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# The Book of Daniel - Number One-Hundred and Thirty-Five

Akwụkwọ Daniel - Nke Otu Narị na Iri Atọ na Ise

The Prophetic Voices of 1776, 1789, and 1798: A Prelude to the Sealing of the 144,000

Olu Amụma nke 1776, 1789, na 1798: Mmalite nke Ịkachi Akara nke 144,000

Author

Jeff Pippenger

Published

March 14, 2024

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The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

Akụkọ ihe mere eme nke 1776, 1789 na 1798, na-egosi akụkọ ihe mere eme nke ịka akara nke narị puku otu na iri anọ na anọ. N’ụbọchị ọ bụla n’ime ụbọchị ndị ahụ, anụ ọhịa nke ụwa kwuru okwu. Akara ụzọ atọ ndị ahụ, nke ugboro atọ ahụ anụ ọhịa nke ụwa kwuru okwu na-anọchi anya ha, na-agba n’ahịrị kwekọrọ n’olu atọ nke Kraịst n’ụbọchị Septemba 11, 2001, Julaị, 2023 na iwu Ụka banyere ụbọchị Sọnde nke na-abịa ngwa ngwa.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Anọ m n’ime Mmụọ n’ụbọchị Onyenwe anyị, m wee nụ n’azụ m nnukwu olu, dị ka nke opi. Mkpughe 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

Nke ọ bụla n’ime ihe-ama olu atọ ahụ na-akọwapụta “ịfụ” nke ahụhụ nke atọ nke na-arịwanye elu, nke bụkwa opi ịdọ aka ná ntị nke asaa, ma opi bụ olu.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Tikuo mkpu, echekwala, bulie olu gị elu dịka opi, ma gosi ndị m mmehie ha, gosi kwa ụlọ Jekọb mmehie ha. Aịsaịa 58:1.

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

Olu e nyere mpi Protestant na Septemba 11, 2001 bụ olu nke ndị nche na-akpọ Adventizim Laodisia ka ọ laghachi n’ụzọ ochie Jeremaịa, ma nzukọ nke ndị na-akwa emo jụrụ ịga ije n’ime ya.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Otú a ka Onyenwe anyị kwuru, Guzonụ n’ụzọ dị iche iche, lekwasịkwanụ anya, jụọnụkwa ase banyere ụzọ ndị ochie, ebe ezi ụzọ ahụ dị, gagharịkwanụ n’ime ya, unu ga-ahụkwa izuike maka mkpụrụ obi unu. Ma ha sịrị, Anyị agaghị eje ije n’ime ya. Edebewokwara m ndị nche n’elu unu, na-asị, Ṅaanụ ntị n’olu opi. Ma ha sịrị, Anyị agaghị anụ ntị. Jeremiah 6:16, 17.

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

Olu nke Julaị, 2023 bụ mbilite n’ọnwụ nke ozi nke Future for America, nke nọwo n’ịgbachi nkịtị kemgbe mmechuihu mbụ n’abalị Julaị 18, 2020. Dịka ọ dị na mkpọsa Jọn banyere Mesaịa nke na-abịa n’oge na-adịghị anya, nakwa na mkpọsa Justinian banyere onye ahụ na-emegide Kraịst nke na-abịa n’oge na-adịghị anya, Future for America kọwara na ọdịnihu America nọ n’ọnụ ụzọ ịgbanwe ruo mgbe ebighị ebi n’iwu Ụka nke na-abịa n’oge na-adịghị anya, na n’ịfụ opi nke asaa n’akara-ụzọ ahụ. Olu nke onye na-akpọku n’ọzara bụ olu nke Julaị, 2023.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Olu nke-abụọ nke Mkpughe isi nke iri na asatọ, a na-akụ ya n’iwu Sọnde nke na-abịa ngwa ngwa, mgbe ikwu okwu nke dragọn site n’anụ ọhịa nke ụwa na-eme. Ọ bụ n’ebe ahụ ka a na-eti “ịnyịnya ibu” ahụ ugboro nke atọ, mgbe ahụ “ịnyịnya ibu” ahụ ga-ekwu okwu. A tiri ịnyịnya ibu ahụ n’oge na-adịghị anya mgbe Septemba 11, 2001 gachara, mgbe Ọktoba 7, 2023 gachara, ma e mesịa a ga-eti ya ọzọ n’iwu Sọnde nke na-abịa ngwa ngwa, ebe ọ na-ekwu okwu. N’ihe akaebe Balaam, e si n’ụzọ chụpụ ya site n’aka mmụọ ozi, mmụọ ozi ahụ na-anọchi anya ndị mmụọ ozi anọ e nyere iwu ka ha jide ifufe anọ nke Alakụba; ma n’iwu Sọnde, ịnyịnya ibu nke Alakụba na-ekwu okwu site n’uda opi nke asaa, nke bụkwa ahụhụ nke atọ.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

