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

Akwụkwọ Daniel — Nke Otu Narị na Iri Itoolu na Ise

The Path to the Sunday Law: Trump’s Role and the Prophetic Unfolding in Daniel 11

Ụzọ na-eduga n’Iwu Ụbọchị Ụka: Ọrụ Trump na Mmeghe Amụma n’ime Daniel 11

Author

Jeff Pippenger

Published

April 25, 2024

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The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.

Akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ nwere ahịrị ndị isi ala isii site n’oge ọgwụgwụ ahụ n’afọ 1989 ruo n’afọ 2020, mgbe Biden, onye isi ala nke asaa, zuru ọchịchị onye isi ala ahụ. Afọ 2020 na-akara mmalite nke akụkọ ihe mere eme zoro ezo, site n’ebe ahụ ruo “Alexander the Great”, nke na-anọchi anya oge e guzobere alaeze nke asaa nke amụma Bible n’iwu Sunday nke na-abịa n’oge na-adịghị anya. Ndị eze iri ahụ ozugbo kwekọrọ inye alaeze nke asaa ha nye alaeze nke asatọ, nke sitere n’ime asaa ahụ—ike papal. Akụkọ ihe mere eme zoro ezo ahụ na-amalite na onye isi ala nke asaa ma na-ejedebe na alaeze nke asaa.

When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.

Mgbe akụkọ ihe mere eme na-egosi na n’agbata Xerxes, nke na-anọchi anya eze bara ụba nke na-akpalite Grecia, ruo Alexander the Great, e nwere ndị eze Peasia asatọ, anyị na-achọpụta na akụkọ ihe mere eme zoro ezo dị n’etiti njedebe nke amaokwu nke abụọ na amaokwu nke atọ na-anọchi anya oge nnwale nke ihe oyiyi nke anụ ọhịa site n’ọnụọgụ asatọ. A na-eme ka ihe oyiyi nke anụ ọhịa nọ na United States guzoro kpamkpam mgbe a manyere iwu Sọnde, ma n’oge ahụ ka alaeze nke asaa, ma emesịa nke asatọ, na-abịa. Ndị eze Peasia asatọ ahụ na-ejedebe na Alexander the Great, ya mere ọnụọgụ asatọ na-akara oge nnwale nke ihe oyiyi nke anụ ọhịa nke na-ejedebe n’iwu Sọnde.

Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.

Amaokwu nke iri ruo nke iri na ise na-agwa anyị na oge ule nke oyiyi nke anụ ọhịa ahụ bụ nke atọ n’ime ihe ịrịba ama atọ e gosipụtara site n’akụkọ ihe mere eme nke ndị Maccabee, nakwa na ihe ịrịba ama nke atọ ahụ bụ oge malitere na 161 BC ma kwụsị na 158 BC. Oge ahụ sochiri ihe ịrịba ama mbụ nke 167 BC, nke kpọrọ aha mmalite nke Nnupụisi Maccabee na Modein, obodo aha ya pụtara “ime mkpesa.” 164 BC sochiri mkpesa ahụ e mere na Modein, ma kọwaa nraranye nke abụọ nke ụlọ nsọ nke abụọ. 164 BC na-akọwapụta nmalite ọchịchị nke abụọ nke Donald Trump dịka onye isi ala nke asatọ kemgbe Reagan na 1989, onye si n’etiti asaa ahụ pụta. Nmalite ọchịchị ya na Jenụwarị 20, 2025 ka e jiri 164 BC nọchite anya ya, na emume nrara-azụ ahụ, nke mụrụ ọrụ ebube satanic nke gụnyere ntụaka abụọ banyere asatọ ahụ ịbụ nke asaa ahụ.

Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.

Ya mere, ndị eze Peasia asatọ ahụ na-anọchi anya akụkọ ihe mere eme nke njikọ ndị Juu na Rom site n’afọ 161 BC ruo n’afọ 158 BC, ma site n’ime nke a ha na-enye akaebe nke abụọ banyere oge nnwale nke oyiyi anụ ọhịa ahụ nke na-esochi mbido ọchịchị Trump n’afọ 2025. Amaokwu nke abụọ na-aga n’ihu ruo na ntuli aka e zuru na 2020, ebe ọ na-akwụsị ruo mgbe etinyere akaebe akụkọ ihe mere eme nke ndị eze Peasia asatọ ahụ, ma ha na-enweta ngwa ha mgbe mbido ọchịchị nke abụọ nke Trump gasịrị. Ozugbo e debere ndị eze Peasia asatọ ahụ n’elu akụkọ ihe mere eme dị n’etiti amaokwu nke abụọ na nke atọ, a ka nwere oge zoro ezo sitere na mbido ọchịchị Biden ruo na mbido ọchịchị nke abụọ nke Trump.

