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

Akwụkwọ Daniel - Nọmba Otu Narị na Iri Asatọ na Isii

Panium’s Promise: The Final Sealing and Midnight Cry Revelation

Nkwa-ekwe nke Panium: Mkpuchi Ikpeazụ na Mkpughe nke Mkpu Etiti Abalị

Author

Jeff Pippenger

Published

April 16, 2024

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At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

Na Panium, nke bụ Caesarea Philippi, nke bụ amaokwu nke iri na atọ ruo nke iri na ise n’isi nke iri na otu nke akwụkwọ Daniel, nke bụ akụkọ ihe mere eme ebe mpi Republican na Protestant na-emezu ihe omimi ahụ nke ịbụ nke asatọ nke sitere n’ime asaa ahụ, nke bụ akụkọ ihe mere eme ebe a na-ebipụ Akara nke Chineke n’elu puku narị otu na iri anọ na anọ ahụ n’ụzọ na-adịgide adịgide, na akụkọ ihe mere eme nke ọbịbịa ozi nke Mkpu Etiti Abalị, Kraịst nyere ndị nke Ya nke ụbọchị ikpeazụ nkwa.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

> M na-asịkwa gị, na gị bụ Pita, na n’elu nkume a ka M ga-ewu nzukọ-nsọ M; ọnụ ụzọ ámá nke hel agaghịkwa emeri ya. M ga-enyekwa gị mkpịsị-igodo nke alaeze eluigwe: ihe ọ bụla ị ga-ekekọta n’ụwa ga-abụ nke e kekọtaworo n’eluigwe: ihe ọ bụla ị ga-atọpụ n’ụwa ga-abụ nke e tọpụrụ n’eluigwe. Matiu 16:18, 19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

Oge nke ịkpọ akara nke malitere na Septemba 11, 2001, mgbe a kpọdara nnukwu ụlọ ndị dị n’obodo New York n’ala, nke ga-akwụsị n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, bụ nke Alfa na Omega haziri. Akụkụ ikpeazụ kpamkpam nke oge ahụ na-emeghachi kpọmkwem akụkụ mbụ kpamkpam nke oge ahụ. Na Septemba 11, 2001 Onye-nwe duru ndị Ya laghachi n’ụzọ ochie, ebe n’etiti eziokwu ndị ọzọ ha chọpụtara “oge asaa,” dịka e si chọta ya n’ụbọchị eze Josaya. Mgbe ahụ mmiri ozuzo nke ikpeazụ malitere ịfesa, ma usoro nnwale nke mụtara nkewa nke òtù abụọ nke ndị na-efe ofufe malitere.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

N’ime mmezu nke Habakuk isi nke abụọ, a chọpụtara eserese nsọ abụọ ahụ ma ha ghọọ ihe nnọchianya nke oge akụkọ ihe mere eme ahụ. Otu aka ahụ kwa, “arụmụka” nke Habakuk isi nke abụọ malitere, n’etiti usoro nke ahịrị n’elu ahịrị, nke bụ usoro nke mmiri ozuzo ikpeazụ, na-emegide usoro nke Protestantism ndapụ n’ezi okwukwe nke Adventism ji nwayọ nwayọ na-anabata malite na nnupụisi nke 1863.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

