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# The Revelation of Jesus Christ - Number Eighteen

Mkpughe nke Jisọs Kraịst - Nọmba Iri na Asatọ

The Sins of the Fathers

Mmehie nke Ndị Nna

Author

Jeff Pippenger

Published

November 19, 2023

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In 1856, formerly Philadelphian Millerite Adventism was identified by James and Ellen White as Laodicean. James White then began to promote the message of Laodicea to the movement through the Review and Herald. In the same publication, in the same year, increased light concerning the “seven times” of Leviticus twenty-six was also presented in a series of eight articles by Hiram Edson whom the Whites’ regarded so highly that they named their first son after him. The series ended with the promise that it would be completed in the future, but it never again surfaced. At the transition point of the movement of the first angel, from Philadelphia to Laodicea, the movement stumbled over the “seven times” of Leviticus twenty-six, representing the very first ‘time prophecy’ which the angels of God had led William Miller to recognize and proclaim.

N’afọ 1856, James na Ellen White kpọpụtara Adventizim Millerait nke bụbu nke Filadelfia dịka nke Laodisia. Mgbe ahụ, James White malitere ịkwalite ozi Laodisia n’etiti mmegharị ahụ site na *Review and Herald*. N’otu mbipụta ahụ, n’otu afọ ahụkwa, e wepụtara ìhè ka ukwuu banyere “oge asaa” nke Levitikọs iri abụọ na isii n’usoro isiokwu asatọ Hiram Edson dere, onye ndị White ji nsọpụrụ dị ukwuu were lee anya nke mere na ha kpọrọ nwa ha nwoke mbụ aha ya. Usoro isiokwu ahụ kwụsịrị na nkwa na a ga-emeju ya n’ọdịnihu, ma ọ pụtaghị ọzọ. N’ebe mgbanwe nke mmegharị nke mmụọ ozi mbụ ahụ dị, site na Filadelfia gaa Laodisia, mmegharị ahụ sụrụ ngọngọ n’elu “oge asaa” nke Levitikọs iri abụọ na isii, nke na-anọchite anya amụma oge mbụ n’ezie nke ndị mmụọ ozi Chineke duru William Miller ka ọ mata ma kpọsaa.

The “seven times” was the chief corner-stone of the Millerite temple foundation. Every prophetic illustration of a sacred foundation is an illustration of Christ, for no other foundation can be laid than Christ.

“Ugboro asaa” bụ nkume nkuku kasị isi nke ntọala ụlọ nsọ ndị Millerite. Ihe osise amụma ọ bụla nke ntọala dị nsọ bụ ihe osise nke Kraịst, n’ihi na a pụghị ịtọ ntọala ọzọ ma e wezụga Kraịst.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> N’ihi na ọ dighi onye ọbụla puru idobe ntọ-ala ọzọ karịa nke e debewororị, nke bụ Jisọs Kraịst. 1 Ndị Kọrịnt 3:11.

Not only is Christ the foundation, He is also the foundation stone which the builders rejected and thereafter stumbled over. He is the stone that ultimately becomes the head of the corner. In Millerite history the “seven times” was the symbol of that corner stone.

Ọ bụghị naanị na Kraịst bụ ntọala, Ọ bụkwa nkume ntọala ahụ nke ndị na-ewu ụlọ jụrụ, ma mesịa sụọ ngọngọ n’elu ya. Ọ bụ nkume ahụ nke n’ikpeazụ ghọrọ isi nkuku. N’akụkọ ihe mere eme nke ndị Millerite, “ugboro asaa” bụ ihe nnọchianya nke nkume nkuku ahụ.

Christ confirmed the covenant with many for one week. The structure of the prophecy of “seven times” against the northern kingdom of Israel (that Hiram Edson had identified in the eight unfinished articles) reproduced the identical structure of the prophetic week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, and verse twenty seven. The week that Christ was gathering Israel is the identical structure of the week that Christ scattered Israel. The scattering of ancient Israel was twenty-five hundred and twenty years, and the gathering of spiritual Israel was twenty-five hundred and twenty days. He gathered Israel to confirm the covenant and He scattered Israel, due to the quarrel of His covenant. To identify the “seven times” as the foundation stone of the Millerite temple is in perfect agreement with identifying Christ as the foundation stone. To reject that stone, is to reject Christ.

Kraịst kwadoro ọgbụgba-ndụ ahụ na ọtụtụ mmadụ ruo otu izu. Nhazi nke amụma “oge asaa” megide alaeze ugwu nke Izrel (nke Hiram Edson kọwara n’ime isiokwu asatọ ahụ a na-emechabeghị) mepụtaghachiri kpọmkwem otu nhazi ahụ nke izu amụma ahụ Kraịst ji kwadoo ọgbụgba-ndụ ahụ n’ime mmezu nke Daniel isi nke itoolu, amaokwu nke iri abụọ na asaa. Izu ahụ Kraịst na-achịkọta Izrel bụ kpọmkwem otu nhazi ahụ nke izu ahụ Kraịst gbasasịrị Izrel. Mgbasasị nke Izrel oge ochie dịrị puku afọ abụọ narị ise na iri abụọ, ma nchịkọta nke Izrel nke mmụọ dịrị puku ụbọchị abụọ narị ise na iri abụọ. Ọ chịkọtara Izrel iji kwadoo ọgbụgba-ndụ ahụ, ma Ọ gbasasịrị Izrel n’ihi esemokwu nke ọgbụgba-ndụ Ya. Ịmata “oge asaa” dịka nkume ntọala nke ụlọ nsọ Millerite kwekọrọ nke ọma n’ịmata Kraịst dịka nkume ntọala. Ịjụ nkume ahụ bụ ịjụ Kraịst.

