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# The Book of Daniel - Number Nine

Akwụkwọ Daniel - Nọmba Itoolu

The First Angels’ Message

Ozi Nke Mbụ nke Ndị Mmụọ Ozi atọ

Author

Jeff Pippenger

Published

December 4, 2023

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Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.

Daniel isi nke mbụ, na-anọchi anya ozi nke mmụọ ozi mbụ nke Mkpughe isi nke iri na anọ. Jehoiákim n’ụzọ ihe nnọchianya na-egosi na ọ bụ inye ike nye ozi nke mmụọ ozi mbụ, ọ bụghị mbata ya n’“oge ọgwụgwụ.” Ndị amụma niile na-akọwapụta “ụbọchị ikpeazụ” nke ikpe nyocha, ya mere isiokwu a na-anọchi anya Septemba 11, 2001, mgbe usoro nnwale nke narị puku otu na iri anọ na anọ malitere. N’ime Malakaị isi nke atọ, a kpọrọ usoro ahụ usoro ime ka ọ dị ọcha mgbe onye ozi na-akwadebe ụzọ maka onye ozi nke ọgbụgba ndụ ka ọ bịa na mberede n’ụlọ nsọ ya. Onye ozi ahụ nke na-akwadebe ụzọ, onye kwa bụ “olu” nke na-eti mkpu n’ọzara, bụkwa ule, nke bụ akụkụ nke usoro ime ka ọ dị ọcha. N’ime Malakaị isi nke atọ, a na-anọchi anya narị puku otu na iri anọ na anọ dịka ụmụ Levi. Ụmụ Levi na-anọchi anya ndị ahụ guzoro n’akụkụ onye ozi ahụ bụ Mosis, n’ime nnupụisi nke nwa ehi ọlaedo ahụ nke nọchiri anya oyiyi nke anụ ọhịa ahụ.

Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.

Ịgafe ule nke oyiyi anụ ọhịa ahụ bụ ihe atụ ọzọ nke Akwụkwọ Nsọ banyere ule nke abụọ n’ime ule atọ ndị mejupụtara usoro nsacha ahụ. Ụmụ Levi aghaghị ịgafe ule ahụ tupu a kaa ha akara.

The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.

Ịkàrà ákwàrá àmà nke Ezikiel isi nke asatọ na nke itoolu bụkwa ihe atụ ọzọ nke usoro ime ka e dị ọcha nke malitere n’ụbọchị Septemba 11, 2001. N’isi nke asatọ, ndị nọ na Jerusalem ndị n’ikpeazụ na-akpọ isiala nye anyanwụ, na-anọchi anya ọgbọ anọ nke Adventism Laodicea. N’isi nke itoolu, ndị natara akara ahụ na-asụ ude ma na-akwa ákwá n’ihi arụ arụ niile a na-eme n’ime Jerusalem. Jerusalem bụ nzukọ Chineke.

The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.

Ozi ndị mmụọ ozi atọ ahụ bụkwa ihe atụ nke usoro ime ka a dị ọcha. Ozi atọ ahụ na-anọchi anya usoro ule nke nzọụkwụ atọ, a na-achọkwa ka ụmụ ndị Livai gafee ule mbụ ahụ tupu ha etinye aka ọbụna n’ule nke abụọ. Ule nke atọ bụ ụdị ule dị iche, n’ihi na ọ na-anọchi anya ule nke na-achọpụta ma ụmụ ndị Livai agafewo ule abụọ mbụ ahụ nke ọma. Ọ bụ ule amụma nke na-egosi eziokwu nke ihe. Ule mbụ ahụ bụ ule banyere nri (n’ihe ime mmụọ), n’ihi na a na-agafe ya ma ọ bụ daa ya dabere n’ụzọ ụmụ ndị Livai si anabata ozi nke Mmụọ Nsọ nyere site n’aka Elaija, onye-ozi ahụ nke na-akwadebe ụzọ maka onye-ozi nke ọgbụgba ndụ.

The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.

Amaokwu mbụ nke akwụkwọ Mkpughe na-emesi ịdị arọ nke ozi ahụ ike. Ọ na-akọwa n’ụzọ a tụrụ n’uche na ozi ahụ nke onye ozi mmadụ, onye a na-anọchi anya ya dịka Jọn, zitere ụka dị iche iche, bụ nke e nyere ya site n’aka Gebriel, onye natara ya n’aka Kraịst, onye n’aka nke ya natara ya n’aka Nna. Ozi Elaịja nwere ikike nke ịdị nsọ chi, ma ịjụ ozi Jọn, ma ọ bụ Elaịja, ma ọ bụ “olu nke onye na-eti mkpu n’ọzara”, bụ ịjụ Mkpughe nke Jizọs Kraịst.