Ọ bụ n’ebe ahụ ka ọhụụ nke Alakụba, nke gbuola oge kemgbe Julaị 18, 2020, na-ekwu okwu, n’ihi na n’oge ahụ ọ gaghị akwụsịkwa igbu oge. E nwere ọtụtụ olu n’oge a na-akara otu narị puku iri anọ na anọ ahụ akara, ma oge ahụ na-ebute ikpe mmezu nke Chineke nke na-amalite n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. A na-anọchi anya ikpe mmezu nke Chineke site n’aka ndị mmụọ ozi asaa, ndị nwere iko asaa. Oge ahụ na-amalite site n’ịwụsa Mmụọ Nsọ, ma ọ na-anọchi anya mmegharị ọzọ nke Pentikọst, mgbe a wụsara Mmụọ Nsọ, asụsụ ọkụ wee bụrụ àmà nye ihe omume ahụ. Ịwụsa ahụ n’oge ahụ adịghịkwa atụzi n’ọ̀tụ̀tụ̀, n’ihi na a na-awụsa Mmụọ Nsọ n’oge ahụ n’enweghị ọ̀tụ̀tụ̀.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Mmụọ-ozi ahụ nke jikọtara onwe ya n’ikwusa ozi nke mmụọ-ozi nke atọ ga-eji ebube ya mee ka ụwa dum nwupụta ìhè. A na-ebu amụma ebe a gbasara ọrụ nke ga-agbasa n’ụwa nile ma bụrụ nke ike ya pụrụ iche a na-ahụbeghị emebu. Ngagharị Advent nke afọ 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e buuru ozi nke mmụọ-ozi mbụ ruo n’ọdụ ọrụ ozioma ọ bụla n’ụwa, ma n’ụfọdụ mba e nwere mmasị okpukpe kasị ukwuu a hụworo n’ala ọbụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma a ga-agafe ndị a site n’aka ngagharị dị ike nke ga-apụta n’okpuru ịdọ aka ná ntị ikpeazụ nke mmụọ-ozi nke atọ.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

> “Ọrụ ahụ ga-adị ka nke Ụbọchị Pentikọst. Dịka e nyere ‘mmiri ozuzo mbụ,’ n’ịwụsa nke Mmụọ Nsọ ná mmalite nke oziọma, iji mee ka mkpụrụ dị oké ọnụ ahịa puo, otu a ka a ga-enye ‘mmiri ozuzo ikpeazụ’ n’ọgwụgwụ ya maka ime ka owuwe ihe ubi chara acha.” The Great Controversy, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

N’ụbọchị Septemba 11, 2001 ka ikpuchi akara nke otu narị puku na iri anọ na anọ malitere, e wee wụsa Mmụọ Nsọ n’ókè tụrụ atụ. E gosipụtara ịtụ oke nke mwụsawụsa ahụ n’akụkọ Pentikost, malite na mbilite n’ọnwụ nke Kraịst, ebe otu mmụọ ozi kwuru sị, “Nwa nke Chineke, pụta, Nna na-akpọ gị,” dịka Jizọs kpọrọ Lazarọs ka o si n’ili pụta n’okwu ndị a, “Lazarọs, pụta.” N’afọ 2023, Kraịst kpọrọ ọkpụkpụ akọrọ nwụrụ anwụ nke ndị àmà abụọ ahụ ka ha “pụta.”

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Mgbe mbilite n’ọnwụ Kraịst gasịrị, Ọ buru ụzọ rịgoro gakwuru Nna Ya, mgbe ahụ Ọ gbadara dịka O mere na Septemba 11, 2001. Mgbe ahụ, Ọ ji nwayọ nwayọ mee ka ìhè doo ndị na-eso ụzọ Ya anya, dịka e gosiri ya n’ịzutere Meri, ndị na-eso ụzọ ahụ Ọ zutere ma kụziere n’ụzọ na-aga Emmaus, ma emesịa pụta ìhè n’ihu ndị na-eso ụzọ ndị ọzọ. Ruo ụbọchị iri anọ, Ọ kuziri ndị na-eso ụzọ tupu nrịgoro Ya ikpeazụ; mgbe ụbọchị iri ọzọ gasịrị, ha niile nọ n’otu nkwekọrịta na n’otu ebe, e wee wụsa Mmụọ Nsọ n’enweghị atụ.

