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# The Book of Daniel - Number One-Hundred and Fifty-Seven

Akwụkwọ Daniel — Nke Narị na Iri Ise na Asaa

Unraveling the Prophetic Symbolism of Cyrus in the Book of Daniel

Imeghe Nkọwa Ihe Nnabata amụma nke Sairọs n’Akwụkwọ Daniel

Author

Jeff Pippenger

Published

March 25, 2024

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In verse one, of chapter ten, we are informed that it was the third year of Cyrus, but in chapter one, we are informed that Daniel only lived, or continued until the first year of Cyrus.

N’amaokwu nke mbụ nke isi nke iri, a gwara anyị na ọ bụ n’afọ nke atọ nke Saịrọs, ma n’isi nke mbụ, a gwara anyị na Deniẹl biri naanị, ma ọ bụ gara n’ihu ruo n’afọ mbụ nke Saịrọs.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Denièl gara n’ihu ruo n’afọ mbụ nke eze Sairọs. Daniel 1:21.

For two years Cyrus had essentially co-ruled with Darius the Mede, thus it was his third year, but it was also his first year.

Ruo afọ abụọ, Saịrọs ejirila isi chịkọọ ọchịchị ọnụ na Dariọs, onye Midia; ya mere, ọ bụ afọ nke atọ ya, ma ọ bụkwa afọ mbụ ya.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> N’afọ nke atọ nke Sairọs, eze Peshịa, e kpugheere Daniel otu okwu, onye a kpọrọ aha ya Belteshaza; okwu ahụ bụkwa eziokwu, ma oge a kara aka dị ogologo: o wee ghọta okwu ahụ, ma nwee nghọta banyere ọhụ ahụ. Daniel 10:1.

Prophetically Cyrus is introduced in Daniel’s first and last visions. Daniel chapter one, as already set forth in prior articles, represents the first angel of Revelation chapter fourteen. When the first angel is identified in prophecy it possesses all the prophetic characteristics of all three angels of Revelation fourteen. The three steps of the everlasting gospel represented in the first angel, are “fear God,” “give Him glory,” for “the hour of His judgment is come.”

N’amụma, a na-ewebata Saịrọs n’ọhụụ mbụ na nke ikpeazụ nke Daniel. Isi nke mbụ nke Daniel, dịka e gosipụtaworị n’isiokwu ndị gara aga, na-anọchi anya mmụọ ozi mbụ nke Mkpughe isi nke iri na anọ. Mgbe a na-akọwapụta mmụọ ozi mbụ ahụ n’amụma, ọ na-enwe njirimara amụma niile nke mmụọ ozi atọ niile nke Mkpughe iri na anọ. Nzọụkwụ atọ nke ozi ọma ebighị ebi nke e sere n’ime mmụọ ozi mbụ ahụ bụ, “tụọnụ Chineke egwu,” “nyenu Ya otuto,” n’ihi na “oge ikpe Ya eruwo.”

Because Daniel and the three worthies “feared God,” they chose to reject the diet of Babylon, and remain vegetarians. In the visual test that followed, Daniel and the three worthies “glorified God” in their healthy appearance in contrast with those who ate the Babylonian diet. After three years, the “hour of judgment” arrived when Nebuchadnezzar tested them and found them to be ten times wiser than all the Babylonian wise men.

N’ihi na Daniel na ndị ikom atọ ahụ a ma ama “tụụrụ Chineke egwu,” ha họọrọ ịjụ nri Babilọn, ma nọgide bụrụ ndị na-eri naanị ihe ọkụkụ. N’ule a na-ahụ anya sochirinụ, Daniel na ndị ikom atọ ahụ a ma ama “nyere Chineke otuto” n’ọdịdị ahụ ike ha, nke pụtara ìhè n’ịtụnyere ha na ndị riri nri Babilọn. Mgbe afọ atọ gasịrị, “oge ikpe” rutere mgbe Nebukadneza nwalere ha ma chọpụta na ha nwere amamihe karịa ndị amamihe Babilọn niile ugboro iri.

The three steps of the everlasting gospel are also represented in the final chapter of Daniel as the process whereby the increase of knowledge purifies, makes white and tries those who are held accountable to the light that is unsealed at the time of the end. In the first chapter of Daniel as in the last, the three steps of the first angel, which includes all three angels, is identified. Because chapter one is the everlasting gospel of the first angel, chapter two of Daniel represents the second angel of Revelation fourteen, where the test of the image of the beast or the image of Christ is represented, as it was in the second test in the three steps of chapter one.

A na-anọchikwa nzọụkwụ atọ nke ozi-ọma ebighị ebi anya n’isi nke ikpeazụ nke Daniel dịka usoro nke mmụba nke ihe ọmụma si eme ka ndị a na-aza ajụjụ n’ihu ìhè ahụ e kpughere n’oge ọgwụgwụ dị ọcha, mee ka ha dị ọcha dị ka ọcha, ma nwapụta ha. N’isi mbụ nke Daniel, dịka n’isi ikpeazụ ya, a kọwara nzọụkwụ atọ nke mmụọ-ozi mbụ, nke gụnyerekwa ndị mmụọ-ozi atọ ahụ nile. N’ihi na isi nke mbụ bụ ozi-ọma ebighị ebi nke mmụọ-ozi mbụ, isi nke abụọ nke Daniel na-anọchi anya mmụọ-ozi nke abụọ nke Mkpughe iri na anọ, ebe a na-anọchi anya ule nke onyinyo nke anụ ọhịa ahụ ma ọ bụ onyinyo nke Kraịst, dịka ọ dịkwa n’ule nke abụọ n’ime nzọụkwụ atọ nke isi nke mbụ.

