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# Panium - Number Nine

Panium - Nọmba Itoolu

Fourth Line

Ahịrị Nke Anọ

Author

Jeff Pippenger

Published

April 1, 2025

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> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.

> Eze nke ndịda ga-ewekwa iwe nke ukwuu, ọ ga-apụkwa ịlụso ya ọgụ, ya bụ, eze nke ugwu; ọ ga-achịkọtakwa oké igwe mmadụ; ma a ga-enyefe igwe mmadụ ahụ n’aka ya. Ma mgbe o wepụsịrị igwe mmadụ ahụ, obi ya ga-ebuli elu; ọ ga-adakwa ọtụtụ iri puku mmadụ n’ala: ma nke a agaghị eme ka ọ sie ike. Daniel 11:11, 12.

Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.

Amaokwu nke iri na otu na nke iri na abụọ na-akọwa mmeri Putin meriri Ukraine na Njikọ Europe, na ihe sochirinụ na nsonaazụ dakwasịrị Putin mgbe mmeri ya n’Agha Ukraine gasịrị, dịka Ptolemy nọchiri anya ya n’emeri ya na Raphia na 217 BC na ọdịda ya n’amaokwu nke iri na abụọ. Isiokwu dị n’amaokwu ndị a bụ ibili na ọdịda nke eze nke ndịda.

Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.

Ruo n’ókè a, isiokwu ndị ahụ na-achọpụta isi ntụnyere ndị bụ isi nke ahịrị amụma nke isi nke iri na otu. Amaokwu nke iri na otu chọrọ ntakịrị oge ọzọ tupu anyị agaa n’ihu n’isi ahụ. Daniel isi nke iri na otu, amaokwu nke iri na otu, kwekọrọ na Mkpughe isi nke iri na otu, amaokwu nke iri na otu.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Ma mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke batara n’ime ha, ha wee guzo ọtọ n’ụkwụ ha; oké egwu wee dakwasị ndị hụrụ ha. Mkpughe 11:11.

In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.

N’afọ 2023, ndị àmà abụọ ahụ nke anụ ọhịa ahụ si n’olulu omimi gburu, guzoro n’elu ụkwụ ha. Àmà nke mpi Republican malitere n’afọ 2015 site n’ọkwa ọkwa Donald Trump na ọ ga-agba ọsọ maka ọchịchị onyeisi ala, ma n’afọ 2020 dragọn ahụ, nke ndị globalists nọ n’ụwa nọchiri anya ya, na ndị globalists ndị bụ Democratic party n’otu na ndị globalists nke Republican party (RINO’s), zuru ntuli aka ahụ ma tinye Joe Biden n’oche, si otu a gbuo Donald Trump n’okporo ámá. E gburu mpi Protestant, nke ọrụ ozi Future for America nọchiri anya ya, site n’ịgbasa amụma ezighị ezi nke kọwara mwakpo Islam ga-awakpo Nashville. N’afọ 2023, e mere ka mpi Republican na Protestant ha abụọ bilie ọzọ. Amaokwu nke iri na otu na-akọwa mmalite nke Agha Ukraine n’afọ 2014 gaa n’ihu ruo n’ime mmeri ikpeazụ nke Putin na Russia.

Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.

Amaokwu nke iri na otu bụ ule a na-ahụ anya nke na-eru ngwụcha ya n’ime ikpe maka Okpukperechi Adventist n’ozuzu ya, ma kwa maka ndị ahụ nabatara ìhè nke 9/11 na ọbịbịa nke ahụhụ nke atọ, ma nke kachasị, ọ bụ maka ndị a ga-ajụ ajụjụ n’ihi ìhè nke amụma nke e mepere nke nta nke nta kemgbe Julaị nke afọ 2023.

The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.

A hapụrụ idú-nsọ nke Adventism n’afọ 1989, dịka ọmụmụ Kraịst n’oge amụma ahụ na-egosi n’onyinyo. N’oge baptizim Kraịst, Ọ malitere ịkpọ ndị na-eso ụzọ, ndị bụ “ntọala” nke Nzukọ Kraịst, si otu a na-anọchi anya 9/11, mgbe, site n’ịbịarute nke Islam dị ka ahụhụ nke atọ, Onyenwe anyị duuru ndị Ya laghachi n’ụzọ ochie Jeremaịa, ndị na-anọchi anya ntọala nke Adventism. N’ụbọchị 9/11, ikpe nke ndị dị ndụ malitere na ụlọ Chineke, ma Adventism jụrụ ìhè nke mmụọ-ozi nke Mkpughe iri na asatọ n’ezie dịka ndị Juu jụrụ Jizọs dịka Mesaịa. Ndị ahụ nabatara ìhè nke mmụọ-ozi nke Mkpughe iri na asatọ ka e mesịrị nwara site n’ihere nke July 18, 2020.

In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.