> “When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

> “Mgbe Jisọs zutere ndị na-eso ụzọ Ya, Ọ chetara ha okwu ndị Ọ gwara ha tupu ọnwụ Ya, na a ghaghị imezu ihe nile e dere n’iwu Mozis, na n’akwụkwọ ndị amụma, na n’Abụ Ọma banyere Ya. ‘Mgbe ahụ, O meghere nghọta ha, ka ha wee ghọta Akwụkwọ Nsọ, wee sị ha, Otu a ka e dere ya, otu a kwa ka o kwesịrị Kraịst ịta ahụhụ, na ibili n’ọnwụ n’ụbọchị nke atọ: nakwa na a ga-ekwusa nchegharị na mgbaghara nke mmehie n’aha Ya n’etiti mba nile, malite na Jerusalem. Unu bụkwa ndị àmà nke ihe ndị a.’” The Desire of Ages, 804.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

N’ọnwa Julaị nke afọ 2023, olu Jizọs kpọtere ndị akaebe abụọ nwụrụ anwụ, wee malite imeghe nghọta nke ndị na-eso ụzọ Ya banyere ihe niile e dere n’iwu Mozis (“ugboro asaa”), ndị amụma (onyinyo Nebukadneza nke anụ ọhịa ndị ahụ), na Abụ Ọma (ahụmahụ nke Mozis na Nwa Atụrụ ahụ). Ọrụ Ya nke ntụziaka malitere n’oge mbilite n’ọnwụ Ya, ọ gbarịrịkwa ike n’ime ụbọchị iri anọ sochirinụ. O bidoro site n’arịrịọ Ya ka O rie nri.

> And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

> Ma ebe ha ekweghị kwa n’ihi ọṅụ, ma na-eju ha anya, ọ sịrị ha, Ùnù ò nwere ihe oriri ọbụla n’ebe a? Ha nyere ya otu iberibe azụ a ṅara n’ọkụ, na otu akụkụ mmanụ aṅụ. O weere ya, rie ya n’ihu ha. O wee sị ha, Ndị a bụ okwu ndị m gwara unu mgbe mụ na unu ka nọ, na ihe nile aghaghị imezu, ndị e dere n’iwu Mozis, na n’akwụkwọ ndị amụma, na n’abụ ọma, gbasara m. Luke 24:41–44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

Ekpere bụ ihe-akara-ụzọ bụ isi n’akụkọ na-aga n’ihu, ma akụkọ ahụ site na mbilite n’ọnwụ Kraịst ruo mgbe Ọ rigoro n’eluigwe ụbọchị iri anọ ka e mesịrị, hapụrụ ụbọchị iri (iri bụ ule), ruo Pentikọst, mgbe a ga-awụsa Mmụọ Nsọ n’enweghị tụọ. Mbilite n’ọnwụ Ya, nrigo Ya n’eluigwe, nke mbilite Ya ọzọ sochiri, na-anọchite anya Septemba 11, 2001. Julaị, 2023 na-anọchite anya njedebe nke ụbọchị iri anọ ahụ, ma ụbọchị iri ndị na-eso Julaị, 2023 na-eduga n’iwu Sọnde na-abịa n’oge na-adịghị anya. N’oge ikpeazụ ahụ nke ụbọchị iri, ịdị n’otu na ekpere bụ ihe-akara-ụzọ ahụ. E gosipụtara ịdị n’otu ahụ site n’amụma mbụ Ezikiel n’isi nke iri atọ na asaa, nke kpọkọtara ọkpụkpụ, akwara na anụ ọnụ. Amụma nke abụọ Ezikiel bụ ume nke ifufe anọ ahụ, ma ume bụ akara nke ekpere. N’ime ụbọchị iri ikpeazụ ahụ, a na-akara otu narị puku iri anọ na anọ ahụ akara, dịka e si mee Lazarọs ihe-nlereanya ha.

