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

Akwụkwọ Daniel - Otu Narị na Otu

The Messenger of the Covenant: From Purification to Purging

Onye-Ozi nke Ọgbụgba-ndụ: Site n’Ịdị Ọcha ruo n’Ihichapụ Mmehie

Author

Jeff Pippenger

Published

February 29, 2024

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The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.

Izu ahụ Kraịst kwadoro ọgbụgba ndụ nọchiri anya oge sitere n’oge baptizim Ya ruo mgbe Kraịst n’ebe nsọ nke eluigwe guzoro ọtọ n’oge a tụbara Stivin nkume.

> But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.

> Ma ya, ebe o jupụtara na Mmụọ Nsọ, leliri anya ike n’eluigwe, hụ ebube Chineke, na Jisọs ka o guzo n’aka nri Chineke, wee sị, Lee, ahụrụ m eluigwe ka e meghere, na Nwa nke mmadụ ka o guzo n’aka nri Chineke. Ma ha tiri mkpu n’oké olu, mechie ntị ha, wee jiri otu obi gbakwaso ya ọsọ, chụpụ ya n’obodo, tụgbuo ya nkume: ndị àmà wee tọgbọ uwe ha n’ụkwụ otu nwa-okorobịa, onye aha ya bụ Sọl. Ha wee tụgbuo Stivin nkume, ka ọ na-akpọku Chineke, na-asị, Onyenweanyị Jisọs, nabata mmụọ m. O wee gbuo ikpere n’ala, tie mkpu n’oké olu, Onyenweanyị, ebola ha mmehie a n’isi. Mgbe o kwusịrị nke a, ọ rahụrụ ụra. Ọrụ Ndịozi 7:55–60.

When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.

Mgbe a tụrụ Stivin nkume, Maikel wee bilie, ozi ọma ahụ gakwuuru ndị mba ọzọ, n’ihi na ruo n’oge ahụ, e debere ozi ọma ahụ naanị n’aka ndị Juu.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> “Mgbe ahụ, ka mmụọ ozi ahụ kwuru, ‘Ọ ga-eme ka ọgbụgba ndụ ahụ guzosie ike n’etiti ọtụtụ mmadụ otu izu [afọ asaa].’ N’ime afọ asaa mgbe Onye Nzọpụta ahụ batara n’ozi Ya, a ga-ekwusa ozi ọma ahụ kpọmkwem nye ndị Juu; afọ atọ na ọkara site n’aka Kraịst n’Onwe Ya; ma emesịa site n’aka ndịozi. ‘N’etiti izu ahụ Ọ ga-eme ka àjà na onyinye kwụsị.’ Daniel 9:27. N’oge opupu ihe ubi nke A. D. 31, e nyere Kraịst, ezi Àjà ahụ, n’elu Kálvarị. Mgbe ahụ, ákwà mgbochi nke ụlọ nsọ ahụ dọwara abụọ, na-egosi na ịdị nsọ na ihe ọ pụtara nke ọrụ àjà ahụ apụla. Oge eruola ka àjà na onyinye nke ụwa kwụsị.”

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> “Izu ahụ otu—afọ asaa—kwụsịrị na A.D. 34. Mgbe ahụ, site n’ịtụ Stivin okwute, ndị Juu mechara mechie nkwụpụ ha jụrụ oziọma; ndị na-eso ụzọ ahụ, ndị a chụsasịrị n’ebe dị iche iche n’ihi mkpagbu, ‘gara ebe niile na-ekwusa okwu ahụ’ (Ọrụ Ndịozi 8:4); ma obere oge ka e mesịrị, Sọl, onye mkpagbu ahụ, ghọrọ onye a tọghatara, wee bụrụ Pọl, onyeozi e zigara ndị mba ọzọ.” The Desire of Ages, 233.

In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.

N’afọ nke iri atọ na anọ, izu nsọ ahụ (ụbọchị puku abụọ na narị ise na iri abụọ) kwụsịrị, e wee gbaa alụkwaghịm n’etiti Izrel oge ochie na Chineke; oge amara ha emechiela kpamkpam. N’oge ahụ, ntaramahụhụ megide Izrel oge ochie n’ihi ịjụ ọgbụgba ndụ ahụ, na n’ihi ịkpọgide Ọkpara Chineke n’obe, nọ n’okpuru ikpe mmezu Chineke. Chineke, n’ime ebere Ya nke na-atachi obi ogologo oge, yigharịrị mbibi Jerusalem ruo mgbe nnọchibido na mbibi ya n’afọ 66 AD ruo n’afọ 70 AD.