The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.

Nnwale nke abụọ bụ nnwale anya, n’ihi na ozugbo ụmụ Levi eriela ozi Ịlaịja, nke dị n’aka mmụọ ozi ahụ nke sitere n’eluigwe rịdata ime ka ụwa nwee ìhè site n’ebube ya, ha anabatala usoro Akwụkwọ Nsọ nke na-enye ha ohere ịmata ihe ịrịba ama nke oge ndị a n’ezi ụzọ. Usoro ahụ na-enye ụmụ Levi ike ịghọta na ihe ịrịba ama ndị ahụ nke oge ndị a na-egosi na ụka na ọchịchị na-abịakọta ọnụ na United States, n’imezu nke nnwale nke oyiyi anụ ọhịa ahụ. Nke ka mkpa, ihe ịrịba ama ndị ahụ nke oge ndị a, mgbe etinyere ha n’ime ọnọdụ nke ahịrị ndozigharị nsọ, bụ isi ihe nke Alfa na Omega, mmalite na-akọwa ọgwụgwụ. Ahịrị ndozigharị nsọ ahụ na-egosi na ndị Chineke ga-eme ihe niile dị n’ike ha imekọrịta ọnụ n’ọrụ nke ịkwadebe onwe ha maka akara nke Chineke.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Ya mere, ndị m hụrụ n’anya, dị ka unu na-erubere isi mgbe niile, ọ bụghị naanị mgbe m nọ n’ihu unu, kama ugbu a ka ukwuu karịa mgbe m na-anọghị, were egwu na ịma jijiji na-arụpụta nzọpụta nke unu. N’ihi na ọ bụ Chineke na-arụ ọrụ n’ime unu, ma ime ka unu chọọ, ma ime ka unu mee, dịka ihe na-atọ ya ezi ụtọ si dị. Meenụ ihe niile na-enweghị ntamu na esemokwu: Ka unu wee bụrụ ndị na-enweghị ụta na ndị na-adịghị emerụ emerụ, ụmụ Chineke, ndị na-enweghị ịta ụta, n’etiti ọgbọ gbagọrọ agbagọ na nke mebiri emebi, n’etiti ndị unu na-enwu dịka ìhè n’ụwa. Ndị Filipaị 2:12–15.

Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.

Daniel, Hananaịa, Mishael na Azaraịa, mmadụ anọ n’ọnụ ọgụgụ, na-anọchi anya ndị Adventist nke Ụbọchị Asaa n’ụwa niile, ndị na-amata Septemba 11, 2001 dịka njirimara nke ọdịda nke mmụọ-ozi ahụ nke Mkpughe iri na asatọ, ha họrọkwa ịnara mana ahụ zoro ezo nke dị n’aka ya rie ya. Mana ahụ zoro ezo nke a ga-eri, dịka Pọl onyeozi ka kpọtụrụla, na-anọchi anya Chineke (mana ahụ zoro ezo), onye na-arụ ọrụ n’ime ndị Ya ime uche Ya na ezi obi ụtọ Ya. Pọl na-anọchi anya onyeozi ahụ e zigara ndị Filadelfịa, ma ịjụ ozi ya bụ ọnwụ. Daniel, Hananaịa, Mishael na Azaraịa na-anọchi anya ndị ahụ họọrọ iri mana ahụ zoro ezo.

> Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.

> Ma n’etiti ndị a ka e nwere ụfọdụ n’ime ụmụ Juda, bụ́ Daniel, Hananaịa, Mishael, na Azariah: onye-isi ndị ọnaozi eze nyere ha aha: n’ihi na ọ kpọrọ Daniel Belteshaza; Hananaịa, Shedrak; Mishael, Mishak; Azariah, Abednego. Ma Daniel kpebiri n’obi ya na ọ gaghị emerụ onwe ya site n’òkè nri eze, ma ọ bụ site na mmanya ahụ ọ na-aṅụ: ya mere o rịọrọ onye-isi ndị ọnaozi eze ka o wee ghara imerụ onwe ya. Daniel 1:6–8.

Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.

Daniel kpebiri na ọ chọrọ iri ozi ahụ e sitere n’eluigwe wetara n’ụbọchị Septemba 11, 2001, ma jụkwa ozi ahụ a nọchiri anya ya dịka nri na ihe-ọṅụṅụ nke Babilọn. Ashpenaz ahọpụtala ndị n’agha a dọtara si Juda ndị a ga-ebute n’ihu eze.