N’ọnwa Julaị nke afọ 2023, ìhè nke Daniel isi nke iri na otu, amaokwu nke iri na otu, na-akọwapụta ahịrị mpụga nke eziokwu dị ugbu a. E meghere ìhè ahụ nke mmezu amụma mpụga a hụrụ n’amaokwu nke iri na otu nke Daniel isi nke iri na otu nye ndị amaghị nwanyị ndị a kpọlitere n’ọnwụ n’amaokwu nke iri na otu nke Mkpughe isi nke iri na otu. Mkpughe na-akọwapụta akụkọ ime nke Daniel na-emepe dịka akụkọ mpụga.

Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.

Ndị ahụ tụlere ìhè ahụ e meghere malite n’ọnwa Julaị nke afọ 2023 na-anọchi anya òtù mmadụ abụọ dị iche iche, n’ihi na e nweelarị ndị ụfọdụ bụ́ ndị gara ije ọnụ n’oge e mesịrị Julaị, 2023, ma ha adịkwaghị eje ije ọnụ. Ikpe ahụ na-aga n’ihu n’ụzọ nwayọọ nwayọọ, ma malite na 9/11 e nyere ụka Seventh-day Adventist “oge ichegharị” n’ihi ịjụ ha jụrụ “ụkpụrụ nkọwa amụma nke Miller na ndị ya na ya so nakweere,” nke ha nọgidere na-ajụ n’ụzọ na-aga n’ihu malite na 1863. Malite na 9/11 ruo Julaị 18, 2020 e nyere ụka Seventh-day Adventist ohere ikpeazụ ya ichegharị, ma n’oge ahụ a nwara ndị ahụ sonyere na nkwusa Nashville nke 2020. N’ọnwa Julaị, a na-anọchi anya usoro ikpeazụ nke ịdị ọcha site n’amaokwu nke iri na otu nke isi nke iri na otu n’akwụkwọ Daniel na Mkpughe.

It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.

Ọ bụ n’ime usoro nnwale a ka e mezuru nnwale nke abụọ n’ime nnwale atọ ahụ. Nnwale nke abụọ bụ nnwale a na-ahụ anya, nke nnwale agụụ bu ya ụzọ, ma nke na-akwụsị na nnwale nke atọ, nke, n’adịghị ka nnwale abụọ mbụ ahụ, bụ nnwale litmus. Mgbe ụmụ agbọghọ-amaghị nwoke ahụ tetara n’etiti abalị n’oku a kpọrọ, “Lee, Nwoke-alụ nwanyị ọhụrụ ahụ na-abịa,” otu òtù nwere mmanụ dị mkpa, nke ọzọ kwa efuola. Ndị Millerite mezuru kpọmkwem ahụmahụ a, ma site n’ime nke a ha gosipụtara nghọta banyere ma ahịrị amụma nke mpụta ma nke ime.

When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.

Mgbe ha kwusara ozi nke mmụọ ozi nke abụọ site n’ịkọwa ụka Protestant ndị dara ada dịka ụmụ nwanyị Babilọn, ha na-ekwusa ozi nke dị n’èzí ahụmahụ ha. Ka ha wee nwee ike ikwusa ozi nke Mkpu Etiti Abalị, ha buru ụzọ chọọ ịhụ onwe ha dịka ụmụ agbọghọ-amaghị nwoke ndị nọwo n’oge nchere. N’amaokwu nke iri na otu nke ma Daniel ma Mkpughe isi nke iri na otu, e mepere ozi ndị dị n’ime na ndị dị n’èzí dịka eziokwu dị ugbu a kemgbe Julaị nke afọ 2023.

In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.

N’isi nke mbụ nke Daniel, ule nke abụọ nke a na-ahụ anya bụ mgbe ha hụrụ na ihu Daniel na ndị ikom atọ ahụ dị mma karịa, na ahụ́ ha juru karịa n’“ọdịdị anya” karịa ndị riri nri Babilọn. N’isi nke abụọ, a na-anọchi anya ule a na-ahụ anya ahụ dịka ule amụma nke na-achọ ka a kọwaa ozi zoro ezo nke ọma, nke e mechara gosi na ọ bụ oyiyi nke alaeze dị iche iche nke amụma Bible. Isi nke mbụ, nke abụọ, na nke atọ nke Daniel na-anọchi anya mmụọ-ozi mbụ, nke abụọ, na nke atọ nke Mkpughe iri na anọ.

The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.

Mmụọ-ozi nke abụọ nke Mkpughe iri na anọ na-ekwu banyere ozi nke mpụga n’akụkọ ihe mere eme nke ndị Millerite, ma isi nke abụọ nke Daniel nwekwara ike ikwu banyere ahịrị nke mpụga site n’onyinyo nke anụ ọhịa nke akụkọ ihe mere eme amụma. Nnwale a na-ahụ anya n’isi nke mbụ dabeere na Daniel na ndị ikom atọ ahụ a gụrụ n’etiti ndị kwesịrị nsọpụrụ, ya mere ọ bụ ahịrị nke ime. Ahịrị amụma nke mpụga na nke ime, dịka e si anọchi ha anya site na ntụnyere nke isi Daniel otu ruo atọ na ndị mmụọ-ozi atọ nke Mkpughe iri na anọ, na-emepụta akaebe ọzọ nye ozi mmụọ-ozi nke abụọ dịka e mezuru ya n’etiti ndị Millerite.

