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# The Book of Daniel - Number Thirty

Akwụkwọ Daniel - Nke Iri Atọ

The Hour of Fear

Oge Egwu

Author

Jeff Pippenger

Published

December 25, 2023

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Belshazzar’s fear of the mysterious handwriting addresses not only his death and the end of the sixth kingdom of Bible prophecy, but also the point in prophetic history when fear takes hold of the kings of the earth. Their fear is produced by the “east wind” of Islam. Their fear is as a woman in travail, thus identifying a progressively increasing pain, which comes with more and more rapidity. The fear begins at the “hour” of Belshazzar’s feast, though it initially arrived on September 11, 2001. From then onward the winds begin to slip through the hands of the four angels who are holding them during the sealing time of the one hundred and forty-four thousand. The lamentation for Tyrus that Ezekiel identifies, defines Tyrus by asking the prophetic question, “What city is like Tyrus, like the destroyed in the midst of the sea?”

Ụjọ Belshaza n’ihu ederede omimi ahụ e dere n’aka na-ekwu okwu ọ bụghị naanị banyere ọnwụ ya na njedebe nke alaeze nke isii nke amụma Akwụkwọ Nsọ, kama ọ na-ekwukwa banyere oge ahụ n’akụkọ ihe mere eme amụma mgbe ụjọ jidere ndị eze nke ụwa. Ọ bụ “ifufe ọwụwa anyanwụ” nke Alakụba na-akpata ụjọ ha. Ụjọ ha dị ka nke nwanyị na-amụ nwa; ya mere, nke a na-egosi ihe mgbu na-abawanye n’ụzọ na-aga n’ihu, nke na-abịa na ngwangwa na-arịwanye elu. Ụjọ ahụ na-amalite n’oge “awa” nke oriri Belshaza, ọ bụ ezie na ọ bịarutere na mbụ na Septemba 11, 2001. Site n’oge ahụ gaa n’ihu, ifufe ndị ahụ na-amalite ịdapụ n’aka ndị mmụọ ozi anọ na-ejide ha n’oge ịkpọpụta akara nke puku mmadụ narị otu na iri anọ na anọ. Ịkwa ákwá maka Taịrọs nke Ezikiel kọwara na-akọwapụta Taịrọs site n’ịjụ ajụjụ amụma a: “Kedu obodo dị ka Taịrọs, dịka onye e bibiri n’etiti oké osimiri?”

> The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. The suburbs shall shake at the sound of the cry of thy pilots. And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land; And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:25–36.

> Ụgbọ mmiri Tashish bụrụ abụ banyere gị n’ahịa gị; e mejupụtakwala gị, e meekwa ka i bụrụ onye dị oke ebube n’etiti oke osimiri. Ndị na-akwọ gị ebutela gị n’ime nnukwu mmiri; ifufe ọwụwa anyanwụ agbajiala gị n’etiti oke osimiri. Akụnụba gị, na ahịa gị, ngwa ahịa gị, ndị ọkwọ mmiri gị, na ndị nduzi ụgbọ mmiri gị, ndị na-akpụchi oghere ụgbọ mmiri gị, na ndị niile na-azụ ahịa gị, na ndị agha gị niile nọ n’ime gị, na n’etiti ìgwè mmadụ gị nile nke nọ n’etiti gị, ga-adaba n’etiti oke osimiri n’ụbọchị mbibi gị. Obodo nta ndị dị nso ga-ama jijiji n’olu mkpu nke ndị nduzi ụgbọ mmiri gị. Ndị niile na-eji ụdọ ịkwọ ụgbọ mmiri arụ ọrụ, ndị ọkwọ mmiri, na ndị nduzi ụgbọ mmiri niile nke oke osimiri, ga-esi n’ụgbọ ha rịdata, ha ga-eguzo n’elu ala; ha ga-eme ka a nụ olu ha megide gị, ha ga-akwa ákwá nke ukwuu, ha ga-atufekwa ájá n’isi ha, ha ga-azọgharịkwa onwe ha n’ntụ; ha ga-akpụchapụkwa isi ha kpamkpam n’ihi gị, ha ga-ekechikwa onwe ha akwa iru újú, ha ga-eji obi ilu na ịkwa ákwá dị oke njọ bee gị ákwá. N’ihe banyere ịkwa ákwá ha, ha ga-ebuli abụ kwaa ákwá n’ihi gị, ha ga-akwa ákwá banyere gị, na-asị, Òlee obodo dị ka Taịa, dị ka nke ebibiri n’etiti oke osimiri? Mgbe ngwongwo gị si n’ime oke osimiri pụta, i juputara ọtụtụ ndị mmadụ; i mere ka ndị eze nke ụwa baa ọgaranya site n’ịba ụba nke akụnụba gị na nke ngwa ahịa gị. N’oge a ga-agbaji gị site n’oke osimiri n’omimi nke mmiri, ngwa ahịa gị na ìgwè mmadụ gị niile nọ n’etiti gị ga-adaba. Ndị niile bi n’agwaetiti dị iche iche ga-eju gị anya, ndị eze ha ga-atụkwa egwu nke ukwuu, ihu ha ga-egosikwa nsogbu. Ndị ahịa n’etiti ndị mmadụ ga-afụrụ gị opi ịkwa emo; ị ga-abụ ihe egwu, ma ị gaghị adịkwa ọzọ ruo mgbe ebighị ebi. Ezikiel 27:25–36.