Jisọs kwere nkwa na Ọ ga-enye ndị Ya nke ụbọchị ikpeazụ “igodo nke alaeze ahụ,” ma n’ime ime nke a, Ọ na-ekwu maka usoro ziri ezi nke Akwụkwọ Nsọ, nke nwere igodo amụma ndị dị mkpa iji mata, guzobe, ma kpọsaa ozi nke Mkpu Etiti Abalị na Mkpu Ukwu.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Ndị na-enwe mmekọrịta nsọ na Chineke na-aga ije n’ìhè nke Anyanwụ nke Ezi Omume. Ha adịghị akparị Onye Mgbapụta ha site n’imebi ụzọ ha n’ihu Chineke. Ìhè nke eluigwe na-enwu n’elu ha. Ka ha na-eru nso na njedebe nke akụkọ ụwa a, ọmụma ha banyere Kraịst, na banyere amụma ndị metụtara ya, na-abawanye nke ukwuu. Ha bụ ndị bara uru na-enweghị njedebe n’anya Chineke; n’ihi na ha dị n’ịdị n’otu na Ọkpara ya. N’ebe ha nọ, okwu Chineke jupụtara n’ịma mma na ịdị nwayọọ nke karịrị akarị. Ha na-ahụ mkpa ọ dị. A na-ekpughe eziokwu nye ha. E ji ìhè dị nro kpuchie ozizi banyere ịdị mmadụ nke Kraịst. Ha na-ahụ na Akwụkwọ Nsọ bụ mkpịsị ugodi nke na-emepe ihe omimi niile ma na-edozi nsogbu niile. Ndị jụrụ ịnabata ìhè ma jee ije n’ìhè agaghị enwe ike ịghọta ihe omimi nke nsọpụrụ Chineke, ma ndị ahụ na-atụghị ụjọ ibuli obe ma soro Jizọs, ga-ahụ ìhè n’ìhè Chineke.” The Southern Watchman, April 4, 1905.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Ndị Pita nọchiri anya, bụ́ ndị ahụ puku narị na iri anọ na anọ, bụ́ ndị na-anabata ozi Laodisia nke bịarutere n’ụbọchị Septemba 11, 2001, nke a na-emegharị ugbu a kemgbe Julaị, 2023. Ozi Laodisia nke bịarutere n’afọ 1856, bụ mmụba nke ihe ọmụma banyere “oge asaa,” ma mgbe Kraịst kpọkọtara ọkpụkpụ ndị nwụrụ anwụ ọnụ, ma emechaa mee ka ha dị ndụ, ha na-apụ na mmegharị Laodisia nke mmụọ ozi nke atọ banye na mmegharị Filadelfia nke ndị ahụ puku narị na iri anọ na anọ. A na-eweta mgbanwe ahụ site n’Okwu Kraịst, n’ihi na a na-edo ha nsọ site n’Okwu Ya, Okwu Ya bụ “eziokwu,” Okwu Ya bụkwa “igodo” nke na-emepe Okwu Ya.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

> Degara mmụọ-ozi nke nzukọ dị na Filadelfia dee; Ihe ndị a ka onye ahụ dị nsọ na-ekwu, onye ahụ bụ eziokwu, onye ahụ nwere mkpịsị ugodi nke Devid, onye na-emepe, ma ọ dịghị onye ọbụla na-emechi; na-emechi kwa, ma ọ dịghị onye ọbụla na-emepe; Amaara m ọrụ gị nile: lee, etinyewo m n’ihu gị ọnụ ụzọ e meghere emeghe, ma ọ dịghị onye pụrụ imechi ya: n’ihi na i nwere ntakịrị ike, ma i debewo okwu m, ịgọnarịghịkwa aha m. Mkpughe 3:7–8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

Usoro nke “ahịrị n’elu ahịrị” bụ mkpịsị-igodo ahụ Kraịst kwere ndị nke Ya nke ụbọchị ikpeazụ nkwa n’agha ahụ dị n’“ọnụ ụzọ ámá” ahụ. “Ọnụ ụzọ ámá” bụ ụka.

> And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

> Jekọb tetara n’ụra ya, wee sị, N’ezie, Onyenwe anyị nọ n’ebe a; ma amaghị m ya. O wee tụọ egwu, sị, Lee ka ebe a si dị egwu! ebe a abụghị ihe ọzọ kama ụlọ Chineke, nke a bụkwa ọnụ ụzọ eluigwe. Jenesis 28:16, 17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

Agha dị n’ọnụ ụzọ ámá na-anọchi anya ọgụ ndị okpukpe nke na-eme n’etiti eziokwu na njehie, ma njehie nke okpukpe Gris bụ ọnụ ụzọ ámá nke hel, ma okpukpe Adventizim Laodisia nke dapụrụ n’ezi okwukwe bụkwa ọnụ ụzọ ámá. Ọnụ ụzọ ámá Adventist Laodisia na-anọchi anya ebe arụmụka Habakuk mezuru.