The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.

Ndị Millerite kwusara ozi abụọ—nke mpụga na nke ime—mgbe ha mezuru nkwusa nke Mkpu Etiti Abalị. Ozi ha nke mpụga bụ ozi mmụọ ozi nke abụọ nke Mkpughe iri na anọ, si otú a na-ejikọta ozi ndị Millerite kpọmkwem na mmụọ ozi nke abụọ na oyiyi nke Daniel abụọ. Oyiyi ahụ na-anọchi anya alaeze ndị mpụga nke amụma Akwụkwọ Nsọ, site na Babilọn nkịtị ruo Babilọn nke oge a, nke na-abịa na njedebe ya n’oge mmechi nke ohere nnwale mmadụ. Ndị Millerite na-ejikọkwa ọzọ na ozi mpụga nke Babilọn. Nnwale anya Daniel dabere n’ihe oriri nke o họọrọ iri, ma mmụọ ozi mbụ nke Mkpughe iri, onye si n’eluigwe rịdata ma debe otu ụkwụ n’elu ụwa, nke ọzọkwa n’elu oke osimiri, nwere obere akwụkwọ emeghe, nke e nyere Jọn iwu ka o rie. A na-anọchi anya mmụọ ozi mbụ ahụ site n’agụụ iri nri, nnwale anya esokwa ya. Nnwale anya ahụ gụnyere ahịrị ime na ahịrị mpụga nke eziokwu.

Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.

Amaokwu nke iri na otu nke Daniel iri na otu, n’ịdaba n’usoro ya na amaokwu nke iri na otu nke Mkpughe iri na otu, na-anọchi anya ule anya nke akụkụ abụọ. Ule ahụ na-eru njedebe ya n’ule litmus, mgbe ụmụ agbọghọ-amaghị nwoke ahụ na-egosipụta ma ha nwere mmanụ ma ọ bụ na ha enweghị ya. Ngosipụta ahụ na-eme kpọmkwem tupu mmechi nke oge amara n’iwu Sọnde dị na United States. Mmechi nke oge amara n’iwu Sọnde ka e ji Ọktoba 22, 1844 mee ụdị ya. Kpọmkwem tupu Ọktoba 22, 1844, na Ọgọọst 17, 1844, ndị Millerite buru ozi ahụ dịka ebili mmiri ukwu gafee ụsọ oké osimiri ọwụwa anyanwụ nke United States.

1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.

Afọ 1989 bụ oge ọgwụgwụ, mgbe e meghere akwụkwọ Daniel; ma mgbe ọ bụla e meghere akwụkwọ Daniel, a na-enwekarị mmụba nke ihe ọmụma nke na-amịpụta ìgwè abụọ nke ndị na-efe ofufe. Afọ 1989 bụ nke mbụ n’ime akara ụzọ ule atọ ahụ, dịka e gosiri ya n’ụdị nnọchianya site n’ọbịbịa nke mmụọ-ozi mbụ na 1798. Mgbe mmụọ-ozi mbụ ahụ rịdatara n’Ọgọst 11, 1840, ọ nọchiri anya n’ụdị nnọchianya mmụọ-ozi nke Mkpughe iri na asatọ ka ọ na-arịdata na 9/11. Nkụda mmụọ mbụ n’akụkọ ihe mere eme nke ndị Millerite gosiri ọbịbịa nke mmụọ-ozi nke abụọ ma nọchikwaa July 18, 2020 n’ụdị nnọchianya, na mmalite nke oge echere. Ndị Millerite ji nwayọọ nwayọọ tetakwa n’ozi nke mmụọ-ozi nke abụọ nakwa n’eziokwu na ha bụ ụmụ agbọghọ na-amaghị nwoke ahụ dị n’ilu banyere ụmụ agbọghọ iri ahụ na-amaghị nwoke. E tetara ha kpamkpam na nzukọ ọmụma okwukwe Exeter n’Ọgọst nke 1844. E tetara puku narị anọ na iri anọ na anọ ahụ n’July 2023 mgbe ozi nke Mkpu Etiti Abalị malitere imeghe nke nta nke nta.

The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.