That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.

Akụkọ ihe mere eme ahụ zoro ezo ka a na-amata ya na Mkpughe isi nke iri na otu, ebe anụ ọhịa nke ekweghị na Chineke gburu ndị àmà abụọ ahụ n’afọ 2020. Mgbe ahụ, mgbe ụbọchị ihe nnọchianya atọ na ọkara gasịrị, Maịkel na-arịdata ime ka ndị àmà abụọ ahụ bilie n’ọnwụ. Trump “e mere ka o si n’ọnwụ bilie” malitere mgbasa ozi nke atọ ya maka onye isi ala na November 15, 2022, ma “olu nke onye na-eti mkpu n’ọzara” e mere ka o si n’ọnwụ bilie malitere ịkpọ puku narị anọ na iri anọ na anọ ahụ na njedebe nke July, 2023.

Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.

Amaokwu nke iri, nke iri na otu, na nke iri na abụọ nke Daniel isi nke iri na otu na-akọwa Agha Ukraine nke malitere n’afọ 2014, nke ga-akwụsị site n’ọgụ mmeri Russia, nke ndakpọ nke njikọ ọchịchị Russia dị ugbu a ga-esochi, dịka e gosiri ya n’ụdị site n’ndakpọ nke Soviet Union n’afọ 1989.

Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.

Amaokwu nke iri na atọ ruo nke iri na ise na-akọwa ahịrị amụma atọ. Ahịrị nke ọgwụgwọ nke ọchịchị papacy, nke na-amalite mgbe akwụna Taịa si n’ebe o zoro apụta, ka e ji amaokwu nke iri na anọ kọwaa n’ụdị atụ; mmezu ya n’akụkọ ihe mere eme bụ n’afọ 200 BC, mgbe Rom ndị ọgọ mmụọ batara n’akụkọ ihe mere eme amụma dịka ndị ohi nke ndị gị, ndị na-ebuli onwe ha elu, ma na-ada.

In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.

N’ime amaokwu atọ ahụ, a na-anọchi anya ahịrị amụma nke Republicanism nupụrụ isi site n’akụkọ ihe mere eme nke Antiochus III, onye na-anọchi anya ọrụ Trump dịka onye isi ala nke asatọ, ya bụ, onye sitere n’ime asaa ahụ. Amaokwu ndị ahụ na-akọwapụtakwa ahịrị amụma nke Protestantism nupụrụ isi dịka e si anọchi ya anya n’akụkọ ihe mere eme nke ndị Maccabee.

The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”

Ahịrị amụma nke ezi mpi Protestant nke malitere dịka ngagharị Filadelfia nke ndị Millerait, ma nke na-agwụkwa dịka ngagharị Filadelfia nke otu narị puku iri anọ na anọ ahụ, kwesịkwara ka e tinyekwuo ya n’elu akụkọ zoro ezo nke amaokwu nke iri anọ. Égbè eluigwe asaa nke Mkpughe isi nke iri bụ akara nke ma ngagharị Filadelfia nke ndị Millerait ma nke otu narị puku iri anọ na anọ ahụ. Imechi amụma, na imeghe amụma, bụ Kraịst na-arụzu ya, ma mgbe Ọ na-eme otú ahụ, Ọ na-egosi Onwe Ya dịka Ọdụm nke ebo Juda. N’isi nke iri, mmụọ ozi ahụ nke Sister White kwuru na ọ bụ “ọ dịghị onye ọzọ ma e wezụga Jisọs Kraịst” “tiri mkpu n’olu ukwu, dịka mgbe ọdụm na-amu uja: ma mgbe o tirila mkpu, égbè eluigwe asaa kwuru olu ha.”

Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”

Kraịst, dịka Ọdụm nke ebo Juda, tinyere égbè-eluigwe asaa ahụ n’ime akụkọ amụma n’akụkụ afọ 100, ma O mechiri ya akara ozugbo, n’ihi na “mgbe égbè-eluigwe asaa ahụ kwusịrị olu ha,” Jọn “na-achọ ide: ma” ọ “nụrụ olu sitere n’eluigwe na-asị,” “Mechie akara ihe ndị ahụ égbè-eluigwe asaa ahụ kwuru, edekwala ha.”

The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.