> And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.

> Eze wee gwa Ashpenaz, onye-isi ndị ọnaozi ya, ka o wetara ụfọdụ n’ime ụmụ Izrel, na ụfọdụ n’ime mkpụrụ eze, na nke ndị-isi; ụmụ okorobịa ndị na-enweghị ntụpọ ọ bụla, kama bụrụ ndị mara mma n’ile anya, ndị nwere ọgụgụ isi n’amamihe nile, na ndị nwere nkà n’ihe ọmụma, na ndị na-aghọta sayensị, na ndị dịkwa ike n’ime ha iguzo n’obí eze, na ndị a ga-akụziri ọmụmụ na asụsụ ndị Kaldia. Daniel 1:4, 5.

If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.

Ọ bụrụ na anyị esoro usoro iwu ahụ e gosipụtara na Mkpughe isi nke mbụ, amaokwu nke mbụ, Nebukadneza nyere Ashpenaz iwu ka ọ họrọ ụmụaka ndị mezuru amụma ahụ Aịzaya kpọsara Hezekaịa. Ashpenaz natara ozi ahụ ma nyefee ya n’aka Melza, onye-isi nke ndị ọnaozi. Nebukadneza na-anọchi anya Nna nke eluigwe; Ashpenaz na-anọchi anya Kraịst, Melza kwa na-anọchi anya Gebriel. Ashpenaz maara ụmụaka ndị ọ ga-ahọrọ, ma ọ maara na Daniel ga-eme mkpebi ziri ezi banyere nri, tupu o duzie ya n’ihu eze.

> Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.

> Ugbu a, Chineke emewo ka Daniel nweta amara na ịhụnanya dị nro n’ihu onye-isi ndị ọnaozi. Onye-isi ndị ọnaozi wee sị Daniel, Ana m atụ egwu eze, bụ onyenwe m, onye họpụtara nri unu na ihe ọṅụṅụ unu; n’ihi gịnị ka ọ ga-eji hụ ihu unu ka ọ jọrọ njọ karịa ụmụ okorobịa ndị dị ka unu? mgbe ahụ unu ga-eme ka m tinye isi m n’ihe ize ndụ n’ihu eze. Daniel 1:9, 10.

Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.

N’ebe a Melza na-akọwapụta nzọụkwụ mbụ nke ozi ndị mmụọ ozi atọ ahụ. Nzọụkwụ mbụ ahụ bụ ịtụ egwu Chineke, dịka e si gosi ya n’ịtụ egwu Nebukadneza nke Melza. E gosipụtalarị n’ime edemede ndị a na okwu Hibru ahụ bụ “eziokwu,” nke e kere site n’ịjikọta mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru, na-anọchi anya usoro ọnwụnwa nke nzọụkwụ atọ nke ndị mmụọ ozi atọ ahụ. N’ime ime nke a, e ji ọtụtụ ndị akaebe guzosie ike na ozi mmụọ ozi mbụ ahụ nwere ule atọ niile n’ime ule atọ ahụ ndị ozi ndị mmụọ ozi atọ ahụ na-anọchi anya ha. A na-amata ozi mmụọ ozi mbụ ahụ dịka ozioma ebighị ebi, nke na-akọwa ya dịka otu ozioma ahụ sitere n’ụbọchị Adam ruo n’Ọbịbịa nke Abụọ nke Kraịst.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> M wee hụkwara mmụọ-ozi ọzọ ka ọ na-efe n’etiti eluigwe, ebe o nwere ozi ọma ebighị ebi ka ọ kpọsaa ya nye ndị bi n’ụwa, na nye mba niile, na agbụrụ niile, na asụsụ niile, na ndị nile; na-asị n’oké olu, Tụọnụ Chineke egwu, nyekwanụ ya otuto; n’ihi na oge ikpe ya eruola: kpọọkwanụ isiala nye onye ahụ nke kere eluigwe, na ụwa, na oké osimiri, na isi iyi nile nke mmiri. Mkpughe 14:6, 7.

The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.