Oge nchere ahụ gwụsịrị n’ebe ndị Millerite nọ na Exeter, dịka ọ gwụsịrị n’ụlọ ezinaụlọ Lazarọs mgbe Jizọs kpọlitere Lazarọs n’ọnwụ ka ọ bụrụ omume ikpeazụ nke ji okpueze kpuchie ozi Kraịst, mgbe Lazarọs ghọrọ “akara” nke ozi Ya. Mbilite n’ọnwụ Lazarọs na-akara njedebe oge nchere ahụ, na ikwuchi akara nke ndị Chineke. Nbata Mmeri ahụ sochirinụ nọchiri anya ikwusa ozi Mkpu Etiti Abalị n’akụkọ ihe mere eme ndị Millerite. Isiokwu nke amaokwu nke iri na otu nke Daniel isi nke iri na otu bụ ịrị elu na ọdịda nke eze ndịda, ọ na-edugakwa n’agha Panium n’amaokwu nke iri na atọ ruo nke iri na ise. Amaokwu ndị ahụ bụ nnwale mkpebi nke a na-etinye akara n’egedege ihu ndị ikom na ndị inyom a ga-ebuli elu dịka ọkọlọtọ n’amaokwu nke iri na isii.

Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.

Amaokwu nke iri na ise mezuru n’Agha Panium, nke kwekọrọ na nleta Kraịst gara Sesaria Filipai. N’ebe ahụ na Sesaria Filipai, Kraịst gbanwere aha Saimọn Baa-jona ka ọ bụrụ Pita, nke gosiri ịkpakọba akara nke puku narị na iri anọ na anọ. Site n’oge ahụ gaa n’ihu, e mepere ndị na-eso ụzọ ụzọ nye ìhè nke obe ahụ na-abịa n’oge na-adịghị anya. Mgbe Kraịst gbanwere aha Saimọn ka ọ bụrụ Pita kpọmkwem tupu obe ahụ, o kwekọrọ na ule litmus nke Exeter na Lazarọs, nke duru ụzọ banye n’Ọbịbịa Mmeri n’ime Jerusalem. Nzukọ ogige Exeter site n’ụbọchị iri na abụọ ruo n’ụbọchị iri na asaa nke Ọgọọst na-anọchi anya ịtọkwu ikpeazụ n’eziokwu tupu ịma jijiji ahụ nke bụ ala ọma jijiji nke iwu Sọnde n’isi nke iri na otu nke Daniel na Mkpughe.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Ọrụ ahụ dị na Battle Creek dịkwa n’otu usoro ahụ. Ndị ndu nọ n’ụlọ mgbake ahụ agwakọtawo onwe ha na ndị na-ekweghị ekwe, na-anabata ha n’ụlọ nzukọ ha, n’ụzọ ka ukwuu ma ọ bụ nke nta, ma ọ dị ka ịga arụ ọrụ ka anya ha mechiri emechi. Ha enweghị nghọta iji hụ ihe ga-adakwasị anyị n’oge ọ bụla. E nwere mmụọ nke ịda mba n’obi, nke agha na ịwụfu ọbara, mmụọ ahụ ga na-abawanye ruo n’ókè ngwụcha nke oge. Ozugbo e mere ka e mechie akara n’egedege ihu ndị nke Chineke—ọ bụghị akara ma ọ bụ ihe ịrịba ama ọ bụla a pụrụ ịhụ, kama ọ bụ iguzosi ike n’eziokwu, ma n’uche ma n’ime mmụọ, nke mere na a pụghị ime ka ha kpagharịa—ozugbo e mechiri ndị nke Chineke akara ma kwadebe ha maka ịma jijiji ahụ, ọ ga-abịa. N’ezie, ọ amalitelarị ugbu a. Ikpé Chineke dị ugbu a n’elu ala, iji nye anyị ịdọ aka ná ntị, ka anyị wee mata ihe na-abịa.” Manuscript Releases, olu 10, 252.

The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.

E ji nnọchianya nzọrọ akara nke narị puku otu na iri anọ na anọ site n’ọgbakọ-ụlọikwuu Exeter, Kraịst ịgbanwe aha Saịmọn ka ọ bụrụ Pita, na mbilite n’ọnwụ nke Lazarọs. Mbilite n’ọnwụ ahụ na-anọchi anya mbilite n’ọnwụ nke ndị àmà abụọ ahụ n’Akwụkwọ Mkpughe isi nke iri na otu. Amaokwu nke iri ruo nke iri na isii na-anọchi anya akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ. Mwepụ nke mkpuchi n’akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ malitere n’ime mmezu ya n’akụkọ ihe mere eme nke amaokwu nke iri na otu na agha Ukraine. Site na Julaị nke afọ 2023, akụkọ ihe mere eme ahụ zoro ezo anọwo n’usoro a na-emepe ya site n’Ọdụm nke ebo Juda.

When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.