> “This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Nke a bụ ihe kpatara igbu oge Ya ịga Betani. Ọrụ ebube a kasị elu, mbilite n’ọnwụ nke Lazarọs, ga-edobe akara nke Chineke n’ọrụ Ya na n’ihe Ọ kpọrọ onwe Ya ịbụ Chineke.” The Desire of Ages, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Ọ bụghị naanị na a na-akara ndị amamihe n'ime ụmụagbọghọ ahụ akara n’oge ọrụ ebube a nke ikpu okpu-eze, kama a na-akarakwa ndị nzuzu n'ime ụmụagbọghọ ahụ akara n’akụkụ na-ezighị ezi nke okwu a.

> “Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

> “Ọrụ ebube kachasi elu nke Kraịst—ịkpọlite Lazarọs n’ọnwụ—akwalitela mkpebi ndị nchụàjà ike iji kpochapụ Jisọs na ọrụ ebube Ya ndị dị ịtụnanya n’ụwa, ndị na-ebibi ngwa ngwa mmetụta ha n’ebe ndị mmadụ nọ.” Acts of the Apostles, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Ọtụtụ olu ndị dị n’akụkọ ihe mere eme nke ịkà akara nke puku mmadụ otu narị na iri anọ na anọ ruo n’iwu Sọnde nke na-abịa n’oge na-adịghị anya bụ “ahịrị n’elu ahịrị,” olu nke Okwu amụma Chineke, olu ndị ahụ na-ada ụda n’oge ahụ ebe “mmezu nke ọhụụ ọbụla” ka a na-emezu. Ha na-ada ụda mgbe a na-emeghe akara nke asaa.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Ma mgbe O mepere akara nke asaa ahụ, e nwere nkịtị n’eluigwe ihe dị ka ọkara awa. M wee hụ ndị mmụọ ozi asaa ahụ ndị guzoro n’ihu Chineke; e wee nye ha opi asaa. Mmụọ ozi ọzọ wee bịa guzo n’ebe ịchụàjà ahụ, na-ejide ihe-esi ísì ụtọ nke ọlaedo; e wee nye ya ọtụtụ ihe-esi ísì ụtọ, ka o were ha chụọ àjà ya na ekpere ndị nsọ nile n’elu ebe ịchụàjà nke ọlaedo nke dị n’ihu ocheeze ahụ. Anwụrụ nke ihe-esi ísì ụtọ ahụ, nke soro ekpere ndị nsọ ahụ, si n’aka mmụọ ozi ahụ rigoro n’ihu Chineke. Mmụọ ozi ahụ wee were ihe-esi ísì ụtọ ahụ, jupụta ya n’ọkụ sitere n’ebe ịchụàjà ahụ, tụba ya n’ụwa: olu dị iche iche wee dị, na égbè-eluigwe, na amụma ọkụ, na ala ọma jijiji. Mkpughe 8:1–5.

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Mmeghe nke akara nke asaa weputara nkịtị, n’ihi na oge ahụ na-anọchi anya mgbanwe nke nlekọta nke oge nsọ, ma n’ime mgbanwe nlekọta nke oge nsọ, a na-enwe nkịtị mgbe niile n’eluigwe, dị ka e gosiri ya site n’obe mgbe ndị mmụọ ozi kwụsịrị egwú na otuto ha. Nkịtị n’eluigwe ka e gosikwara ya site n’ihe achọrọ n’ụbọchị mkpuchapụ mmehie, ma n’ụbọchị Ọktoba 22, 1844, Habakuk ABỤỌ, amaokwu IRI ABỤỌ nyere iwu ka ụwa niile nọrọ jụụ.

> “I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

> “E gosiri m ịhụnanya dị ukwuu na ịdị umeala n’obi nke Chineke n’ịnye Ọkpara Ya ka O nwụọ ka mmadụ wee chọta mgbaghara ma dịrị ndụ. E gosiri m Adam na Iv, ndị e nyere ohere ịhụ mma na ịdị ebube nke Ubi Iden, ma kwe ka ha rie mkpụrụ sitere n’osisi niile dị n’ubi ahụ ma e wezụga otu. Ma agwọ ahụ nwara Iv ọnwụnwa, Iv onwe ya nwayekwa di ya, ha abụọ wee rie mkpụrụ sitere n’osisi ahụ e machibidoro iwu iri. Ha mebiri iwu Chineke, wee bụrụ ndị mmehie. Akụkọ ahụ gbasara n’eluigwe dum, a kpọchikwara ụbọ akwara niile nkịtị. Ndị mmụọ ozi wee ruo uju, tụọkwa egwu na Adam na Iv ga-emekwa ọzọ ịgbatị aka rie mkpụrụ sitere n’osisi nke ndụ ma bụrụ ndị mmehie na-anwụghị anwụ. Ma Chineke kwuru na Ọ ga-achụpụ ndị ahụ dara iwu site n’ubi ahụ, na site n’aka cherubim na mma agha na-enwu ọkụ ga-eche ụzọ nke osisi nke ndụ nche, ka mmadụ ghara ịbịarute ya rie mkpụrụ ya, nke na-eme ka anwụghị anwụ dịgide.” Early Writings, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