The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.

Amaokwu ndị dị na Daniel isi nke itoolu, ndị kpọrọ izu ahụ Kraịst kwadoro ọgbụgba ndụ ahụ, na-akọwakwa na Rom nke ndị ọgọ mmụọ (onye-isi ahụ ga-abịa) ga-ebibi obodo ahụ na ebe nsọ ahụ, ma Chineke, n’ebere Ya nke ogologo ntachi obi, kwere ka ụmụ Izrel oge ochie nwee oge ịnụ oziọma ahụ ma mee mkpebi dịka nna nna ha mere n’ime afọ asaa ahụ nke ozi Kraịst na nke ndị na-eso ụzọ Ya n’etiti ha.

> “For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.

> “Ruo ihe fọrọ nke nta ka ọ bụrụ afọ iri anọ mgbe Kraịst n’onwe Ya kwuwapụtara mbibi Jerusalem, Onyenweanyị gbuuru oge n’ikpe Ya megide obodo ahụ na mba ahụ. Ịtachi obi Chineke n’ebe ndị jụrụ oziọma Ya na ndị gburu Ọkpara Ya nọ dị ebube. Ilu ahụ banyere osisi na-amịghị mkpụrụ nọchiri anya otú Chineke si emeso mba ndị Juu. E nyela iwu ahụ, sị, ‘Bee ya; gịnị mere o ji na-egbu ala n’efu?’ (Luke 13:7) ma ebere Chineke chebere ya obere oge ọzọ. A ka nwere ọtụtụ n’etiti ndị Juu ndị na-amaghị agwa na ọrụ Kraịst. Ụmụ ha enwetakwaghị ohere ndị ahụ ma ọ bụ nata ìhè ahụ ndị mụrụ ha ledara anya. Site n’okwusara ndịozi na ndị ha na ha na-arụkọ ọrụ, Chineke ga-eme ka ìhè chaara ha; a ga-ekwe ka ha hụ otú amụma si mezuo, ọ bụghị naanị n’omumu na ndụ Kraịst, kama kwa n’ọnwụ Ya na mbilite n’ọnwụ Ya. A naghị ama ụmụaka ikpe n’ihi mmehie ndị mụrụ ha; ma mgbe ụmụaka ahụ, n’ịma ìhè niile e nyere ndị mụrụ ha, jụrụ ìhè ọzọ e nyekwara ha onwe ha, ha ghọrọ ndị sonyere na mmehie ndị mụrụ ha, mejuokwa oke ajọ omume ha.”

> “The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.

> “Ogologo ntachi obi Chineke n’ebe Jerusalem nọ mere ka ndị Juu guzosie ike naanị n’ime isi ike ha na enweghị nchegharị ha. N’ịkpọasị ha na obi ọjọọ ha megide ndị na-eso ụzọ Jisọs, ha jụrụ onyinye ebere ikpeazụ ahụ. Mgbe ahụ Chineke wepụrụ nchebe Ya n’ebe ha nọ ma wepụ ike Ya nke na-egbochi Setan na ndị mmụọ ozi ya, a hapụrụkwa mba ahụ n’okpuru ọchịchị onye ndu ahụ ọ họrọworo. Ụmụ ya elelawo amara Kraịst, nke gaara enyere ha aka imeri mkpali ọjọọ ha, ma ugbu a ndị a ghọrọ ndị meriri ha. Setan kpaliri agụụ ime mmụọ kachasị ike na nke kasị ala. Ndị mmadụ echebaraghị echiche; ha agafewo ọnọdụ a ga-eji echiche kpọrọ ihe—n’ihi na mkpali na iwe kpuru ìsì na-achịkwa ha. Ha ghọrọ ndị Setan n’obi ọjọọ ha. N’ezinụlọ na n’ime mba ahụ, n’etiti ndị kasị elu na ndị kasị ala n’ọkwa n’otu aka ahụ, e nwere enyo, ekworo, ịkpọasị, esemokwu, nnupụisi, igbu ọchụ. Enweghị nchebe n’ebe ọ bụla. Ndị enyi na ndị ikwu rara ibe ha nye. Ndị mụrụ ụmụ gburu ụmụ ha, ụmụkwa gbuo ndị mụrụ ha. Ndị ọchịchị nke ndị mmadụ enweghị ike ịchịkwa onwe ha. Agụụ na-enweghị njikwa mere ha ndị ọchịchị aka ike. Ndị Juu anabatala àmà ụgha iji maa Nwa Chineke na-enweghị mmehie ikpe. Ugbu a ebubo ụgha mere ka ndụ nke ha onwe ha ghara ịdị n’udo. Site n’omume ha, ha anọwo ogologo oge na-asị: ‘Mee ka Onye Nsọ nke Izrel kwụsị ịnọ n’ihu anyị.’ Aịzaya 30:11. Ugbu a e nyere ha ihe ha chọrọ. Egwu Chineke anaghịzi enye ha nsogbu. Setan nọ n’isi mba ahụ, ndị ọchịchị obodo na nke okpukpe kasị elu nọkwa n’okpuru ọchịchị ya.” The Great Controversy, 27, 28.