Mgbe a kpọlitere ndị na-azọ ọkwa ka ha bụrụ ndị otu narị puku na iri anọ na anọ n’amaokwu nke iri na otu nke Mkpughe isi nke iri na otu, ule amụma a na-ahụ anya nke a ghaghị imeri tupu oge amara emechie na iwu ụbọchị Sọnde, nke Nwannaanyị White na-akọwa dịka ule nke oyiyi anụ ọhịa ahụ, malitere.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be t he great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Onyenwe anyị egosila m nke ọma na a ga-akpụ ihe oyiyi nke anụ ọhịa ahụ tupu oge amara emechie; n’ihi na ọ bụ ya ga-abụ nnukwu ule nye ndị nke Chineke, nke a ga-esi kpebie ọdịnihu ebighị ebi ha. Ọnọdụ unu bụ ụdị ngwakọta juru n’ihe na-adabaghị n’otu nke mere na ọ bụ nanị mmadụ ole na ole ka a ga-eduhie.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “N’Akwụkwọ Mkpughe 13, e gosipụtara isiokwu a n’ụzọ doro anya; [Mkpughe 13:11–17, e hotara].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Nke a bụ ule nke ndị nke Chineke ga-enwe tupu e mechie ha akara. Ndị niile gosipụtara iguzosi ike n’ihe ha nye Chineke site n’idebe iwu Ya, ma jụ ịnakwere ụbọchị izu ike ụgha, ga-eso n’okpuru ọkọlọtọ nke Onyenwe anyị Chineke Jehova, ha ga-anatakwa akara nke Chineke dị ndụ. Ndị na-arara eziokwu nke si n’eluigwe nye ma nabata ụbọchị izu ike nke Sunday, ga-anata akara nke anụ ọhịa ahụ.” Manuscript Releases, volume 15, 15.

The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.

A na-emepe akara amụma nke mpụga n’akụkọ ihe mere eme nke amaokwu nke iri na otu nke Daniel iri na otu, a na-emepụtakwa akara nke ime n’Mkpughe isi nke iri na otu amaokwu nke iri na otu. Akara nke mpụga na-egosi otú e si emepụta onyinyo nke anụ ọhịa ahụ, nke na-anọchi anya njikọta nke ụka na ọchịchị, ebe ụka nọ n’ọnọdụ ịchịkwa mmekọrịta ahụ, n’oge ikpe nke ndị dị ndụ. Akara nke ime na-egosi otú e si emepụta onyinyo nke Kraịst, nke na-anọchi anya njikọta nke ịdị Chineke na ọdịdị mmadụ, n’oge ikpe nke ndị dị ndụ.

The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.

Mmegharị nke mmelite nke mmụọ ozi nke atọ na nke puku narị anọ na iri anọ na anọ bidoro n’oge ọgwụgwụ na 1989, dịka e gosiri ya n’amaokwu nke iri nke Daniel iri na otu. Mmezu zuru oke nke Daniel isi nke iri na abụọ wee malite.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:9, 10.

> O wee sị, Gaa ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a ma kaa ha akara ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, mee ha ka ha dị ọcha dịka ọcha, a ga-anwakwa ha; ma ndị ajọ omume ga-eme ihe ọjọọ: ọ dịghịkwa onye ọbụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Daniel 12:9, 10.

Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.

Amaokwu nke iri nke isi nke iri na otu na-anọchi anya mmalite nke “usoro ime ka mmadụ dị ọcha” nke mmụọ ozi mbụ nọchiri anya ya dịka ịtụ egwu Chineke. Amaokwu nke iri na otu na nke iri na abụọ na-anọchi anya ebe e mere puku narị na iri anọ na anọ ahụ ka ha bụrụ ndị ọcha. Akwụkwọ Zekaraya na-akọwapụta ahụmahụ ahụ.

> And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.

> O gosiri m Joshua, onye-nchụ-àjà ukwu, ka o guzo n’ihu mmụọ-ozi nke Onyenwe anyị, Setan kwa guzo n’aka nri ya imegide ya. Onyenwe anyị wee sị Setan, Ka Onyenwe anyị baara gị mba, O Setan; ee, ka Onyenwe anyị, onye họrọworo Jerusalem, baara gị mba: ọ̀ bụghị nke a nkụ a dọpụtara n’ọkụ? Ma Joshua yi uwe rụrụ arụ, guzo n’ihu mmụọ-ozi ahụ. O wee zaa, gwa ndị ahụ guzo n’ihu ya, sị, Wepụnụ ya uwe rụrụ arụ ndị ahụ. O wee sị ya, Lee, emeela m ka ajọ omume gị si n’ebe ị nọ gafee, m ga-eyikwakwa gị uwe ọzọ. M wee sị, Ka ha kpube okpu isi mara mma n’isi ya. Ya mere, ha kpukwasịrị ya okpu isi mara mma n’isi, wee yikwaa ya uwe. Mmụọ-ozi nke Onyenwe anyị kwa guzo nso. Zekaraya 3:1–5.

This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.

A na-emezu akụkụ Akwụkwọ Nsọ a n’ọrụ ikpeazụ nke Kraịst dịka Onye Nnukwu Nchụàjà, ọ na-anọchikwa akara nke puku mmadụ otu narị na iri anọ na anọ ahụ.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.