> In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14

> N’ụbọchị ahụ Onyenwe ndị agha ga-abụ okpueze nke ebube, na okpu-eze nke ịma mma, nye ndị fọdụrụ n’ime ndị Ya, na mmụọ nke ikpe ziri ezi nye onye na-anọdụ ala n’oche ikpe, na ike nye ndị na-eme ka agha laghachi ruo n’ọnụ ụzọ ámá. Ma ndị a kwa ehiewo site na mmanya, sitekwa na ihe ọṅụṅụ siri ike ha esila n’ụzọ; onye nchụàjà na onye amụma ehiewo site na ihe ọṅụṅụ siri ike, mmanya elodawo ha, ha esila n’ụzọ site na ihe ọṅụṅụ siri ike; ha na-ehie ụzọ n’ọhụ, ha na-asụ ngọngọ n’ikpe. N’ihi na tebụl niile juputara na ọgbụgbọ na unyi, nke mere na ọ dịghị ebe dị ọcha. Ònye ka Ọ ga-akụziri ihe ọmụma? Ònye ka Ọ ga-eme ka ọ ghọta ozizi? Ọ̀ bụ ndị a kpọrọ ara n’ara mmiri, ndị a dọpụtara n’ara nne? N’ihi na iwu ga-adịkwasị iwu, iwu ga-adịkwasị iwu; ahịrị ga-adịkwasị ahịrị, ahịrị ga-adịkwasị ahịrị; ntakịrị ebe a, ntakịrịkwa ebe ahụ. N’ihi na site n’egbugbere ọnụ na-ama jijiji na asụsụ ọzọ ka Ọ ga-agwa ndị a okwu. Ndị Ọ sịrị ha, Nke a bụ izuike, nke unu ga-eji mee ka onye ike gwụrụ zuo ike; nke a kwa bụ ume ọhụrụ: ma ha achọghị ịnụ. Ma okwu Onyenwe anyị ghọrọ nye ha iwu ga-adịkwasị iwu, iwu ga-adịkwasị iwu; ahịrị ga-adịkwasị ahịrị, ahịrị ga-adịkwasị ahịrị; ntakịrị ebe a, ntakịrịkwa ebe ahụ; ka ha wee gaa, daa azụ, gbajie, bụrụ ndị e ji ọnyà jide, ma bụrụkwa ndị e jidere. Ya mere, nụ okwu Onyenwe anyị, unu ndị na-akwa emo, ndị na-achị ndị a nọ na Jerusalem. Aịzaịa 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Igodo nke alaeze ahụ bụ okwu nke Akwụkwọ Nsọ, nke Okwu ahụ nyere ndị nke Chineke n’ụbọchị ikpeazụ.

> “There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

> “E nwere eziokwu dị n’Okwu ahụ nke, dị ka akwara nkume ọla dị oké ọnụ ahịa, zoro ezo n’okpuru elu ya. A na-achọpụta akụ zoro ezo ahụ mgbe a na-achọ ya, dịka onye na-egwupụta akụ si achọ ọlaedo na ọlaọcha. Ihe akaebe nke eziokwu nke Okwu Chineke dị n’Okwu ahụ n’onwe ya. Akwụkwọ Nsọ bụ mkpịsị ugodi nke na-emeghe Akwụkwọ Nsọ. Mmụọ Ya na-ekpughe n’uche anyị ihe omimi miri emi nke eziokwu ndị dị n’Okwu Chineke.”

> “The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

> “Bible bụ nnukwu akwụkwọ mmụta maka ụmụakwụkwọ nọ n’ụlọ akwụkwọ anyị. Ọ na-akụzi uche nile nke Chineke gbasara ụmụ nwoke na ụmụ nwanyị Adam. Ọ bụ iwu nke ndụ, na-akụziri anyị agwa nke anyị ga-akpụ maka ndụ n’ọdịnihu. Anyị adịghị mkpa ìhè na-adịghị doo anya nke omenala iji mee ka Akwụkwọ Nsọ ghọtakwuo. Otu a kwa ka anyị pụrụ isi chee na anyanwụ nke etiti ehihie chọrọ ntakịrị ìhè ọwa nke ụwa iji bawanye ebube ya. Okwu ndị ụkọchukwu na onye ozi-ọma adịghị mkpa iji zọpụta ndị mmadụ pụọ n’ime njehie. Ndị na-ajụ ase n’Ọrụ Ebube nke Chukwu ga-enwe ìhè. N’ime Bible, a na-eme ka ọrụ ọ bụla doo anya. Ihe mmụta ọ bụla e nyere bụ ihe a pụrụ ịghọta. Ihe mmụta ọ bụla na-ekpughere anyị Nna ahụ na Ọkpara ahụ. Okwu ahụ nwere ike ime ka mmadụ niile bụrụ ndị maara ihe ruo nzọpụta. N’ime okwu ahụ, a na-ekpughe sayensị nke nzọpụta n’ụzọ doro anya. Chọchaanụ Akwụkwọ Nsọ, n’ihi na ha bụ olu Chineke na-agwa mkpụrụ obi okwu.” Testimonies, volume 8, 157.