Because chapters one and two of Daniel represent the first and second angels of Revelation fourteen, chapter three and the test on the Plain of Dura, represents the third angel’s message, with its warning to not receive the mark of the beast. In chapter one of Daniel, Cyrus’ first year is mentioned, and in chapter ten, which is Daniel’s last vision, Cyrus is represented by his third year, but we know that third year is his first year, for Daniel only continued until the first year of Cyrus.

N’ihi na isi nke mbụ na nke abụọ nke Daniel na-anọchi anya mmụọ ozi mbụ na nke abụọ nke Mkpughe iri na anọ, isi nke atọ na ule ahụ e mere n’Ọzara Dura na-anọchi anya ozi mmụọ ozi nke atọ, ya na ịdọ aka ná ntị ya ka mmadụ ghara ịnara akara nke anụ ọhịa ahụ. N’isi nke mbụ nke Daniel, a kpọrọ afọ mbụ nke Saịrọs aha, ma n’isi nke iri, nke bụ ọhụụ ikpeazụ nke Daniel, a na-anọchi anya Saịrọs site n’afọ nke atọ ya, ma anyị maara na afọ nke atọ ahụ bụ afọ mbụ ya, n’ihi na Daniel gara n’ihu naanị ruo n’afọ mbụ nke Saịrọs.

Cyrus is therefore a symbol of a first year that contains three years. He is a symbol of the first angel’s message. Cyrus’ first year is mentioned in the last verse of Daniel’s first vision, and then again in the first verse of Daniel’s last vision. It is important to recognize the prophetic symbolism of Cyrus, and we are first identifying that he represents the first angel’s message. This can be prophetically ascertained by the fact that Daniel identifies his third year, as his first, but more importantly it is identified by the first decree which he proclaimed.

Ya mere, Saịrọs bụ ihe nnọchianya nke afọ mbụ nke nwere afọ atọ n’ime ya. Ọ bụ ihe nnọchianya nke ozi mmụọ-ozi mbụ. A kpọrọ afọ mbụ Saịrọs aha n’amaokwu ikpeazụ nke ọhụụ mbụ Daniel, e wee kpọọ ya ọzọ n’amaokwu mbụ nke ọhụụ ikpeazụ Daniel. Ọ dị mkpa ịghọta ihe nnọchianya amụma nke Saịrọs, ma ihe mbụ anyị na-achọpụta bụ na ọ na-anọchi anya ozi mmụọ-ozi mbụ. A pụrụ iji amụma kwado nke a site n’eziokwu ahụ na Daniel kpọrọ afọ nke atọ ya aha dịka nke mbụ ya, ma nke ka mkpa, e ji iwu mbụ nke o kwusara mata ya.

The struggle that Gabriel was having with the kings of Persia in chapter ten, was in regard to bringing Cyrus to the point where he would follow through and proclaim the first of three decrees, which would allow the Jews to return and rebuild Jerusalem and the temple. The third decree would mark the beginning of the twenty-three hundred year prophecy, which ended when the third angel arrived on October 22, 1844. The third decree represented the third angel, and therefore the first decree of Cyrus, represented the arrival of the first angel in 1798. Cyrus represents the first angel, and for this reason, in the book of Daniel his first year represented three years.

Ọgụ nke Gebriel na-alụso ndị eze Peasia ọgụ n’isi nke iri, bụ banyere iweta Saịrọs ruo n’ókè ebe ọ ga-emezu ma kpọsaa nke mbụ n’ime iwu atọ ahụ, nke ga-ekwe ka ndị Juu laghachi ma wughachi Jerusalem na ụlọ nsọ. Iwu nke atọ ahụ ga-akara mmalite amụma nke afọ puku abụọ na narị atọ, nke gwụsịrị mgbe mmụọ-ozi nke atọ bịarutere n’October 22, 1844. Iwu nke atọ ahụ nọchiri anya mmụọ-ozi nke atọ, ya mere iwu mbụ nke Saịrọs nọchiri anya mbịarute nke mmụọ-ozi mbụ ahụ n’afọ 1798. Saịrọs nọchiri anya mmụọ-ozi mbụ ahụ, ma n’ihi nke a, n’akwụkwọ Daniel afọ mbụ ya nọchiri anya afọ atọ.

Cyrus therefore represents the “time of the end,” for it was when the first angel (Cyrus), arrived in 1798, that the “time of the end” arrived and the book of Daniel was unsealed. The name Cyrus is believed to be derived from the Old Persian word “Kūruš,” which means “sun,” combined with the Elamite word “kursh,” meaning “throne,” indicating a connection to royal authority or kingship. Isaiah addresses these characteristics of Cyrus as well.

Ya mere, Sairọs na-anọchi anya “oge ọgwụgwụ,” n’ihi na ọ bụ mgbe mmụọ ozi mbụ ahụ (Sairọs) bịarutere n’afọ 1798 ka “oge ọgwụgwụ” bịarutere, a kpọpụtakwa akara nke akwụkwọ Daniel. A kwenyere na e si n’okwu Peshịa Ochie “Kūruš,” nke pụtara “anwụ,” nweta aha ahụ bụ Sairọs, tinyere okwu Elam “kursh,” nke pụtara “ocheeze,” nke na-egosi njikọ ya na ikike eze ma ọ bụ ọchịchị eze. Aịzaya na-ekwu kwa banyere àgwà ndị a nke Sairọs.

> That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. Isaiah 44:28–45:6.