When Christ, in 1856, for the very first time in Christian history, stood knocking at the door of Laodicea, He was seeking to produce an increase of knowledge upon the stone of stumbling that the builders were about to set aside. Seven years later, or you might say, twenty-five hundred and twenty symbolic days later, Laodicean Adventism closed the door. Sadly, Adventism refused to see the increase of knowledge. A stone that you stumble over is a stone that you do not see, but it is still there.

Mgbe Kraịst, n’afọ 1856, n’oge mbụ kpamkpam n’akụkọ ihe mere eme nke Ndị Kraịst, guzoro na-akụ aka n’ọnụ ụzọ Laodisia, Ọ nọ na-achọ ime ka mmụba nke ọmụma pụta n’elu nkume ngọngọ ahụ nke ndị na-ewu ụlọ nọ na-achọ ịtụfu n’akụkụ. Afọ asaa ka e mesịrị, ma ọ bụ i nwere ike ikwu, ụbọchị amụma puku abụọ narị ise na iri abụọ ka e mesịrị, Adventizim nke Laodisia mechiri ụzọ ahụ. N’ụzọ nwute, Adventizim jụrụ ịhụ mmụba nke ọmụma ahụ. Nkume a na-asụ ngọngọ n’elu ya bụ nkume ị na-adịghị ahụ, ma ọ ka nọ ebe ahụ.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> E bibiri ndị m n’ihi enweghị ihe ọmụma: n’ihi na ị jụrụ ihe ọmụma, Mụ onwe M ga-ajụkwa gị, ka ị ghara ịbụ onye nchụàjà nye M: ebe ị chefuru iwu nke Chineke gị, Mụ onwe M ga-echezọkwa ụmụ gị. Hosea 4:6.

The curse of the “seven times,” against the southern kingdom of Judah began in 677 BC and ended on October 22, 1844, along with the twenty-three hundred years of Daniel chapter eight, verse fourteen. The “seven times” is part of the very prophecy that has been identified as the “foundation and central pillar” of the Advent movement. The foundation and central pillar of Adventism was fulfilled at the very same time as several other prophecies. The “seven times,” the twenty-three hundred days, Malachi chapter three, Daniel chapter seven, verse thirteen, and the Matthew twenty-five parable of the ten virgins all were fulfilled on October 22, 1844. The date of October 22, 1844, is the foundational date of the Advent movement, and connected with that date, there is only one command that was identified.

Ọbùọ́ nke “oge asaa,” megide alaeze ndịda nke Juda, malitere na 677 BC ma kwụsị na Ọktoba 22, 1844, ọnụ na puku ụbọchị abụọ na narị atọ nke Daniel isi nke asatọ, amaokwu nke iri na anọ. “Oge asaa” ahụ bụ akụkụ nke amụma ahụ n’onwe ya nke a kọwara dịka “ntọala na ogidi etiti” nke mmegharị Advent. Ntụala na ogidi etiti nke Adventizim mezuru n’otu oge ahụ amụma ndị ọzọ dị iche iche mezuru. “Oge asaa,” puku ụbọchị abụọ na narị atọ, Malakaị isi nke atọ, Daniel isi nke asaa, amaokwu nke iri na atọ, na ilu Matiu nke iri abụọ na ise banyere ụmụ agbọghọ iri ahụ, ha niile mezuru na Ọktoba 22, 1844. Ụbọchị nke Ọktoba 22, 1844, bụ ụbọchị ntọala nke mmegharị Advent, ma n’ihe metụtara ụbọchị ahụ, e nwere naanị otu iwu nke a kọwara.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Ma mụọ-ozi ahụ nke m hụrụ ka o guzo n’elu oké osimiri na n’elu ụwa weliri aka ya eluigwe, ṅụkwaa iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, Onye kere eluigwe na ihe ndị dị n’ime ya, na ụwa na ihe ndị dị n’ime ya, na oké osimiri na ihe ndị dị n’ime ya, na oge agakwaghị adị ọzọ. Mkpughe 10:5, 6.

Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.

Nwanyị White na-akọwa na mmụọ-ozi nke Mkpughe isi nke iri, onye guzoro n’elu ụwa na oké osimiri, bụ Jisọs Kraịst.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Mmụọ-ozi ahụ dị ike nke kuziri Jọn abụghị onye ọ bụla ọzọ ma e wezụga Jisọs Kraịst. Ịtọ ụkwụ aka nri Ya n’elu oké osimiri, na nke aka ekpe Ya n’elu ala akọrọ, na-egosi òkè Ọ na-arụ n’akụkụ mmechi nke nnukwu ọgụ ahụ ya na Setan. Ọnọdụ a na-egosi ike Ya kacha elu na ọchịchị Ya n’elu ụwa nile.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

Christ took the position of standing upon the sea and earth to represent His supreme authority. He then lifted up His hand and commanded that “there should be time no longer.” Christ was entering into covenant with the Millerites and He gave them one command, just as He gave Abraham when he entered into covenant with him. He commanded Abraham to circumcise the male children. When he entered into covenant with a chosen people in the history of Moses, He gave many commands, and those commands included the direction that only the priests could touch the ark. He raised His hand and swore on October 22, 1844, that prophetic time should no longer be incorporated into biblical prophecies. Jesus had addressed the subject of “times and seasons” when He ascended to heaven in a cloud of angels, thus typifying the ascension of the two witnesses as the ensign. What He commanded then was about “times and seasons.”