Tyrus is the city, or kingdom that the merchants of the earth cry bitterly over, and then ask, “what city is like Tyrus?” They do so in the “time,” when the city is broken in the sea. In Revelation chapter eighteen, the whore of Tyre, who is the whore of Rome, who has committed fornication with the kings of the earth and is identified as that great city whose judgment comes in one hour, and in one day. She is the city that raises the prophetic question from the wailing kings and merchants.

Taịrọs bụ obodo ahụ, maọbụ alaeze ahụ, nke ndị ahịa nke ụwa na-akwa ákwá nke ukwuu n’ihi ya, wee jụọ, “gịnị obodo dị ka Taịrọs?” Ha na-eme otú a n’oge ahụ, mgbe a na-agbajikwa obodo ahụ n’ime oke osimiri. N’akwụkwọ Mkpughe isi nke iri na asatọ, akwụna Taịa, onye bụkwa akwụna Rom, onye ya na ndị eze nke ụwa gwọrọ ịkwa iko, nke a na-akọwapụtakwa dị ka nnukwu obodo ahụ nke ikpe ya na-abịa n’otu awa, na n’otu ụbọchị. Ọ bụ ya bụ obodo ahụ nke na-ebulite ajụjụ amụma ahụ n’ọnụ ndị eze na ndị ahịa na-eti mkpu akwa.

> Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more: The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:8–19.

> Ya mere ihe otiti-ya nile ga-abịa n’otu ụbọchị, ọnwụ, na iru-újú, na ụnwụ; a ga-eji ọkụ kpamkpam kpọọ ya ọkụ: n’ihi na Onye-nwe-anyị Chineke nke na-ekpe ya ikpe dị ike. Ndị eze nke ụwa, ndị ha na ya kwara iko ma biri n’ọṅụ na okomoko, ga-akwa ákwá n’ihi ya, ma tie mkpu ákwá n’ihi ya, mgbe ha ga-ahụ anwụrụ ọkụ nke ịkpọ-ọkụ ya, ka ha na-eguzo n’ebe dị anya n’ihi ụjọ ahụhụ ya, na-asị, Ewoo, ewoo, obodo ukwu ahụ Babilọn, obodo ahụ dị ike! n’ihi na n’otu awa ka ikpe gị bịarutere. Ndị ahịa nke ụwa ga-akwa ákwá ma ruo uju n’ihi ya; n’ihi na ọ dịkwaghị onye ọ bụla na-azụta ngwongwo ha ọzọ: ngwongwo ọlaedo, na ọlaọcha, na nkume dị oké ọnụ ahịa, na pel, na akwa ákwà ọma, na odo odo, na silk, na uhie uhie, na osisi tuuịn nile, na ụdị arịa niile e ji ọdụm enyí mee, na ụdị arịa niile e ji osisi dị oké ọnụ ahịa mee, na ọla kọpa, na ígwè, na mabụl, na sinamọọn, na isi ísì ụtọ, na mmanụ otite, na frankinsensi, na mmanya, na mmanụ, na ntụ ọka ọma, na wit, na anụ ụlọ, na atụrụ, na ịnyịnya, na ụgbọ ịnyịnya, na ndị ohu, na mkpụrụ obi mmadụ. Mkpụrụ osisi ndị mkpụrụ obi gị gụrụ agụụ ha esiwo n’ebe ị nọ pụọ, ihe niile dị ụtọ ma dị mma esiwo n’ebe ị nọ pụọ, ị gaghịkwa ahụ ha ọzọ ma ọlị. Ndị ahịa nke ihe ndị a, ndị e si n’aka ya mee ka ha baa ọgaranya, ga-eguzo n’ebe dị anya n’ihi ụjọ ahụhụ ya, na-akwa ákwá ma na-eru újú, na-asị, Ewoo, ewoo, obodo ukwu ahụ, nke yiweere akwa ákwà ọma, na odo odo, na uhie uhie, nke e ji ọlaedo, na nkume dị oké ọnụ ahịa, na pel chọọ mma! N’ihi na n’otu awa ka akụnụba dị ukwuu otu a lara n’iyi. Onyeisi ụgbọ mmiri ọ bụla, na ìgwè niile nọ n’ụgbọ mmiri, na ndị ọkwọ ụgbọ mmiri, na ndị niile na-azụ ahịa n’oké osimiri, guzoro n’ebe dị anya, tie mkpu mgbe ha hụrụ anwụrụ ọkụ nke ịkpọ-ọkụ ya, na-asị, Kedu obodo yiri obodo ukwu a! Ha wụsakwara ájá n’isi ha, tie mkpu, na-akwa ákwá ma na-eru újú, na-asị, Ewoo, ewoo, obodo ukwu ahụ, nke ọnụ ahịa ya mere ka ndị niile nwere ụgbọ mmiri n’oké osimiri baa ọgaranya! n’ihi na n’otu awa ka e mere ya ka ọ bụrụ ihe tọgbọrọ n’efu. Mkpughe 18:8–19.

