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# The Book of Daniel - Number Ten

Akwụkwọ Daniel - Nọmba Iri

The Process

Usoro

Author

Jeff Pippenger

Published

December 5, 2023

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In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

N’isi nke mbụ nke Daniel, e buuru Daniel n’agha mkpọrọ nke afọ iri asaa nke Jeremaịa buru amụma banyere ya, o wee nọgide ruo n’afọ mbụ nke Sairọs.

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

> Daniẹl gara n’ihu ruo ọbụna n’afọ mbụ nke eze Saịrọs. Daniel 1:21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Ya mere, Daniel biri n’akụkọ ihe mere eme dum nke afọ iri asaa nke ndọkpụ n’agha, ruo mgbe e nyere iwu ahụ nke kwere ka Izrel oge ochie lọghachi iwughachi ma weghachi Jerusalem.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.

> Ugbu a, n’afọ mbụ nke Sairọs, eze Peasia, ka okwu nke Onyenwe anyị kwuru site n’ọnụ Jeremaya wee mezuo, Onyenwe anyị kpaliri mmụọ Sairọs, eze Peasia, nke mere ka o kpọsaa ozi n’alaeze ya niile, deekwa ya n’akwụkwọ, sị: Ezra 1:1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Ya mere, Daniel bụ akara nke usoro nnwale nke otu narị puku iri anọ na anọ ahụ nke malitere na Septemba 11, 2001, ma na-aga n’ihu ruo mgbe “iwu” ahụ, nke na-akara ọkpụkpọ ọpụpụ n’ime Babilọn.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Anụkwara m olu ọzọ sitere n’eluigwe, na-asị, Pụtanụ n’ime ya, ndị m, ka unu ghara ịbụ ndị so nmehie ya, ka unu ghara ịnara kwa n’ihe otiti ya. N’ihi na mmehie ya erutewo ruo n’eluigwe, Chineke echetakwala ajọ omume ya nile. Mkpughe 18:4, 5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Afọ iri asaa nke ndọrọ n’agha bụ oge nnwale na ime ka pụta ọcha nke ndị puku narị otu na iri anọ na anọ. N’ụbọchị Septemba 11, 2001, Ahụhụ nke atọ nke Islam bịarutere. Nke a bụ naanị ndị nabatara eziokwu ntọala nke Adventism na-amata. Ma Ahụhụ nke mbụ ma Ahụhụ nke abụọ ka ndị pionia kọwapụtara nke ọma dị ka Islam. N’elu chaatị ndị pionia nke afọ 1843 na nke 1850, nke Ellen White kwadoro, ma nke a na-akọwa dị ka mmezu nke Habakkuk isi nke abụọ, a na-akọwa Islam dị ka Opi nke ise na nke isii. Opi atọ ikpeazụ bụ Opi Ahụhụ.

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

> M wee lee, nụ otu mmụọ ozi ka ọ na-efegharị n’etiti eluigwe, na-ekwu n’olu ukwu, Ahụhụ, ahụhụ, ahụhụ, diri ndị bi n’ụwa n’ihi olu ndị ọzọ nke opì nke ndị mmụọ ozi atọ ahụ, ndị fọdụrụ ka ha kpọọ! Mkpughe 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

Ọ bụrụ na e nwere opi Ahụhụ atọ, ma opi Ahụhụ nke mbụ na nke abụọ bụ Alakụba, ọ dị nnọọ mfe ịmata na opi Ahụhụ nke atọ bụkwa Alakụba. Otu akụkụ nke akara nke Alakụba dịka opi Ahụhụ bụ njide e tinyere ha, ma e mesịa mgbe a tọhapụrụ ha. Nwanyị White na-akọwa ifufe anọ nke Mkpughe isi nke asaa dị ka “ịnyịnya iwe,” nke na-achọ “ịgbapụ n’ike” ma “iweta ọnwụ na mbibi” n’ụzọ ọ na-agafe.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Ndị mmụọ ozi na-ejide ifufe anọ ahụ, nke a nọchiri anya ya dịka ịnyịnya iwe ji, nke na-achọ ịpụ n’ike ma gbaa ọsọ gafee elu ụwa dum, na-eburu mbibi na ọnwụ n’ụzọ ya.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ọ̀ ga-abụ na anyị ga-arahụ ụra n’ọnụ ụzọ nke ụwa ebighị ebi? Ọ̀ ga-abụ na anyị ga-abụ ndị na-adịghị nkọ, ndị oyi, na ndị nwụrụ anwụ? Ewoo, ka anyị nwee n’ime ụka anyị Mmụọ na ume nke Chineke ka a kpọọ n’ime ndị Ya, ka ha wee guzo n’ụkwụ ha ma dị ndụ. Anyị kwesịrị ịhụ na ụzọ ahụ dị warara, na ọnụ ụzọ ámá ahụ dịkwa warara. Ma mgbe anyị na-esi n’ọnụ ụzọ ámá ahụ warara gafee, obosara ya enweghị njedebe.” Manuscript Releases, olu nke 20, 217.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