Nzọụkwụ mbụ nke ozi mmụọ-ozi mbụ ahụ bụ ịtụ egwu Chineke. Nzọụkwụ nke abụọ bụ inye Ya otuto, nke atọkwa bụ mbata nke awa ikpe Ya. N’ihe gbasara ozi ndị mmụọ-ozi abụọ ndị ọzọ, ozi mmụọ-ozi mbụ ahụ bụ, “tụọ egwu Chineke.” Ozi mmụọ-ozi nke abụọ wee kpọsaa ọdịda Babilọn, ma ma n’ime mmegharị Millerite nke mmụọ-ozi mbụ, ma ọ bụ mmegharị nke mmụọ-ozi nke atọ, ọ bụ n’ọkpụkpọ oku ka a pụta na Babilọn ka e si eme ka ngosipụta nke ịwụsa Mmụọ Nsọ pụta ìhè. N’oge ahụ, ma a na-anọchi ya anya dịka Mkpu Etiti Abalị, mkpu ike, ma ọ bụ mmiri ozuzo ikpeazụ, ndị na-ekwusa ozi ahụ na-enye Chineke otuto. Ozi mmụọ-ozi nke abụọ bụ ebe e nyere Chineke otuto, oge ahụkwa na-eduga ruo n’otu mgbe ikpe nyocha malitere n’akụkọ ihe mere eme nke Millerite, ma ọ bụ ikpe nke akwụna Babilọn nke na-eme n’oge nsogbu iwu Sọnde.

Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.

Ụjọ Melza na-anọchi anya ozi nke mmụọ ozi mbụ, ọ bụkwa ya na-amalite ule iri ụbọchị banyere nri, ebe ọnụọgụ iri na-egosikwa ule. Okwu Melza kwuru banyere ịtụ egwu eze bụ otu ihe ahụ dị ka Daniel ịtụ egwu Chineke karịa eze, na ikwubi n’obi ya na a gaghị emerụ ya site n’iri nri Babilọn. Oge ule Daniel na ndị atọ ahụ kwesịrị ntụkwasị obi were bụ afọ atọ, si otu a na-anọchi anya nzọụkwụ atọ nke ozi ndị mmụọ ozi atọ.

> And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.

> Eze we nyekwara ha òkè nri eze kwa ụbọchị, na mmanya ahụ ọ na-aṅụ; otu a ka a ga-esi zụlite ha afọ atọ, ka n’ọgwụgwụ ya, ha wee guzo n’ihu eze. Daniel 1:5.

Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.

Daniel isi nke mbụ nọchiri anya inye ike nke ozi mmụọ ozi mbụ ahụ, ma n’ebe ahụ ka mmalite nke ule nri ahụ dị, nke e jiri iri obere akwụkwọ ahụ nọchite anya ya n’akụkọ ihe mere eme ndị Millerite. Oge ule maka Daniel na ndị nsọ atọ ahụ mezuru n’ime ụbọchị iri mbụ ahụ nke afọ atọ ahụ. Iri bụ akara nke usoro ule, dịka e gosiri ya n’Israel oge ochie mgbe ha jụrụ ule nke iri, nke ozi Joshua na Caleb nọchiri anya ya. A na-anọchikwa ya anya n’oge mkpagbu ahụ n’ime ụka nke Smyrna.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Atụla egwu ihe ndị ahụ ị ga-ata ahụhụ n’ihi ha: lee, ekwensu ga-atụba ụfọdụ n’ime unu n’ụlọ mkpọrọ, ka e wee nwalee unu; unu ga-enwekwa mkpagbu ụbọchị iri: bụrụ onye kwesịrị ntụkwasị obi ruo n’ọnwụ, m ga-enyekwa gị okpueze nke ndụ. Mkpughe 2:10.

The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.

Ndụmọdụ e nyere ụka dị na Smaina bụ ka ha ghara ịtụ egwu usoro ọnwụnwa ahụ, n’ihi na ọ bụrụ na ha atụ egwu Chineke, Ọ ga-eji okpueze nke ndụ kwụọ ha ụgwọ n’ihi egwu nsọ ha tụrụ Ya. A na-anọchi anya egwu nsọ ahụ site n’ọchịchọ Daniel nwere iri mana nke eluigwe.

> Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.

> Mgbe ahụ Daniel gwara Melza, onye onye-isi ndị ọnaozi ahụ tinyere ilekọta Daniel, Hananaịa, Mishael, na Azaraịa, sị: Biko, nwalee ndị ohu gị ụbọchị iri; ka e nyekwa anyị akwụkwọ nri ka anyị rie, na mmiri ka anyị ṅụọ. Mgbe ahụ ka a leba anya n’ihu anyị n’ihu gị, na ihu ụmụ nwoke ndị na-eri akụkụ nri eze; ma dịka i si hụ, mee ndị ohu gị otú ahụ. Ya mere o kwetara ha n’ihe a, wee nwalee ha ụbọchị iri. Daniel 1:10–14.

The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.