> Onye na-ekwu banyere Saịrọs, Ọ bụ onye-ọzụzụ atụrụ m, ọ ga-emekwa ihe niile na-atọ m ụtọ: ọbụna na-asị Jerusalem, A ga-ewughachi gị; na ụlọ nsọ, A ga-atọ ntọala gị. Otu a ka Jehova kwuru nye onye Ya tere mmanụ, bụ Saịrọs, onye m jidere aka nri ya, iji merie mba dị iche iche n’ihu ya; m ga-atọpụkwa úkwù ndị eze, imeghe n’ihu ya ọnụ ụzọ abụọ ahụ; a gaghịkwa emechi ọnụ ụzọ ámá ndị ahụ; Aga m aga n’ihu gị, mee ka ebe gbagọrọ agbagọ dị larịị: Aga m akụrisị ibo ụzọ ọla kọpa, gbajikwa mkpọrọgwụ ígwè: M ga-enyekwa gị akụ nke ọchịchịrị, na ọgaranya zoro ezo nke ebe nzuzo, ka i wee mara na mụ onwe m, Jehova, onye kpọrọ gị n’aha gị, bụ Chineke nke Izrel. N’ihi Jekọb, ohu m, na Izrel, onye m họọrọ, akpọọla m gị n’aha gị: akpọọla m gị aha ọzọ, ọ bụ ezie na ị maghị m. Abụ m Jehova, ọzọ adịghị; ọ dịghị Chineke ọzọ ma e wezụga m: M kekọtara gị ike, ọ bụ ezie na ị maghị m: Ka ha wee mara site n’ebe anyanwụ si apụta, nakwa site n’ọdịda anyanwụ, na ọ dịghị onye ọzọ ma e wezụga m. Abụ m Jehova, ọzọ adịghị. Aịzaya 44:28–45:6.

Cyrus typified Christ, for he was the Lord’s “anointed” and was called God’s “shepherd,” who builds Jerusalem and lays the foundation of the temple. He is the one involved with the opening of the closed gates, as Christ is He who opens and no man shuts, and shuts and no man opens. And Cyrus is given “the treasures of darkness, and hidden riches of secret places.” Cyrus fulfills several waymarks upon the line of reformatory movements.

Saịrọs bụ ihe nnọchianya Kraịst, n’ihi na ọ bụ “onye e tere mmanụ” nke Onyenwe anyị, a kpọkwara ya “onye-ọzụzụ atụrụ” nke Chineke, onye na-ewu Jerusalem ma na-atọ ntọala ụlọ nsọ. Ọ bụ ya ka e jikọtara na mmeghe ọnụ ụzọ e mechiri emechi, dịka Kraịst bụ Onye na-emepe, ọ dịghịkwa onye ọbụla na-emechi; na-emechikwa, ọ dịghịkwa onye ọbụla na-emepe. E nyekwara Saịrọs “akụ nke ọchịchịrị, na akụ zoro ezo nke ebe nzuzo.” Saịrọs na-emezu ọtụtụ akara ngosi dị n’ahịrị mmegharị ndozigharị.

He marks the time of the end, when the first angel arrives, when the book of Daniel is unsealed and there is then an increase of knowledge that comes from “the treasures of darkness, and hidden riches of secret places.” Those “treasures of darkness, and hidden riches of secret places,” make up the “foundation” that is “built,” and the “temple,” that is to be “laid”. Christ, who was typified by Cyrus, is the Lord’s “anointed,” as Christ was anointed at His baptism. Cyrus is therefore not only the arrival of the first angel, he is also the second angel that empowers the first angel when it descends, as the Holy Spirit descended when Christ was anointed. On October 22, 1844 Christ opened the door or “gate” into the Most Holy Place, which was a gate that had been shut. Cyrus also marks the arrival of the third angel.

Ọ na-akara oge ọgwụgwụ ahụ, mgbe mmụọ ozi mbụ bịara, mgbe a na-emepe akwụkwọ Daniel ma n’oge ahụkwa mmụba nke ọmụma pụta nke sitere n’“akù nke ọchịchịrị, na akụ zoro ezo nke ebe nzuzo.” “Akù nke ọchịchịrị, na akụ zoro ezo nke ebe nzuzo” ahụ bụ ihe mejupụtara “ntọala” ahụ a “na-ewu,” na “ụlọ nsọ” ahụ a ga- “tọ.” Kraịst, Onye e jiri Saịrọs nọchie n’ụdị, bụ “onye e tere mmanụ” nke Onyenwe anyị, dịka e tere Kraịst mmanụ n’oge baptizim Ya. Ya mere, Saịrọs abụghị naanị ọbịbịa nke mmụọ ozi mbụ, kama ọ bụkwa mmụọ ozi nke abụọ nke na-enye mmụọ ozi mbụ ike mgbe ọ na-agbadata, dịka Mmụọ Nsọ siri gbadata mgbe e tere Kraịst mmanụ. N’ụbọchị Ọktoba 22, 1844 Kraịst meghere ụzọ ma ọ bụ “ọnụ ụzọ ámá” banye n’Ebe Kachasị Nsọ, nke bụ ọnụ ụzọ ámá e mechibidoro emechi. Saịrọs na-akara kwa ọbịbịa nke mmụọ ozi nke atọ.

Cyrus is the first angel, and the first angel possesses all the elements of all three angels. Cyrus is the time of the end in 1798, when the first angel arrived. Cyrus represents August 11, 1840 when the message of the first angel was empowered (anointed). He represents the work of laying the foundations, as represented by the production of the 1843 chart in May of 1842. He represents the building of the temple, as the two classes were separated at the first disappointment on April 19, 1844, and he represents the second separation at the great disappointment of October 22, 1844.

Sairọs bụ mmụọ ozi mbụ, ma mmụọ ozi mbụ ahụ nwere ihe niile mejupụtara mmụọ ozi atọ ahụ nile. Sairọs bụ oge ọgwụgwụ na 1798, mgbe mmụọ ozi mbụ ahụ bịarutere. Sairọs na-anọchi anya August 11, 1840, mgbe e nyere ozi mmụọ ozi mbụ ahụ ike (tee ya mmanụ). Ọ na-anọchi anya ọrụ nke ịtọ ntọala, dịka e si gosipụta ya n’ịmepụta chaatị 1843 ahụ n’ọnwa Mee nke 1842. Ọ na-anọchi anya iwulite ụlọ nsọ ahụ, dịka e kewara klas abụọ ahụ n’oge nkụda mmụọ mbụ ahụ n’April 19, 1844, ma ọ na-anọchikwa anya nkewa nke abụọ ahụ n’oge nnukwu nkụda mmụọ nke October 22, 1844.