A na-emepezi ugbu a akụkọ zoro ezo nke amaokwu iri anọ site n’aka Ọdụm nke ebo Juda, ma n’ime akụkọ ahụ, a na-anọchi anya ahịrị nke ezi mpi Protestant site na égbè-eluigwe asaa ahụ. Mgbe olu ahụ n’ọzara malitere iti mkpu n’ọnwa Julaị 2023, Ọdụm nke ebo Juda mepere mkpughe ọzọ banyere ihe “Égbè-eluigwe Asaa” ahụ na-anọchi anya ya.

The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.

Égbè eluigwe asaa ahụ na-anọchi anya akụkọ ihe mere eme site na Julaị 18, 2020, mgbe e gburu ngagharị nke otu narị na iri anọ na anọ puku n’okporo ámá, ruo n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. Ahịrị nke égbè eluigwe asaa ahụ na-akọwapụta “ihe omume,” ndị na-eme n’ime akụkọ ihe mere eme ahụ. Nkụda mmụọ mbụ ahụ, ozi nke Mkpu Etiti Abalị sochiri ya, ma iwu Sọnde sochiekwa ya. Mgbe Nwanneanyị White kọwara égbè eluigwe asaa ahụ, ma dịka akụkọ ihe mere eme nke mmụọ ozi mbụ na nke abụọ, ma ọ bụ dịka ihe omume ndị ga-abịa n’ọdịnihu, n’ime nnọchiteanya abụọ ahụ ọ kọwara na ha na-anọchi anya “ihe omume”.

The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,

Ozi nke Mkpu Etiti Abalị pụrụ ịdị ka ihe na-abụghị “ihe omume”, ma n’akụkọ ihe mere eme nke ndị Millerite, nzukọ ogige Exeter site n’Ọgọọst 12 ruo 17, 1844 bụ “ihe omume”, ya na ọtụtụ nkọwa ndị ọzọ metụtara ihe omume ahụ. Ma mbata ozi Mkpu Etiti Abalị n’ime nzukọ ogige ahụ bụkwa mmezu nke ilu ụmụ agbọghọ iri ahụ nke Matiu isi nke iri abụọ na ise. “Ihe omume” nke nzukọ ogige Exeter bụ mmezu nke égbè eluigwe asaa ahụ, ma ilu ụmụ agbọghọ iri ahụ adịghị elekwasị anya n’ihe omume ndị ahụ; ọ na-elekwasị anya n’“ahụmahụ” nke ụmụ agbọghọ ndị ahụ,

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Akụkọ ilu banyere ụmụ agbọghọ na-amaghị nwoke iri nke Matiu 25 na-egosikwa ahụmahụ nke ndị Adventist.” The Great Controversy, 393.

Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.

Dị ka égbè eluigwe asaa si akọwapụta akụkọ ihe mere eme yiri ibe ya nke mmegharị nke mmụọ ozi mbụ na nke atọ, otu a kwa ilu ụmụ agbọghọ iri ahụ na-akọwapụtakwa akụkọ ihe mere eme abụọ ahụ yiri ibe ha.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “A na-eduga m ugboro ugboro n’akụkọ ilu nke ụmụagbọghọ iri ahụ, ise n’ime ha bụ ndị amamihe, ma ise bụ ndị nzuzu. E mezuworịwo ma a ka ga-emezu kwa ilu a ruo n’akwụkwọ ozi ya nke ikpeazụ, n’ihi na o nwere itinye n’ọrụ pụrụ iche n’oge a, ma, dịka ozi mmụọ ozi nke atọ, e mezuwo ya, a ga-anọgidekwa na-egosi ya dịka eziokwu dị ugbu a ruo na njedebe nke oge.” Review and Herald, Ọgọst 19, 1890.

The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.

Akara nke égbè eluigwe asaa ahụ na-anọchi anya “ihe omume” nke akụkọ ihe mere eme ndị ahụ na-agakọ ọnụ, ebe ụmụ agbọghọ iri ahụ na-anọchi anya “ahụmahụ” nke ụmụ agbọghọ amamihe na ndị nzuzu n’ime akụkọ ihe mere eme abụọ ahụ na-agakọ ọnụ. Ahụmahụ nke ndị Millerite, ruo n’afọ 1856, bụ ahụmahụ nke Filadelfia, ma ahụmahụ nke ngagharị nke puku narị na iri anọ na anọ ahụ bụ ahụmahụ nke Laodisia, ruo obere oge ka ọnwa Julaị, 2023 gasịrị. N’ime akụkọ abụọ ahụ, a ga-eme ka ụmụ agbọghọ amamihe na ndị nzuzu pụta ìhè n’oge ozi nke Mkpu Etiti Abalị bịarutere, n’ihi na ọ bụ mgbe ahụ ka a ga-ahụ ndị nwere mmanụ nke nkwadebe.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Ọnọdụ nke Ụka nke a na-anọchi anya ya site n’ụmụagbọghọ-amaghị-uche, ka a na-akọkwa ya dịka ọnọdụ Laodisia.” Review and Herald, August 19, 1890.

Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.

Ndị na-ajụ iri ozi ahụ nke dị n’aka Maikel, onyeisi ndị mmụọ ozi, onye rịdatara na njedebe nke ọnwa Julaị, 2023, ga-anọgide n’ọnọdụ Laodisia, ma ndị na-ewere obere akwụkwọ ahụ rie ya ga-abanye n’ọnọdụ Filadelfia. Ọnọdụ Laodisia na-anọchi anya otu ndị mmadụ, ma ọ bụ mmadụ n’otu n’otu, nke Kraịst nọ n’èzí ya, ma na-achọ ịbanye; ma ọnọdụ Filadelfia ka a na-anọchi anya ya dị ka njikọta nke Chineke na mmadụ. Égbè eluigwe asaa ahụ na-akọwapụta “ihe omume” nke ahịrị mpi ezi Protestant nke e tinyere n’ime akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ, malite na Julaị 18, 2020, ma kwụsị na iwu Sọnde.

The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.

Ilu nke ụmụ agbọghọ iri ahụ na-akọwapụta “ahụmahụ” nke ndị a kpọrọ ka ha bụrụ n’etiti otu narị puku iri anọ na anọ ahụ n’ime otu oge ahụ kpọmkwem. “Ihe omume” ndị na-akọwapụta akụkọ ihe mere eme nke otu narị puku iri anọ na anọ ahụ site na Julaị 18, 2020 ruo n’iwu ụbọchị Sọnde, na “ahụmahụ” nke klaasị abụọ ahụ n’ime akụkọ ihe mere eme ahụ, so ya na nkọwapụta ọrụ ahụ e kenyere n’akụkọ ihe mere eme abụọ ndị ahụ na-agba n’usoro yiri ibe ha. Ndị mmụọ ozi nke Mkpughe iri na anọ nọchiri anya ọrụ ahụ, a nọchiri ọrụ ndị Millerait site n’aka mmụọ ozi mbụ na nke abụọ, ma ọrụ nke otu narị puku iri anọ na anọ ahụ ka mmụọ ozi nke atọ nọchiri anya ya.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Enwewo m ohere dị oké ọnụ ahịa iji nweta ahụmịhe. Enwewo m ahụmịhe n’ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ. A na-anọchi anya ndị mmụọ ozi ahụ dịka ndị na-efegharị n’etiti eluigwe, na-ekwusara ụwa ozi ịdọ aka ná ntị, ma nwee njikọ kpọmkwem n’ebe ndị mmadụ bi n’ụbọchị ikpeazụ nke akụkọ ihe mere eme nke ụwa a nọ. Ọ dịghị onye na-anụ olu ndị mmụọ ozi a, n’ihi na ha bụ ihe nnọchianya nke na-anọchi anya ndị nke Chineke na-arụkọ ọrụ n’otu na mbara igwe nke eluigwe. Ndị ikom na ndị inyom, ndị Mmụọ nke Chineke mere ka ha nwee ìhè, ma ndị e doro nsọ site n’eziokwu, na-ekwusa ozi atọ ahụ n’usoro ha.” Life Sketches, 429.

The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.

Ọrụ e nyere ndị Chineke nke ụbọchị ikpeazụ na Septemba 11, 2001, ná mmalite oge nke ịkàrà akàrà, ka e nyekwara ndị Chineke nke ụbọchị ikpeazụ ọzọ ná ngwụcha oge nke ịkàrà akàrà, mgbe Maịkel siri n’eluigwe rịdata na Julaị nke afọ 2023.

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> “Jọn hụrụ ‘mmụọ-ozi ọzọ ka o si n’eluigwe gbadata, nke nwere ike dị ukwuu; e wee mee ka ụwa dum mụọ ìhè site n’ebube ya.’ Mkpughe 18:1. Ọrụ ahụ bụ olu nke ndị nke Chineke na-ekwusa ozi ịdọ aka ná ntị nye ụwa.” The 1888 Materials, 926.

As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.