As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.

Dịka Onye-Ozi nke Ọgbụgba-ndụ ahụ, Kraịst buru ụzọ soro naanị ndị Juu na-emekọrịta. N’afọ 34, n’oge e tụrụ Stivin nkume, ozi-ọma ahụ gasịrị ruo n’ebe ndị mba ọzọ nọ, oge ikpe nchịkwa nke Chineke wee bịaruo, ọ bụ ezie na Chineke n’ebere Ya yigharịrị oge ahụ ruo ihe dị ka afọ iri anọ.

As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.

Dịka Onyeozi nke Ọgbụgba-ndụ, n’ime mmezu nke Malakai isi nke atọ, Kraịst sachara ụlọ nsọ ugboro abụọ. O mere nke a n’ime oge e doro iche pụrụ iche nye ndị ọgbụgba-ndụ ahụ, ndị a na-agafe n’akụkụ ma na-agba alụkwaghịm n’oge ahụ, nakwa nye ndị ga-abụ ndị ọhụrụ a họọrọ. Mgbe oge ahụ gwụsịrị, oge ikpe ọchịchị nke Chineke malitere. Jọn Onye Na-eme Baptizim bụ onyeozi ahụ nke kwadebere ụzọ maka ọrụ Kraịst nke iwulite ndị ọhụrụ a họọrọ, ndị Ọ ga-abanye n’ọgbụgba-ndụ na ha.

The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.

Nchụpụ abụọ ahụ a chụpụrụ n’ụlọ nsọ bụ nkuzi anya nke na-akọwapụta ọrụ Kraịst nke ime ka ụlọ nsọ nke mkpụrụobi dị ọcha. Mgbe Onye-Ozi nke Ọgbụgba-ndụ ahụ bịara na mberede n’isi nke atọ nke Malakaị, Ọ na-eme ka ụmụ ndị Livaị dị ọcha ma na-asachapụkwa ha, n’ihi nzube nke iwulite àjà, dịka ọ dị n’ụbọchị ndị ochie.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.

> Ma ònye pụrụ iguzosi ike n’ụbọchị ọbịbịa ya? Ònye kwa ga-eguzo mgbe ọ pụtara? n’ihi na ọ dị ka ọkụ onye na-anụcha ihe, dịkwa ka ncha nke ndị na-asụ ákwà: Ọ ga-anọdụkwa dịka onye na-anụcha ọlaọcha na onye na-eme ka ọ dị ọcha: ọ ga-emekwa ka ụmụ Levi dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee chụọrọ Onyenwe anyị àjà n’ezi omume. Mgbe ahụ ka àjà Juda na Jerusalem ga-atọ Onyenwe anyị ụtọ, dịka n’ụbọchị ndị ochie, na dịka n’afọ ndị gara aga. Malakaị 3:2–3.

Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.

Malakaị isi nke atọ, ma ihicha ụlọ nsọ ahụ ugboro abụọ na-anọchi anya izu oke nke okwukwe nke ụmụ Levi, nke Onyeozi nke Ọgbụgba-ndụ na-emezu. A na-anọchi anya izu oke nke okwukwe nke ụmụ Levi site n’ime ka ọlaedo dị ọcha.

> “There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.