All the waymarks of the reform movement of the Millerites were typified by Cyrus, and therefore those waymarks are also typifying the waymarks of the movement of the one hundred and forty-four thousand. The Millerite movement was preceded by the signs which Christ identified would precede the history of the Millerites.

Ihe ịrịba ama nile nke mmegharị mgbanwe nke ndị Millerite ka e jiri Saịrọs bụrụ ihe atụ, ya mere, ịrịba ama ndị ahụ na-anọchikwa anya ịrịba ama nke mmegharị nke puku iri na anọ na puku anọ. Mmegharị ndị Millerite ka e buru ụzọ site n’ihe ịrịba ama ndị ahụ Kraịst kpọrọ aha na ha ga-ebu ụzọ bịa tupu akụkọ ihe mere eme nke ndị Millerite.

> “Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

> “Amụma ọ bụghị naanị na-ebu amụma ụzọ na nzube nke ọbịbịa Kraịst, kama ọ na-egosikwa ihe ịrịba ama ndị mmadụ ga-eji mara mgbe ọ dị nso. Jizọs kwuru, sị: ‘A ga-enwekwa ihe ịrịba ama n’anyanwụ, na n’ọnwa, na n’kpakpando.’ Luk 21:25. ‘Anyanwụ ga-agba ọchịchịrị, ọnwa agaghị enyekwa ìhè ya, kpakpando nke eluigwe ga-ada, a ga-amakwukwa ike ndị dị n’eluigwe jijiji. Mgbe ahụ ka ha ga-ahụ Nwa nke mmadụ ka ọ na-abịa n’urukpu ojii dị iche iche nke eluigwe n’ike dị ukwuu na n’ebube.’ Mak 13:24–26. Onye mkpughe ahụ si otu a kọwaa nke mbụ n’ime ihe ịrịba ama ndị ga-ebute ọbịbịa nke ugboro abụọ ahụ: ‘E nwekwara nnukwu ala ọma jijiji; anyanwụ wee bụrụ nwa dịka akwa mkpe nke ntutu isi, ọnwa dum wee bụrụ dịka ọbara.’ Mkpughe 6:12.”

> “These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded.” The Great Controversy, 304.

> “A hụrụ ihe ịrịba ama ndị a tupu mmeghe nke narị afọ nke iri na itoolu. N’ime mmezu nke amụma a ka ala ọma jijiji kachasị egwu e dekọrọla n’akụkọ mere, n’afọ 1755.” The Great Controversy, 304.

The signs which announced the Second Coming began shortly before 1798, in 1755. 1798 was the conclusion of the captivity of spiritual Israel in spiritual Babylon, which Sister White teaches was typified by the literal captivity of literal Israel in literal Babylon, that concluded at the end of the seventy years of captivity, when Cyrus entered through the open gates and took Babylon, and slew Belshazzar.

Ihe ịrịba ama ndị kwusara Ọbịbịa nke Abụọ malitere ntakịrị oge tupu afọ 1798, ya bụ, n’afọ 1755. Afọ 1798 bụ njedebe nke ndọrọ n’agha nke Izrel ime mmụọ n’ime Babilọn ime mmụọ, nke Nwanyị White na-akụzi na e ji ya mee ihe nnọchianya site na ndọrọ n’agha n’eziokwu nke Izrel n’eziokwu n’ime Babilọn n’eziokwu, nke kwụsịrị na njedebe nke afọ iri asaa nke ndọrọ n’agha ahụ, mgbe Sairọs si n’ọnụ ụzọ ámá ndị emeghe emepe banye wee were Babilọn, ma gbuo Belshaza.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Taa ụka Chineke taa nwere onwe ya ibuga n’ihu ruo n’izu oke atụmatụ dị nsọ ahụ maka nzọpụta nke agbụrụ furu efu. Ruo ọtụtụ narị afọ ndị mmadụ Chineke tara ahụhụ n’okpuru mmachi nke nnwere onwe ha. E machibidoro ikwusa oziọma ahụ n’ịdị ọcha ya, a na-etinyekwa ntaramahụhụ kachasị njọ n’ahụ ndị niile kpebisiri ike ịnupụ isi n’iwu mmadụ. N’ihi ya, nnukwu ubi vaịn nke omume ọma nke Onyenwe anyị fọrọ nke nta ka ọ bụrụ nke a hapụrụ kpamkpam n’enweghị onye na-arụ ọrụ n’ime ya. E wepụrụ ndị mmadụ ìhè nke okwu Chineke. Ọchịchịrị nke njehie na nkwenkwe ụgha yi egwu ihichapụ ihe ọmụma banyere ezi okpukpe. Ụka Chineke dị n’ụwa nọ n’eziokwu n’agha ndọrọ n’agha n’oge ogologo a nke mkpagbu na-enweghị ebere, dịka ụmụ Izrel si nọ n’agha ndọrọ n’agha na Babilọn n’oge mbibi ha.” Prophets and Kings, 714.

The end of the seventy years in Babylon typified 1798, and there were signs that preceded 1798, that announced that Christ’s return was imminent.

Ngwụcha nke afọ iri asaa ahụ dị na Babilọn bụ ihe nnọchianya nke 1798, ma e nwere ihe ịrịba ama ndị buru 1798 ụzọ, ndị kwusara na nlọghachi Kraịst dị nso.

> “The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity.” Prophets and Kings, 551.