The unsealing of the Revelation of Jesus Christ includes the message of the Midnight Cry. That message is the second prophecy of Ezekiel thirty-seven that brings the dead dry bones that have laid in the streets for three and a half days to life as a mighty army. That message is the message that includes the truth that it is Islam that the Lord employs to bring executive judgment upon the United States for Sunday enforcement. That judgment arrives in the “hour” of the great earthquake, which is also the “hour” that the handwriting came upon Belshazzar’s wall. The handwriting produced the fear, that is represented as taking hold of all the kings and merchants when the economic structure of planet earth is taken down by the “east wind” of Islam, who have secretly slipped into Belshazzar’s kingdom, through the neglected lower “wall” to the south.

Mmeghe nke Mkpughe nke Jisọs Kraịst gụnyere ozi nke Mkpu Etiti Abalị. Ozi ahụ bụ amụma nke abụọ nke Ezikiel iri atọ na asaa nke na-eweta ọkpụkpụ akọrọ nwụrụ anwụ ndị ahụ nke dinaara n’okporo ámá ruo ụbọchị atọ na ọkara n’ime ndụ dịka agha dị ike. Ozi ahụ bụ ozi nke gụnyere eziokwu ahụ bụ na ọ bụ Alakụba ka Onyenwe anyị na-eji eweta ikpe ikpeazụ n’elu United States n’ihi mmanye ụbọchị Sọnde. Ikpe ahụ na-abịa n’ime “awa” nke nnukwu ala ọma jijiji ahụ, nke bụkwa “awa” ahụ ka ederede aka ahụ pụtara n’elu mgbidi Belshaza. Ederede aka ahụ mụtara egwu ahụ, nke a na-anọchi anya ya dịka ijide ndị eze na ndị ahịa niile mgbe “ifufe ọwụwa anyanwụ” nke Alakụba kwaturu usoro akụ na ụba nke ụwa a, ndị batara n’alaeze Belshaza na nzuzo, site na “mgbidi” dị ala nke e leghaara anya n’ebe ndịda.

The “city” or kingdom that the kings and merchants lament of and ask, “what city is like unto this great city” is the kingdom of the whore of Tyre, who is then singing her songs and committing fornication with those very kings. All the prophets speak of the end of the world and they agree with one another, so Ezekiel’s merchants are the same merchants in Revelation chapter eighteen. Three times in Revelation chapter eighteen they lament “alas, alas,” as the great city and the financial structure of planet earth is taken down. The Greek word translated as “alas,” in the passage, is the very same word that is translated three times in Revelation chapter eight, and verse thirteen, which is there translated with a different English word.

“Obodo” ahụ ma ọ bụ alaeze nke ndị eze na ndị ahịa na-akwa arịrị banyere ya ma na-ajụ sị, “kedu obodo dị ka nnukwu obodo a” bụ alaeze nke akwụna Taịa, onye n’oge ahụ na-abụ abụ ya dị iche iche ma na ndị eze ndị ahụ kwa na-akwa iko. Ndị amụma niile na-ekwu banyere ọgwụgwụ ụwa, ha na-ekwukwa otu ihe n’otu; ya mere, ndị ahịa Ezikiel bụ otu ndị ahịa ahụ e kwuru banyere ha n’Akwụkwọ Mkpughe isi nke iri na asatọ. Ugboro atọ n’Akwụkwọ Mkpughe isi nke iri na asatọ ka ha na-akwa arịrị sị, “Ewoo, ewoo,” mgbe a na-ebuda nnukwu obodo ahụ na usoro akụnụba nke ụwa a n’ala. Okwu Grik e sụgharịrị dịka “Ewoo” n’ebe ahụ bụ kpọmkwem otu okwu ahụ e sụgharịrị ugboro atọ n’Akwụkwọ Mkpughe isi nke asatọ, amaokwu nke iri na atọ, ebe a sụgharịrị ya n’ebe ahụ site n’okwu Bekee ọzọ dị iche.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> M wee le, m nụkwa otu mmụọ-ozi ka ọ na-efegharị n’etiti eluigwe, na-ekwukwa n’olu dị ukwuu, Ahụhụ, ahụhụ, ahụhụ, dịrị ndị bi n’ụwa n’ihi olu ndị ọzọ nke opì nke mmụọ-ozi atọ ahụ, ndị fọdụrụ ka ha fụọ opì! Mkpughe 8:13.

The kings and merchants are lamenting the destruction of the world’s economy with the words, “alas, alas,” meaning “woe, woe,” and the “Woe” is a symbol of Islam. The fear that takes hold of Belshazzar and his lords when the handwriting appears on the wall, is the fear produced when the economic structure of planet earth is destroyed by ongoing attacks from Islam, which God employs as His providential tool to bring about His executive judgment upon those who drink the wine of Babylon, that is Sunday enforcement. This truth is the theme of the Isaiah twenty-three “burden” of the whore of “Tyre.”