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

Mkpịsị-igodo ndị Kraịst nyere ụka nke ụbọchị ikpeazụ nwere otu ike ahụ ha nwere mgbe e nyere ha Pita.

> “Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

> “Pita ekwupụtawo eziokwu ahụ nke bụ ntọala nke okwukwe ụka, Jisọs wee sọpụrụ ya ugbu a dịka onye nnọchi anya ọgbakọ dum nke ndị kwere ekwe. O kwuru, ‘M ga-enye gị mkpịsị ugodi nke alaeze eluigwe: ihe ọbụla ị ga-ekekọta n’elu ụwa ka a ga-ekekọta ya n’eluigwe: ihe ọbụla ị ga-atọghe n’elu ụwa ka a ga-atọghe ya n’eluigwe.’”

> “‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

> “‘Igodo nile nke alaeze eluigwe’ bụ okwu nile nke Kraịst. Okwu nile nke Akwụkwọ Nsọ dị Nsọ bụ nke Ya, a kpọbatakwara ha ebe a. Okwu ndị a nwere ike imeghe ma mechie eluigwe. Ha na-ekwupụta ọnọdụ ndị a na-anabata ma ọ bụ na-ajụ mmadụ n’ihi ha. Ya mere, ọrụ nke ndị na-ekwusa okwu Chineke bụ isi ísì nke ndụ ruo ná ndụ ma ọ bụ nke ọnwụ ruo ná ọnwụ. Nke ha bụ ozi e tụrụ ibu site na nsonaazụ ebighị ebi.” The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

Ike nke a na-egosi site n’okwu Ya, mgbe e debere ya n’aka ndị mmadụ, dabeere n’ụkpụrụ ndị e gosipụtara n’Okwu Ya. Nke kasị mfe, ma eleghị anya nke kacha omimi, bụ na e guzobere eziokwu n’elu àmà nke mmadụ abụọ.

> “Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

> “Ajọ ihe ọjọọ ọzọ dị egwu nke bilitere n’ime ụka ahụ bụ nke ụmụnna na-akpụ ibe ha n’ụlọikpe. E meela nnukwu ndokwa maka idozi ihe isi ike dị n’etiti ndị kwere ekwe. Kraịst n’onwe Ya enyela ntụziaka doro anya banyere otú a ga-esi dozie ụdị okwu ndị a. ‘Ọ bụrụkwa na nwanna gị emehie gị,’ ka Onye Nzọpụta ahụ dụrụ ọdụ, ‘gaa gwa ya mmehie ya n’etiti gị na ya naanị: ọ bụrụ na ọ nụ gị, i ritela nwanna gị. Ma ọ bụrụ na ọ gaghị anụ gị, kpọrọ otu ma ọ bụ mmadụ abụọ ndị ọzọ ka ha soro gị, ka e wee mee ka okwu ọbụla guzosie ike n’ọnụ ndị àmà abụọ ma ọ bụ atọ. Ọ bụrụkwa na o leghara ịnụ ha anya, gwa ya ụka: ma ọ bụrụ na o leghara ịnụ ụka anya, ka ọ dịrị gị dịka onye mba ọzọ na onye ọnaụtụ. N’ezie asị m unu, Ihe ọbụla unu ga-ekekọta n’elu ụwa ga-abụ nke e kekọtaworo n’eluigwe: ihe ọbụla unu ga-atọpụkwa n’elu ụwa ga-abụ nke e tọpụworo n’eluigwe.” Matiu 18:15–18.” Acts of the Apostles, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