Dịka ọ dịkwa n’ihe gbasara “ihe omume” nke égbè eluigwe asaa na-anọchi anya ya, na “ahụmahụ” nke ụmụ agbọghọ iri na-anọchi anya ya, ọrụ nke ndị mmụọ ozi atọ na-anọchi anya akụkọ ihe mere eme abụọ na-agakọ ọnụ.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

> “Chineke enyela ozi nke Mkpughe 14 ọnọdụ ha n’usoro amụma, ọrụ ha agaghịkwa akwụsị ruo na mmechi nke akụkọ ụwa a. Ozi nke mmụọ ozi mbụ na nke abụọ ka bụ eziokwu maka oge a, ha ga-esokwa nke a na-eso ya na-agba ọsọ n’otu ahịrị. Mmụọ ozi nke atọ na-ekwusa ịdọ aka ná ntị ya n’olu ukwu. ‘Mgbe ihe ndị a gasịrị,’ ka Jọn kwuru, ‘ahụrụ m mmụọ ozi ọzọ ka o si n’eluigwe na-abịa, onye nwere ike dị ukwuu, e wee mee ka ụwa na-enwu site n’ebube ya.’ N’ime ìhè a, a jikọtara ìhè nke ozi atọ ahụ niile.” The 1888 Materials, 804.

In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.

N’amaokwu nke iri na atọ ruo nke iri na ise nke Daniel iri na otu, a kọwara ọrụ amụma nke akara nke Protestantizim nupụisi (ndị Maccabee), Republicanizim nupụisi (Antiochus III), na akwụna Taịa (ndị ohi nke ndị gị). N’otu akụkọ ihe mere eme ahụ kpọmkwem, akara amụma nke mpi Protestant eziokwu nke puku mmadụ narị otu na iri anọ na anọ na-akọwapụta ọrụ ha, “ahụmahụ” ha, na “ihe ndị na-eme” n’etiti ndị Chineke nke ụbọchị ikpeazụ. A na-anọchi akara nke mpi Protestant eziokwu ahụ anya dịka égbè eluigwe asaa ahụ, nke bụ naanị amụma n’akwụkwọ Mkpughe e ji mara dị ka nke e mechiri emechi. Tupu oge amara agwụsị kpamkpam, iwu ahụ si n’aka Ọdụm nke ebo Juda bịa, Onye ahụ mechiri amụma nke égbè eluigwe asaa ahụ, ka e meghee amụma dị n’akwụkwọ a.

The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.

Mmeghe nke èbè eluigwe asaa ahụ n’ọgwụgwụ oge ịkà akara nke puku mmadụ narị otu na iri anọ na anọ, nke e gosipụtara tupu oge eruo site na mmeghe nke èbè eluigwe asaa ahụ n’mbido oge ịkà akara ahụ, ka a ga-etinye n’ọrụ (ahịrị n’elu ahịrị) n’akụkụ ahụ nke akwụkwọ Daniel nke metụtara ụbọchị ikpeazụ, akụkụ ahụkwa bụ akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ. Mgbe mmeghe ahụ mezuru kpamkpam, dịka e sere ya onyinyo site n’imeghe akara nke asaa, Chineke ga-awụkwasị ọkụ nke Mmụọ Nsọ Ya n’elu puku mmadụ narị otu na iri anọ na anọ ahụ, dịka O mere ndị na-eso ụzọ ya n’oge Pentikọst. Pentikọst kwekọrọ n’iwu Sọnde nke na-abịa n’oge na-adịghị anya.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Ọ bụ n’oke agụụ obi miri emi ka m ji atụ anya oge ahụ mgbe a ga-emegharị ihe ndị mere n’ụbọchị Pentikọst n’ike ka ukwuu karịa nke dị n’oge ahụ. Jọn sịrị, ‘Ahụrụ m mmụọ ozi ọzọ ka o si n’eluigwe rịdata, nweekwa ike dị ukwuu; e wee mee ka ụwa nwuo ìhè site n’ebube ya.’ Mgbe ahụ, dịka n’oge Pentikọst, ndị mmadụ ga-anụ eziokwu a na-ekwuziere ha, onye ọ bụla n’asụsụ nke ya.”