Kraịst weere ọnọdụ nke iguzo n’elu oké osimiri na ala iji nọchite anya ikike Kachasị Elu Ya. O wee bulie aka Ya elu ma nye iwu na “oge agaghị adịkwa ọzọ.” Kraịst na ndị Mịlịraịt na-abanye n’ọgbụgba-ndụ, ma O nyere ha otu iwu, dịka O nyere Abraham mgbe Ya na ya banyere n’ọgbụgba-ndụ. O nyere Abraham iwu ka e bie ụmụ nwoke úgwù. Mgbe Ya na ndị a họpụtara banyere n’ọgbụgba-ndụ n’akụkọ ihe mere eme nke Mosis, O nyere ọtụtụ iwu, iwu ndị ahụ gụnyekwara ntụziaka na naanị ndị nchụàjà ka ha nwere ike imetụ igbe ọgbụgba-ndụ aka. O buliri aka Ya elu ma ṅụọ iyi n’October 22, 1844, na a gaghịzi etinye oge amụma n’amụma Akwụkwọ Nsọ. Jisọs ekwuola okwu banyere “oge na ụtụtụ ya” mgbe O rigoro n’eluigwe n’ígwé ojii nke ndị mmụọ ozi, si otu a na-anọchi anya irigoro nke ndị akaebe abụọ ahụ dị ka ọkọlọtọ. Ihe O nyere iwu banyere ya n’oge ahụ bụ “oge na ụtụtụ ya.”

> When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Acts 1:6–8.

> Ya mere, mgbe ha zukọtara ọnụ, ha jụrụ Ya, sị, Onyenwe anyị, ị̀ ga-eme ka alaeze ahụ laghachikwute Izrel n’oge a? O wee sị ha, Ọ bụghị nke unu ịma oge ma ọ bụ ubochi ahọpụtara, nke Nna debere n’ike nke Ya onwe Ya. Ma unu ga-anata ike, mgbe Mụọ Nsọ bịakwara unu n’elu: unu ga-abụkwa ndịàmà nye m ma na Jerusalem, ma na Judia dum, ma na Sameria, ruo kwa n’ókè ikpeazụ nke ụwa. Ọrụ Ndịozi 1:6–8.

Jesus did not say that there were no times and seasons, for speaking through Solomon he had confirmed that there are “times and seasons.”

Jisọs ekwughị na oge na ubochi a kara aka adịghị, n’ihi na, site n’ọnụ Solomọn, o kwadoro na e nwere “oge na ubochi a kara aka.”

> To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.

> Nye ihe nile nwere oge ya, e nwekwara oge nye nzube ọ bụla n’okpuru eluigwe: Ekliziastis 3:1.

There are “times and seasons” within the biblical record that are testimonies to Palmoni, the “Wonderful Numberer”, but as of October 22, 1844, God’s people have been commanded to never again present a prophetic message that is hung upon time. The counsel of Jesus to the disciples just before He ascended represents the history just before His purified people are lifted up as an ensign in Revelation chapter eleven, and it agrees with the command He gave on October 22, 1844. At the foundational date of Adventism, Christ commanded that there were to be no more prophetic messages based upon time, and at His ascension which typified the ascension of the two witnesses in Revelation eleven he repeated that command.

E nwere “oge na ubochi-oge” n’ime ihe ndekọ Akwụkwọ Nsọ nke bụ àmà nye Palmoni, “Onye Na-agụ Ọnụọgụ Dị Ebube,” ma kemgbe October 22, 1844, e nyere ndị Chineke iwu ka ha ghara ikwusakwa ozi amụma ọ bụla dabere n’oge. Ndụmọdụ Jizọs nyere ndị na-eso ụzọ ya obere oge tupu Ọ rịgoro n’elu na-anọchi anya akụkọ ihe mere eme dị tupu e bulie ndị ya a sachara dị ka ọkọlọtọ n’akwụkwọ Mkpughe isi nke iri na otu, ọ kwekọrịtakwa na iwu Ọ nyere n’ụbọchị October 22, 1844. N’ụbọchị ntọala nke Adventism, Kraịst nyere iwu na a gaghị enwekwa ozi amụma ọzọ dabere n’oge, ma n’oge nrịgo Ya n’elu nke na-anọchite nrịgo n’elu nke ndị àmà abụọ ahụ n’Mkpughe iri na otu, Ọ kwughachiri iwu ahụ.

> “Let all our brethren and sisters beware of anyone who would set a time for the Lord to fulfill His word in regard to His coming, or in regard to any other promise He has made of special significance. ‘It is not for you to know the times or the seasons, which the Father hath put in His own power.’ False teachers may appear to be very zealous for the work of God, and may expend means to bring their theories before the world and the church; but as they mingle error with truth, their message is one of deception, and will lead souls into false paths. They are to be met and opposed, not because they are bad men, but because they are teachers of falsehood and are endeavoring to put upon falsehood the stamp of truth.” Testimonies to Ministers, 55.

> “Ka ụmụnna anyị ndị ikom na ndị inyom niile kpachara anya n’ebe onye ọ bụla chọrọ ịkọpụta oge Onyenweanyị ga-emezu okwu Ya banyere ọbịbịa Ya, ma ọ bụ banyere nkwa ọ bụla ọzọ O meworo nke nwere mkpa pụrụ iche. ‘Ọ bụghị ọrụ unu ịmata oge ma ọ bụ udu ha, nke Nna debere n’aka ọchịchị nke Ya.’ Ndị ozizi ụgha pụrụ iyi ka ha jupụtara n’ọkụ n’obi nke ukwuu maka ọrụ Chineke, ha nwekwara ike itinye ego na ihe onwunwe ha iji weta ozizi ha n’ihu ụwa na chọọchị; ma mgbe ha na eziokwu na-agwakọta njehie, ozi ha bụ nke aghụghọ, ọ ga-eduzikwa mkpụrụobi n’ụzọ ụgha. A ghaghị izute ha ma guzochie ha, ọ bụghị n’ihi na ha bụ ndị ajọ mmadụ, kama n’ihi na ha bụ ndị nkụzi nke ụgha ma na-agbalị itinye n’elu ụgha akara nke eziokwu.” Testimonies to Ministers, 55.