Eluigwe gbara nkịtị mgbe mmadụ ghọrọ ndị mmehie, ma eluigwe gbara nkịtị mgbe a wụsịrị ọbara Kraịst iji gbapụta ndị mmehie, ma eluigwe gbara nkịtị mgbe ọrụ ikpe Kraịst malitere n’iwepụ mmehie n’ebe ndị Ya nọ.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

> “Arịrịọ-ọma nke Kraịst n’ihi mmadụ n’ụlọ nsọ nke dị n’elu dị oke mkpa n’atụmatụ nzọpụta dịka ọnwụ Ya n’elu obe dịkwara mkpa. Site n’ọnwụ Ya ka O bidoro ọrụ ahụ nke, mgbe mbilite n’ọnwụ Ya gasịrị, Ọ rịgoro n’eluigwe iji mezue.” The Great Controversy, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Ọrụ ikpe malitere n’ọbịbịa nke mmụọ-ozi nke atọ n’afọ 1844, ma ndị nke Chineke họọrọ ịnwụ n’ọzara, kama ịbụ otu ruo mgbe ebighị ebi na ịdị nsọ nke Chineke. Mmụọ-ozi nke atọ bịakwutere ọzọ na Septemba 11, 2001, ma ọzọkwa e nwere nkịtị n’eluigwe. Mgbe ahụ Ọdụm nke ebo Juda bidoro iwepụ akara nke asaa, ka ndị mmụọ-ozi nọ na-ekiri ọbịbịa nke mmụọ-ozi nke atọ n’ime akụkọ ihe mere eme nke ọgbọ ikpeazụ.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

Ndị mmụọ ozi asaa nke ikpe ahụ nọ ebe ahụ, dị njikere ịmalite ọrụ mbibi ha, ma e mesịrị gwa ha, sị: “Jidesie, jidesie, jidesie, jidesie,” ka a ka na-ese akara n’egedege ihu nke otu narị puku iri anọ na anọ ahụ. E zigara ekpere nke ndị kwesịrị ntụkwasị obi, nke nwere akụkụ abụọ, n’eluigwe, nke ụbọchị iri ahụ tupu Pentikọst, nke malitere mgbe ụbọchị iri anọ ahụ gasịrị (ihe nnọchianya nke ọzara), nọchiri anya ya, na-anọchi anya ụbọchị atọ na ọkara ahụ (ihe nnọchianya nke ọzara) nke Mkpughe isi nke iri na otu. Mgbe ahụ, site n’olu si n’ọzara, a gwara ndị àmà abụọ ahụ na ha ga-emezu ekpere abụọ nke Daniel. Ekpere nke Daniel nke abụọ, ebe Daniel na ndị dike atọ ahụ kpeere ekpere ka ha nweta ìhè iji ghọta nrọ nzuzo nke Nebukadneza banyere oyiyi nke anụ ọhịa dị iche iche, na ekpere Daniel n’isi nke itoolu, ebe Daniel kpeere ekpere naanị ya, na-emezu ihe ndị a chọrọ n’ekpere Levitikọs iri abụọ na isii.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Ekpere ọha nke Daniel abụọ bụ maka ìhè banyere ihe nzuzo e zoro ezo nke e zoro n’ime ahịrị mpụta nke akụkọ ihe mere eme amụma. Ekpere nzuzo nke onwe onye nke Daniel itoolu bụ maka ebere banyere mkpa dị n’ime. Ka ọkụ nke mmiri ozuzo ikpeazụ malitere ịda n’afọ 2001, e nwere ọtụtụ olu ndị a pụrụ ịnụ site n’aka ndị ghọtara usorọ “ahịrị n’elu ahịrị.” Ọkụ sitere n’elu ebe ịchụàjà nke a na-atụda n’ụwa bụ ozi ahụ nke kpatara nkewa ikpeazụ nke ndị amamihe na ndị nzuzu, ma ka ozi ahụ gara n’ihu ịzụlite n’ime ụbọchị ihe nnọchianya iri ahụ, ozi ahụ ghọrọ nke doro anya nke ukwuu nwayọọ nwayọọ.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Ozi ahụ bụ nsogbu na-arị elu nke ahụhụ nke atọ, nke n’ime Ezikiel isi nke iri atọ na asaa, bụ amụma abụọ ahụ nke buru ụzọ mee ka ndị àmà abụọ ahụ bịakọta ọnụ, ma mesịa mee ka ha guzo dị ka agha dị ike. Mgbe nke ahụ gasịrị n’isi nke iri atọ na asaa, a na-ejikọta ha ka ha bụrụ otu mkpanaka, ma njikọ ahụ nke ịdị n’otu mkpanaka na-anọchi anya ịgwakọta ịdị nsọ na mmadụ, nke a na-emezu n’ime mmegharị ikpeazụ nke ịkpọchi akara nke otu narị puku iri anọ na anọ.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