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Chineke pụrụ iku ume ndụ ọhụrụ n’ime mkpụrụobi ọ bụla nke ji ezi obi chọọ ijere Ya ozi, Ọ pụkwara imetụ egbugbere ọnụ aka site n’ọkụ ndụ e si n’elu ebe ịchụàjà wepụta, ma mee ka ha bụrụ ndị nwere nkà ikwu otuto Ya nke ọma. A ga-eme ka ọtụtụ puku olu juo ike ikwupụta eziokwu ndị dị ịtụnanya nke Okwu Chineke. A ga-atọpụ ire nsụ, a ga-emekwa ka ndị ihere sie ike iburu nkwupụta obi ike banyere eziokwu ahụ. Ka Onyenweanyị nyere ndị Ya aka ihicha ụlọ nsọ nke mkpụrụobi pụọ n’ihe ọ bụla na-emerụ emerụ, na idobe njikọ dị nnọọ nso na Ya, ka ha wee bụrụ ndị na-ekere òkè n’ime mmiri ozuzo ikpeazụ ahụ mgbe a ga-awụsa ya.” Review and Herald, July 20, 1886.

The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.

Mmalite nke oge akàrà ahụ na-egosi njedebe nke oge akàrà ahụ. Na mmalite, e wụsara mmiri ozuzo nke ikpeazụ ahụ n’òtù tụọ, ma na njedebe, a na-awụsa ya n’enweghị tụọ. Mmụọ ozi ahụ nke siri n’eluigwe rịdata na Septemba 11, 2001, bụ otu mmụọ ozi ahụ nke rịdatarakwa na njedebe nke Julaị, 2023. Akụkọ ihe mere eme nke Pentikọst malitere na mbilite n’ọnwụ nke Kraịst, ma njedebe nke mmezu zuru okè nke Pentikọst dị na mbilite n’ọnwụ nke ndị otu narị puku iri anọ na anọ ahụ.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Omume Kraịst n’ịfụ ume n’elu ndị na-eso ụzọ ya Mmụọ Nsọ, nakwa n’inye ha udo ya, dị ka ntakịrị mkpụrụ mmiri ole na ole tupu oké mmiri ozuzo bara ụba nke a ga-enye n’ụbọchị Pentikọst.” Spirit of Prophecy, voliumu 3, 243.

Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.

Kraịst kuru ume n’elu ndị na-eso ụzọ Ya mgbe e mesịrị mbilite n’ọnwụ Ya, ozugbo O rigoro gakwuru Nna Ya. Mgbe O si n’ịzukọta Nna Ya lọta, O pụtara ìhè n’ihu ndị na-eso ụzọ Ya ma kuru ume n’elu ha “ntakịrị ntapụ mmiri” nke butere “oke mmiri ozuzo nke Pentikọst.” Ntakịrị ntapụ mmiri ahụ na-anọchi anya mmalite nke oge nke ịka akara, ma oke mmiri ozuzo ahụ na-anọchi anya njedebe ya. A na-emegharị mmalite nke oge nke ịka akara ahụ n’ọgwụgwụ, ma dị nnọọ ka Kraịst si kuru ume n’elu ndị na-eso ụzọ Ya ná mmalite nke oge Pentikọst, O kuru ume n’elu ndị Ya nke ụbọchị ikpeazụ ná njedebe nke oge ahụ.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Ọkpụkpụ ndị ahụ kpọrọ nkụ kwesịrị ka Mmụọ Nsọ nke Chineke kuo ume n’elu ha, ka ha wee bịa n’ọrụ, dị ka site n’mbilite n’ọnwụ site n’etiti ndị nwụrụ anwụ.” Bible Training School, December 1, 1903.

The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.

Ọnwụ nke ndị àmà abụọ ahụ gụnyekwara eziokwu ahụ na ndị kwusara ozi ụgha nke Nashville na July 18, 2020, mere nke a dịka ndị Laodisia. Mbilite n’ọnwụ nke ọkpụkpụ akọrọ ndị nwụrụ anwụ na-anọchi anya mgbanwe sitere n’ọnọdụ Laodisia, nke bụ ọnọdụ ọnwụ, gaa n’ọnọdụ Filadelfia, nke bụ ndụ. Ume nke na-emepụta mbilite n’ọnwụ ahụ na mgbanwe ahụ bụ ozi amụma.

> “What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

> “Lee ike ka anyị ga-enwerịrị site n’aka Chineke, ka obi ndị ahụ jụrụ oyi, ebe ha nwere naanị okpukpe nke iwu, wee hụ ihe ndị ka mma e debere maka ha—Kraịst na ezi omume Ya! Ozi nke na-enye ndụ ka a chọrọ iji nye ọkpụkpụ akọrọ ndụ.” Manuscript Releases, volume 12, 205.

The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.