> “Ọhụ Zechariah hụrụ gbasara Joshua na Mmụ-ozi ahụ na-emetụta n’ụzọ pụrụ iche ma dị ike ahụmahụ nke ndị nke Chineke n’oge mmechi nke nnukwu ụbọchị mkpuchi mmehie. N’oge ahụ, a ga-ebute nzukọ fọdụrụnụ ahụ n’oké ọnwụnwa na nkpagbu. Ndị na-edebe iwu Chineke na okwukwe nke Jisọs ga-enwe mmetụta nke iwe dragọn ahụ na ndị agha ya. Setan na-agụ ụwa dịka ndị ọ na-achị; o nwetawokwa ọchịchị ọbụna n’ebe ọtụtụ ndị na-ekwu na ha bụ Ndị Kraịst nọ. Ma lee, e nwere obere ìgwè mmadụ nọ ebe a ndị na-eguzogide ọchịchị kachasị elu ya. Ọ bụrụ na o nwee ike ihichapụ ha n’elu ụwa, mmeri ya ga-ezu oke. Dị ka o si metụta mba ndị ọgọ mmụọ ka ha bibie Izrel, otu a kwa n’oge na-adịghị anya ọ ga-akpalite ike ọjọọ nke ụwa ka ha bibie ndị nke Chineke. A ga-achọ ka mmadụ nye nrubeisi nye iwu mmadụ n’imebi iwu Chineke.” Prophets and Kings, 587.

The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.

“Ihe mmechi nke ụbọchị ukwu nke mkpuchighị mmehie” bụ ịkà akara, nke mbụ, nke puku narị otu na iri anọ na anọ ahụ, nke a ga-esochi ya mgbe e mesịrị site n’ịkà akara ụmụ Chineke ndị ọzọ nọ ugbu a na Babịlọn.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> “Dịka ndị nke Chineke na-eme ka mkpụrụ obi ha dịrịrị n’ahụhụ n’ihu Ya, na-arịọsi ike maka ịdị ọcha nke obi, e nyere iwu ahụ, ‘Wepụnụ uwe rụrụ arụ ahụ,’ a gwakwara okwu ndị na-agba ume, ‘Lee, emeela m ka ajọ omume gị si n’ebe ị nọ pụọ, m ga-eyekwa gị uwe mgbanwe.’ Zekaraịa 3:4. E tinyere uwe mwụda na-enweghị ntụpọ nke ezi omume Kraịst n’ahụ ụmụ Chineke ahụ a nwalere, a nwara, ndị kwesiri ntụkwasị obi. A yikwasịrị ndị fọdụrụ ahụ a ledara anya uwe dị ebube, ka a ghara imerụ ha ọzọ site n’ire ure nke ụwa. A na-edebe aha ha n’akwụkwọ nke ndụ nke Nwa Atụrụ, e debanyere ha n’etiti ndị kwesiri ntụkwasị obi nke ọgbọ niile. Ha eguzogidela aghụghọ nke onye nduhie; emeribeghị ntụkwasị obi ha site n’ụzụ agwọ ukwu ahụ. Ugbu a, ha nọ ná nchebe ebighị ebi pụọ n’aghụghọ nile nke onye ọnwụnwa ahụ. E bufere mmehie ha n’ebe onye malitere mmehie nọ. E dobere “okpu isi mara mma” n’isi ha.”

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> “Mgbe Setan nọ na-akwalite ebubo ya, ndị mmụọ ozi dị nsọ, ndị a na-adịghị ahụ anya, nọ na-agagharị n’iru na n’azụ, na-etinye akara nke Chineke dị ndụ n’ahụ ndị kwesịrị ntụkwasị obi. Ndị a bụ ndị na-eguzo n’Ugwu Zaịọn ha na Nwa Atụrụ ahụ, ebe e dere aha Nna ya n’egedege ihu ha. Ha na-abụ abụ ọhụrụ ahụ n’ihu ocheeze ahụ, abụ ahụ nke ọ dịghị mmadụ pụrụ ịmụta ma e wezụga otu narị puku iri anọ na anọ ahụ ndị e si n’ụwa gbapụta. ‘Ndị a bụ ndị na-eso Nwa Atụrụ ahụ ebe ọ bụla Ọ na-aga. Ndị a ka e si n’etiti mmadụ gbapụta, ka ha bụrụ mkpụrụ mbu nye Chineke na nye Nwa Atụrụ ahụ. A hụghịkwa aghụghọ n’ọnụ ha: n’ihi na ha enweghị ntụpọ n’ihu ocheeze Chineke.’ Mkpughe 14:4, 5.”

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.