Ndị eze na ndị ahịa na-akwa ákwá n’ihi mbibi nke akụnụba ụwa site n’okwu ndị a, “ewoo, ewoo,” nke pụtara “ahụhụ, ahụhụ,” ma “Ahụhụ” ahụ bụ ihe nnọchianya nke Alakụba. Egwu nke jidere Belshaza na ndị isi ya mgbe odide ahụ pụtara n’elu mgbidi, bụ egwu a na-emepụta mgbe a na-ebibi usoro akụnụba nke mbara ala ụwa site n’ọgụ na-aga n’ihu sitere n’aka Alakụba, nke Chineke ji arụ ọrụ dị ka ngwá ọrụ nlekọta amamihe Ya iji weta ikpe nchịkwa Ya n’elu ndị na-aṅụ mmanya Babilọn, ya bụ, mmanye ụbọchị Sọnde. Eziokwu a bụ isiokwu nke “ibu arọ” Aịsaịa iri abụọ na atọ banyere nwanyị akwụna nke “Taịa.”

> The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.

> Ibu arọ Taịa. Tienụ mkpu ákwá, unu ụgbọ mmiri Tashish; n’ihi na e mebiri ya, ka ụlọ ọ bụla ghara ịdị, ka ebe a na-abanye ghara ịdịkwa: e si n’ala Kitim kpughee ya nye ha. Nọọnụ jụụ, unu ndị bi n’agwaetiti; gị onye ndị ahịa Saịdọn, ndị na-agafe n’elu oké osimiri, mejuru. Sitekwa n’elu oke mmiri, mkpụrụ Sịhọ, owuwe ihe ubi nke osimiri, bụ uru ya; ọ ghọkwara ahịa mba niile. Meere onwe gị ihere, O Saịdọn: n’ihi na oké osimiri ekwuwo, ọbụna ike nke oké osimiri, na-asị, Anaghị m amụ nwa n’ahụhụ, anaghịkwa m amụ ụmụ; anaghịkwa m azụlite ụmụ okorobịa, ma ọ bụ zụlite ụmụ agbọghọ na-amaghị nwoke. Dịka akụkọ banyere Ijipt, otu a ka ha ga-esi nwee nnukwu ihe mgbu n’akụkọ banyere Taịa. Gafenu gaa Tashish; tienụ mkpu ákwá, unu ndị bi n’agwaetiti. Ọ bụ nke a obodo unu nke obi ụtọ, nke ịdị adị ya sitere n’oge ochie? Ụkwụ nke ya ga-eburu ya gaa ebe dị anya ibi dị ka ọbịa. Ònye kpachapụrụ ndụmọdụ a imegide Taịa, obodo na-enye okpueze, nke ndị ahịa ya bụ ndị isi, nke ndị na-azụ ahịa ya bụ ndị a na-asọpụrụ n’ụwa? Ọ bụ Jehova nke ụsụụ ndị agha kpebiri ya, iji metọọ mpako nke ebube niile, na iweta nlelị n’elu ndị niile a na-asọpụrụ n’ụwa. Gafe n’ala gị dịka osimiri, O ada Tashish: ike adịkwaghị. Ọ gbatịrị aka Ya n’elu oké osimiri, Ọ manyere alaeze dị iche iche ịma jijiji: Jehova enyewo iwu imegide obodo ahịa ahụ, ka e bibie ebe ewusiri ike ya. O wee sị, Ị gaghịkwa aṅụrị ọṅụ ọzọ, O nwa agbọghọ na-amaghị nwoke e wedara n’ala, ada Saịdọn: bilie, gafee gaa Kitim; ọbụna n’ebe ahụ ka ị gaghị enwe izuike. Lee ala ndị Kaldia; ndị a abụghị ndị dị adị, ruo mgbe Asiria hiwere ya maka ndị bi n’ọzara: ha guzobere ụlọ elu ya, ha welitere ụlọ eze ya; o wee mee ka ọ bụrụ mkpọmkpọ ebe. Tienụ mkpu ákwá, unu ụgbọ mmiri Tashish: n’ihi na e mebiri ebe unu siri ike. Ọ ga-erukwa na n’ụbọchị ahụ, a ga-echezọ Taịa afọ iri asaa, dịka ụbọchị nke otu eze si dị: mgbe njedebe nke afọ iri asaa gasịrị, Taịa ga-abụ abụ dị ka nwanyị akwụna. Were ụbọ akwara, gagharịa n’obodo, gị nwanyị akwụna e chefuru echefu; kpọọ ụtọ olu, bụrụọ abụ ọtụtụ, ka e wee cheta gị. Ọ ga-erukwa na mgbe njedebe nke afọ iri asaa gasịrị, Jehova ga-eleta Taịa, ọ ga-alaghachikwa n’ụgwọ ya, ọ ga-akwa iko ya na alaeze niile nke ụwa n’elu ụwa dum. Ma ahịa ya na ụgwọ ya ga-abụ ịdị nsọ nye Jehova: a gaghị echekwa ha ma ọ bụ kpokọba ha; n’ihi na ahịa ya ga-abụrịrị ndị bi n’ihu Jehova, ka ha rie nke ga-ezu ha, na ka ha nwee uwe na-adịgide adịgide. Aịsaịa 23:1–18.

The seventy years, which is as “the days of one king”, is represented by the kingdom of Babylon, for a king is a kingdom, and literal Babylon reigned for seventy years. The seventy years of literal Babylon ended in the “hour” the handwriting appeared upon the walls of Belshazzar’s banquet hall. That very night he was slain, by the power that came through the “wall” unnoticed, for he was having a party drinking the wine of Babylon, while Nebuchadnezzar’s orchestra was playing the music, and the whore of Tyre sang the sweet melody, and apostate Israel danced and bowed.