E nwere ma ọ dịkarịa ala ndị àmà ala atọ nke oge a na-akara puku otu narị na iri anọ na anọ ahụ akara n’oge Mkpu Etiti Abalị. N’icheta eziokwu ahụ bụ na n’oge mkpu ahụ n’etiti abalị, o meela akaha inweta mmanụ ahụ, anyị na-ahụ àmà nke ọnọdụ ala nke nzukọ ogige Exeter na-enye ihe atụ nke ebe a na-akara ndị nke Chineke nke ụbọchị ikpeazụ akara, anyị na-ahụkwa eziokwu ahụ ka e si na ọnọdụ ala Sesaria Filipai gosipụta ya, nakwa site n’àmà nke agha Panium, n’amaokwu iri na atọ ruo iri na ise nke Daniel isi nke iri na otu. Ma eleghị anya, ọ dị ntakịrị ịpụ n’usoro ịkpọ ndị àmà atọ a ndị àmà ala, ma ana m eji okwu ahụ eme ihe n’ihi na ọnọdụ ala ahụ bụ n’ezie akụkụ nke ebe ihe omume ahụ si dị na Exeter na Sesaria Filipai. Jisọs tinyere Pita n’ime ọnọdụ ala amụma ahụ nke puku otu narị na iri anọ na anọ ahụ nọ n’ime ya n’ụbọchị ikpeazụ. Mgbe ahụ, O nyere iwu.

> And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.

> M ga-enye gị mkpịsị ugodi nke alaeze eluigwe: ma ihe ọ bụla i ga-ekekọta n’elu ụwa, a ga-ekekọta ya n’eluigwe: ma ihe ọ bụla i ga-atọpụ n’elu ụwa, a ga-atọpụ ya n’eluigwe. Mgbe ahụ, ọ dọrọ ndị na-eso ụzọ ya aka ná ntị ka ha ghara ịgwa onye ọ bụla na ọ bụ Jizọs Kraịst. Site n’oge ahụ gawa, Jizọs malitere igosi ndị na-eso ụzọ ya otú ọ ga-esi gaa Jerusalem, ma taa ahụhụ ọtụtụ ihe n’aka ndị okenye na ndị isi nchụàjà na ndị odeakwụkwọ, ka e gbuo ya, ma ka a kpọlite ya ọzọ n’ụbọchị nke atọ. Mgbe ahụ, Pita kpọọrọ ya iche, malitekwara ịbara ya mba, sị, Ka nke a dịrị gị anya, Onyenwe anyị: nke a agaghị eme gị ma ọlị. Ma ọ tụgharịrị, sị Pita, Si n’azụ m pụọ, Setan: ị bụ ihe ịsụ ngọngọ nye m: n’ihi na ị naghị eche echiche banyere ihe ndị nke Chineke, kama nke ndị mmadụ. Matiu 16:19–23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

Okwu ahụ bụ “Exeter” bụ aha otu obodo dị na Devon, England. A pụrụ ịgbaso mmalite okwu ya ruo n’Asụsụ Bekee Ochie, ebe a maara ya dị ka “Exanceaster” ma ọ bụ “Execestre.” E kweere na aha ahụ sitere n’okwu Bekee Ochie ndị a bụ “Exe” (na-ezo aka n’Osimiri Exe, nke obodo ahụ dị n’akụkụ ya) na “ceaster” (nke pụtara “ụlọ agha ndị Rom” ma ọ bụ “obodo e ji mgbidi gbaa gburugburu”). Ya mere, “Exeter” pụtara ma ọ bụ “ụlọ agha dị n’Osimiri Exe,” ma ọ bụ “obodo e ji mgbidi gbaa gburugburu dị n’akụkụ Osimiri Exe.” Ọdịdị ala jikọtara ya na ọbịbịa na mmezu nke Mkpu Etiti Abalị n’akụkọ ihe mere eme ndị Millerite na-egosi ebe mmiri dị, nke na-anọchite anya ịwụpụta nke Mmụọ Nsọ, nakwa otu ebe Chineke na-ebulite agha mmadụ iji kpọsaa ozi ahụ n’ụwa, nke Nwanneanyị White gwara anyị na ọ gara dịka “ebili mmiri dị ike.” Ebili mmiri dị ike abụghị naanị mmiri osimiri nkịtị; ọ bụ mmiri e nyere ike karịrị akarị.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Akụkọ ihe mere eme nke ndị Millerite bụ mmezu nke ilu ụmụ agbọghọ iri ahụ, ma mgbe a kpọrọ otu narị puku iri anọ na anọ ahụ ruo na ngwụcha oge nke ịkà akara, ha ga-emegharị ụzọ akara ndị a kọwara ná mmalite oge nke ịkà akara ahụ, nakwa akụkọ ihe mere eme nke nzukọ ọgbakọ Exeter. Mmụọ-ozi ga-arịdata ya na ozi nnwale nke a chọrọ ka eri ya. Ozi ahụ ga-eduga n’ọgbọ ntọala nile, ọ ga-echekwa klas abụọ ahụ ihu site na “oge asaa,” nke Levitikọs iri abụọ na isii. Ọ ga-agụnye Mkpughe nke Jisọs Kraịst, nke Pita nọchiri anya ya dịka nnabata na e tere Jisọs mmanụ ịbụ Kraịst, mgbe akara nsọ nke eluigwe siri n’ụdị nduru rịdata, na-anọchi anya Septemba 11, 2001. Ọ ga-agụnyekwa nghọta ahụ na Jisọs bụ Ọkpara Chineke nke nsọ, nakwa na site n’ịbụ na Jisọs were anụ ahụ nke mmadụ dara ada kpọkwasị n’elu ịdị ya nsọ, Ọ bụkwa Ọkpara nke mmadụ.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