E kewara oge dị n’etiti mbilite n’ọnwụ Kraịst ụzọ abụọ, nke mbụ bụ ụbọchị iri anọ, mgbe ahụ ka Ọ rịgoro n’eluigwe, nke ụbọchị iri sochiri ya tupu Pentikọst. Iri anọ bụ akara nke ọzara, dị ka ụbọchị atọ na ọkara ma ọ bụ afọ ma ọ bụ ụbọchị puku abụọ na narị isii na iri isii.

When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.

Mgbe Maikel siri n’eluigwe bịa n’ọnwa Julaị nke afọ 2023, ụbọchị atọ na ọkara nke ọnwụ n’okporo ámá gasịrị, ka Kraịst malitere ọrụ nke ijikọta Ịbụ-Chineke Ya na mmadụ n’etiti puku narị anọ na iri anọ na anọ ahụ. E gosiri ọrụ ahụ site n’ụbọchị iri ndị ahụ tupu Pentikọst, ebe e wepụrụ mmehie ma guzobe ịdị n’otu n’etiti ụmụnna. Iri na-anọchi anya usoro nnwale, ma usoro nnwale ahụ kwụsịrị na Pentikọst, nke na-anọchi anya iwu ụbọchị Sọnde.

At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.

N’otu akụkọ ihe mere eme ahụ n’onwe ya dị na amaokwu iri anọ, ebe eze asatọ nke Peasia na akụkọ gbasara njikọ aka dị n’etiti ndị Juu na Rom nọchiri anya usoro nnwale nke onyinyo nke anụ ọhịa ahụ, a na-egosipụtakwa usoro nnwale nke ụmụ agbọghọ ndị na-amaghị nwoke n’ime ụbọchị iri ndị na-eduga na Pentikọst. Mpi ndapụ n’ezi ofufe nke Protestantizim na Republicanizim na-esonyere onwe ha n’akụkọ ihe mere eme ahụ iji kpụọ onyinyo nke anụ ọhịa ahụ, ebe mpi ezi Protestantizim na-ejikọta ọdịmma mmadụ ha na Chi nke Kraịst, si otu a kpụọ onyinyo nke Kraịst n’usoro nke na-ekewa òtù abụọ nke ndị na-efe ofufe.

The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.

Ihe ndị mere eme a nọchiri anya ha dịka égbè eluigwe asaa ka a meghere n’akụkọ ihe mere eme nke amaokwu iri na atọ ruo iri na ise nke Daniel iri na otu na-anọchi anya, ma ọnụ ha jikọtara ya na akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ, nke na-agwụ na iwu Ụkaịde na-abịa n’oge na-adịghị anya, ebe oge ebere maka ndị na-edebe Ụbọchị Izu Ike na-emechi.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Ọzọkwa, ilu ndị a na-akụzi na a gaghị enwe oge nnwale ọ bụla mgbe ikpe gasịrị. Mgbe arụzuo ọrụ nke ozi-ọma, nkewa dị n’etiti ezi ndị mmadụ na ndị ọjọọ na-esochi ozugbo, a na-eme ka akara aka nke otu ọ bụla guzosie ike ruo mgbe ebighị ebi.” Christ’s Object Lessons, 123.

The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.

Nkewa nke ndị amamihe na ndị nzuzu, ndị Laodisiya na ndị Filadelfia, ma ọ bụ ọka wit na ata, bụ ndị mmụọ ozi na-emezu ya.

> “Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.

> “Ka ahapụ ka ata na ọka wit too ọnụ ruo oge owuwe ihe ubi. Mgbe ahụ, ọ bụ ndị mmụọ ozi ga-arụ ọrụ nkewa ahụ.” Selected Messages, book 2, 69.

The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.

Ozi a nke a na-emeghe akara ya ntakịrị tupu oge amara agwụ agwụ na-akọwapụta ọrụ nke ndị nke Chineke, dịka ndị mmụọ-ozi nọchiri anya ha. Ozi dị n’ime isiokwu ndị a ka a na-ebipụta ugbu a gburugburu ụwa n’asụsụ (ire) karịrị iri isii. A na-eme nke a ugbu a ntakịrị tupu oge amara agwụ agwụ, ọ bụkwa ọrụ nke ndị nke Chineke nke ụbọchị ikpeazụ igosi ozi a. Ozi ahụ na-akọwapụta ihe omume ndị a nọchiri anya dị ka egbe-eluigwe asaa, ọrụ nke ịghọta na igosi ozi ahụ na-emepụtakwa ahụmahụ nke ụmụ agbọghọ amamihe.

We will continue this study in the next article.

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

> “In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.