A na-anọchi anya afọ iri asaa ahụ, nke dị ka “ụbọchị nke otu eze”, site n’alaeze Babilọn, n’ihi na eze bụ alaeze, Babilọn nkịtị wee chịa afọ iri asaa. Afọ iri asaa nke Babilọn nkịtị kwụsịrị n’“oge awa” ahụ mgbe odide aka pụtara n’elu mgbidi nke ụlọ oriri Belshaza. N’abalị ahụ nnọọ ka e gburu ya, site n’ike ahụ nke si n’“mgbidi” ahụ bịa n’amaghị ama, n’ihi na ọ nọ na-eme oriri, na-aṅụ mmanya Babilọn, ebe òtù egwu Nebukadneza nọ na-akpọ egwú ahụ, nwanyị akwụna Taịa wee bụrụ abụ olu ụtọ ahụ, Izrel nupụụrụ okwukwe wee na-agba egwú ma kpọọ isi ala.

Then fear took hold of all involved, for God had “taken counsel against Tyre” and had “purposed” “to stain the pride of all glory, and to bring into contempt all the honourable of the earth.” God therefore “shook the kingdoms” with the “great earthquake” of that “hour,” for God had “given a commandment against the merchant” kingdom, “to destroy the strong holds thereof.” In the “hour” of fear for Belshazzar, the kings and the merchants began a search to understand the meaning of the fiery words on the wall. The death of Belshazzar is about to happen, but at that point, he is still alive. He therefore sought to understand the mysterious words and offered rewards to the wise men, if they could interpret the writing, but it could not be done, for the wise men of Babylon employ the methodology of biblical study that was a counterfeit of truth. The mysterious words are as the vision of a book that is sealed.

Mgbe ahụ, egwu jidere ndị niile metụtara ya, n’ihi na Chineke “emeela izu megide Taya,” ma “kpebie” “imerụ mpako nke ebube niile, na iweta nlelị n’elu ndị a na-asọpụrụ n’ụwa.” Ya mere, Chineke “maworo alaeze ndị ahụ jijiji” site n’“oke ala ọma jijiji” nke “awa” ahụ, n’ihi na Chineke “enyela iwu megide” alaeze nke onye-azụ ahịa ahụ, “ibibi ebe ewusiri ike ya.” N’“awa” nke egwu nye Belshaza, ndị eze na ndị na-azụ ahịa malitere ịchọ ịghọta ihe okwu ndị ahụ na-ere ọkụ e dere n’elu mgbidi pụtara. Ọnwụ Belshaza na-achọ ime n’oge na-adịghị anya, ma n’oge ahụ, ọ ka dị ndụ. Ya mere, ọ chọrọ ịghọta okwu omimi ndị ahụ, ma kwere nkwa inye ndị amamihe ụgwọ ọrụ, ma ọ bụrụ na ha nwere ike ịkọwa ihe odide ahụ; ma a pụghị ime ya, n’ihi na ndị amamihe nke Babilọn na-eji usoro ọmụmụ Akwụkwọ Nsọ nke bụ adịgboroja nke eziokwu arụ ọrụ. Okwu omimi ndị ahụ dị ka ọhụụ nke akwụkwọ e mechiri emechi.

> Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Now the queen by reason of the words of the king and his lords came into the banquet house: and the queen spake and said, O king, live forever: let not thy thoughts trouble thee, nor let thy countenance be changed: There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation. Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing: And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Daniel 5:8–16.

> Mgbe ahụ, ndị amamihe niile nke eze batara; ma ha apụghị ịgụ ihe e dere ahụ, ma ọ bụ ime ka eze mara nkọwa ya. Eze Belshaza wee nwee nnukwu nkụda mmụọ, ọdịdị ihu ya wee gbanwee n’ime ya, ndị ukwu ya wee ju anya. Ugbu a, n’ihi okwu eze na ndị ukwu ya, eze-nwanyị ahụ batara n’ụlọ oriri ahụ; eze-nwanyị ahụ wee kwuo, sị: O eze, dịrị ndụ ruo mgbe ebighị ebi; ka echiche gị ghara inye gị nsogbu, ka ọdịdị ihu gị ghara ịgbanwe. E nwere otu nwoke n’alaeze gị, onye mmụọ nke chi ndị nsọ dị n’ime ya; n’ụbọchị nna gị ka a hụrụ n’ime ya ìhè, na nghọta, na amamihe, dị ka amamihe nke chi; onye eze Nebukadneza nna gị, eze ahụ, ka m na-ekwu, nna gị, mere onye isi ndị dibịa afa, ndị na-agụ kpakpando, ndị Kaldia, na ndị na-agba afa; n’ihi na mmụọ magburu onwe ya, na ọmụma, na nghọta, na ịkọwa nrọ, na ịkọwa okwu siri ike, na idozi ihe mgbagwoju anya, ka a hụrụ n’otu Daniel a, onye eze kpọrọ Belteshaza: ya mere, ka a kpọọ Daniel ugbu a, ọ ga-egosikwa nkọwa ya. Mgbe ahụ, e webatara Daniel n’ihu eze. Eze wee gwa Daniel okwu, sị: Ọ bụ gị bụ Daniel ahụ, onye sitere n’ụmụ nke ndọrọ n’agha nke Juda, onye eze nna m si na Juda dọpụta? Anụwo m ọbụna banyere gị, na mmụọ nke chi dị n’ime gị, nakwa na a hụrụ n’ime gị ìhè na nghọta na amamihe magburu onwe ya. Ma ugbu a, e webatara ndị amamihe ahụ, ndị na-agụ kpakpando, n’ihu m, ka ha gụọ ihe a e dere, ma mee ka m mata nkọwa ya; ma ha apụghị igosi nkọwa nke okwu a. Anụkwala m banyere gị, na ị pụrụ ịkọwa ihe, na idozi ihe mgbagwoju anya: ugbu a, ọ bụrụ na ị pụrụ ịgụ ihe a e dere, ma mee ka m mata nkọwa ya, a ga-eyikwasị gị uwe uhie ọbara ọbara, a ga-eyikwasịkwa gị olu ọlaedo n’olu, ị ga-abụkwa onye ọchịchị nke atọ n’alaeze ahụ. Daniel 5:8–16.