> “Ọbịbịa nke ndị agha Saịrọs n’ihu mgbidi Babilọn bụ ihe ịrịba ama nye ndị Juu na mgbapụta ha n’ịdọkpụ n’agha na-abịaru nso. Karịa otu narị afọ tupu amụọ Saịrọs, Mmụọ Nsọ nke mkpughe akpọwo ya aha, ma mee ka e dekọọ n’ezie ọrụ ahụ ọ ga-arụ n’ịnapụta obodo Babilọn n’amaghị ama, na n’ịkwadebe ụzọ maka ntọhapụ ụmụ nke ndọrọ n’agha.” Prophets and Kings, 551.

Cyrus also typified the signs which preceded 1798. The historians are rather vague about the rule of Darius and Cyrus, but God’s Word is clear. The Medo-Persian Empire followed the Empire of Babylon, and the first king of Medo-Persia was Darius, though it was his nephew Cyrus that was the general that took Babylon, the night of Belshazzar’s last party. Cyrus and Darius both typify the time of the end of the seventy-year captivity, that represents the time of the end in 1798, and that also typifies the time of the end in 1989.

Saịrọs bụkwa ihe nnọchianya nke ihe ịrịba ama ndị bu ụzọ 1798. Ndị odeakụkọ ihe mere eme adịghị akọwa nke ọma banyere ọchịchị Deaịrọs na Saịrọs, ma Okwu Chineke doro anya. Alaeze Midia na Peasia sochiri Alaeze Babilọn, eze mbụ nke Midia na Peasia bụ Deaịrọs, ọ bụ ezie na ọ bụ nwa nwanne ya Saịrọs bụ onye ọchịagha ahụ meriri Babilọn n’abalị ememme ikpeazụ Belshaza. Saịrọs na Deaịrọs abụọ ahụ bụ ihe nnọchianya nke oge njedebe nke ndọrọ n’agha afọ iri asaa ahụ, nke na-anọchi anya oge ọgwụgwụ na 1798, ma nke ahụ bụkwa ihe nnọchianya nke oge ọgwụgwụ na 1989.

The time of the end in the history of Moses was marked by the births of Aaron and Moses, three years apart. That history typified most perfectly the history of Christ, and the time of the end in that history was marked by the birth of John, and six months later the birth of his cousin Jesus. The time of the end has two waymarks, and Darius and Cyrus both mark the end of the captivity of seventy years, that typified the end of the captivity of twelve hundred and sixty years. The deadly wound of the papal beast in 1798, was followed the next year by the death of the one who had rode upon and reigned over that beast. In 1989 Reagan and Bush the first, were both presidents.

Oge ọgwụgwụ n’akụkọ ihe mere eme Mosis ka e ji ọmụmụ Erọn na Mosis, nke kewara onwe ha afọ atọ, gosi ya. Akụkọ ahụ sịrị n’ụzọ zuru oke nke ukwuu akụkọ ihe mere eme Kraịst, ma oge ọgwụgwụ n’akụkọ ahụ ka e ji ọmụmụ Jọn mara ya, ma ọnwa isii ka e mesịrị, ọmụmụ nke nwa nwanne ya Jizọs. Oge ọgwụgwụ ahụ nwere ihe akara ụzọ abụọ, Daraias na Sairọs abụọ ahụkwa na-akara njedebe nke ndọta n’agha afọ iri asaa, nke sịrị njedebe nke ndọta n’agha afọ otu puku narị abụọ na iri isii. Mmerụ ahụ na-egbu egbu nke anụ ọhịa papal ahụ na 1798, ka e mesịrị n’afọ sochirinụ ọnwụ nke onye ahụ nke nọkwasịrị ya n’elu ma chịa ya. Na 1989, Reagan na Bush nke mbụ, ha abụọ bụ ndị isi ala.

Cyrus marks the signs that announce the coming time of the end, and he marks the time of the end. He marks the increase of knowledge, and the empowerment of the first message when an angel descends, and he marks the work that is then taken up in laying the foundations, the work of building the temple, and the arrival of the third angel when the Messenger of the Covenant suddenly comes to His temple.

Sairọs na-akara ihe ịrịba ama ndị na-ekwupụta ọbịbịa oge ọgwụgwụ, ọ na-akara kwa oge ọgwụgwụ ahụ. Ọ na-akara mmụba nke ọmụma, na inye ike nye ozi mbụ mgbe mmụọ-ozi si n’eluigwe rịdata, ọ na-akara kwa ọrụ a na-eburu mgbe ahụ n’ịtọ ntọala, ọrụ iwu ụlọ nsọ, na ọbịbịa mmụọ-ozi nke atọ mgbe Onye-Ozi nke Ọgbụgba-ndụ ahụ na-abịa n’ụlọ nsọ Ya na mberede.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> N’afọ nke atọ nke Sairọs, eze Peasia, e kpughere Daniel okwu; onye a na-akpọ aha ya Belteshaza; okwu ahụ bụkwa eziokwu, ma oge a kara aka dị ogologo: o wee ghọta okwu ahụ, nwee nghọta banyere ọhụụ ahụ. N’ụbọchị ndị ahụ, mụ onwe m, Daniel, nọ ná mwute izu atọ zuru ezu. Erighị m achịcha ụtọ, anụ ahụ abịaghịkwa n’ọnụ m, mmanya abatawokwa n’ọnụ m; esikwaghị mmanụ tee onwe m ma ọlị, ruo mgbe izu atọ zuru ezu mezuru. N’ụbọchị nke iri abụọ na anọ nke ọnwa mbụ, mgbe m nọ n’akụkụ nnukwu osimiri ahụ, nke a na-akpọ Hidekel. Daniel 10:1–4.

The symbols of Cyrus and Belteshazzar represent a specific prophetic history in the last days. The symbol of Belteshazzar informs us that the people being represented are the one hundred and forty-four thousand, who are the final generation of covenant people. They are placed in the prophetic history represented by Cyrus, which represents the history which preceded 1798, and 1989, and September 11, 2001, for Cyrus represents all of those waymarks. He also represents the disappointment of July 18, 2020, and even the soon coming Sunday law in the United States. The key to ascertaining where Daniel’s last vision is prophetically placed is ascertained by what Daniel knows.