Sister White was clear that we will never have a message of time identifying anything of special significance, not simply His Second Coming. Time prophecy, which was the theme of the Millerite movement, ended on October 22, 1844, and the only command associated with that foundational date was that time should never be used in the presentation of God’s message again.

Nwannaanyị White kwuru nke ọma na anyị agaghị enwe ozi ọ bụla gbasara oge nke ga-akọwapụta ihe ọbụla nwere mkpa pụrụ iche, ọ bụghị nanị Ọbịbịa Ya nke Abụọ. Amụma oge, nke bụ isiokwu nke mmegharị ndị Millerite, kwụsịrị na Ọktoba 22, 1844, ma iwu naanị ya e jikọtara na ụbọchị ntọala ahụ bụ na a gaghị eji oge ọzọ n’ịkọsa ozi Chineke.

In the beginning movement of the first angel, at the very point of the transition from Philadelphia to Laodicea, increased light was given upon the foundational truth of the Millerite movement. Seven years later, or twenty-five hundred and twenty symbolic days later, or a “wilderness” later, in 1863, the foundational stone of the “seven times” was set aside by the builders.

N’ime mmegharị mmalite nke mmụọ ozi mbụ, kpọmkwem n’oge mgbanwe si na Philadelphia gaa na Laodicea, e nyere ìhè ka ukwuu banyere eziokwu ntọala nke mmegharị Millerite. Afọ asaa ka e mesịrị, ma ọ bụ ụbọchị amụma puku abụọ na narị ise na iri abụọ ka e mesịrị, ma ọ bụ otu “ọzara” ka e mesịrị, n’afọ 1863, ndị na-ewu ụlọ jụrụ okwute ntọala nke “oge asaa.”

In the ending movement of the third angel, at the very point of transition from Laodicea to Philadelphia a test that includes a confession of the sins of the fathers is given. The test of the foundation for the fathers was the “seven times,” which was their foundation stone. Would the ending movement disregard the only command associated with the foundational date, as their father’s disregarded their foundational stone?

N’ime mmegharị mmechi nke mmụọ-ozi nke atọ, kpọmkwem n’oge mgbanwe site na Laodisia gaa na Filadelfia, a na-enye ule nke gụnyere nkwupụta mmehie nke ndị nna. Ule nke ntọala ahụ maka ndị nna bụ “oge asaa,” nke bụ nkume ntọala ha. Ọ̀ ga-abụ na mmegharị mmechi ahụ ga-eleghara naanị iwu ahụ e jikọtara na ụbọchị ntọala ahụ anya, dịka ndị nna ha leghaara nkume ntọala ha anya?

Yes. They most certainly did that very thing. They repeated the sins of their fathers.

Ee. N’ezie, ha mere kpọmkwem ihe ahụ. Ha kwughachiri mmehie nke nna ha ndị bu ha ụzọ.

Their fathers did not sin in the foundational date, for among other things they were still Philadelphians at that foundational date. Their fathers failed their foundational test when they transformed into Laodicea and rejected the “seven times” along with its increasing light.

Ndị nna ha emehiebeghị n’ụbọchị ntọala ahụ, n’ihi na, n’etiti ihe ndị ọzọ, ha ka bụ ndị Filadelfia n’ụbọchị ntọala ahụ. Ndị nna ha dara n’ule ntọala ha mgbe ha gbanwere bụrụ Laodisia ma jụ “ugboro asaa” ahụ, tinyere ìhè ya nke na-abawanye.

Their foundational failure in 1863, was preceded by seven years of Christ knocking on the door of their Laodicean hearts. Seven years is symbolic of the “seven times” and of the “wilderness.” After the “wilderness” from 1856 to 1863, they failed their foundational test.

Mmejọ ha nke bụ isi n’afọ 1863, afọ asaa Kraịst na-akụ aka n’ọnụ ụzọ nke obi ha nke Laodisia buru ya ụzọ. Afọ asaa bụ ihe nnọchianya nke “oge asaa” na nke “ọzara.” Mgbe “ọzara” ahụ si n’afọ 1856 ruo 1863 gasịrị, ha dara ule ha nke bụ isi.

In the first disappointment of the movement of the third angel God’s people sinned, by rejecting the only command directly associated with the foundational date. They chose to incorporate time prediction into the prophetic message, when they knew better. In so doing they repeated the sin of Moses, neglecting to circumcise his son and the sin of Uzzah touching the ark, which he knew he was forbidden to do. The movement of the third angel did what they knew was not right! If anyone wishes to paint over that fact, then use the rest of the can of paint, to cover the truth that Moses, and Uzzah both sinned and manifested rebellion against God’s will as they typified the first disappointment of the very last of all the reform lines—the reform line that every reform line pointed forward to. The illustrations of the first disappointment in the reform lines bear the signature of Alpha and Omega, and the record therein is for the benefit of God’s people, even if God’s people refuse to be benefited thereby.

N’ime ndakpọ olileanya mbụ nke ngagharị nke mmụọ ozi nke atọ, ndị Chineke mehiere site n’ịjụ naanị iwu ahụ e jikọrọ ozugbo na ụbọchị ntọala ahụ. Ha họọrọ itinye amụma oge n’ime ozi amụma ahụ, mgbe ha maara nke ọma. N’ime ime nke a, ha megharịrị mmehie Mozis, nke ịbụ onye leghaara ibi nwa ya úgwù anya, na mmehie Uza nke imetụ igbe ọgbụgba ndụ aka, ihe ọ maara na a machibidoro ya ime. Ngagharị nke mmụọ ozi nke atọ mere ihe ha maara na ọ bụghị ezi omume! Ọ bụrụ na onye ọ bụla achọọ ikpuchi eziokwu ahụ, ya jiri ihe fọdụrụ n’ite agba ahụ kpuchie eziokwu ahụ na Mozis na Uza ha abụọ mehiere ma gosipụta nnupụisi megide uche Chineke, dịka ha nọchiri anya ndakpọ olileanya mbụ nke nke ikpeazụ n’ime ahịrị mmezigharị niile—ahịrị mmezigharị ahụ nke ahịrị mmezigharị ọ bụla rụtụrụ aka n’ihu ya. Ihe atụ nke ndakpọ olileanya mbụ n’ime ahịrị mmezigharị ndị ahụ nwere mbinye aka nke Alfa na Omega, ma ihe ndekọ dị n’ime ha dị maka uru ndị Chineke, ọbụna ma ọ bụrụ na ndị Chineke ajụ irite uru site na ya.