N’ọnwa Julaị, 2023 ekpere malitere irịgo, ma ha bụ ekpere nke Daniel isi nke itoolu, na isi nke abụọ. Mgbe ahụ, a nụrụ olu dị iche iche, a nụkwara égbè eluigwe, a hụkwara àmụ̀mà mgbe ahụ. Àmụ̀mà na égbè eluigwe na-esonyere mmiri ozuzo ma n’ụwa eke, ma n’amụma. Mmiri ozuzo ahụ malitere na Septemba 11, 2001. Ntụaka mbụ banyere àmụ̀mà na égbè eluigwe na-egosi ya dịka ozi e mere iji mepụta egwu Chineke.

> And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

> O wee ruo, n’ụbọchị nke atọ n’ututu, na egbe eluigwe na amụma ọkụ dị, na igwe ojii gbara ọchịchịrị nọkwasịrị n’elu ugwu ahụ, na olu opi ahụ dị nnọọ ukwuu nke ukwu; nke mere na mmadụ nile ndị nọ n’ogige ahụ mara jijiji. Ọpụpụ 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

A soro ọkụ na égbè eluigwe ndị ahụ sooro “olu” opì. Ha sookwa mmiri ozuzo, ma na-anọchi anya nzọụkwụ amụma iji duzie ndị nke Chineke.

> The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

> Ígwé ojii we wụfuru mmiri: mbara igwe zipụrụ olu: akụ Gị kwa gara ebe nile. Olu égbè eluigwe Gị dị n’eluigwe: àmụ̀mà mere ka ụwa nwuo ìhè: ụwa maa jijiji ma maa ụjọ. Ụzọ Gị dị n’osimiri, okporoụzọ Gị dịkwa n’ime ọtụtụ mmiri, ọ dịghịkwa onye matara nzọụkwụ Gị. I jiri aka Moses na Eron duo ndị Gị dịka ìgwè atụrụ. Abụ Ọma 77:17–20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Àmụ̀mà na égbè eluigwe bụ olu Chineke, nke na-apụta n’oge mmiri ozuzo; n’ime oge ahụkwa, Ọ na-ewepụta ifufe Ya n’ụlọakụ Ya (Islam bụ ifufe ọwụwa anyanwụ).

> When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

> Mgbe ọ na-ekwupụta olu ya, ìgwè dị ukwuu nke mmiri na-adị n’eluigwe, ọ na-emekwa ka uzuoku si na nsọtụ nile nke ụwa rigowe; ọ na-eme ka àmụmà soro mmiri ozuzo, ma na-eme ka ifufe si n’ụlọakụ ya pụta. Jeremaya 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

Chineke kwupụtara olu Ya mgbe O tiri mkpu dịka ọdụm, ma n’ịzaghachi, égbè eluigwe asaa kwupụtara olu ha; égbè eluigwe asaa ndị ahụ na-anọchi anya nzọụkwụ Chineke n’oge akụkọ ihe mere eme nke mmegharị Millerite nakwa n’ime mmegharị nke mmụọ-ozi nke atọ, nke bịakwara ọzọ n’ụbọchị Septemba 11, 2001, mgbe O si n’ụlọ-akụ Ya wepụta ifufe ọwụwa anyanwụ.