Ndị mmụọ ozi anọ ahụ na-egbochi ifufe anọ ahụ na-egbochi “ịnyịnya iwe” nke amụma Akwụkwọ Nsọ nke na-amịpụta ọnwụ na mbibi. N’Isi nke itoolu nke Mkpughe, ebe a na-akọwapụta opi Ahụhụ nke mbụ na nke abụọ, e nwere eze a na-akọwapụta. A na-akọwapụta ya na Mkpughe “itoolu-iri na otu”.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> Ha nwekwara eze n’elu ha, onye bụ mmụọ-ozi nke olulu ahụ na-enweghị ngwụcha, onye aha ya n’asụsụ Hibru bụ Abaddon, ma n’asụsụ Grik aha ya bụ Apollyon, dịka onye nọ n’elu ha. Mkpughe 9:11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Aha, ya mere agwa eze nke Islam bụ Abaddon n’asụsụ Hibru, ma bụrụkwa Apollyon n’asụsụ Grik. N’ime ma Agba Ochie ma Agba Ọhụrụ, nke asụsụ Hibru na nke Grik na-anọchi anya ha, a na-ahụ agwa Islam n’ime nkọwa nke aha abụọ ahụ. N’okwu abụọ ahụ, nkọwa ha bụ “ọnwụ na mbibi.” Sister White na-ekwu na “ịnyịnya iwe” nke ndị mmụọ ozi anọ ahụ na-egbochi mgbe a na-akà akara puku mmadụ otu narị na iri anọ na anọ, na-achọ ịgbapụ ma weta “ọnwụ na mbibi” n’ụzọ ya.

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Mkpụrụedemede mbụ dị n’Akwụkwọ Nsọ banyere Islam bụ Ishmael, nna ndị na-akwado okpukpe Islam. N’ebe mbụ ahụ e zoro aka na ya, a kọwara ya dịka nwoke ọhịa, ma okwu a sụgharịrị dịka “ọhịa” pụtara “ịnyịnya ibu Arabịa nke ọhịa”. Nkọwa amụma mbụ banyere Islam bụ ihe nnọchianya nke ezinaụlọ ịnyịnya, ma ịnyịnya bụ otú ndị ọsụ ụzọ si gosi Islam nke Ahụhụ mbụ na nke abụọ n’elu chaatị nsọ abụọ ahụ. Ifufe anọ nke Mkpughe isi nke asaa ka a na-ejide, ma ọ bụ “na-egbochi”, ruo mgbe Chineke ga-akara ndị nke Ya akara. Usoro ịka akara nke narị puku iri anọ na anọ ahụ bụkwa usoro nnwale na usoro ime ka ha dị ọcha.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

A na-anọchi anya ihe atụ amụma ndị a niile site n’ịdọrọ Daniel n’agha afọ iri asaa, malite na Jehoiakim, akara nke inye ike n’ozi mbụ, ruo mgbe e nyere “iwu” ahụ nke na-akpọpụta ndị ikom na ndị inyom ka ha si na Babilọn pụta. Ijide Islam azụ, ma emesịa ịtọhapụ ya, bụ àgwà amụma nke Islam dịka ihe nnọchianya nke amụma Akwụkwọ Nsọ.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Mgbe a kpọrọ ha “ifufe anọ,” a na-ejide ha ka ha ghara ịrụ ọrụ mgbe a na-akàrà ndị ohu Chineke akara. Ná mmalite nke Ahụhụ nke Abụọ, n’amụma oge nke afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise, nke mezuru n’August 11, 1840, ndị mmụọ ozi anọ, ndị na-anọchi anya Alakụba nke Ahụhụ nke Abụọ, ka “a tọhapụrụ.” Ná ngwụsị nke amụma ahụ, ka “a machibidoro ha.”