The movement of the first angel was given a period of seven years, which is a symbol of the wilderness of the “seven times,” to accept the Laodicean message along with the light of the “seven times.” The curse of the “seven times” is the curse of being spewed out of the mouth of the Lord. In 1863, they repeated the work of rebuilding Jericho, a work that contained a “curse.” The seven years from 1856, to 1863, are a miniature illustration of the rebellion of the fathers of ancient Israel’s sin that brought upon them the curse of “seven times.” Modern Israel repeated the sins of their fathers in 1863.

E nyere mmegharị nke mmụọ-ozi mbụ oge afọ asaa, nke bụ ihe nnọchianya nke ọzara nke “ugbọ asaa,” ka a nabata ozi Laodisia tinyere ìhè nke “ugbọ asaa.” Ọbụbụ ọnụ nke “ugbọ asaa” bụ ọbụbụ ọnụ nke ịbụ onye a ga-atụpụ n’ọnụ nke Onyenwe anyị. N’afọ 1863, ha megharịrị ọrụ iwughachi Jeriko, ọrụ nke nwere “ọbụbụ ọnụ” n’ime ya. Afọ asaa ahụ site n’afọ 1856 ruo 1863 bụ obere ihe nlereanya nke nnupụisi nke mmehie ndị nna Izrel oge ochie, nke wetara ha ọbụbụ ọnụ nke “ugbọ asaa.” Izrel nke oge a megharịrị mmehie ndị nna ha n’afọ 1863.

The movement of the third angel failed the test of the first disappointment as surely as did Moses and Uzzah. They were then slain in the streets for a “wilderness” period of three and a half days. They are now being formed into bodies by the sound of the Comforter. The sound of the Comforter is being given through the “voice” in the wilderness, and they are now being confronted with the test, not of time setting, but of the “seven times.” They already failed the test of time setting.

Mmegharị nke mmụọ-ozi nke atọ dara ule nke mmechuihu mbụ dịka o doro anya na Mozis na Uza dara. E wee gbuo ha n’ụzọ ámá maka oge “ọzara” nke ụbọchị atọ na ọkara. Ugbu a, a na-akpụ ha ka ha bụrụ ahụ site n’ụda nke Onye Nkasi Obi. A na-enye ụda nke Onye Nkasi Obi site n’“olu” ahụ n’ọzara, ma ugbu a, a na-eche ha ihu na ule ahụ, ọ bụghị nke ịtọ oge, kama nke “oge asaa.” Ha adaalịla ule nke ịtọ oge.

They are not being tested as to whether they believe the “seven times” is a valid truth, for they have previously given testimony that they accept the “seven times” as a valid prophecy. They have confessed to believe the prophecy of twenty-five hundred and twenty years of scattering. But they may be unaware that there is a new testing light of the “seven times.” They are standing where their fathers stood in 1856. The new light is that the three and a half days of Revelation eleven, is not simply identifying the French Revolution, but it is now a present truth reality.

A naghị anwale ha ma ha kweere na “oge asaa” ahụ bụ eziokwu ziri ezi, n’ihi na ha enyela mbụ àmà na ha na-anabata “oge asaa” ahụ dịka amụma ziri ezi. Ha ekwupụtala na ha kwenyere n’amụma nke afọ puku abụọ na narị ise na iri abụọ nke ịchịsasa. Ma o nwere ike ịbụ na ha amaghị na e nwere ìhè ule ọhụrụ nke “oge asaa” ahụ. Ha guzo n’ebe nna ha guzoro n’afọ 1856. Ìhè ọhụrụ ahụ bụ na ụbọchị atọ na ọkara nke Mkpughe iri na otu abụghị naanị ihe na-akọwa Mgbanwe Ọchịchị France, kama ọ bụ ugbu a eziokwu dị ugbu a.

Is the opening up of the hidden history of the seven thunders, and opening of the seventh seal actually two witnesses that identify that the Revelation of Jesus Christ is now being unsealed? If it is, is it actually true that the entire book of Revelation is speaking of the last days? If that is true, then does the three and a half days represent the tarrying time in the virgin’s parable? If it does, then does the remedy of the “seven times” actually represent a command that must be met by those who participated in the Nashville prediction of July 18, 2020?

Ìmeghe emepe nke akụkọ ihe mere eme zoro ezo nke égbè eluigwe asaa, na imeghe akara nke asaa, ọ̀ bụ n’ezie àmà abụọ na-egosi na a na-emeghe ugbu a Mkpughe nke Jisọs Kraịst? Ọ bụrụ na ọ bụ otu a, ọ̀ bụkwa eziokwu n’ezie na akwụkwọ Mkpughe dum na-ekwu banyere ụbọchị ikpeazụ? Ọ bụrụ na nke ahụ bụ eziokwu, ọ̀ pụtara na ụbọchị atọ na ọkara ahụ na-anọchi anya oge ichere ahụ n’ilu nwanyị-amaghị nwoke? Ọ bụrụ na ọ dị otu a, ọ̀ pụtara na ọgwụgwọ nke “oge asaa” n’ezie na-anọchi anya iwu a ga-emezurịrị site n’aka ndị sonyere n’amụma Nashville nke Julaị 18, 2020?