Akara nke Saịrọs na Belteshaza na-anọchi anya otu akụkọ amụma pụrụ iche n’oge ikpeazụ. Akara nke Belteshaza na-agwa anyị na ndị a na-anọchi anya ha bụ otu narị puku iri anọ na anọ, ndị bụ ọgbọ ikpeazụ nke ndị ọgbụgba ndụ. A na-edobe ha n’akụkọ amụma nke Saịrọs na-anọchi anya, nke na-anọchi anya akụkọ nke bu ụzọ 1798, na 1989, na Septemba 11, 2001, n’ihi na Saịrọs na-anọchi anya ihe ịrịba ama ụzọ ndị ahụ niile. Ọ na-anọchikwa anya ndakpọ olileanya nke Julaị 18, 2020, ọbụna iwu Sọnde nke ga-abịa n’oge na-adịghị anya na United States. Isi ihe ga-enyere ịmata ebe a dọbara ọhụụ ikpeazụ Daniel n’amụma bụ ihe Daniel maara.

In verse one Daniel (Belteshazzar), has understanding of both the “thing” and also the “vision”. The “thing,” is the Hebrew word “dabar,” meaning “word”, and it is used by Gabriel to represent the “chazon” vision of the twenty-five hundred and twenty years (“seven times”). The “vision” in verse one, which Daniel understands, is the “mareh” vision of the twenty-three hundred years. God’s covenant people of the last days did not understand the “seven times,” at the time of the end in 1989. They did not understand the “seven times,” until after September 11, 2001, so Daniel must be in the time of the prophetic reform movement represented by Cyrus after September 11, 2001, for Daniel, representing the final prophetic movement, understands both the “thing,” and the “vision”.

N’amaokwu nke mbụ, Daniel (Belteshazzar) nwere nghọta banyere ma “ihe ahụ” ma kwa “ọhụ ahụ.” “Ihe ahụ” bụ okwu Hibru “dabar,” nke pụtara “okwu,” a na-ejikwa ya eme ihe site n’ọnụ Gabriel iji nọchite anya ọhụ “chazon” nke afọ puku abụọ narị ise na iri abụọ (“oge asaa”). “Ọhụ ahụ” dị n’amaokwu nke mbụ, nke Daniel na-aghọta, bụ ọhụ “mareh” nke afọ puku abụọ na narị atọ. Ndị ọgbụgba ndụ Chineke nke ụbọchị ikpeazụ aghọtaghị “oge asaa” ahụ n’oge ọgwụgwụ na 1989. Ha aghọtaghị “oge asaa” ahụ ruo mgbe Septemba 11, 2001 gachara; ya mere, Daniel aghaghị ịdị n’oge mmegharị ndozigharị amụma nke Saịrọs nọchiri anya ya mgbe Septemba 11, 2001 gasịrị, n’ihi na Daniel, nke nọchiri anya mmegharị amụma ikpeazụ, na-aghọta ma “ihe ahụ” ma “ọhụ ahụ.”

Daniel is identified as being in a twenty-one day period of mourning. “In those days” of mourning Daniel, came to understand the “thing,” and he also had understanding of the “vision.” The truth represented by the “thing” was revealed to Daniel in the days of mourning. God’s people are represented as “mourning” in the reform lines just prior to the Midnight Cry. The mourning is represented by Martha and Mary mourning for Lazarus, just prior to the Triumphal Entry. It was illustrated by the discouragement after the first disappointment in Millerite history as expressed by Jeremiah.

A kọwara Daniel dị ka onye nọ n’ime oge iru uju nke ụbọchị iri abụọ na otu. “N’ụbọchị ndị ahụ” nke iru uju, Daniel bịara ghọta “ihe” ahụ, ọ nwekwara nghọta banyere “ọhụ” ahụ. E kpugheere Daniel eziokwu nke “ihe” ahụ nọchiri anya ya n’ụbọchị iru uju ahụ. A na-anọchi anya ndị nke Chineke dịka ndị “na-eru uju” n’ahịrị mgbanwe tupu Mkpu Etiti Abalị. A na-anọchi anya iru uju ahụ site n’aka Mata na Meri ka ha na-eru uju n’ihi Lazarọs, kpọmkwem tupu Nbata Mmeri ahụ. E gosipụtara ya site na nkụda mmụọ nke sochiri ndakpọ olileanya mbụ n’akụkọ ihe mere eme nke ndị Millerite dị ka Jeremaya siri kwupụta ya.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:16–18.

> A hụrụ okwu gị, m wee rie ha; okwu gị wee bụrụrị m ọṅụ na ịṅụrị obi nke obi m: n’ihi na a na-akpọ m aha gị, O Onyenwe anyị, Chineke nke usuu ndị agha. Anọghị m n’ọgbakọ ndị na-akwa emo, ọ dịghịkwa m aṅụrị; anọ m naanị m n’ihi aka gị: n’ihi na i mejuworo m iwe ọkụ. Gịnị mere ihe mgbu m ji bụrụ nke na-adịgide adịgide, ọnyá m bụrụkwa nke a na-apụghị ịgwọ, nke na-ajụ ka a gwọọ ya? Ị ga-abụrị m kpamkpam dịka onye ụgha, na dịka mmiri nke na-ada ada? Jeremiah 15:16–18.

Jeremiah did not “rejoice,” which the citizens of Sodom and Egypt did in Revelation chapter eleven, at the death of the two witnesses. To “not rejoice,” is to mourn. Belteshazzar’s mourning identifies the mourning that is associated with the death of the two witnesses. On July 18, 2020, and November 3, 2020, the two witnesses of the true Protestant horn and Republican horns of the earth beast were slain in the streets of Sodom and Egypt, where also our Lord was crucified. When our Lord was crucified, His disciples began to mourn. Those two witnesses were represented in Revelation chapter eleven, as Moses and Elijah.