> “A ghaghị ịdị, n’etiti ndị niile nwere mmetụta ọ bụla n’ụlọ ọgwụ ahụ, nkwekọrịta na uche Chineke, iweda onwe mmadụ ala, na imeghe obi nye mmetụta dị oké ọnụ ahịa nke Mmụọ nke Kraịst. Ọlaedo a nwalere n’ọkụ na-anọchi anya ịhụnanya na okwukwe. Ọtụtụ mmadụ fọrọ nke nta ka ha bụrụ ndị ogbenye n’ihe banyere ịhụnanya. Izu onwe ha ezu emeela ka anya ha kpuchie, ka ha ghara ịhụ nnukwu mkpa ha. E nwere mkpa doro anya nke ntụgharị kwa ụbọchị nye Chineke, ahụmịhe ọhụrụ, miri emi, na nke kwa ụbọchị n’ime ndụ okpukpe.” Testimonies, volume 4, 558.

Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.

Malakaị isi nke atọ, ma nchụpụ abụọ ahụ e mere n’ụlọ nsọ na-anọchi anya izu oke nke nghọta banyere mmụba nke ihe ọmụma n’ime ndị amamihe, ndị bụ ụmụ Levi, nke Onye-Ozi nke Ọgbụgba-ndụ na-emezu. Izu oke nke ụmụ Levi ka a na-anọchi anya ya site n’ime ka ọlaọcha dị ọcha.

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.

> Okwu nile nke Onyenwe anyị bụ okwu dị ọcha: dị ka ọlaọcha a nụchara n’ọkụ n’ime ite nke ala, a sachapụrụ ya ugboro asaa. Abụ Ọma 12:6.

The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.

Onye-Ozi nke Ọgbụgba-ndụ ahụ ga-eme ka ụmụ ndị Livaị dị ọcha dịka ọlaọcha na ọlaedo. Okwu Chineke bụ ihe na-eme ka a dị ọcha, n’ihi na ịbụ onye e mere ka ọ dị ọcha bụ ịbụ onye a gụrụ na ọ bụ ezi omume ma dokwaa ya nsọ.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Doo ha nsọ site n’eziokwu gị: okwu gị bụ eziokwu. Jọn 17:17.

John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.

Jọn Baptist bụ onye-ozi ahụ kwadebere ụzọ nye Onye-Ozi nke Ọgbụgba-ndụ n’ime mmezu mbụ nke Malakaị isi nke atọ, ma ozi ya n’ihe ahụ gbasara ya bụ nke nwere akụkụ anọ n’ụdị ya. Ọrụ ya gụnyere ịkọwapụta ọrụ nke ime ka mmadụ dị ọcha nke Onye-Ozi nke Ọgbụgba-ndụ ga-arụzu, nakwa na e gosipụtara ọrụ ahụ e mezuru nke ime ka mmadụ dị ọcha dịka omume nke ịza ebe a na-azọ ọka. Ọ kọwara na ndị mbụ a họpụtara nọ n’oge ahụ n’usoro a na-agabiga ha. O mekwara ka ozi Laodisia bịaruo ndị Chineke, si otu a na-egosi ha mmehie ha na mmehie ndị nna ha. O tinyere eziokwu ndị a niile n’ime ọnọdụ nke “iwe na-abịa.” Ọrụ nke onye-ozi ahụ kwadebere ụzọ nọchiri anya ọrụ nke onye na-anatabeghị agụmakwụkwọ n’usoro agụmakwụkwọ nke ndị ahụ a na-agabiga.

> “In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).

> “N’ime Jọn Onye Na-eme Baptizim ka Onyenwe anyị kpọlitere nye Onwe Ya onye-ozi ka o dozie ụzọ nke Onyenwe anyị. Ọ ga-eburu ụwa àmà na-adịghị ama jijiji n’ịba mba na n’ịkatọ mmehie. Luk, n’ịkpọsa ozi ya na ọrụ ya, sịrị, ‘Ọ ga-ebukwa ụzọ n’iru Ya n’mmụọ na ike nke Elaija, iji mee ka obi ndị nna laghachikwute ụmụ ha, na ndị na-erubeghị isi laghachikwute amamihe nke ndị ezi omume; iji dozie ndị mmadụ a kwadebere maka Onyenwe anyị’ (Luk 1:17).”

> “Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).