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Na-asị mmụọ-ozi nke isii ahụ nke nwere opi ahụ, Tọpụ ndị mmụọ-ozi anọ ahụ, ndị e kere agbụ n’osimiri ukwu ahụ, Yufretis. E wee tọpụ ndị mmụọ-ozi anọ ahụ, ndị a kwadebere maka otu awa, na otu ụbọchị, na otu ọnwa, na otu afọ, ka ha gbuo ụzọ nke atọ nke mmadụ. Mkpughe 9:14, 15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

N’ụbọchị Septemba 11, 2001, e nyere ozi mbụ n’akụkọ ihe mere eme nke puku narị anọ na iri anọ na anọ ahụ ike, mgbe a “tọhapụrụ” Alakụba nke Ahụhụ nke atọ. Ma e “jigidere” ya ozugbo. Nwanyị White na-akọwa ihe mere nke a ji mee, ma tupu nke ahụ, anyị kwesịrị icheta na nzube Alakụba n’ebe e zoro aka na ya na mbụ n’Akwụkwọ Nsọ bụ ime ka mba dị iche iche wee iwe, n’ihi na aka Ishmael ga-adịgide imegide mmadụ ọ bụla, aka mmadụ ọ bụla kwa ga-adịgide imegide Alakụba.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Mmụọ-ozi nke Onyenwe anyị wee sị ya, Lee, i ji ime, ị ga-amụkwa nwa nwoke, ị ga-akpọkwa aha ya Ishmael; n’ihi na Onyenwe anyị anụwo ahụhụ gị. Ọ ga-abụ nwoke ọhịa; aka ya ga-emegide mmadụ nile, aka mmadụ nile ga-emegidekwa ya; ọ ga-ebikwa n’ihu ụmụnne ya nile. Jenesis 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Ebumnobi nke Alakụba n’amụma Akwụkwọ Nsọ bụ ime ka mba niile dịrị n’otu megide Alakụba, tupu Mba Ndị Dị n’Otu tụgharịa iwe ha n’ebe ndị na-edebe Ụbọchị Izu Ike nọ. N’abalị iri na otu nke Septemba, 2001, onye ọbụla nke ghọtara 9/11 dịka ihe na-akara mmalite nke mmeghachi nke usoro ihe omume ndị Millerite aghọwo dịka “Daniel” mgbe e weere ya gaa Babilọn afọ iri asaa. Jehoiakim na-akọwapụta mmalite nke usoro ule ahụ, e wee tọhapụ Alakụba nke Ahụhụ nke atọ n’oge ahụ, ma e jidere ya ozugbo ka ọ ghara ịga n’ihu, ka Chineke wee kaa ndị Ya akara.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “E nyere ọhụụ a n’afọ 1847 mgbe ọ bụ naanị mmadụ ole na ole n’ime ụmụnna Advent ka na-edebe ụbọchị izu ike, ma n’etiti ndị a, ọ bụkwa naanị mmadụ ole na ole ka chere na idebe ya dị mkpa nke ga-ewepụta akara nkewa n’etiti ndị nke Chineke na ndị na-ekweghị ekwe. Ugbu a a na-amalite ịhụ mmezu nke ọhụụ ahụ. ‘Mbido nke oge nsogbu ahụ,’ nke a kpọrọ aha ebe a, adịghị ekwu maka oge mgbe a ga-amalite iwụsa ihe otiti ndị ahụ, kama ọ na-ekwu maka obere oge dị nnọọ tupu a wụsa ha, mgbe Kraịst nọ n’ebe nsọ. N’oge ahụ, mgbe ọrụ nzọpụta na-eru na njedebe, nsogbu ga na-abịa n’ụwa, mba dị iche iche ga-ewe iwe, ma a ga-ejide ha n’aka ka ha ghara igbochi ọrụ nke mmụọ ozi nke atọ. N’oge ahụ ka ‘mmiri ikpeazụ,’ ma ọ bụ ume ọhụrụ nke si n’ihu Onyenwe anyị bịa, ga-abịa, iji nye ike nye olu ukwu nke mmụọ ozi nke atọ, ma kwadebe ndị nsọ ka ha guzo n’oge a ga-awụsa ihe otiti asaa ikpeazụ.” Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Afọ iri asaa Daniel malitere na Septemba 11, 2001 mgbe a tọhapụrụ Islam, o wee kpasuo mba dị iche iche iwe site n’ịkụ anụ ọhịa nke ụwa nke Mkpughe iri na atọ n’ụzọ mberede na nke a na-atụghị anya ya. E mechara gbochie Islam, ka e wee nwee ike imecha ọrụ nke mmụọ ozi nke atọ. Ọrụ nke mmụọ ozi nke atọ bụ ịka akara ndị Chineke, ma mgbe ọrụ ahụ malitere na Septemba 11, 2001, Mmiri Ozuzo Ikpeazụ malitere “ịfesa.” Isi nke mbụ nke Daniel na-egosi usoro nnwale nke puku narị na iri anọ na anọ ahụ, nke malitere na Septemba 11, 2001, ma na-aga n’ihu ruo mgbe “olu” nke abụọ nke Mkpughe iri na asatọ kpọrọ atụrụ ọzọ nke Chineke ka ha si na Babilọn pụta. Ya mere, Daniel na-anọchi anya otu ndị nọ ugbu a n’agha ime mmụọ, ruo kpọmkwem na njedebe nke usoro nnwale ahụ. A na-akọwa njedebe nke oge nnwale ahụ n’isi nke mbụ nke Daniel dịka “njedebe nke ụbọchị ndị ahụ.”