Jeremaịa “aṅụghị onye ọṅụ,” dị ka ụmụ amaala Sọdọm na Ijipt mere na Mkpughe isi nke iri na otu, n’ọnwụ nke ndị àmà abụọ ahụ. “Ịghara ịṅụrị ọṅụ” bụ iru uju. Iru uju Belteshaza na-akọwapụta iru uju ahụ nke jikọtara ya na ọnwụ nke ndị àmà abụọ ahụ. N’ụbọchị Julaị 18, 2020, na Nọvemba 3, 2020, e gburu ndị àmà abụọ nke ezi mpi Protestant na mpi Republican nke anụ ọhịa nke ụwa n’okporo ámá Sọdọm na Ijipt, ebe a kpọgiderekwa Onyenwe anyị n’obe. Mgbe a kpọgidere Onyenwe anyị n’obe, ndị na-eso ụzọ Ya malitere iru uju. E nọchiri ndị àmà abụọ ahụ na Mkpughe isi nke iri na otu anya dịka Mosis na Ịlaịja.

There are five references to Christ as Michael in the Scriptures, three in the book of Daniel, one in the book of Jude and another in the book of Revelation. In chapter ten, which we are now considering, Michael is mentioned twice, in verses thirteen and twenty-one, and then again in chapter twelve, verse one. He is identified in Revelation twelve, verse seven. In Jude, Michael is identified as resurrecting Moses, who in Revelation chapter eleven, is one of the witnesses that is dead in the street.

E nwere ntụaka ise banyere Kraịst dịka Maịkel n’Akwụkwọ Nsọ, atọ n’akwụkwọ Daniel, otu n’akwụkwọ Jude, na nke ọzọ n’akwụkwọ Mkpughe. N’isi nke iri, nke anyị na-atụle ugbu a, a kpọrọ Maịkel aha ugboro abụọ, n’amaokwu nke iri na atọ na nke iri abụọ na otu, ma e mesịa ọzọ n’isi nke iri na abụọ, amaokwu nke mbụ. A kọwara onye ọ bụ n’Akwụkwọ Mkpughe iri na abụọ, amaokwu nke asaa. N’akwụkwọ Jude, a kọwara Maịkel dịka onye kpọlitere Mozis n’ọnwụ, onye, n’Akwụkwọ Mkpughe isi nke iri na otu, bụ otu n’ime ndị àmà ahụ nwụrụ anwụ n’okporo ámá.

> I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 5–9.

> Ya mere, aga m etinye unu n’uche, ọ bụ ezie na unu amaralarị ihe a mbụ, otú Onyenweanyị, mgbe Ọ zọpụtasịrị ndị ahụ n’ala Ijipt, emesịa bibie ndị na-ekweghị ekwe. Ma ndị mmụọ-ozi ndị ahụ ndị na-edebeghị ọnọdụ mbụ ha, kama ha hapụrụ ebe obibi nke ha, O debeela ha n’agbụ ebighị ebi n’okpuru ọchịchịrị ruo ikpe nke nnukwu ụbọchị ahụ. Dịka Sọdọm na Gọmọra, na obodo ndị gbara ha gburugburu n’otu aka ahụ, na-enyefe onwe ha n’ịkwa iko, na-eso anụ ahụ na-abụghị nke okike, ka e gosiri ha dịka ihe atụ, ka ha na-ata ahụhụ n’ịbọ ọbọ nke ọkụ ebighị ebi. N’otu aka ahụkwa, ndị nrọ rụrụ arụ a na-emetọ anụ ahụ, na-elelị ọchịchị, ma na-ekwulu ndị dị elu. Ma Maịkel onyeisi ndị mmụọ-ozi, mgbe ya na ekwensu na-asọ mpi, na-arụrịta ụka banyere ahụ Mozis, atụghị anwa ibo ya ebubo nkwulu, kama ọ sịrị, Ka Onyenweanyị baara gị mba. Jud 5–9.

In the book of Jude, in the context of both Sodom and Egypt, which represents the great city where Moses and Elijah are slain in Revelation chapter eleven; Christ, represented by Michael, resurrects the body of Moses. Moses and Elijah had been dead for three and a half symbolic days in Revelation chapter eleven, and the days of mourning for Belteshazzar end when Michael comes down out of heaven. Line upon line, Daniel chapter ten verses one through four, are identifying the period of mourning that concludes when the two witnesses are resurrected by Michael.

N’akwụkwọ Jud, n’ọnọdụ metụtara ma Sọdọm ma Ijipt, nke na-anọchi anya nnukwu obodo ahụ ebe e gburu Mozis na Ịlaịja n’Akwụkwọ Mkpughe isi nke iri na otu; Kraịst, onye e ji Maịkel nọchite anya ya, na-eme ka ahụ Mozis bilie n’ọnwụ. Mozis na Ịlaịja anọwo nwụọ ụbọchị ihe atụ atọ na ọkara n’Akwụkwọ Mkpughe isi nke iri na otu, ụbọchị iru újú maka Bẹltẹshaza na-erukwa ọgwụgwụ mgbe Maịkel si n’eluigwe rịdata. Ahịrị n’elu ahịrị, Daniel isi nke iri amaokwu nke mbụ ruo nke anọ, na-akọwapụta oge iru újú ahụ nke na-agwụ mgbe Maịkel mere ka ndị àmà abụọ ahụ bilie n’ọnwụ.

We shall continue this study in the next article.

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

> “The Father chose Moses and Elijah to be his messengers to Christ, and glorify him with the light of Heaven, and commune with him concerning his coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in his earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with him and following his directions; therefore, these two, of all the hosts that gathered around the throne of God, were fittest to minister to the Son of God.