Wow! There is a test for you! Do those that wake up and realize they are in the tarrying time, actually have to repent for their sins, and their father’s sins at the end of the three and a half days? Was it really a sin to disregard the command not to employ time in a prediction?

Nnọọ! E nwere ule maka gị! Ọ̀ bụ na ndị ahụ na-eteta ma ghọta na ha nọ n’oge ichere, n’eziokwu, aghaghị ichegharị n’ihi mmehie ha na mmehie nna ha, na njedebe nke ụbọchị atọ na ọkara ahụ? Ọ̀ bụ n’eziokwu mmehie ileghara iwu ahụ nke sịrị ka a ghara iji oge mee amụma anya?

For those who took the position that the failed prediction of Nashville was somehow God’s intended purpose, and who thereafter have attempted to uphold that claim, I would add another observation, beyond the sin of employing time in God’s prophecies. What happened with the false prediction of Nashville was not simply a manifestation of rebellion to Christ’s command in 1844, it was an action that told those outside of Adventism that the predictions found in the Spirit of Prophecy are faulty. It was a reproach upon the writings of the Spirit of Prophecy. It provides evidence for those in the world that the writings of Ellen White are as important as the writings of Joseph Smith, or of Nostradamus. The precious words of Ellen White were corrupted with the vile words of our rebellion. It wasn’t only a rebellion against Christ, who is the Word of God, it was simultaneously a rebellion against the Spirit of Prophecy. John was being persecuted in the isle that is called Patmos, not because he placed his human opinion above the Bible and Spirit of Prophecy, but because he obeyed those two witnesses.

Maka ndị were ọnọdụ na amụma Nashville dara ada bụ n’ụzọ ụfọdụ nzube Chineke tụrụ, ndịkwa mesịrị gbalịa ịkwado nkwupụta ahụ, aga m atụkwasị otu nlele ọzọ, gafee mmehie nke iji oge eme ihe n’amụma Chineke. Ihe mere n’amụma ụgha nke Nashville abụghị naanị ngosipụta nke nnupụisi megide iwu Kraịst nyere na 1844, kama ọ bụ omume nke gwara ndị nọ n’èzí Adventism na amụma ndị a hụrụ n’ime Mmụọ nke Amụma nwere njehie. Ọ bụ ihe ịta ụta nye ihe odide nke Mmụọ nke Amụma. Ọ na-enye ihe akaebe nye ndị nọ n’ụwa na ihe odide Ellen White dị nnọọ mkpa ka ihe odide Joseph Smith, ma ọ bụ nke Nostradamus. E merụrụ okwu dị oké ọnụ ahịa nke Ellen White site n’okwu rụrụ arụ nke nnupụisi anyị. Ọ bụghị naanị nnupụisi megide Kraịst, Onye bụ Okwu Chineke, kama n’otu oge ahụ ọ bụ nnupụisi megide Mmụọ nke Amụma. A na-akpagbu Jọn n’agwaetiti a na-akpọ Patmos, ọ bụghị n’ihi na o tinyere echiche mmadụ nke ya n’elu Akwụkwọ Nsọ na Mmụọ nke Amụma, kama n’ihi na o rubere ndị àmà abụọ ahụ isi.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Mụ onwe m, Jọn, onye bụkwa nwanne unu, na onye na-eso unu keta ahụhụ, na alaeze, na ntachi obi nke Jisọs Kraịst, nọ n’agwaetiti a na-akpọ Patmọs n’ihi okwu Chineke, na n’ihi àmà Jisọs Kraịst. Mkpughe 1:9.

We repeated the sins of our father Moses at our first disappointment, and we need to confess this. We need to confess this for we are now at 1856. There is now new light about the “seven times,” just as there was then. We are now at the transition from Laodicea to Philadelphia as the beginning movement was at the transition of Philadelphia to Laodicea in 1856. In 1856, our fathers stopped the publication of the increase of knowledge concerning the “seven times.” We might not be able to stop the publication of that light, but we certainly can close the doors of our hearts against this light. We can pretend, as the original Seventh-day Adventist builders did, that the stone was not actually there, and continue to stumble over it. Our problem is that we don’t have over a century to put our heads in the sand, for the judgments are already beginning.

Anyị megharịrị mmehie nke nna anyị Mozis n’oge nkụda mmụọ mbụ anyị, anyị kwesịkwara ikwupụta nke a. Anyị kwesịrị ikwupụta nke a n’ihi na anyị nọ ugbu a na 1856. Ugbu a, e nwere ìhè ọhụrụ banyere “oge asaa,” dịka ọ dịkwa n’oge ahụ. Ugbu a anyị nọ na mgbanwe si na Laodisia gaa na Filadelfia, dịka mmegharị mbido ahụ dị n’oge mgbanwe si na Filadelfia gaa na Laodisia na 1856. N’afọ 1856, nna anyị hà kwụsịrị mbipụta nke mmụba nke ihe ọmụma gbasara “oge asaa.” O nwere ike ịbụ na anyị agaghị enwe ike igbochi mbipụta nke ìhè ahụ, ma n’ezie, anyị pụrụ imechi ọnụ ụzọ obi anyị megide ìhè a. Anyị pụrụ ime ka à ga-asị, dịka ndị mbụ wuru Ụka Seventh-day Adventist mere, na nkume ahụ anọghị n’eziokwu n’ebe ahụ, ma nọgide na-asọ ngọngọ n’elu ya. Nsogbu anyị bụ na anyị enweghị ihe karịrị otu narị afọ iji zoo isi anyị n’ájá, n’ihi na ikpe amalitelarị ịbịa.