The queen in the palace was not Belshazzar’s wife, but the queen of his grandfather, and she knew who could read the writing on the wall. There was a church (for a woman is a church prophetically), in the kingdom that knew who could understand the secrets of God.

Ezeanyị nọ n’obí eze abụghị nwunye Belshaza, kama ọ bụ ezeanyị nke nna nna ya, ọ makwaara onye pụrụ ịgụ ihe e dere n’elu mgbidi ahụ. E nwere otu nzukọ (n’ihi na nwanyị bụ nzukọ n’amụma) n’ime alaeze ahụ nke maara onye pụrụ ịghọta ihe omimi nke Chineke.

> “There was in the palace a woman who was wiser than them all,—the queen of Belshazzar’s grandfather. In this emergency she addressed the king in language that sent a ray of light into the darkness. ‘O king, live forever,’ she said, ‘let not thy thoughts trouble thee, nor let thy countenance be changed. There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar, thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; …now let Daniel be called, and he will show the interpretation.’

> “Ọ dị n’obí eze otu nwanyị nke maara ihe karịa ha niile,—nwunye eze ukwu Belshaza. N’ọnọdụ mberede a, ọ gwara eze okwu n’asụsụ nke zitere obere ìhè n’etiti ọchịchịrị ahụ. ‘Eze, dịrị ndụ ruo mgbe ebighị ebi,’ ka o kwuru, ‘ka echiche gị ghara ịkpaghasị gị, ka ihu gị agbanweghịkwa. E nwere otu nwoke n’alaeze gị onye mmụọ nke chi ndị nsọ dị n’ime ya; ma n’ụbọchị nna gị, a hụrụ ìhè na nghọta na amamihe, dị ka amamihe nke chi ndị ahụ, n’ime ya; onye eze Nebukadneza, nna gị, eze ahụ, asị m, nna gị, mere onyeisi ndị dibịa afa, ndị na-agụ kpakpando, ndị Kaldia, na ndị na-agba afa; …ugbu a ka a kpọọ Daniel, ọ ga-egosikwa nkọwa ya.’”

> “‘Then was Daniel brought in before the king.’ Making an effort to brace himself and to show his authority, Belshazzar said, ‘Art thou that Daniel which art of the children of the captivity of Judah, which the king, my father, brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee…. Now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.’

> “‘Mgbe ahụ, e mere ka Daniel bịa n’ihu eze.’ N’ịgbalị ịkwado onwe ya ma gosi ikike ya, Belshaza kwuru, ‘Ọ̀ bụghị gị bụ Daniel ahụ, onye si n’etiti ụmụ nke ndọta nke Juda, onye eze, nna m, kpọpụtara n’ala ndị Juu? Anụwo mkwa banyere gị, na mmụọ nke chi dị iche iche dị n’ime gị, nakwa na ìhè na nghọta na amamihe magburu onwe ya dị n’ime gị…. Ugbu a, ọ bụrụ na ị pụrụ ịgụ ihe odide ahụ, ma mee ka a mata m nkọwa ya, a ga-eyikwasị gị uwe uhie uhie, a ga-etinyekwa gị ọlaedo n’olu, ị ga-abụkwa onye nke atọ na-achị n’alaeze ahụ.’”

> “Daniel was not awed by the king’s appearance, nor confused or intimidated by his words. ‘Let thy gifts be to thyself,’ he answered, ‘and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour…. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him…. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this, but hast lifted up thyself against the God of heaven; and they have brought the vessels of His house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk in them, and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose all thy ways, hast thou not glorified.’