> “Ọtụtụ n’ime ndị Farisii na ndị Sadusii bịara n’ebe a na-eme baptizim nke Jọn, ma mgbe ọ na-agwa ndị a okwu, o kwuru, ‘Unu ọgbọ agwọ ọjọọ, ònye dọrọ unu aka ná ntị ka unu gbanarị iwe ahụ na-abịa? Ya mere, mịpụta mkpụrụ kwesịrị ekwesị nke nchegharị: unu echekwala ikwu n’ime onwe unu, Anyị nwere Abraham dịka nna anyị: n’ihi na ana m asị unu, na Chineke pụrụ isi n’ime nkume ndị a bulie ụmụ nye Abraham. Ma ugbu a kwa, a tọkwasịla anyụike ahụ n’akụkụ mgbọrọgwụ osisi ndị ahụ: ya mere, osisi ọ bụla nke na-amịghị mkpụrụ ọma, a na-egbutu ya, tụba ya n’ime ọkụ. N’ezie, ana m eji mmiri eme unu baptizim ruo ná nchegharị: ma Onye ahụ nke na-abịa n’azụ m dị ike karịa m, onye akpụkpọ ụkwụ Ya erughị m eru iburu: Ọ ga-eji Mmụọ Nsọ na ọkụ mee unu baptizim: Onye nzacha Ya dị n’aka Ya, Ọ ga-asachapụkwa ebe ịzọ ọka Ya nke ọma, chịkọta ọka wit Ya n’ọba; ma Ọ ga-eji ọkụ a na-apụghị imenyụ emenyụ gbaa afụka ahụ ọkụ’ (Matthew 3:7–12).”

> “The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.

> “A buliri olu Jọn elu dịka opi. Iwu e nyere ya bụ, ‘Gosi ndị m mmehie-ha, gosi kwa ụlọ Jekọb mmehie-ha’ (Aịsaịa 58:1). Ọ dịghị agụmakwụkwọ mmadụ ọ nwetara. Chineke na okike bụ ndị nkụzi ya. Ma a chọrọ otu onye ga-akwadebe ụzọ n’ihu Kraịst, onye nwere obi ike zuru ezu ime ka a nụ olu ya dịka ndị amụma oge ochie, na-akpọ mba ahụ mebiri emebi ka ha chegharịa.” Selected Messages, book 2, 147, 148.

William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.

William Miller bụ onye-ozi nke abụọ nke kwadebere ụzọ maka Onye-Ozi nke Ọgbụgba-ndụ, e wee gosipụta onye ọ bụ na ọrụ ya n’ihu site n’aka Jọn Baptist.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

> “A dubere puku mmadụ n’ịnakwere eziokwu ahụ William Miller kwusara, e wee bilie ndị ohu Chineke n’ime mmụọ na ike nke Ịlaịja ikwusa ozi ahụ. Dịka Jọn, onye butere ụzọ Jisọs, ndị kwusara ozi a dị nsọ chere na a manyere ha itinye anyụike n’akọrọgwụ osisi ahụ, ma kpọọ mmadụ ka ha mịpụta mkpụrụ kwesịrị ekwesị nye nchegharị.” Early Writings, 233.

The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.

Ndị Juu ndị na-enwekarị ịgbagha n’oge Kraịst e duworo ka ha tukwasị obi n’ozi ụgha banyere Mesaịa ahụ. “Mesaịa” bụ okwu Hibru kwekọrọ n’okwu Grik “Kraịst,” nke pụtara “onye e tere mmanụ.”

> The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.

> Okwu ahụ nke Chineke zitere ụmụ Izrel, na-ekwusa udo site n’aka Jisọs Kraịst: (Ọ bụ Onyenwe ihe niile:) Okwu ahụ, ka m na-ekwu, unu maara, nke a kpọsara n’ala Judia niile, malitekwa na Galili, mgbe baptizim ahụ Jọn kwusara gasịrị; otu Chineke siri tee Jisọs onye Nazaret mmanụ nsọ site na Mmụọ Nsọ na ike: onye gagharịrị na-eme ezi ihe, na-agwọkwa ndị niile ekwensu mekpuru emegbu; n’ihi na Chineke nọnyere ya. Ọrụ Ndịozi 10:36–38.

Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.

Ma “Mesaya” na “Kraịst” pụtara “onye e tere mmanụ.” E tere Kraịst mmanụ n’oge baptizim Ya, ya mere, n’ụzọ nkà na ụzụ, Ọ bụghị Mesaya ma ọ bụ Kraịst ruo mgbe baptizim Ya gasịrị. Baptizim Ya na-adakọ n’amụma na ọdịda nke mmụọ ozi ahụ dị na Mkpughe isi nke iri, nke dara n’ụbọchị Ọgọọst 11, 1840, ọ na-adakọkwa na ọdịda nke mmụọ ozi dị ike nke Mkpughe isi nke iri na asatọ, nke dara n’ụbọchị Septemba 11, 2001. Akara-amụma atọ ahụ na-akọwapụta ngosipụta nke Mmụọ Nsọ n’oké mmiri ikpeazụ.