> 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. Daniel 1:18–20.

> Ma n’ọgwụgwụ ụbọchị nile ahụ eze kwuru na a ga-ebubata ha, onye-isi ndị onozi wetara ha n’ihu Nebukadneza. Eze wee gwa ha okwu; ma n’etiti ha nile ahụghị onye ọ bụla dị ka Daniel, Hanania, Mishael, na Azaria: ya mere ha guzooro n’ihu eze. Ma n’ihe nile gbasara amamihe na nghọta, nke eze jụrụ ha, ọ hụrụ na ha karịrị ndị dibịa afa na ndị na-agụ kpakpando niile ndị nọ n’alaeze ya dum ugboro iri. Daniel 1:18–20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

Nnwale nke atọ, nke na-anọchi anya nnwale amụma nke igosi eziokwu maka Daniel na ndị ikom atọ ahụ kwesịrị nsọpụrụ, bụ mgbe Nebukadneza kpebiri ha ikpe, wee chọpụta na ha “ka ndị dibịa afa niile na ndị na-agụ kpakpando niile nọ n’alọeze ya dum mma ugboro iri.” Nnwale nke atọ ahụ na-anọchi anya ikpe, ma ikpe ahụ mere “na njedebe nke ụbọchị ndị ahụ.” N’akwụkwọ Daniel, “njedebe nke ụbọchị ndị ahụ,” bụ ebe Daniel ga-eguzo n’oke ya.

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘A ga-eme ka ọtụtụ dị ọcha, mee ka ha dị ọcha dịka ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghị onye ọbụla n’etiti ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta…. Ngọzi nādiri onye ahụ nke na-eche, ma bịaruo otu puku ụbọchị atọ narị na ụbọchị iri atọ na ise. Ma gị onwe gị (Daniel), gaa ụzọ gị ruo ọgwụgwụ ga-adị: n’ihi na ị ga-ezu ike, ma guzo n’oke gị na ngwụcha ụbọchị ndị ahụ.’”

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> “Oge eruola ka Daniel guzoro n’òkè ya. Oge eruola ka ìhè e nyere ya pụọ gaa n’ụwa dịka ọ dịtụbeghị mbụ. Ọ bụrụ na ndị ahụ Onyenwe anyị meere ihe dị ukwuu nke a ga-eje ije n’ìhè ahụ, a ga-amụbawanye nke ukwuu n’ịma ha banyere Kraịst na amụma ndị metụtara Ya ka ha na-abịaru nso n’ọgwụgwụ akụkọ ihe mere eme nke ụwa a.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

Nwannaanyị White na-akọwa “ọgwụgwụ nke ụbọchị ndị ahụ” n’ihe gbasara usoro ime ka mmadụ dị ọcha a kpọrọ n’amaokwu nke iri nke Daniel isi nke iri na abụọ. Ọ na-ejikarị amaokwu nke iri, ya na nke amaokwu nke iri na atọ, “ọgwụgwụ nke ụbọchị ndị ahụ.”