If we allow the Alpha and Omega to teach us with the principle that the end of a thing is illustrated by the beginning of a thing, we can easily see that Alpha and Omega is demonstrating that the prediction of Nashville was typified by our fathers. When we acknowledge this truth, we then will be confronted with the reality that since the prediction every effort to produce some type of human logic to justify the failed prediction was nothing more than a fig leaf. Then we will see that God has not been walking with us while we have been in the enemy’s land. He has been there, but only in the sense that He has been knocking on the doors of hearts, seeking entrance. If the fig leaf of human logic is removed, then we might also see that the denial, or the flawed human logic we have employed to justify the Nashville prediction, is evidence that we have been walking contrary to Christ.

Ọ bụrụ na anyị ekwe ka Alfa na Omega were ụkpụrụ ahụ kụziere anyị na njedebe nke ihe bụ ihe e ji mmalite ya gosipụta, anyị pụrụ ịhụ nfe na Alfa na Omega na-egosi na amụma Nashville ka e ji ndị nna anyị hà atụ ya. Mgbe anyị nakwere eziokwu a, mgbe ahụ, a ga-eme ka anyị chee ihu n’eziokwu ahụ bụ na kemgbe e kwuru amụma ahụ, mgbalị ọbụla e mere iji wepụta ụdị echiche mmadụ iji kwado amụma ahụ dara ada abụghị ihe ọzọ karịa akwụkwọ fig. Mgbe ahụ, anyị ga-ahụ na Chineke esoghị anyị eje ije mgbe anyị nọ n’ala onye iro. Ọ nọwo ebe ahụ, ma naanị n’echiche ahụ na Ọ nọwo na-akụ aka n’ọnụ ụzọ nke obi mmadụ, na-achọ ụzọ mbata. Ọ bụrụ na a wepụ akwụkwọ fig nke echiche mmadụ, mgbe ahụ, anyị pụrụkwa ịhụ na ịgọnahụ ahụ, ma ọ bụ echiche mmadụ ezughị oke nke anyị jiri kwado amụma Nashville, bụ ihe akaebe na anyị ejegharịwo n’ụzọ megidere Kraịst.

In 1856, Philadelphian Adventism transformed into Laodicea, and they knew it. The Lord confirmed it through the words of the prophetess and her husband. Standing at the doors of those Laodicean hearts Christ offered to come in and sup with them. The food that He brought to dine upon was the foundation stone of the “seven times.” They refused.

N’afọ 1856, Adventizim Filadelfịa gbanwere bụrụ Laodisia, ha makwara ya. Onye-nwe-anyị kwadoro nke a site n’okwu onye-amụma nwanyị ahụ na di ya. Ka Kraịst guzo n’ọnụ ụzọ nke obi ndị Laodisia ahụ, Ọ nyere ha onwe ha ka Ọ bata ma soro ha rie nri. Nri ahụ Ọ wetara ka ha rie bụ nkume ntọala nke “ugboro asaa.” Ha jụrụ.

In 2023, the last movement is now transcending from Laodicea unto Philadelphia, for the eighth church is of the seven churches. The Lord Alpha and Omega has confirmed it through His word of “truth.” Christ is now standing at the door of those recently dead dry bones offering to come in and dine with them, and the meal He wishes to share with them is the identical meal He attempted to share with their fathers in 1856. It is not simply the nuts and bolts of the doctrine of the “seven times,” as it was for their fathers in 1856. No, it’s the bitter remedy of the “seven times,” and the remedy requires the type of humility that is often hard to swallow.

N’afọ 2023, mmegharị ikpeazụ a agafewo ugbu a site na Laodisia ruo n’Filadelfia, n’ihi na ụka nke asatọ sitere n’ime ụka asaa ahụ. Onyenwe anyị Alfa na Omega ekwenyela ya site n’okwu Ya nke “eziokwu.” Kraịst na-eguzo ugbu a n’ọnụ ụzọ nke ọkpụkpụ akọrọ ndị ahụ nwụrụ n’oge na-adịbeghị anya, na-enye ịbanye ma soro ha rie nri; nri ahụ Ọ chọrọ isoro ha kerịta bụ otu nri ahụ kpọmkwem Ọ gbalịrị ikerịta na nna ha ha n’afọ 1856. Ọ bụghị nanị ihe ndị bụ isi nke ozizi nke “oge asaa,” dị ka ọ dịrị nna ha ha n’afọ 1856. Mba, ọ bụ ọgwụgwọ ilu nke “oge asaa” ahụ, ọgwụgwọ ahụkwa chọrọ ụdị ịdị umeala n’obi nke na-adịkarị ike ilo.

> The word of the Lord came again unto me, saying, Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God. Behold, thou art wiser than Daniel; there is no secret that they can hide from thee. Ezekiel 28:1–3.

> Okwu nke Onyenwe anyị bịakwutere m ọzọ, sị, Nwa nke mmadụ, gwa onye-isi Taịa, Otu a ka Onye-nweanyị Jehova kwuru; N’ihi na obi gị ebuliwo elu, i kwuwo, Abụ m chi, anọ m n’oche chi, n’etiti osimiri dị iche iche; ma ị bụ mmadụ, ọ bụghịkwa chi, ọ bụ ezie na i dobewo obi gị ka obi chi. Lee, ị karịrị Daniel n’amamihe; ọ dịghị ihe nzuzo ọbụla ha pụrụ izonari gị. Ezikiel 28:1–3.

Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?

O nwere ike ịbụ na ndị n’ime anyị sonyere n’amụma Nashville ka Daniel ka amamihe?

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.