Eziokwu ndị a ga-amịpụta klaasị abụọ nke ndị na-efe ofufe, dịka ha mere mgbe Septemba 11, 2001 gasịrị. E gosipụtara klaasị abụọ ahụ na nzukọ ikpọ-azụ nke Exeter, n’ihi na n’ụbọchị nzukọ ikpọ-azụ ahụ, e guzobere otu ụlọikwuu site n’aka otu ìgwè sitere na Watertown, ndị jụrụ ozi nke Mkpu Etiti Abalị dịka e si n’aka Samuel Snow weta ya. Ha nwere nzukọ adịgboroja ndị dara ụda nke ukwuu ma juputa n’ime mmetụ-obi, nke mere na ndị ndú nke nzukọ Snow gara kpọrọ ha wee gwa ha ka ha belata mkpọtụ ha. N’ọgbakọ ikpọ-azụ ahụ, e mere ka klaasị abụọ pụta ìhè, ha abụọ kwukwara na ha so na mmiri nwee njikọ, ma otu bụ adịgboroja ma nọchite anya ndị nzuzu ndị na-enweghị mmanụ. Ìgwè ahụ nọ n’ụlọikwuu Exeter bụ agha ahụ nke bụ obodo ahụ, nke bụkwa ebe e wusiri ike, n’ihi na ha nọ na-anọchi anya ọkpụkpụ akọrọ ndị nwụrụ anwụ nke Ezikiel, ndị e weliri elu dị ka agha dị ike n’ozi nke Mkpu Etiti Abalị.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

N’akụkọ ihe mere eme nke e gosipụtara òtù abụọ ahụ, Pita nọchiri anya ha abụọ. Nkwupụta ya nke ji amata Jisọs dịka Kraịst ahụ na Ọkpara nke Chineke sitere n’ike mmụọ nsọ nke Mmụọ Nsọ, n’ihi na Kraịst gwara ya n’ụzọ doro anya, “Anụ ahụ na ọbara ekpugheghị gị nke a, kama Ọ bụ Nna m nke nọ n’eluigwe.” Mgbe Jisọs mechara mee ka ndị na-eso ụzọ ya mata gbasara obe ahụ, Pita, n’oge ahụ na-enweghị mmetụta nduzi nke Mmụọ Nsọ, kpọrọ Kraịst n’akụkụ, “wee malite ịbara Ya mba, sị, Ka Chineke gbochie ya n’ebe Ị nọ, Onyenwe anyị: nke a agaghị eme Gị ma ọlị. Ma Ọ tụgharịrị, wee sị Pita, Si n’azụ m pụọ, Setan: ị bụ ihe ịsụ ngọngọ nye m: n’ihi na ị naghị ele ihe ndị bụ nke Chineke anya, kama ị na-ele ndị bụ nke mmadụ anya.”