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘A ga-eme ka ọtụtụ dị ọcha, a ga-emekwa ka ha bụrụ ndị ọcha, a ga-anwale kwa ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọ bụla n’etiti ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta…. Ngọzi nādiri onye ahụ nke na-eche, ma rute ụbọchị puku atọ narị na iri atọ na ise. Ma gị onwe gị (Daniel), jee ụzọ gị ruo ọgwụgwụ: n’ihi na ị ga-ezu ike, ma guzo n’òkè gị na ọgwụgwụ nke ụbọchị ndị ahụ.”

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’

> “Daniel taa nọ taa n’òkè e kenyere ya, anyị aghaghịkwa inye ya ohere ikwu okwu nye ndị mmadụ. Ozi anyị ga-apụta dịka oriọna na-enwu ọkụ. ‘N’oge ahụ Maịkel ga-ebili, nnukwu onye-isi ahụ nke na-eguzo n’ihi ụmụ nke ndị gị: a ga-enwekwa oge nsogbu, nke na-adịtụbeghị kemgbe e nwere mba ruo n’oge ahụ ahụ: n’oge ahụ ka a ga-azọpụta ndị gị, onye ọbụla nke a ga-achọta na e dere ya n’akwụkwọ ahụ. Ma ọtụtụ n’ime ndị na-arahụ ụra n’ájá nke ụwa ga-eteta, ụfọdụ gaa n’ndụ ebighị ebi, ụfọdụkwa gaa n’ihere na nleda anya ebighị ebi. Ndị nwere amamihe ga-enwu dịka ìhè mbara igwe; ndị na-edukwa ọtụtụ mmadụ n’ezi omume ga-enwu dịka kpakpando ruo mgbe ebighị ebi ebighị ebi.’”

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> “Okwu ndị a na-egosi ọrụ anyị ga-arụ n’ụbọchị ikpeazụ ndị a. Anyị etetabeghị ọbụna ọkara. Anyị enweghị ike ahụ dị mkpa maka ịrụ ọrụ ahụ a ga-arụrịrị. Anyị aghaghị ịbata n’ime ndụ, ịbata n’ime ịdị n’otu. Ugbu a, ee, ugbu a kpọmkwem, anyị aghaghị iguzo n’ọnọdụ ahụ ebe nchegharị na mgbaghara ga-abụ ihe ndị kacha pụta ìhè n’ọrụ anyị. E kwesịghị ịdị esemokwu ọ bụla. Oge agafewo maka isonyere Setan n’ọrụ ya nke ime ka anya kpuo ìsì. Oge agafewo maka ige ntị n’ime mmụọ ndúhie na ozizi ndị mmụọ ọjọọ.”

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> “A ziri m ka m kwuo na mgbe Mọ Nsọ na-enye ire okwu na okwu a ga-ekwupụta, anyị ga-ahụ ọrụ e mere nke yiri nke e mere n’ụbọchị Pentikọst. Ndị nnọchiteanya Kraịst ga-arụ ọrụ n’amamihe. A gaghị ahụ otu nwoke n’ebe a na onye ọzọ n’ebe ahụ na-achọ ịkwatu ma bibie.

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> “‘Tupu iwu ahụ amịpụta, tupu ụbọchị agafee dịka afụ́fụ́, tupu oke iwe nke Onyenwe anyị bịakwasị unu, tupu ụbọchị iwe nke Onyenwe anyị bịakwasị unu, chọọnụ Onyenwe anyị, unu niile ndị dị umeala n’obi nke ụwa, ndị meworo ikpe ziri ezi Ya; chọọnụ ezi omume, chọọnụ ịdị umeala n’obi: o nwere ike ịbụ na a ga-ezobe unu n’ụbọchị iwe nke Onyenwe anyị.’” Australian Union Conference Record, March 11, 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