> “N’ọhụụ nke abalị, otu ihe nkiri dị oke njọ nke ukwuu gabigara n’ihu m. Ahụrụ m nnukwu bọọlụ ọkụ ka ọ dabara n’etiti ụfọdụ ụlọ ukwu mara mma, mee ka e bibie ha ozugbo. Anụrụ m ka mmadụ kwuru, sị: ‘Anyị maara na ikpe Chineke na-abịa n’elu ụwa, ma anyị amaghị na ha ga-abịa ngwa ngwa otu a.’ Ndị ọzọ, site n’olu jupụtara n’ahụhụ, kwuru, sị: ‘Ị maara! Gịnịzi mere i ji agwaghị anyị? Anyị amaghị.’ N’akụkụ niile, anụrụ m okwu nkatọ yiri nke a ka a na-ekwu.”

> “In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.

> “N’oke nnukwu ahụhụ m tetara. M laghachiri n’ụra ọzọ, o yikwara ka m nọ n’ime nnukwu nzukọ. Otu onye nwere ikike nọ na-agwa ìgwè ahụ okwu, n’ihu ya ka e depụtara maapụ nke ụwa. O kwuru na maapụ ahụ na-anọchi anya ubi vaịn nke Chineke, nke a ghaghị ịzụlite. Ka ìhè si n’eluigwe na-amụkwasị onye ọbụla, onye ahụ ga-enwupụta ìhè ahụ n’ebe ndị ọzọ nọ. A ga-amụnye ọkụ n’ọtụtụ ebe, ma site n’ọkụ ndị a ka a ga-amụnye kwa ọkụ ndị ọzọ.”

> “The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.

> E kwughachiri okwu ndị a: ‘Unu bụ nnu nke ụwa: ma ọ bụrụ na nnu ahụ efunahụ ụtọ ya, gịnị ka a ga-eji mee ka ọ dị nnu ọzọ? site n’oge ahụ gaa n’ihu, ọ baghịzi uru ọ bụla, kama ka a tụfuo ya n’èzí, ka mmadụ zọda ya n’okpuru ụkwụ. Unu bụ ìhè nke ụwa. Obodo e wuru n’elu ugwu apụghị izo ezo. Ndị mmadụ anaghị amụnye kandụl, tinye ya n’okpuru efere atụ ọka, kama n’elu ihe ndọba kandụl; ọ na-enye kwa ìhè nye ndị niile nọ n’ụlọ. Ka ìhè unu si otú a na-enwu n’ihu mmadụ, ka ha wee hụ ezi omume unu, wee nye Nna unu nke nọ n’eluigwe otuto.’ Matiu 5:13–16.

> “I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.

> “Ahụrụ m iyi-ìhè na-enwu site n’obodo ukwu na obodo nta, nakwa site n’ebe ndị dị elu na n’ebe ndị dị ala nke ụwa. E rubeere okwu Chineke isi, n’ihi ya e nwekwara ihe ncheta nye Ya n’obodo ukwu na obodo nta ọ bụla. E kwusara eziokwu Ya n’ụwa niile.

> “Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’

> “Mgbe ahụ, e wepụrụ map a, tinye nke ọzọ n’ọnọdụ ya. N’elu ya, ìhè na-enwu site n’ebe ole na ole naanị. Ụwa nke fọdụrụ nọ n’ọchịchịrị, naanị ntakịrị ọkụ na-egbukepụ ebe a na ebe ahụ. Onye Nkụzi anyị sịrị: ‘Ọchịchịrị a bụ nsonaazụ nke ndị mmadụ iso ụzọ nke onwe ha. Ha elekọtala agwa ọjọọ ndị a ketara eketa na ndị a zụlitere. Ha emeela ịjụ ajụjụ, ịchọ mmejọ, na ebubo ka ọ bụrụ ọrụ kacha mkpa nke ndụ ha. Obi ha adịghị ezi n’ihu Chineke. Ha ezobela ìhè ha n’okpuru efere atụ.’”

> “If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.

> “Ọ bụrụ na onye agha ọbụla nke Kraịst emewo ọrụ ya, ọ bụrụ na onye nche ọbụla nọ n’elu mgbidi Zaịọn enyeela opi ahụ ụda doro anya, ụwa ga-abụ na ọ nụlarị ozi ịdọ aka ná ntị ahụ. Ma ọrụ ahụ nọ ọtụtụ afọ n’azụ. Ka ndị mmadụ nọ n’ụra, Setan ejirila aghụghọ gafe anyị.” Testimonies, volume 9, 28, 29.

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