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Mgbawa mmetụta nke Pita kwekọrọ na ofufe nke mmetụta na-eme n’ụlọikwuu Watertown mgbe Samuel Snow na-ekwusa ozi nke Mkpu Etiti Abalị. N’ogo ahụ, Pita na-anọchite anya ndị bụ ndị a na-ahọpụta ka ha bụrụ n’etiti narị na puku iri anọ na anọ ahụ. Ndị a na-ahọpụta ahụ na-anọchite anya otu òtù nke nwere mmanụ ahụ, nke bụ Mmụọ Nsọ, ọ bụkwa ozi ahụ, ọ bụkwa agwa ahụ; òtù nke ọzọ enweghị mmanụ ahụ. N’ọnọdụ Kesaria Filipai, Kraịst malitere imeghe “na ọ ghaghị ịga Jerusalem, ma ahụhụ ọtụtụ ihe n’aka ndị okenye na ndị isi nchụàjà na ndị odeakwụkwọ, ka e gbuo ya, ma e welitekwa ya ọzọ n’ụbọchị nke atọ.”

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

Mmechuihu nke ndị na-eso ụzọ ahụ mgbe e mezuru n’ezie ihe ndị ahụ n’obe bụ akụkọ ihe mere eme Nwanneanyị White ji akọwa mmechuihu nke Ọktoba 22, 1844, nakwa mmechuihu nke ndị Hibru n’oge ha na-agafe Oké Osimiri Uhie mgbe ndị agha Fero na-emechi ha azụ ma mmiri oke osimiri dị n’ihu ha. Ndị àmà ahụ niile na-akọwa iwu Sọnde nke na-abịa n’oge na-adịghị anya, ma mkpughe nke amaokwu iri na atọ ruo iri na ise nke Daniel iri na otu na-enye àmà banyere ihe omume ndị na-eduga n’iwu Sọnde ahụ. N’ime ime nke a, ha na-anọchitekwa anya “akụkụ nke amụma Daniel nke metụtara ụbọchị ikpeazụ.”

We will continue this study in the next article.

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

> “A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

> “Nnyocha nke ọma banyere ụdị na mmezu-ụdị dugara n’ịhụ na mkpọgide Kraịst n’obe mere kpọmkwem n’ụbọchị ahụ n’usoro emume kwa afọ e nyere Izrel mgbe a na-egbu nwa atụrụ ngabiga. Ọ̀ gaghị abụkwa na nsachapụ ebe nsọ ahụ nke e sere onyinyo ya n’Ụbọchị Mkpuchi Mmehie—nke na-adakwasị n’ụbọchị nke iri nke ọnwa nke asaa—ga-emekwa kpọmkwem n’ụbọchị ahụ n’afọ a na-eme emume ya n’ụdị ahụ? (lee The Great Controversy, 399). Nke a, dị ka ezi ngụkọ oge nke Mozis si dị, ga-abụ Ọktoba 22. N’isi mbido Ọgọst, 1844, n’otu nzukọ ọmụma n’ụlọikwuu na Exeter, New Hampshire, e webatara echiche a, ma nabata ya dịka ụbọchị maka mmezu amụma ụbọchị 2300 ahụ. Ilu ụmụ agbọghọ iri ahụ dị na Matiu 25:1–13 nwetara mkpa pụrụ iche—igbu oge nke nwoke ahụ na-alụ nwanyị, ichere na iro ụra nke ndị ahụ nọ na-eche agbamakwụkwọ ahụ, mkpu ahụ n’etiti abalị, imechi ụzọ, na ihe ndị ọzọ. Ozi ahụ na Kraịst na-abịa n’Ọktoba 22 bịara mara aha ya dịka ‘mkpu etiti abalị.’ ‘Ellen White dere, ‘puku puku ndị kwere ekwe kpọsara “mkpu etiti abalị” ahụ.’ Ọ gbakwụnyere:”

> “‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

> “‘Dị ka ebili mmiri nke oke osimiri, mmegharị ahụ nke [ọnwa nke asaa] sịrị gafee ala ahụ. Site n’obodo ruo n’obodo, site n’ime obodo nta ruo n’ime obodo nta, ọ gara ọbụna ruo n’ebe ndị dịpụrụ adịpụ n’ime ime obodo, ruo mgbe a kpọtere ndị Chineke na-echere ya nke ọma.—The Great Controversy, 400.’”