Itiinye akara nke otu narị puku iri anọ na anọ, nke afọ iri asaa nke ndọta n’agha nke Daniel na Babilọn nọchiri anya ya, ka a nọchiri anya ya n’akwụkwọ Daniel isi nke iri na abụọ, amaokwu nke iri. Amaokwu ahụ nwere akara aka nke “eziokwu,” n’ihi na ọ na-akọwapụta nzọụkwụ atọ ndị bụ njirimara nke okwu Hibru a bụ “eziokwu.” A ga-eme ka ọtụtụ mmadụ dị ọcha, mee ka ha bụrụ ndị ọcha, e mesịa kwa nwalee ha. E mere ka Daniel na ndị dike atọ ahụ dị ọcha site n’egwu Chineke n’isi nke mbụ, n’ihi na ha kpebisiri ike na ha agaghị eri nri Babilọn. Mgbe ahụ, ha gosipụtara ọdịdị ihu e mere ka ọ maa mma karịa, bụrụkwa nke juru eju karịa nke ndị riri nri Babilọn. Ọdịdị ihu ha ahụ bụ ezi omume nke Kraịst, nke bụ uwe ọcha ahụ. E mesịa, a nwalere ha mgbe ha banyere n’ikpe Nebukadneza, na njedebe nke ụbọchị ndị ahụ.

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

N’“ọgwụgwụ nke ụbọchị ndị ahụ,” mgbe Daniel ga-eguzo “n’ókè ya,” “amamihe banyere Kraịst na amụma ndị metụtara Ya ga-abawanye nke ukwuu” n’etiti ndị Chineke. Nebukadneza chọpụtara na n’“ihe nile gbasara amamihe na nghọta,” a “hụrụ” Daniel na ndị ikom atọ ahụ “ka ha mma okpukpu iri karịa ndị dibịa afa na ndị na-agụ kpakpando nile” nọ “n’alaeze ya dum.”

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Isi nke mbụ nke Daniel na-egosi ahụmahụ nke otu narị na puku iri anọ na anọ, ndị na-agafe usoro ule nke nzọụkwụ atọ. N’ịkọwa usoro ahụ, Nwanyị White na-ekwu sị, “Okwu ndị a na-egosi ọrụ anyị kwesịrị ịrụ n’ụbọchị ikpeazụ ndị a. Anyị amụtaghị nke ọma ọbụna ọkara. Anyị enweghị ike ahụ dị mkpa iji rụọ ọrụ ahụ a ga-arụrịrị. Anyị aghaghị ịbata n’ime ndụ, bịa n’ime ịdị n’otu. Ugbu a, ee, ugbu a, anyị aghaghị iguzo n’ọnọdụ ahụ ebe nchegharị na mgbaghara ga-abụ ihe ndị kacha pụta ìhè n’ọrụ anyị. E kwesịghị inwe esemokwu ọ bụla.”

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

Usoro ule nke na-eduga ná “njedebe nke ụbọchị ndị ahụ,” na-edugakwa ná mbilite n’ọnwụ nke ndị àmà abụọ ahụ n’Akwụkwọ Mkpughe isi nke iri na otu. Ọrụ anyị kwesịrị ịrụ ugbu a bụ ịnakwere ozi nke Septemba 11, 2001 ma teta, dịka e si nọchite anya ya site n’ọkpụkpụ akọrọ nwụrụ anwụ. “Anyị aghaghị ịbịa ná ndụ, bịa n’ịdị n’otu.” Mgbe anyị mere nke a, àgwà ndị pụtara ìhè nke ọrụ anyị ga-abụ “nchegharị na mgbaghara.” Àgwà pụtara ìhè nke ọrụ anyị ka e ji Daniel nọchite anya ya n’isi nke itoolu, mgbe o kpechara ekpere Levitikọs iri abụọ na isii, na-arịọ mgbaghara maka mmehie ya, na mmehie nke nna nna ya, ebe n’otu oge ahụ ọ na-ekwetakwa na ọ nọwo na-ejegharị n’ụzọ megidere Chineke kemgbe ndakpọ olileanya ahụ nke kara mmalite oge ichere ahụ na Julaị 18, 2020. Ọ ga-ekwetakwa na Chineke nọwo na-ejegharị n’ụzọ megidere ya n’ime otu oge ahụ. Daniel na-anọchite anya ndị ahụ gabigaworo n’agha mbula nke “afọ iri asaa”, kemgbe Julaị 18, 2020.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Afọ iri asaa ahụ bụ ihe nnọchianya nke “oge asaa” nke Levitikọs isi nke iri abụọ na isii. Akwụkwọ Ihe E Mere na-agwa anyị na afọ iri asaa ahụ bụ oge ala ahụ ga-“anụrị” sabbat ndị ahụ a hapụrụ ya ka ọ ghara ịnụrị n’ihi nnupụisi Izrel oge ochie megide ọgbụgba-ndụ nke Levitikọs isi nke iri abụọ na ise.