Nnwale mbụ bụ ịtụ egwu Chineke, dịka e gosiri ya n’aka Melza na Daniel, onye kpebiri n’obi ya na ọ gaghị emerụ onwe ya site n’ihe-oriri na ihe-ọṅụṅụ nke Babilọn. Ihe nke abụọ dị n’ozi mmụọ ozi mbụ ahụ bụ inye Chineke otuto, nke na-anọchi anya ngosipụta a na-ahụ anya nke mmetụta nri ahụ. N’ọgwụgwụ ụbọchị iri ahụ, Daniel na ndị ikom atọ ahụ kwesịrị ntụkwasị obi nyere Chineke otuto site n’otú ọdịdị ahụ́ ha si dị.

> And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.

> Ma ná ngwụcha nke ụbọchị iri, ihu ha pụtara ìhè karịa, anụkwa ha juru eju karịa ụmụaka niile ndị riri akụkụ nri eze ahụ. Ya mere, Melza wepụrụ akụkụ nri ha, na mmanya ahụ ha kwesịrị ịṅụ; o wee nye ha mkpo. Banyere ụmụaka anọ ndị a, Chineke nyere ha ọmụma na nkà n’ihe ọmụmụ na amamihe niile: Daniel nwekwara nghọta n’ọhụụ niile na nrọ niile. Daniel 1:15–17.

The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.

Ụmụaka anọ ahụ gafere ule mbụ nke nri, nke bụ ebe Adam na Iv dara, nke nọchikwara anya ule mbụ Kraịst lebara anya ozugbo mgbe e mechara ya baptizim. Baptizim Kraịst bụ inye ike ozi mbụ dị n’ahịrị amụma Ya. Ọ nyere ike ma kwado ozi ahụ e kwusara site n’aka “olu nke onye na-eti mkpu n’ọzara”. Mgbe ahụ, dịka o mere Daniel na ndị ikom atọ ahụ kwesịrị nsọpụrụ, a nwara Kraịst n’ihe gbasara nri ụbọchị iri anọ, dịka e siri nwaa Daniel ụbọchị iri. Daniel na Kraịst nọ na-anọchite ule nke manna zoro ezo ahụ dị n’aka mmụọ ozi nke rịdatara na Septemba 11, 2001. Ule abụọ ga-esote maka Kraịst, na maka Daniel. Ule nke abụọ bụ ebe Daniel na ndị ikom atọ ahụ kwesịrị nsọpụrụ nyere Chineke otuto site n’ihu ha. Ule nke sochiri ule nri ahụ maka Kraịst nọchikwara anya ebube.

> And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.

> Ekwensu wee sị ya, Ọ bụrụ na Ị bụ Ọkpara Chineke, gwa nkume a ka ọ bụrụ achịcha. Jisọs wee zaa ya, sị, E dere ya n’Akwụkwọ Nsọ, na mmadụ agaghị adị ndụ naanị site n’achịcha, kama site n’okwu nile nke Chineke. Ekwensu wee kpọrọ ya rigoro n’elu ugwu dị elu, gosi ya alaeze niile nke ụwa n’otu ntabi anya. Ekwensu wee sị ya, Ike a niile ka m ga-enye Gị, na ebube ha: n’ihi na e nyefewo ya n’aka m; onye ọbụla m chọrọ, ọ bụ ya ka m na-enye ya. Ya mere, ọ bụrụ na Ị ga-efe m ofufe, ihe niile ga-abụ nke Gị. Jisọs wee zaa, sị ya, Laa m azụ, Setan: n’ihi na e dere ya n’Akwụkwọ Nsọ, Onyenwe anyị Chineke gị ka ị ga-efe ofufe, ọ bụkwa naanị Ya ka ị ga-ejere ozi. Matiu 4:3–8.

After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”

Mgbe Kraịst gafere ule nke nri, Setan wee nye Ya “ebube” nke alaeze niile nke ụwa, ma Kraịst họọrọ kama inye Eze nke ndị eze niile otuto. Adam na Iv dara ule mbụ ahụ, ozugbo kwa ha malitere ịchọ ụzọ isi zoo ihu ha site n’akwụkwọ fig, n’ihi na ha egosikwaghị ebube nke Chineke, dịka a nọchiri ya anya n’uwe ìhè ahụ ha yi na mbụ. Mgbe Daniel na ụmụokorobịa atọ ahụ a ma ama gafere ule nke nri, e mesịrị nye ha “ihe ọmụma na nkà n’ihe mmụta niile na amamihe: ma Daniel nwere nghọta n’ọhụụ niile na nrọ niile.”

They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.

