaghị akwado ha. Ọ bụ uche Ya ka ha na-aga n’ihu mgbe niile iji nata ìhè ahụ a mụbara na nke na-arịwanye elu nke na-enwu n’ihi ha. Ọnọdụ ụka ugbu a adịghị amasị Chineke. Enweela ntụkwasị obi n’onwe onye nke mere ka ha nwee mmetụta na ha achọghị eziokwu ọzọ na ìhè ka ukwuu. Anyị bi n’oge Satan na-arụ ọrụ n’aka nri na n’aka ekpe, n’ihu anyị na n’azụ anyị; ma, dịka otu ndị mmadụ, anyị nọ n’ụra. Chineke chọrọ ka a nụ olu nke ga-akpọlite ndị Ya ka ha mee ihe.” Testimonies, voliumu 5, 707, 708.

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