> To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.

> Iji mezuo okwu Onyenwe anyị site n’ọnụ Jeremaya, ruo mgbe ala ahụ nwetara izu-ike sabbath ya nile: n’ihi na ogologo oge ọ tọgbọrọ n’efu, o debere sabbath, iji mezuo afọ iri asaa. 2 Ihe E Mere 36:21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

Dị ka ihe nnọchianya nke “ọzara” amụma, “ụbọchị atọ na ọkara” ahụ ndị àmà abụọ nke Mkpughe isi nke iri na otu nwụrụ anwụ n’okporo ámá mgbe Julaị 18, 2020 gasịrị bụ ihe nnọchianya nke “afọ iri asaa”, bụrụkwa ihe nnọchianya nke “oge asaa”. N’“njedebe nke ụbọchị ndị ahụ,” bụ ihe nnọchianya nke njedebe nke ụbọchị amụma ndị ahụ e mechiri akara n’akwụkwọ Daniel.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

N’afọ 1798, e mepere akwụkwọ Daniel, Daniel we guzoro n’ókè nke ya, dị njikere imezu nzube ya.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Mgbe Chineke nyere mmadụ ọrụ pụrụ iche ka o mee, ọ ga-eguzo n’oke na n’ọnọdụ e kenyere ya, dịka Daniel mere, dị njikere ịza oku Chineke, dị njikere imezu nzube Ya.” Manuscript Releases, volume 6, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

N’ụbọchị Ọktoba 22, 1844, n’imezu Daniel isi nke asatọ, amaokwu nke iri na anọ, akwụkwọ Daniel guzoro ọzọ n’òkè ya. 1798 na 1844 bụ njedebe nke iwe mbụ na nke abụọ, ya mere ha na-akara njedebe nke “oge asaa.” “Njedebe nke ụbọchị ndị ahụ” n’akwụkwọ Daniel bụ ihe nnọchianya nke njedebe nke ndọta a dọtara n’agha, nke “oge asaa” na-anọchi anya ya. N’ime Daniel isi nke anọ, Nebukadneza biri ndụ dị ka anụ ọhịa mgbe “oge asaa” gafere n’elu ya. N’oge “njedebe nke ụbọchị ndị ahụ,” e weghachiri ya alaeze ya na ezi uche ya.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> Ma ná ngwụsị nke ụbọchị ndị ahụ, mụ onwe m, Nebukadneza, weliri anya m elu lee n’eluigwe, nghọta m alaghachikwutekwara m; m wee gọzie Onye Kasị Elu, too ma sọpụrụkwa Ya nke dị ndụ ruo mgbe ebighị ebi, onye ọchịchị Ya bụ ọchịchị ebighị ebi, alaeze Ya dịkwa site n’ọgbọ ruo n’ọgbọ: ndị niile bi n’ụwa ka a na-agụ dịka ihe efu; Ọ na-emekwa dịka ọchịchọ Ya si dị n’etiti usuu ndị agha nke eluigwe, nakwa n’etiti ndị bi n’ụwa: ọ dịghịkwa onye pụrụ igbochi aka Ya, ma ọ bụ sị Ya, Gịnị ka Ị na-eme? N’otu oge ahụ ka uche m lọghachikwutere m; maka ebube nke alaeze m, nsọpụrụ m na ịma mma m lọghachikwutekwara m; ndị ndụmọdụ m na ndị isi m chọkwara m; e mesikwara m ike n’alaeze m, e tinyekwara m ịdị ukwuu nke ebube karịa. Daniel 4:34–36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