Ha gafere ule nke abụọ, nke bụ ule anya nke Melza nyere. N’akụkọ ihe mere eme nke ndị Millerite, ozi mmụọ ozi nke abụọ kpọpụtara ọdịiche dị n’etiti ndị nabatara na ndị jụrụ ozi nke “olu” ahụ na-eti mkpu n’ọzara, dịka e si nọchie ya anya site n’aka William Miller. N’ụzọ amụma, mmegharị ndị Millerite wee bụrụzi mpi a na-ahụ anya ma bụrụkwa naanị ezi mpi nke Protestantism, ndị jụrụkwa ozi ahụ na mmegharị ahụ ghọrọ ụmụnwaanyị Rom. Ha ahọrọla iri nri ahụ na ịṅụ mmanya Babilọn, megidere obere akwụkwọ ahụ. N’ọgwụgwụ afọ atọ, e webatara Daniel na ndị ọma ibe ya ka Nebukadneza kpee ha ikpe.

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.

> Ma n’ọgwụgwụ ụbọchị ndị ahụ eze kwuru ka a kpọbata ha, onye-isi nke ndị ọnaozi kpọbatara ha n’ihu Nebukadneza. Eze wee gwa ha okwu; ma n’etiti ha niile, a hụghị onye ọbụla dị ka Daniel, Hananaịa, Mishael, na Azaraịa: ya mere ha guzoro n’ihu eze. N’ihe nile gbasara amamihe na nghọta nke eze jụrụ ha, ọ chọpụtara na ha karịrị ndị dibịa afa na ndị na-agụ kpakpando niile nọ n’alaeze ya ugboro iri. Daniel wee nọgide ruo n’afọ mbụ nke eze Saịrọs. Daniel 1:18–21.

Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.

Daniel na ndị ikom atọ ahụ a ma ama gafere ule nke ụbọchị “iri”, e mesịa hụ na ha nwere amamihe ugboro “iri” karịa ndị ọzọ niile mgbe ha gafere ule/nnwale ikpeazụ ha.

Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.

Isi nke mbụ nke Daniel bụ ntụaka mbụ banyere ozi mmụọ-ozi mbụ ahụ n’akwụkwọ nke mejupụtara akwụkwọ Daniel na Mkpughe. Ọ nwere otu njirimara ndị ahụ kpọmkwem dịka mmụọ-ozi mbụ nke Mkpughe isi nke iri na anọ. Ọ na-akwado eziokwu ahụ e buru ụzọ kwuo na amaokwu mbụ nke Mkpughe, n’ihi na Nebukadneza nyere Ashpenaz ozi, onye nke ya nyekwara Melzar ozi ahụ, onye mesịrị soro Daniel nwee mmekọrịta. Nna ahụ nyere Kraịst ozi, onye nke ya nyekwara Gebriel ozi ahụ, onye mesịrị soro Jọn nwee mmekọrịta.

The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.

Ozi nke a na-ebufe, nke bụ ozi a na-emeghe ugbu a, na-akọwapụta usoro nkwurịta okwu nke Nna nye nzukọ Ya. Ihe mbụ Nna họrọ ịkọwapụtara nzukọ Ya bụ usoro ọnwụnwa nke nzọụkwụ atọ nke ndị mmụọ ozi atọ. Okwu amụma nke Chineke akọwawo usoro ahụ nke ọma nke ukwuu site n’ọtụtụ ahịrị amụma, nakwa site n’akụkọ ihe mere eme nke ndị Millerait. Eziokwu ndị a bụ ihe dị mkpa nke mana ahụ zoro ezo nke dị n’aka mmụọ ozi ahụ, mgbe ọ rịdatara na Septemba 11, 2001.

It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.

Ọ gaghị ekwe omume iso na ya, ya mere ịgafe ule nke abụọ, ma ọ bụrụ na ịgafebeghị ule nke mbụ. E gosipụtara eziokwu a n’ụzọ doro anya n’akụkọ ihe mere eme nke Kraịst na ndị Mịlàrait. Daniel isi nke abụọ bụ ule nke abụọ, nke, dịka Sister White kwuru, “a ga-ekpebi ọdịnihu ebighị ebi anyị” site na ya. Ọ gara n’ihu kwuo na ọ bụ ule anyị ga-“agafe, tupu e mee anyị akara.” Ule ahụ fọrọ nke nta ka o ruo n’ọgwụgwụ ugbu a.

Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.