> “Nna họrọ Mozis na Ịlaịja ka ha bụrụ ndị ozi Ya zigara Kraịst, ka ha werekwa ìhè nke Eluigwe nye Ya otuto, ma soro Ya kwurịta ihe banyere nhụjuanya Ya nke na-abịa, n’ihi na ha ebila n’elu ụwa dịka mmadụ; ha ahụwo mwute na ahụhụ nke mmadụ, ma nwee ike inwe ọmịiko n’ọnwụnwa Jisọs, n’ime ndụ Ya n’elu ụwa. Ịlaịja, n’ọnọdụ ya dịka onye amụma nye Izrel, nọchiri anya Kraịst, ọrụ ya kwa yiri, ruo n’ókè ụfọdụ, nke Onye Nzọpụta. Mozis kwa, dịka onye ndú Izrel, guzoro n’ọnọdụ Kraịst, na-ekwurịta okwu na Ya ma na-agbaso ntụziaka Ya; ya mere, ndị a abụọ, n’etiti ìgwè ndị agha nile zukọtara gburugburu ocheeze Chineke, kacha kwesị ekwesi ije ozi nye Ọkpara Chineke.”

> “When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify his name, in performing the act which He had commanded him to do. It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by his power, that they might recognize his special regard for them, and glorify his name. But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land. Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.

> “Mgbe Mozis, n’ịkpasu iwe n’ihi ekweghị-ekwe nke ụmụ Izrel, jiri iwe tie nkume ahụ ma nye ha mmiri ahụ nke ha kpọrọ oku ya, o were otuto ahụ nye onwe ya; n’ihi na uche ya jupụtara nke ukwuu n’ilekwasị anya n’enweghị ekele na nnupụisi nke Izrel, nke mere na o meghị ka Chineke nwee nsọpụrụ ma bulie aha Ya elu, n’ime ime ihe ahụ nke Ọ nyere ya iwu ka o mee. Ọ bụ atụmatụ nke Onye Pụrụ Ime Ihe Nile ka Ọ na-ebubata ụmụ Izrel ugboro ugboro n’ọnọdụ siri ike, ma mgbe ahụ, n’ime oke mkpa ha, jiri ike Ya napụta ha, ka ha wee mata nlekọta pụrụ iche Ya n’ebe ha nọ, ma nye aha Ya otuto. Ma Mozis, n’ịrube isi n’agụụ sitere n’obi ya nke anụ ahụ, were nsọpụrụ ahụ kwesịrị Chineke nye onwe ya, daba n’okpuru ike Setan, a machibidokwara ya ịbanye n’ala ahụ e kwere ná nkwa. A sị na Mozis nọgidere na-eguzosi ike, Onyenwe anyị gaara eduru ya banye n’ala ahụ e kwere ná nkwa, ma emesịa ga-ebuli ya gaa n’Eluigwe n’enweghị ịhụ ọnwụ.”

> “As it was, Moses passed through death, but the Son of God came down from Heaven and resurrected him before his body had seen corruption. Though Satan contended with Michael for the body of Moses, and claimed it as his rightful prey, he could not prevail against the Son of God, and Moses, with a resurrected and glorified body, was borne to the courts of Heaven, and was now one of the honored two, commissioned by the Father to wait upon his Son.

> “Dịka ọ dị, Mozis gabigara n’ọnwụ, ma Ọkpara Chineke si n’Eluigwe rịdata wee kpọlite ya n’ọnwụ tupu ahụ ya ahụ ire ure. Ọ bụ ezie na Setan soro Maịkel gbalịsie ike n’ihe banyere ahụ Mozis, ma kwuo na ọ bụ ihe o nwere ikike ziri ezi ịrịọ, o nweghị ike imeri Ọkpara Chineke; a kpọkwara Mozis, n’ahụ a kpọlitere n’ọnwụ ma mee ka ọ dị ebube, gaa n’ụlọikpe Eluigwe, ma ugbu a ọ bụ otu n’ime mmadụ abụọ ahụ e nyere nsọpụrụ, ndị Nna zitere ka ha na-ejere Ọkpara Ya ozi.”

> “By permitting themselves to be so overcome by sleep, the disciples had lost the conversation between the Heavenly messengers and the glorified Redeemer. But as they suddenly awake from profound slumber, and behold the sublime vision before them, they are filled with rapture and awe. As they look upon the radiant form of their beloved Master, they are obliged to shield their eyes with their hands, not being able otherwise to endure the inexpressible glory that clothes his person, and which emits beams of light like those of the sun. For a brief space the disciples behold their Lord glorified and exalted before their eyes, and honored by the radiant beings whom they recognize as the favored ones of God.” The Spirit of Prophecy, volume 2, 329, 330.

> “N’ịhapụ onwe ha ka ụra merie ha otú a, ndị na-eso ụzọ ahụ tufuru mkparịta ụka dị n’etiti ndị ozi nke Eluigwe na Onye Nzọpụta e mere ka a dị ebube. Ma mgbe ha tetara na mberede n’ụra miri emi, ma hụ ọhụụ ahụ dị ebube n’ihu ha, obi ụtọ dị elu na ịtụnanya dị nsọ juputara n’ime ha. Ka ha na-ele anya n’ụdị ahụ na-enwu gbaa nke Nna ha ukwu ha hụrụ n’anya, a manyere ha iji aka ha kpuchie anya ha, ebe ha na-enweghị ike n’ụzọ ọzọ idi ọkụ ebube ahụ a na-apụghị ịkọwa akọwa nke yi onye ya, nke na-ezipụta ụzarị ìhè dịka nke anyanwụ. N’oge dị mkpirikpi, ndị na-eso ụzọ ahụ hụrụ Onyenwe ha ka e mere ka ọ dị ebube ma bulie ya elu n’ihu anya ha, na ndị ahụ na-enwu gbaa, ndị ha matara dịka ndị Chineke meere amara, na-asọpụrụ ya.” The Spirit of Prophecy, volume 2, 329, 330.

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