> “Ọdịdị eze adịghị eme ka Daniel tụọ ụjọ, ọ dịghịkwa adị ya mgbagwoju anya ma ọ bụ mee ka okwu ya maa ya jijiji. O zara, sị, ‘Ka onyinye gị dịrị onwe gị, nyekwa onye ọzọ ụgwọ ọrụ gị; ma m ga-agụrụ eze ihe e dere, meekwa ka nkọwa ya mara ya. Gị, eze, Chineke nke kachasi elu nyere Nebukadneza nna gị alaeze, ịdị ukwuu, na ebube, na nsọpụrụ…. Ma mgbe e buliri obi ya elu, uche ya wee sie ike n’nganga, a kwaturu ya n’ocheeze ọchịchị ya, ha wepụrụkwa ebube ya n’aka ya…. Gịkwa, nwa ya nwoke, Belshaza, emebeghị ka obi gị dị umeala n’obi, ọ bụ ezie na ị maara ihe ndị a niile, kama i buliela onwe gị elu imegide Chineke nke eluigwe; e wetakwara arịa ụlọ Ya n’ihu gị, gị onwe gị, na ndị-isi gị, na ndị nwunye gị, na ndị iko gị, aṅụwokwa unu mmanya n’ime ha, i tokwara chi ọlaọcha na ọlaedo, nke ọla kọpa, ígwè, osisi, na nkume, ndị na-adịghị ahụ ụzọ, ma ọ bụ ịnụ ihe, ma ọ bụ ịma ihe; ma Chineke ahụ nke ume gị dị n’aka Ya, na Onye ụzọ gị niile dịrị, ka ị na-enyeghị ebube.”

> “‘This is the writing that was written, Mene, Mene, Tekel, Upharsin. This is the interpretation of the thing: Mene: God hath numbered thy kingdom and finished it. Tekel: Thou art weighed in the balances, and art found wanting. Peres: Thy kingdom is divided and given to the Medes and Persians.’

> “‘Nke a bụ ihe e dere e dere: Mene, Mene, Tekel, Upharsin. Nke a bụ nkọwa okwu ahụ: Mene: Chineke agụọla alaeze gị ọnụọgụ ma mee ka ọgwụgwụ ya ruo. Tekel: A tụọla gị n’ihe-ọ̀tùtù, a hụkwa gị ka ị na-erughị eru. Peres: E kewala alaeze gị, e nyekwala ya ndị Midia na ndị Peshia.’

> “Daniel did not swerve from his duty. He held the king’s sin before him, showing him the lessons he might have learned but did not. Belshazzar had not heeded the events so significant to him. He had not read his grandfather’s history correctly. The responsibility of knowing truth had been laid upon him, but the practical lesson he might have learned and acted upon had not been taken to heart; and his course of action brought the sure result.

> “Daniel agbaghị n’ọrụ ya. O dobere mmehie eze n’ihu ya, na-egosi ya nkuzi ndị ọ pụrụ ịmụta ma ọ mụtaghị. Belshaza adịghị ege ntị n’ihe ndị ahụ dị oke mkpa nye ya. Ọ gụtaghị akụkọ nna nna ya nke ọma. E tinyere ibu ọrụ nke ịma eziokwu n’ahụ ya, ma nkuzi bara uru nke ọ pụrụ ịmụta ma mee ya eme eme erutebeghị obi ya; ụzọ omume ya wee bute nsonaazụ ahụ doro anya.”

> “This was the last feast of boasting held by the Chaldean king; for He who bears long with man’s perversity had passed the irrevocable sentence. Belshazzar had greatly dishonoured the One who had exalted him as king, and his probation was taken from him. While the king and his nobles were at the height of their revelry, the Persians turned the Euphrates out of its channel, and marched into the unguarded city. As Belshazzar and his lords were drinking from the sacred vessels of Jehovah, and praising their gods of silver and gold, Cyrus and his soldiers stood under the walls of the palace. ‘In that night,’ the record says, ‘was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom.’” Bible Echo, May 2, 1898.

> “Nke a bụ ememme ikpeazụ nke ịnya isi eze ndị Kaldia mere; n’ihi na Ọ bụ Onye na-atakwasị ogologo ntachi obi n’ihe ọjọọ mmadụ mere ekwuolarị ikpe a na-apụghị ịgbanwe agbanwe. Belshaza emewo ka Onye ahụ nke weliri ya elu dịka eze bụrụ nnukwu onye a na-asọpụrụghị, e wepụrụkwa ya oge amara ya. Mgbe eze ahụ na ndị ukwu ya nọ n’ogo kachasị elu nke ọṅụ mmanya na oriri ha, ndị Peshia duru Yufretis pụọ n’ụzọ ya, ma bata n’obodo ahụ a na-echeghị nche. Ka Belshaza na ndị isi ya nọ na-aṅụ ihe ọṅụṅụ site n’ite nsọ ndị Jehova, ma na-eto chi ha nke ọlaọcha na ọlaedo, Saịrọs na ndị agha ya guzoro n’okpuru mgbidi ụlọeze ahụ. ‘N’abalị ahụ,’ ka ihe ndekọ ahụ na-ekwu, ‘e gburu Belshaza, eze ndị Kaldia. Daraiọs, onye Midia, wee nata alaeze ahụ.’” Bible Echo, May 2, 1898.

In the midst of the crisis, the queen (a church), identified that there is a source that can identify the “Future for America”. Daniel once again stands in his lot to fulfill his purpose at the end of the days. The witness of the ensign given in the fiery furnace by Shadrach, Meshach and Abednego is now given by Daniel, as he adds to the line of truth that in the “hour” of the Sunday law crisis, those who represent the ensign will be brought before the state authorities to testify of the truth.