> “Ugbu a ka mmezu zuru ezu nke okwu ndị ahụ nke Mụọ-ozi kwuru erutela: ‘Nụrụ ugbu a, gị Joshua, nnukwu onye nchụàjà, gị na ndị ibe gị ndị nọ ọdụ n’ihu gị: n’ihi na ha bụ ndị a na-eju anya n’ihi ha: n’ihi na, lee, Aga m eme ka Ohu M, Alaka ahụ, pụta.’ Zekaraya 3:8. E kpughere Kraịst dịka Onye mgbapụta na Onye ntọhapụ nke ndị Ya. Ugbu a n’ezie ka ndị fọdụrụnụ bụrụ ‘ndị a na-eju anya n’ihi ha,’ dịka anya mmiri na mmechuihu nke njem ala ọzọ ha na-enye ohere nye ọṅụ na nsọpụrụ n’ihu Chineke na Nwa Atụrụ ahụ. ‘N’ụbọchị ahụ ka alaka nke Onyenwe anyị ga-adị mma ma dị ebube, mkpụrụ nke ala ga-adịkwa mma nke ukwuu ma maa mma nye ndị gbapụrụ n’Izrel. O ga-erukwa, na onye a hapụrụ na Zayọn, na onye fọdụrụ na Jerusalem, ka a ga-akpọ onye nsọ, ọbụna onye ọ bụla e dere aha ya n’etiti ndị dị ndụ na Jerusalem.’ Aịzaya 4:2, 3.” Prophets and Kings, 591, 592.

The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.

Ịkpa akara bụ nzọụkwụ nke abụọ nke okwu ahụ Daniel kwuru, “e sachapụ ha, mee ka ha dị ọcha, ma nwaa ha.” Amaokwu nke iri na otu na nke iri na abụọ na-akọwapụta mbilite ikpeazụ na ọdịda Russia, bụ́ eze amụma nke ndịda, nke na-ebute Agha Panium dị n’amaokwu nke iri na atọ ruo nke iri na ise. Mgbe otu narị puku na iri anọ na anọ wepụrụ uwe ha rụrụ arụ site n’aka Kraịst n’oge mmechi nke ihe omume nke ụbọchị ukwu nke mkpuchi mmehie, ha na-anata “okpu isi mara mma,” nke bụ nkwalite Daniel ka ọ bụrụ onye ọchịchị nke atọ, ya na uwe uhie ọbara na agbụ ọlaedo. Nke ahụ bụkwa onyinye Josef nke agbụ ọlaedo, nkwalite ya ka ọ bụrụ onye ọchịchị nke abụọ, na onyinye mgbaaka eze. “Mgbaaka” ahụ na-anọchi anya akara eze nke onye ọchịchị ji adọ akara eze n’iwu ya.

Darius used his signet to seal the pit where Daniel was placed among the lions.

Daraiọs ji akara eze ya mechie olulu ahụ ebe e tinyere Daniel n’etiti ọdụm.

> Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.

> Mgbe ahụ eze nyere iwu, ha wee kpọta Daniel, tụba ya n’olulu ọdụm. Ugbu a eze kwuru sị Daniel, Chineke gị, onye ị na-ejere ozi mgbe niile, ọ ga-azọpụta gị. E wee kpọta nkume, tọgbọ ya n’ọnụ olulu ahụ; eze wee jiri akara mkpịsị-aka ya nke onwe ya, na akara mkpịsị-aka nke ndị isi ya, kaa ya akara; ka ebumnuche ahụ ghara ịgbanwe banyere Daniel. Daniel 6:16, 17.

The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”

Okwu Hibru a sụgharịrị dị ka “mgbaaka akara” bụ H5824 n’akwụkwọ Strong’s, ma e si n’okwu mgbọrọgwụ kwekọrọ na H5823 wepụta ya; nke pụtara mgbaaka akara (dị ka nke a pịrị apị). Joshua n’ihu mmụọ ozi ahụ, Daniel n’ime olulu ọdụm, Josef n’ihu Fero, na-anọchi anya ịkachi akara nke otu narị puku iri anọ na anọ ahụ, nke bụ ule nke abụọ n’ime Daniel iri na abụọ, ebe ndị e meworo ka ha dị ọcha, a na-emezikwara ha ka ha “dị ọcha,” tupu e “nwaa” ha. A na-anọchikwa ahịrị ndị a anya site na “Zerubbabel,” “nwa Shealtiel.”

> In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.

> N’ụbọchị ahụ, ka Jehova nke ndị agha kwuru, ka M ga-ewere gị, Zérúbabel, ohu M, nwa Shealtiel, ka Jehova kwuru, ma mee gị ka ị bụrụ mgbaaka-aka-eze: n’ihi na ahọpụtara m gị, ka Jehova nke ndị agha kwuru. Hegai 2:23.

Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.