> N’afọ mbụ nke ọchịchị ya, mụ onwe m, Daniel, ghọtara site n’akwụkwọ nile ọnụ ọgụgụ afọ ndị ahụ, nke okwu Onyenwe anyị bịakwutere Jeremaịa onye amụma banyere ha, na ọ ga-emezu afọ iri asaa n’ime mbibi nile nke Jerusalem. M wee tụgharịa ihu m n’ebe Onyenwe Chineke nọ, ịchọ Ya site n’ekpere na arịrịọ, na ibu ọnụ, na uwe mwute, na ntụ. M wee kpee ekpere nye Onyenwe Chineke m, kwupụta mmehie m, sị, O Onyenwe anyị, Chineke ukwu na nke dị egwu, onye na-edebe ọgbụgba ndụ na ebere nye ndị hụrụ Ya n’anya, na nye ndị na-edebe iwu Ya; anyị emehiewo, meekwa ajọ omume, emewo ihe ọjọọ, nnupu isi emewokwa, ọbụna site n’isi n’ụzọ pụọ n’iwu Gị nile na n’ikpe Gị nile: anyị egekwaghịkwa ndị-ozi Gị, bụ ndị amụma, ntị, ndị kwuru okwu n’aha Gị nye ndị eze anyị, na ndị isi anyị, na ndị nna anyị, na kwa nye mmadụ nile nke ala ahụ. O Onyenwe anyị, ezi omume bụ nke Gị, ma nke anyị bụ ihere n’ihu, dịka o dị taa; nke ndị ikom Juda, na nke ndị bi na Jerusalem, na nke Izrel nile, ndị nọ nso na ndị nọ kwa anya, n’ala nile ebe Ị chụpụrụ ha, n’ihi njehie ha nke ha mejọrọ megide Gị. O Onyenwe anyị, nke anyị bụ ihere n’ihu, nke ndị eze anyị, na nke ndị isi anyị, na nke ndị nna anyị, n’ihi na anyị emehiewo megide Gị. Nke Onyenwe Chineke anyị bụ ebere na mgbaghara nile, ọ bụ ezie na anyị enupụisiwo megide Ya; anyị egekwaghịkwa olu Onyenwe Chineke anyị ntị, ka anyị wee jee ije n’iwu Ya nile, nke O debere n’ihu anyị site n’aka ndị-ozi Ya, bụ ndị amụma. Ee, Izrel nile emebiwo iwu Gị, ọbụna site n’isi n’ụzọ pụọ, ka ha ghara irube isi n’olu Gị; ya mere, ọbụbụ ọnụ a wụsawo n’elu anyị, ya na iyi ahụ e dere n’iwu Mosis, ohu Chineke, n’ihi na anyị emehiewo megide Ya. O mewokwa ka okwu Ya guzosie ike, nke O kwuru megide anyị, na megide ndị-ikpe anyị ndị kpeere anyị ikpe, site n’iwetara anyị nnukwu ọdachi: n’ihi na n’okpuru eluigwe nile emebeghị ihe dị ka nke emere Jerusalem.

> As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:2–22.

> Dị ka e dere ya n’iwu Mosis, ihe ọjọọ a niile abịakwasịwo anyị; ma anyị ekpebeghị ekpere anyị n’ihu Jehova Chineke anyị, ka anyị wee si n’ajọ omume anyị chigharịa, ma ghọta eziokwu gị. N’ihi ya, Jehova elekwasịwo ihe ọjọọ ahụ anya, meekwa ka ọ bịakwasị anyị; n’ihi na Jehova Chineke anyị bụ onye ezi omume n’ọrụ ya niile ọ na-arụ: n’ihi na anyị erubeghị olu ya isi. Ma ugbu a, O Jehova Chineke anyị, onye wepụtara ndị gị n’ala Ijipt site n’aka dị ike, meekwa ka i nwee aha ọma, dịka ọ dị taa; anyị emehiewo, anyị emewo ajọ omume. O Jehova, dịka ezi omume gị niile si dị, ana m arịọ gị, ka iwe gị na ọnụma gị si n’obodo gị Jerusalem, ugwu nsọ gị, laghachi azụ: n’ihi na n’ihi mmehie anyị, na n’ihi ajọ omume nna anyị ha, Jerusalem na ndị gị aghọwo ihe ịta ụta n’ihu ndị niile gbara anyị gburugburu. Ugbu a ya mere, O Chineke anyị, nụrụ ekpere ohu gị, na arịrịọ ya nile, mee ka ihu gị na-enwu n’ebe nsọ gị nke tọgbọrọ n’efu, n’ihi Onyenwe anyị. O Chineke m, tụọ ntị gị, nụkwa; meghee anya gị, hụkwa mbibi anyị nile, na obodo a na-akpọ aha gị n’elu ya: n’ihi na anyị anaghị atụkwasị arịrịọ anyị n’ihu gị n’ihi ezi omume anyị, kama n’ihi ebere gị dị ukwuu. O Jehova, nụ; O Jehova, gbaghara; O Jehova, gee ntị ma mee; egbula oge, n’ihi onwe gị, O Chineke m: n’ihi na a na-akpọ obodo gị na ndị gị aha gị. Ma mgbe m ka na-ekwu okwu, na-ekpe ekpere, na-ekwupụta mmehie m na mmehie nke ndị m, bụ́ Izrel, ma na-eweta arịrịọ m n’ihu Jehova Chineke m n’ihi ugwu nsọ nke Chineke m; ee, mgbe m ka na-ekwu n’ekpere, nwoke ahụ, Gebriel, onye m hụrụ n’ọhụụ ná mmalite, ebe e mere ka ọ fee ọsọ ọsọ, metụrụ m aka n’oge àjà mgbede. O wee mee ka m ghọta, gwa m okwu, sị, O Daniel, apụtala m ugbu a iji nye gị amamihe na nghọta. Daniel 9:2–22.

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