N’etiti nsogbu ahụ, eze nwanyị ahụ (nzukọ‐ukwu), matara na e nwere isi iyi pụrụ ịchọpụta “Ọdịnihu nke Amerika”. Daniel guzokwa ọzọ n’ọnọdụ nke ya imezu ebumnobi ya n’ọgwụgwụ ụbọchị ndị ahụ. A na-enye ugbu a site n’aka Daniel àmà nke ọkọlọtọ ahụ nke e nyere n’ime ọkụ ọkụ ahụ site n’aka Shadrach, Meshach na Abednego, ka ọ na-agbakwụnye n’ahịrị eziokwu ahụ na n’“awa” nsogbu iwu Sunday, ndị ahụ na-anọchi anya ọkọlọtọ ahụ ka a ga-ebute n’ihu ndị ọchịchị steeti ka ha gbaa ama banyere eziokwu ahụ.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.” The Desire of Ages, 354.

> “‘Ha ga-arara unu n’aka nye n’ụlọikpe, … ee, a ga-ebukwa unu n’ihu ndị ọchịchị na ndị eze n’ihi M, ka ọ bụrụ àmà nye ha na nye ndị mba ọzọ.’ Matiu 10:17, 18, R. V. Mkpagbu ga-agbasa ìhè ahụ. A ga-ebute ndị ohu Kraịst n’ihu ndị ukwu nke ụwa, ndị, ma ọ bụghị n’ihi nke a, nwere ike ọ gaghị anụ oziọma ahụ ma ọlị. E mewo ka e kwuo eziokwu ahụ n’ụzọ na-ezighị ezi n’ihu ndị a. Ha egewo ntị n’ebubo ụgha banyere okwukwe nke ndị na-eso ụzọ Kraịst. Ọtụtụ mgbe, naanị ụzọ ha si amata àgwà ya n’eziokwu bụ site n’àmà nke ndị a na-ebuga n’ụlọikpe n’ihi okwukwe ha. Mgbe a na-ajụ ha ajụjụ n’ụlọikpe, a na-achọ ka ha zaa, ndị na-ekpe ha ikpe kwa gee ntị n’àmà a na-agba. A ga-enye ndị ohu Ya amara Chineke ka o zuo oke n’oge mkpa ahụ. ‘A ga-enye unu,’ ka Jisọs na-ekwu, ‘n’otu awa ahụ ihe unu ga-ekwu. N’ihi na ọ bụghị unu na-ekwu okwu, kama ọ bụ Mmụọ nke Nna unu nke na-ekwu okwu n’ime unu.’ Dị ka Mmụọ Chineke na-enye uche nke ndị ohu Ya ìhè, a ga-ewepụta eziokwu ahụ n’ike ya nke sitere n’aka Chineke na n’ịdị oké ọnụ ahịa ya. Ndị na-ajụ eziokwu ahụ ga-eguzo ibo ndị na-eso ụzọ ahụ ebubo na imegbu ha. Ma n’okpuru ọnwụnwa nke ọnwụfu na ahụhụ, ọbụna ruo n’ọnwụ, ụmụ Chineke ga-ekpughe ịdị nwayọọ nke Ihe Nlereanya ha nke sitere n’aka Chineke. N’ụzọ dị otu a ka a ga-esi hụ ọdịiche dị n’etiti ndị ọrụ Setan na ndị nnọchi anya Kraịst. A ga-ebuli Onye Nzọpụta elu n’ihu ndị ọchịchị na n’ihu ndị mmadụ.” The Desire of Ages, 354.

As with the three worthies, Daniel was not interested in any gifts, nor did he need to rehearse what he was going to say. He very simply presented the interpretation of the “seven times,” represented upon the wall.

Dịka ọ dịkwa n’ihe banyere ndị ikom atọ ahụ a ma ama, Daniel enweghị mmasị n’onyinye ọ bụla, ọ dịghịkwa ya mkpa ịtụgharị uche ma ọ bụ kwughachi ihe ọ ga-ekwu. N’ụzọ dị mfe nke ukwuu, o gosipụtara nkọwa nke “oge asaa” ahụ, nke e sere n’elu mgbidi ahụ.

We will continue the story of Belshazzar in the next article.

Anyị ga-aga n’ihu n’akụkọ banyere Belshazzar n’isiokwu na-esonụ.

> “Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.

> “Ndị na-adịghị ntụkwasị obi n’ọrụ Chineke na-enweghị ụkpụrụ; ebumnobi ha abụghị nke ga-eduga ha ịhọrọ ezi ihe n’okpuru ọnọdụ niile. Ndị ohu Chineke kwesịrị inwe mmetụta mgbe niile na ha nọ n’okpuru anya nke Onye ọrụ ha. Onye ahụ nke lere oriri nsọ-emerụ nke Belshazzar anya nọkwa ugbu a n’ụlọ ọrụ anyị niile, n’ụlọ ịgụ ego nke onye ahịa, n’ụlọ ọrụ nzuzo; aka ahụ na-enweghị ọbara na-edekwa n’ezie nleghara anya unu, dịka o dekọrọ ikpe dị egwu nke eze nkwulu ahụ. E dere ikpe ọmụma Belshazzar n’okwu ọkụ, ‘A tụrụ gị n’ihe ọ̀tụ̀tụ̀, a hụkwaghị gị ka i zuru oke’; ma ọ bụrụ na unu emezughị ọrụ dịịrị unu nke Chineke nyere, ikpe ọmụma unu ga-abụkwa otu ahụ.” Messages to Young People, 229.

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