Zerubbabel pụtara mkpụrụ nke Babilọn, nna ya bụkwa Shealtiel, nke pụtara “a rịọrọ n’aka Chineke.” Zerubbabel nọchiri anya ozi mmụọ ozi nke abụọ nke na-akpọ mkpụrụ nke Babilọn bịa n’ìgwè atụrụ Chineke n’ụbọchị ikpeazụ. A na-ejikọta akụkụ nke “ekpere” na narị puku mmadụ otu narị na iri anọ na anọ ndị na-akpọpụta mkpụrụ ikpeazụ nke Babilọn, n’ihi na mweghachi ahụ na-eme naanị site n’ekpere.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> “Ntụteghachi nke ezi nsọpụrụ Chineke n’etiti anyị bụ mkpa kasịnụ, bụrụkwa nke kacha dị ngwa n’ime mkpa anyị niile. Ịchọ nke a kwesịrị ịbụ ọrụ mbụ anyị. A ghaghị inwe mgbalị siri ike iji nweta ngọzi nke Onyenwe anyị, ọ bụghị n’ihi na Chineke adịghị njikere inye anyị ngọzi Ya, kama n’ihi na anyị adịghị njikere ịnata ya. Nna anyị nke eluigwe dị njikere karịa inye ndị na-arịọ Ya Mmụọ Nsọ Ya, karịa ka ndị nne na nna nke ụwa si dị njikere inye ụmụ ha ezi onyinye. Ma ọrụ anyị bụ, site n’ikwupụta mmehie, iweda onwe anyị ala, nchegharị, na ekpere siri ike, imezu ọnọdụ ndị ahụ nke Chineke kwere nkwa na n’elu ha ka Ọ ga-enye anyị ngọzi Ya. Ekwesịrị ịtụ anya ntụteghachi naanị dịka nzaghachi nye ekpere. Mgbe ndị mmadụ nọ n’ụzọ dị otu a na-enweghị Mmụọ Nsọ nke Chineke, ha apụghị ịghọta uru nkwusa Okwu ahụ bara; ma mgbe ike nke Mmụọ ahụ metụrụ obi ha aka, mgbe ahụ okwu ndị e kwuru agaghị abụ ndị na-enweghị mmetụta. N’ịbụ ndị nduzi nke nkuzi nke Okwu Chineke, tinyere ngosipụta nke Mmụọ Ya, n’ime omume nke ezi amamihe, ndị na-abịa nzukọ anyị ga-erite ahụmahụ dị oké ọnụ ahịa, ma laghachiri n’ụlọ, ha ga-adị njikere iweta mmetụta dị mma nke na-eweta ahụike.”

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> “Ndị ochie ndị bu ọkọlọtọ ahụ maara ihe ọ pụtara ịlụ ọgụ na Chineke n’ekpere, na ịnụ ụtọ ịwụsa nke Mmụọ Ya. Ma ndị a na-apụ n’ebe ihe omume na-eme; ònyezi ka na-ebili iwere ọnọdụ ha? Olee otú ọ dị n’ebe ọgbọ na-ebili elu nọ? È chegharịrị ha nye Chineke? Anyị ò tetaara ọrụ a na-eme n’ebe nsọ nke eluigwe, ka anyị na-eche ka ike ụfọdụ na-amanye mmadụ bịakwasị ụka tupu anyị eteta? Anyị ò na-atụ anya ịhụ ka a mee ka ụka dum dịghachi ndu? Oge ahụ agaghị abịa mgbe ọ bụla.”

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> “E nwere ndị nọ n’ime nzukọ chọọchị ndị a gbanweghị agbanwe, ndị agaghịkwa esonye n’ekpere siri ike nke na-enweta mmeri. Anyị aghaghị ibido ọrụ a n’otu n’otu. Anyị aghaghị ikpe ekpere karịa, ma kwuo okwu obere. Ajọ omume jupụtara ebe nile, a ghaghịkwa ịkụziri ndị mmadụ ka ha ghara inwe afọ ojuju n’ụdị nsọpụrụ Chineke na-enweghị mmụọ na ike ya. Ọ bụrụ na anyị etinye uche anyị n’ịchọcha obi nke onwe anyị, n’iwepụ mmehie anyị, na n’idozi ọchịchọ ọjọọ anyị, mkpụrụ obi anyị agaghị ebuli onwe ha elu n’ihe efu; anyị ga-enwe enweghị ntụkwasị obi n’onwe anyị, ebe anyị na-enwe echiche na-adịgide adịgide na izuru oke anyị sitere n’aka Chineke.” Selected Messages, book 1, 121, 122.

The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.

A na-edobe akara-ụzọ nke ekpere n’akwụkwọ Daniel, nke na-akọwa ekpere iji ghọta ozi nke mpụga n’isi nke abụọ, nakwa ekpere iji mezuo ozi nke ime nke e gosipụtara n’isi nke itoolu. Zerubbabel na nna ya Shealtiel nọchiri anya ikpuchisị akara nke puku mmadụ narị otu na iri anọ na anọ n’ule nke abụọ, nke bụ ule anya nke onyinyo nke anụ ọhịa ahụ, nke bụkwa ule ime nke e nọchiri anya ya na Mkpughe isi nke iri na otu, amaokwu nke iri na otu, nakwa ule mpụga nke e nọchiri anya ya na Daniel isi nke iri na otu, amaokwu nke iri na otu.

We will continue to address verse eleven in the next article.

Anyị ga-aga n’ihu ịtụle amaokwu nke iri na otu n’isiokwu na-esonụ.

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