Daniel isi nke abụọ bụ banyere ule nke oyiyi anụ ọhịa ahụ, ma ọ dabara nnọọ adaba na isi ahụ bụ banyere nnukwu oyiyi, nakwa na ọ bụ naanị n’ihi na Daniel emeriela ule nri ahụ, ma bụrụ onye e gọziri site n’inwe “ugboro iri” karịa na “nghọta” na “amamihe,” ka o ji nwee ike ịmata ule ahụ. Dịka ọ dịkwa na ịdọ aka ná ntị banyere ule ahụ n’akwụkwọ Ellen White, ule oyiyi ahụ dị na Daniel isi nke abụọ bụ ule nke na-anọchi anya nsonaazụ ndụ ma ọ bụ ọnwụ.

> For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.

> N’ihi nke a, eze wee were iwe ma kpasuo oke iwe, wee nye iwu ka e bibie ndị amamihe niile nke Babilọn. Iwu ahụ wee pụta na a ga-egbu ndị amamihe ahụ; ha wee chọọ Daniel na ndị ibe ya ka e gbuo ha. Daniel 2:12, 13.

There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.

E nwere ihe amụma ole na ole ọzọ n’isi nke mbụ nke Daniel nke anyị kwesịrị ilebara anya, anyị ga-aga n’ihu na okwu ndị ahụ n’isiokwu na-esote.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Ahụrụ m otu ìgwè mmadụ ndị guzosiri ike nke ọma ma bụrụ ndị e chebere nke ọma, ndị na-enyeghị ndị ga-achọ ime ka okwukwe e hiwere n’ahụ ahụ ghara ịdịgide ohere ọ bụla. Chineke lere ha anya n’ịnakwere ha. E gosiri m nzọụkwụ atọ—ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ. Mmụọ ozi ahụ nke so m wee sị, ‘Ahụhụ ga-adịrị onye ọ bụla ga-eme ka otu nkume kwaga ma ọ bụ kpalie otu ntụtụ n’ozi ndị a. Ezi nghọta nke ozi ndị a dị oke mkpa nye ndụ. Ọdịnihu nke mkpụrụ obi na-adabere n’ụzọ e si anabata ha.’ E mekwara ka m gafee ozi ndị a ọzọ, m wee hụ ọnụ ahịa dị ukwuu ndị mmadụ Chineke jiri zụta ahụmahụ ha. E nwetara ya site n’oke ahụhụ na ọgụ siri ike. Chineke duru ha nzọụkwụ site na nzọụkwụ, ruo mgbe O tinyere ha n’elu ikpo okwu siri ike, nke na-apụghị ịkwagharị agagharị. Ahụrụ m ụfọdụ mmadụ ka ha bịarutere n’akụkụ ikpo okwu ahụ ma nyochaa ntọala ya. Ụfọdụ jiri ọṅụ ozugbo zọkwasịrị ya. Ndị ọzọ malitere ịchọ mmejọ n’ntọala ahụ. Ha chọrọ ka e mee mmezi, mgbe ahụ ikpo okwu ahụ ga-aka zuo oke, ndị mmadụ ga-enwekwa obi ụtọ karịa. Ụfọdụ siri n’elu ikpo okwu ahụ pụọ iji nyochaa ya ma kwupụta na e tọrọ ya n’ụzọ na-ezighị ezi. Ma ahụrụ m na ihe fọrọ nke nta ka ọ bụrụ ha niile guzoro siri ike n’elu ikpo okwu ahụ ma gbaa ndị ahụ si n’elu ya pụọ ume ka ha kwụsị mkpesa ha; n’ihi na Chineke bụ Ọka-ewu Ukwu ahụ, ha na-alụkwa ọgụ megide Ya. Ha kọrọ ọrụ ịtụnanya nke Chineke, nke duru ha ruo n’elu ikpo okwu ahụ siri ike, ha wee n’otu obi bulie anya ha eluigwe ma jiri olu ukwu nye Chineke otuto. Nke a metụtara ụfọdụ n’ime ndị ahụ mere mkpesa ma hapụ ikpo okwu ahụ, ha wee jiri ọdịdị obi umeala zọkwasịkwa ya ọzọ.”