> He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

> Ọ na-eme ka ikuku uzuoku si n’ókè ụwa bilie; ọ na-eme àmụ̀mà n’ihi mmiri ozuzo; ọ na-esite n’ụlọ-akù ya wepụta ifufe. Onye tiri ụmụmbu ndị Ijipt, ma nke mmadụ ma nke anụmanụ. Abụ Ọma 135:7, 8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

O sitere n’ụlọakù Ya wepụta ifufe, mgbe e tiri ọkpara Egypt ihe, ma Emume Ngabiga ahụ bụ onyinyo nke obe ahụ, nke n’aka nke ya bụ onyinyo nke ọbịbịa nke mmụọ-ozi nke atọ n’afọ 1844, nke n’aka nke ya bụkwa onyinyo nke nlọghachi nke mmụọ-ozi nke atọ n’ụbọchị ifufe ọwụwa anyanwụ, na Septemba 11, 2001.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Mgbe a na-ewepụ akara ndị ahụ n’akwụkwọ ahụ e ji akara asaa mechie, ọ na-anọchi anya mmepe na-aga n’ihu nke eziokwu. Iwepụ akara nke asaa na-anọchi anya oge nke ịkà akara nke puku mmadụ narị otu na iri anọ na puku anọ. Mgbe a kpọrọ akwụkwọ ahụ e ji akara asaa mechie aha na mbụ, e nwere amụma, égbè eluigwe, na olu dị iche iche, ma ọ dịghị ala ọma jijiji.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Ma site n’ocheeze ahụ si apụta àmùmà na égbè eluigwe na olu dị iche iche: ma ọ dịkwa oriọna ọkụ asaa na-enwu n’ihu ocheeze ahụ, ndị ahụ bụ Mmụọ asaa nke Chineke. Mkpughe 4:5.

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

N’ihe mbụ e kpọrọ olu ndị ahụ, amụma ọkụ, na égbè eluigwe; e ji mmiri ozuzo nọchie Mmụọ Nsọ, Onye bụ oriọna ọkụ asaa ahụ, ma ala ọma jijiji adịghị. Ọ bụ n’oge iwepụ Akara nke Asaa ka a na-amata ala ọma jijiji nke iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya. Isi nke anọ nke Mkpughe na-akọwapụta mmalite nke ikpughe eziokwu ahụ nke Ọdụm nke agbụrụ Juda rụzuru, ma mgbe a na-amata oge nke ịkà akara ahụ, ọ na-amata mmalite na njedebe nke oge ahụ.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Mmalite nke oge a dị ugbu a bụ mgbe mmụọ-ozi ahụ siri n’eluigwe rịdata ime ka ụwa na-enwu site n’ebube Ya na Septemba 11, 2001; mgbe ahụ, n’Aịzaya isi nke isii, a na-eme ka anyị mara na ozi ahụ nke “olu dị iche iche, amụma-ọkụ, égbè eluigwe, ifufe na mmiri ozuzo” nọchiri anya ya, nke na-agwụ n’iwu ụbọchị Sọnde, ka a ga-ekwusara ndị mmadụ na-ahụ anya, ma ndị na-agaghị enwe ike ịghọta ihe amụma-ọkụ ahụ pụtara, ma ọ bụ ezie na ha na-anụ ihe, ha agaghị enwe ike ịghọta olu ndị ahụ na égbè eluigwe ndị ahụ, ruo mgbe nnukwu ala ọma jijiji ahụ ga-adakwasị ha. Oge nke ịkachi akara nke otu narị puku iri anọ na anọ ahụ bụ oge a na-emezu mmetụta nke ọhụụ ọ bụla.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Akụkọ ihe mere eme ahụ na-emepụta ma na-egosipụta òtù abụọ nke ndị na-efe ofufe. Otu òtù na-amata mmiri ozuzo ahụ, ya mere ha na-anabata ya, n’ihi na ha pụrụ ịhụ àmụmà ahụ, ma nụ olu ndị ahụ, égbè eluigwe na ifufe. N’ọgwụgwụ oge nke ịkpọchi ahụ, ala ọma jijiji ukwu nke iwu Sọnde ahụ nke na-abịanụ n’oge na-adịghị anya na-ebute ikpe mmezu nke Chineke.