The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.

Ndị Juu ndị na-enwe mmasị n’ịkatọ okwu jidesiri ike n’echiche na-ezighị ezi, n’ozi amụma ụgha na Mesaịa ga-eweta alaeze nkịtị nke ụwa a, ebe mba Izrel ga-achị ụwa. Ọ bụ ozi ụgha nke kwere nkwa “udo na ọganihu.”

William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.

Ozi William Miller nwere isi ihe ukwu abụọ. Nke mbụ bụ itinye amụma banyere oge n’ọrụ nke mere ka a mata ime ka ebe nsọ dị ọcha, nke abụọkwa bụ ịjụ nkọwa Katọlik banyere puku afọ ahụ nke ndị Protestant na-enwekarị mmasị ikwere. Echiche ụgha ahụ banyere puku afọ ahụ, nke na-akọwa ya dịka puku afọ nke udo na ọganihu, bụ nke e gosipụtara site n’echiche ụgha banyere alaeze Mesaịa nke ndị Juu na-ese okwu jidere.

Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.

Ndịàmà abụọ ahụ na-akọwapụta ozi ụgha nke mmiri-ozuzo ikpeazụ nke na-ekwe nkwa “udo na ọganihu” n’ime mmezu nke atọ na nke ikpeazụ nke akụkọ banyere onye-ozi ahụ nke na-akwadebe ụzọ maka Onye-ozi nke Ọgbụgba-ndụ ka Ọ bịakwute n’ụlọ nsọ Ya na mberede. A na-akọwapụta ozi ụgha ahụ nke mmiri-ozuzo ikpeazụ dịka ozi “udo na nchekwa,” n’iche megide ozi Jọn Onye Na-eme Baptizim, bụ onye kwuru na “osisi ọbụla nke na-amịghị mkpụrụ ọma, a na-egbutu ya, tụba ya n’ọkụ,” mgbe “iwe nke na-abịa” ruru. E gosikwara ya site n’ịkọwa Miller na a gaghị enwe otu puku afọ nke udo, dịka Katọlik na-akụzi, n’ihi na mgbe Onyenweanyị ga-alọta, Ọ ga-eji ìhè nke ọbịbịa Ya bibie ụwa.

> And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.

> Ma unu bụ ndị a na-emekpa ahụ, ka unu soro anyị zuru ike, mgbe a ga-ekpughe Onyenweanyị Jisọs site n’eluigwe ya na ndị mmụọ-ozi ya dị ike, n’ọkụ na-enwu enwu, na-ewetara ndị na-amaghị Chineke, na ndị na-erubeghị ozi-ọma nke Onyenweanyị anyị Jisọs Kraịst, ịbọ ọ́bọ̀: ndị a ka a ga-ata ahụhụ site na mbibi ebighị ebi, nke si n’ihu Onyenweanyị, na site n’ebube nke ike ya. 2 Ndị Tesalonaịka 1:7–9.

The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.

Ndị ozi abụọ mbụ ahụ, bụ́ ndị kwadebere ka Onye Ozi nke Ọgbụgba-ndụ bịa ịbanye n’ọgbụgba-ndụ na ndị ọhụrụ ahọpụta, na-egosi na ozi mmiri mbubreyo ụgha nke “udo na nchekwa,” nke e hiwere n’ọgbọ nke atọ nke Adventism Laodisia, ka Setan chepụtara iji gbochie Adventism Laodisia n’ọgbọ nke anọ ịmata ọrụ nke Islam, dịka e si anọchi ya anya n’Iju-azụ nke atọ.

In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.