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “E gosiri m azụ n’ikwusa ọbịbịa mbụ nke Kraịst. E zitere Jọn n’mmụọ na n’ike Elaịja ka o dozie ụzọ Jizọs. Ndị jụrụ àmà Jọn eriteghị uru n’ozizi Jizọs. Nmegide ha megide ozi nke buru amụma banyere ọbịbịa Ya mere ka ha nọrọ n’ọnọdụ ebe ha apụghị ịnabata n’ụzọ dị mfe ihe akaebe kachasị ike na Ọ bụ Mesaịa. Setan duru ndị jụrụ ozi Jọn ka ha gaa n’ihu n’ime mmegide ha, ruo n’ókè nke ịjụ na ịkpọgide Kraịst n’obe. N’ime ime nke a, ha tinyere onwe ha n’ọnọdụ ebe ha apụghị ịnata ngọzi n’ụbọchị Pentikọst, nke gaara akụziri ha ụzọ banye n’ebe nsọ nke eluigwe. [Ịdọwa] ákwà mgbochi nke ụlọ nsọ gosiri na a gaghịzi anabata aja na emume ndị Juu. E tinyela Àjà ukwu ahụ n’ihu, a nakwerekwa Ya, ma Mmụọ Nsọ nke rịdatara n’ụbọchị Pentikọst bupụrụ uche ndị na-eso ụzọ ahụ site n’ebe nsọ nke ụwa gaa n’ebe nsọ nke eluigwe, ebe Jizọs jiri ọbara nke Ya bata, ka O wee wụkwasị ndị na-eso ụzọ Ya uru nile nke mgbaghara mmehie Ya. Ma a hapụrụ ndị Juu n’ọchịchịrị zuru ezu. Ha tufuru ìhè nile nke ha pụrụ inwe banyere atụmatụ nzọpụta, ma ka na-atụkwasị obi n’aja ha na onyinye ha na-abaghị uru. Ebe nsọ nke eluigwe anọchiela ebe nke ụwa, ma ha amaghị mgbanwe ahụ. Ya mere, ha apụghị irite uru n’ịrụrịta ọrụ Kraịst n’ebe nsọ.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Ọtụtụ na-ele anya n’ụzọ ndị Juu si jụ Kraịst ma kpọgide Ya n’obe n’egwu dị ukwuu; ma ka ha na-agụ akụkọ mmegbu ihere e mere Ya, ha na-eche na ha hụrụ Ya n’anya, na ha agaghị agọnahụ Ya dịka Pita mere, ma ọ bụ kpọgide Ya n’obe dịka ndị Juu mere. Ma Chineke, onye na-agụ obi mmadụ nile, emeela ka a nwalee ịhụnanya ahụ ha kwuru na ha nwere n’ebe Jisọs nọ. Eluigwe nile jiri mmasị miri emi nke ukwuu lelee otu e si nabata ozi mmụọ-ozi mbụ. Ma ọtụtụ ndị kwuru na ha hụrụ Jisọs n’anya, ndị kwa bere ákwá mgbe ha na-agụ akụkọ banyere obe ahụ, kparịrị ozi ọma nke ọbịbịa Ya. Kama ịnabata ozi ahụ n’ọṅụ, ha kwupụtara na ọ bụ aghụghọ. Ha kpọrọ ndị hụrụ ịpụta Ya n’anya asị, ma mechie ha ụzọ n’ụlọ ụka dị iche iche. Ndị jụrụ ozi mbụ ahụ apụghị irite uru n’ozi nke abụọ; e meghịkwa ka ha rite uru n’iti mkpu etiti abalị ahụ, nke ga-akwado ha ka ha site n’okwukwe soro Jisọs banye n’Ebe Kachasị Nsọ nke ebe nsọ nke eluigwe. Ma site n’ịjụ ozi abụọ mbụ ahụ, ha emeela ka nghọta ha gbaa ọchịchịrị nke ukwuu nke na ha apụghị ịhụ ìhè ọbụla n’ozi mmụọ-ozi nke atọ, nke na-egosi ụzọ banye n’Ebe Kachasị Nsọ. Ahụrụ m na dịka ndị Juu kpọgidere Jisọs n’obe, otu a ka ụka ndị aha ha bụ naanị nke Kraịst si kpọgide ozi ndị a n’obe, ya mere ha amaghị ụzọ banye n’Ebe Kachasị Nsọ, ha enweghịkwa ike irite uru n’arịrịọ Jisọs na-arịọ ebe ahụ. Dịka ndị Juu, bụ ndị na-achụ aja ha na-abaghị uru, ha na-ebuli ekpere ha na-abaghị uru elu gaa n’ime ngalaba ahụ Jisọs hapụrụ; ma Setan, n’ịbụ onye aghụghọ ahụ na-atọ ya ụtọ, na-eyikwasị onwe ya agwa okpukpe, ma na-eduba uche ndị a na-ekwu na ha bụ Ndị Kraịst n’ebe onwe ya nọ, na-eji ike ya, ihe ịrịba ama ya, na ọrụ ebube ụgha ya arụ ọrụ, iji kee ha nke ọma n’ọnyà ya.” Early Writings, 258–261.

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