A na-anọchi anya njedebe nke oge ikpuchi akara nke puku mmadụ otu narị na iri anọ na anọ dịka “ọgwụgwụ nke ụbọchị ndị ahụ,” ya mere ọ na-anọchikwa anya mmechi ihe atụ nke “afọ iri asaa” nakwa nke “oge asaa.” N’oge ahụ, “nchegharị na mgbaghara” ga-abụ ihe ndị ga-anọchi anya ọrụ nke ndị ahụ ndị bu ụzọ nwụrụ anwụ n’okporo ụzọ nke na-agafe n’etiti ndagwurugwu ọkpụkpụ akọrọ nwụrụ anwụ.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

A na-anọchi anya ihe a na-ahụ anya n’ọrụ nchegharị nke otu narị na iri anọ na puku anọ n’Aịzikiel isi nke itoolu, dịka “ịsụ ude na ibe ákwá.” Mgbe ndị nke Chineke kwupụtara ma wepụ mmehie onwe ha, mgbe ha kwetara na ha emegharịwo otu mmehie ndị nna ha mere, mgbe ha hapụrụ nganga nke echiche onwe ha ma kweta na ha na-eje ije n’ụzọ megidere Chineke, nakwa na Ya onwe Ya anọwokwa na-eje ije megide ha kemgbe oge nchere ahụ bịarutere na July 18, 2020, mgbe ahụ ka a ga-achọpụta na ha nwere ike amụma “ugboro iri” karịa ndị amamihe ndị ọzọ niile na-ekwu na ha bụ amamihe n’alaeze ahụ.

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Usoro nke ịchíàrà àkàrà malitere site n’ịtọhapụ, ma emesịa igbochi, Islam. Usoro ahụ na-ejedebe dịka o siri malite, mgbe a tọhapụrụ Islam ọzọ. A tọhapụrụ ya na njedebe nke ụbọchị nile nke oge ịchíàrà àkàrà, nke nye Daniel bụ iwu Saịrọs nke kpọrọ mmadụ ka ha si na Babilọn pụta. Ọ bụ ebe ahụ, na njedebe nke ụbọchị nile nke ime ka mmadụ dị ọcha, n’ikpé nke “iwu” iwu Sọnde na United States, ka a ga-achọta ndị kwesị ntụkwasị obi ka ha nwee “ugboro iri karịa” ike amụma.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Ị na-eme ka ọbịbịa nke Onyenwe anyị dị anya nke ukwuu. Ahụrụ m na mmiri ozuzo ikpeazụ ahụ na-abịa dịka [n’ụzọ mberede dịka] mkpu etiti abalị, ma jiri ike okpukpu iri karịa.” Spalding and Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

N’isiokwu na-esote, anyị ga-amalite ịtụle isi nke abụọ nke Daniel.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Nke a bụ akwa nke etiti abalị, nke ga-enye ike n’ozi nke mmụọ-ozi nke abụọ. E si n’eluigwe zite ndị mmụọ-ozi ka ha kpọtee ndị nsọ ndị dara mba n’obi ma kwadebe ha maka nnukwu ọrụ dị n’ihu ha. Ndị ikom kacha nwee nkà abụghị ndị mbụ natara ozi a. E zigara ndị mmụọ-ozi n’ebe ndị dị umeala n’obi, ndị raara onwe ha nye nọ, ha wee kpalie ha ka ha bulie akwa a, ‘Lee, Nwoke A Na-alụ Nwunye na-abịa; pụtanụ izute Ya!’ Ndị e nyere akwa ahụ mere ngwa ngwa, ma site n’ike nke Mmụọ Nsọ kpọsara ozi ahụ, wee kpọtee ụmụnna ha ndị dara mba n’obi. Ọrụ a eguzosighị ike n’amamihe na mmụta nke mmadụ, kama n’ike nke Chineke, ndị nsọ Ya ndị nụrụ akwa ahụ enweghịkwa ike iguzogide ya. Ndị kacha bụrụ ndị ime mmụọ bụ ndị mbụ natara ozi a, ndị ndị bu ụzọ na-eduga n’ọrụ ahụ bụkwa ndị ikpeazụ natara ya ma nyere aka ime ka akwa ahụ too, ‘Lee, Nwoke A Na-alụ Nwunye na-abịa; pụtanụ izute Ya!’” Early Writings, 238.

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