N’ọrụ ime ka ndị a na-anọchi anya ha site n’ụmụ Livai dị ọcha, Onye ahụ nke ga-abịa n’azụ Jọn Onye Na-eme Baptizim ga-eji ihe ịkwọcha nke dị n’aka Ya sachapụ ebe ịzọ ọka Ya nke ọma ma “mee ka ọ dị ọcha.” A na-arụzu ọrụ ahụ site n’Okwu Ya.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Onye nkwụcha Ọka Ya dị n’aka Ya, Ọ ga-ekpochapụkwa ebe Ọka Ya na-azọ nke ọma, chịkọtakwa ọka wit Ya n’ọba.’ Matiu 3:12. Nke a bụ otu n’ime oge ndị ahụ nke ịsachasị. Site n’okwu nke eziokwu, a na-ekewapụkwarị ahịhịa efu n’aka ọka wit. N’ihi na ha jupụtara n’ime mpako efu na ezi omume nke onwe ha nke ukwuu nke na ha apụghị ịnara ịdọ aka ná ntị, ma bụrụkwa ndị hụrụ ụwa n’anya nke ukwuu nke na ha apụghị ịnabata ndụ nke ịdị umeala n’obi, ọtụtụ wepụrụ onwe ha n’ebe Jisọs nọ. Ọtụtụ ka na-emekwa otu ihe ahụ. A na-anwale mkpụrụobi taa dịka e si anwale ndị ahụ na-eso ụzọ n’ụlọ nzukọ dị na Kapanọm. Mgbe a kpọbatara eziokwu n’obi, ha na-ahụ na ndụ ha adabaghị n’uche Chineke. Ha na-ahụ mkpa ọ dị ka e nwee mgbanwe zuru ezu n’ime onwe ha; ma ha adịghị njikere iburu ọrụ ahụ nke ịgọnarị onwe onye. Ya mere ha na-ewe iwe mgbe a kpughere mmehie ha. Ha na-apụ n’ihi iwe na mkpasu iwe, dị nnọọ ka ndị na-eso ụzọ ahụ hapụrụ Jisọs, na-atamu ntamu, ‘Nke a bụ okwu siri ike; ònye pụrụ ịnụ ya?’” The Desire of Ages, 392.

The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.

Ozi nke mmiri ikpeazụ bụ “arụmụka” nke Habakuk isi nke abụọ, ma ọ bụkwa okwu nke eziokwu nke na-ekewa ahịhịa-ntù n’aka ọka wit. Nkewa ahụ bụ nsachapụ nke Onyeozi nke Ọgbụgba ndụ mezuru. N’akụkọ ihe mere eme nke ndị Millerait, ozi nke Daniel isi nke asatọ, amaokwu nke iri na anọ, kpatara nsachapụ mgbe ọ dara ada na mbụ, ma wetara oge ichere nke Habakuk isi nke abụọ na ilu nke ụmụ agbọghọ iri ahụ dị na Matiu isi nke iri abụọ na ise. Mgbe ozi nke Mkpu Etiti Abalị mezuru n’ikpeazụ na Ọktoba 22, 1844, ọ kpatara nsachapụ ka ukwuu karịa. Ọ bụ mgbe ahụ ka Onyeozi nke Ọgbụgba ndụ bịarutere na mberede ma malite nsachapụ na ime ka ihe dị ọcha ikpeazụ. Mmegharị ahụ nke gafere nsọcha na nsachapụ abụọ mbụ n’ime atọ ahụ, dara na nke atọ ma ziga ya n’ọzara nke Laodisia n’afọ 1863.

In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.

N’akụkọ ihe mere eme nke ndị Millerait, e ji okwu nke eziokwu sachapụ ndị Protestant mbụ; emesịa, a sachapụkwara mmegharị nke mmụọ-ozi mbụ mgbe ozi nnwale nke atọ rutere. Ma ndị ahụ bụ ndị wuru ụlọ nsọ Millerait n’ime afọ iri anọ na isii site n’afọ 1798 ruo n’afọ 1844, dara n’ule nke atọ, nke rutere n’ụbọchị Ọktoba 22, 1844, n’agbanyeghị na ha mezuru ilu nke ụmụ agbọghọ iri ahụ n’ụzọ zuru oke.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> “Ọtụtụ ndị pụrụ ịga izute Onye-alụ-ụlọ-nwunye n’okpuru ozi nke mmụọ-ozi mbụ na nke abụọ, jụrụ nke atọ ahụ, ozi ikpeazụ nke nnwale a ga-enye ụwa, ma a ga-ewerekwa ọnọdụ yiri nke ahụ mgbe a ga-eme oku ikpeazụ.”

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> “A ga-amụ nke ọma nkọwa ọ bụla dị na ilu a. A na-anọchi anya anyị ma site n’amamihe ndị na-amaghị nwoke ma ọ bụ site n’ụmụ agbọghọ ndị nzuzu.” Review and Herald, October 31, 1899.

The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.