> And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

> E megherekwa ụlọ nsọ Chineke nke dị n’eluigwe, a hụkwara n’ụlọ nsọ ya igbe ọgbụgba ndụ ya: e nwekwara àmụ̀mà, na olu dị iche iche, na egbe eluigwe, na ala ọma jijiji, na nnukwu mkpụrụ igwe. Mkpughe 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

N’oge nnukwu ala ọma jijiji ahụ, “àmụ̀mà, na olu, na egbe-eluigwe,” gụnyekwara “ájá mmiri.” “Ájá mmiri” ahụ na-anọchi anya ikpe ndị ahụ nke malitere ịwụsa site n’aka ndị mmụọ-ozi asaa ahụ ndị nọ na-akwadebe ime nke ahụ n’mbido oge akara ahụ, mgbe a na-emeghe akara nke asaa, dị nnọọ ka ha nọ na-eche ka mmụọ-ozi ahụ gafee Jerusalem ma tinye akara n’elu ndị na-asụ ude ma na-akwa ákwá n’ihi arụ arụ ndị a na-eme n’ala ahụ (n’èzí), nakwa n’ime ụka (n’ime).

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

“Akụkụ mmiri oyi siri ike,” na-akara oge ikpe mbibi nke Chineke, nke bụ oge ebere nye ìgwè atụrụ ọzọ nke Chineke, ndị a na-akpọpụta n’oge ahụ n’ime Babilọn, ma mgbe onye ikpeazụ n’ime oké ìgwè mmadụ ahụ esonyela n’ìgwè atụrụ Chineke, oge nnwale mmadụ na-emechi kpamkpam.

> And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

> Mmụọ-ozi nke asaa wụsara iko ya n’ime ikuku; wee si n’ụlọ nsọ nke eluigwe, site n’ocheeze ahụ, pụta nnukwu olu, na-asị, E mezuwo ya. E nwekwara olu dị iche iche, na égbè-eluigwe, na amụ̀mà; ma e nwekwara nnukwu ala ọma jijiji, nke a na-ahụbeghị kemgbe mmadụ nọ n’elu ụwa, ala ọma jijiji dị ike otu a, dịkwa ukwuu otu a. E kewara nnukwu obodo ahụ ụzọ atọ, obodo nile nke mba dị iche iche wee daa; a kpọtakwara Babilọn ukwu ahụ n’ihu Chineke icheta ya, ka O nye ya iko mmanya nke iwe dị ọkụ nke ọnụma Ya. Mkpughe 16:17–19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

Onye Na-agụ Akwụkwọ Dị Mma: Ị pụrụ ịnụ olu dị iche iche na égbè eluigwe? Ị pụrụ ịhụ amụma ọkụ? Ị pụrụ ịnụ mmetụta ifufe ahụ? N’oge na-adịghị anya, ị ga-anụ olu ụmụ agbọghọ-amaghị-ama na-arịọ maka mmanụ.

We will continue this study in the next article.

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

> We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

> Anyị lere anya maka udo, ma ọ dịghị ezi ihe bịara; na maka oge ahụike, ma lee, nsogbu! A nụrụ ịmịkpọ imi nke ịnyịnya ya site na Dan: ala ahụ dum mara jijiji n’ụda ịkpọ ịnyịnya ndị ya dị ike; n’ihi na ha abịawo, ma lodaala ala ahụ, na ihe niile dị n’ime ya; obodo ahụ, na ndị bi n’ime ya. N’ihi na, lee, M ga-ezitere unu agwọ, agwọ ọjọọ, n’etiti unu, ndị a na-apụghị ịgụ afa n’ahụ ha, ha ga-atakwa unu, ka Onyenwe anyị kwuru. Mgbe m chọrọ ịkasi onwe m obi megide iru uju, obi m adịghị ike n’ime m. Lee olu nke mkpu nwaanyị ada nke ndị m n’ihi ndị bi n’ala dị anya: Ọ bụghị Onyenwe anyị nọ na Zayọn? ọ bụghị eze ya nọ n’ime ya? Gịnị mere ha ji kpasuo m iwe site n’arụsị ha a pịrị apị, na site n’ihe efu ndị mba ọzọ? Owuwe ihe ubi agafewo, ọkọchị akwụsịla, ma a zọpụtaghị anyị. N’ihi mmerụ nke nwaanyị ada nke ndị m ka mmerụ juru m; agbaala m ọchịchịrị; ijuanya ejidela m. Ọ dịghị balm n’ime Gilead? ọ dịghị dibịa nọ n’ebe ahụ? gịnịzi mere ahụike nke nwaanyị ada nke ndị m ji na-adịghị alaghachi? Jeremiah 8:15–22.

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