Akụkọ ihe mere eme amụma nke malitere n’ịbịa nke mmụọ-ozi nke atọ n’ụbọchị Ọktoba 22, 1844, bụ ọdịda, o wee kwụsị na nnupụisi nke 1863. Ka ọ na-erule 1850, Sister White dere ozi a:

> “The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “Onyenwe anyị nyere m ọhụụ n’ụbọchị Jenụwarị 26, nke m ga-akọ. Ahụrụ m na ụfọdụ n’ime ndị Chineke bụ ndị nzuzu ma na-ehi ụra n’ime mmụọ; ha tetaara naanị ọkara, ma aghọtaghịkwa oge anyị bi ugbu a n’ime ya; na ‘nwoke’ ahụ nke nwere ‘ahịhịa ihicha unyi’ abatala, nakwa na ụfọdụ nọ n’ihe ize ndụ nke ịbụ ndị a ga-azapụ. Arịọsiri m Jizọs ike ka Ọzọpụta ha, ka O meere ha ebere ma hapụ ha obere oge ọzọ, ma mee ka ha hụ oke ize ndụ ha dị njọ, ka ha wee dị njikere tupu oge agafee ruo mgbe ọ ga-adịru mgbe ebighị ebi n’oge agafela. Mụọ-ozi ahụ sịrị, ‘Mbibi na-abịa dịka oké ifufe dị ike.’ Arịọsiri m mụọ-ozi ahụ ike ka o meere ebere ma zọpụta ndị ahụ hụrụ ụwa a n’anya, ma jikọrọ onwe ha na ihe onwunwe ha, ndị na-achọghị ịtọpụ onwe ha n’aka ha, ma chụọ ha àjà iji mee ka ndị ozi ahụ gaa ọsọ ọsọ n’ụzọ ha ije inye atụrụ agụụ na-agụ nri, bụ ndị na-ala n’iyi n’ihi ụkọ nri ime mmụọ.”

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

> “Ka m na-ele mkpụrụ obi ndị ogbenye ka ha na-anwụ n’ihi enweghị eziokwu nke oge a, hụkwa ụfọdụ ndị na-ekwupụta na ha kwenyere n’eziokwu ahụ ka ha na-ahapụ ha ka ha nwụọ, site n’ijide ihe ndị dị mkpa iji mee ka ọrụ Chineke gaa n’ihu, ihe m hụrụ ahụ wutere m nke ukwuu, m wee rịọ mmụọ ozi ahụ ka o wepụ ya n’ebe m nọ. Ahụrụ m na mgbe ihe kpatara Chineke kpọrọ ka e nye akụkụ ụfọdụ nke ihe onwunwe ha, dịka nwa okorobịa ahụ bịakwutere Jizọs, [Matthew 19:16–22,] ha lara n’azụ n’ụjọ na mwute; nakwa na n’oge na-adịghị anya ihe otiti ahụ na-ejubiga ókè ga-agafe ma kpochapụ ihe onwunwe ha niile, ma mgbe ahụ, ọ ga-abụla oge agafeela ịjà ihe ụwa, na ịkpakọba akụ n’eluigwe.” Review and Herald, April 1, 1850.

In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.

N’afọ 1850, nwoke ahụ ji ahịhịa uzuzu ekpochapụ ala abịarutela. N’ụbọchị Ọktoba 22, 1844, Onye-Ozi nke Ọgbụgba-ndụ ahụ bịara n’ụlọ nsọ Ya na mberede, ọ malitekwara ọrụ nke ikpochapụ na ime ka ụmụ ndị Livaị dị ọcha.

We will continue this study in the next article.

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

> “Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.

> “N’ụbọchị taa a na-anwale ma na-anwụkwa mkpụrụ-obi, ọtụtụ kwa na-agafe n’otu ala ahụ ndị hapụrụ Kraịst zọọrọ. Mgbe e ji Okwu ahụ nwalee ha, ha na-ajụ Onye Nkụzi nke eluigwe. Mgbe a baara ha mba n’ihi na ndụ ha adịghị n’otu na eziokwu na ezi omume, ha na-apụ n’ebe Onye Nzọpụta nọ; mkpebi ha, dịka nke ndị na-eso ụzọ ahụ a kpasuru iwe, adịghịkwa agbanwe agbanwe ọzọ. Ha anaghị eso Kraịst eje ije ọzọ. N’ụzọ dị otu a ka okwu ndị a si emezu, ‘Onye ngwa-ịsacha ọka Ya dị n’aka Ya, Ọ ga-ehichapụkwa ebe a na-azọ ọka Ya nke ọma, kpọkọtakwa ọka wit Ya n’ọba.’” Signs of the Times, May 15, 1901.

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