> “The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

> “Ngwangwa nke ozi ahụ jiri gbasaa ka ndị odee L. E. Froom kpọtụrụ si kọwaa ya:

> “‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

> “‘Bates hapụrụ ndekọ na ozi Exeter ahụ ‘fere, dị ka a ga-asị, n’elu nku nke ifufe.’ Ndị ikom na ndị inyom jiri ụgbọ oloko na mmiri, jiri ụgbọ ịnyịnya na ịnyịnya, na-ebuga ngwugwu akwụkwọ na akwụkwọ akụkọ, na-ekesa ha ‘n’ụba dị ka akwụkwọ osisi nke mgbụsịakwụkwọ.’ White kwuru, ‘Ọrụ dị n’ihu anyị bụ ifega gaa n’akụkụ ọ bụla nke ubi sara mbara ahụ, ịkpọ ụda mgbịrịgba ịdọ aka ná ntị, ma kpọtee ndị nọ n’ụra.’ Ma Wellcome gbakwụnyere na mmegharị ahụ gbawara pụta dịka mmiri e wepụtara n’ime ebe e gbochiri mmiri. A hapụrụ ubi ọka chara acha ka o guzo n’enweghị owuwe ihe ubi, a hapụkwara nduku tozuru oke n’ala n’enweghị igwu ha. Ọbịbịa nke Onyenwe anyị adịla nso. Ugbu a, oge adịkwaghị maka ihe ndị dị otú ahụ nke ụwa.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

> “As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

> “Dị ka onye ji anya ya hụ ihe ahụ ma sonyekwa n’ime mmegharị ahụ, Ellen White kọwara ọdịdị nke ọrụ ahụ nke na-agba ọsọ ngwa ngwa n’ihu:”

> “‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

> “Ndị kwere ekwe hụrụ ka e wepụrụ obi abụọ ha na mgbagwoju anya ha, olileanya na obi ike wee mee ka obi ha dị ndụ. Ọrụ ahụ nwere onwe ya pụọ n’ókè ndị ahụ gabigara ókè nke a na-ahụ mgbe niile mgbe mkpali mmadụ dị, na-enweghị mmetụta na-achị achị nke okwu na Mmụọ nke Chineke…. O buru àgwà ndị ahụ na-akara ọrụ Chineke n’oge nile. Enweghị nnukwu ọṅụ nke mmenye obi n’ókè, kama e nwere nnọọ inyocha obi nke miri emi, nkwupụta mmehie, na ịjụ ụwa. Nkwadebe izute Onyenwe anyị bụ ibu dị n’obi nke mmụọ ndị na-ata ahụhụ…. ”

> “‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

> “‘N’etiti mmegharị okpukpe ukwu niile kemgbe ụbọchị ndịozi, ọ dịghị nke ọ bụla nke nweworo onwe ya pụọ n’adịghị-zuru-okè nke mmadụ na aghụghọ Setan karịa nke mgbụsịakwụkwọ nke afọ 1844. Ọbụna ugbu a, mgbe ọtụtụ afọ gafeworo [1888], ndị niile sonyere na mmegharị ahụ ma guzosie ike n’elu ikpo okwu nke eziokwu ka na-enwe mmetụta nke mmetụta nsọ nke ọrụ ahụ a gọziri agọzi ma na-agba ama na ọ sitere n’aka Chineke.—Ibid., 400, 401.’”

> “In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

> “N’agbanyeghị ihe àmà nke ọrụ nke na-ekpuchi ala ahụ dum ma na-adọta puku mmadụ n’ime mkpakọrịta nke Ọbịbịa nke Abụọ, na ihe dị ka ndị ozi abụọ narị sitere n’ụka dị iche iche jikọtara onwe ha n’ịgbasa ozi ahụ, [Lee C. M. Maxwell, Tell it to the world, pp. 19, 20.] ụka ndị Protestant n’ozuzu ha jụrụ ya ma jiri ụzọ niile dị n’aka ha gbochie ka okwukwe n’ọbịbịa Kraịst n’oge na-adịghị anya ghara ịgbasa. Ọ dịghị onye nwere ike ịkpọtụrụ n’oge ofufe ụka olileanya nke ọbịbịa Jizọs n’oge na-adịghị anya, ma n’ebe ndị na-eche ihe omume ahụ nọ, ọ dị nnọọ iche.”

> “Ellen White told what it was like:

> “Ellen White kọwara otú ọ dị:

> “‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

> “‘Oge ọ bụla yiri m ihe dị oké ọnụ ahịa ma bụrụkwa nke dị mkpa nke ukwuu. Enwere m mmetụta na anyị na-arụ ọrụ maka ebighị ebi, nakwa na ndị na-akpachapụghị anya ma na-enweghị mmasị nọ n’ihe ize ndụ kasịnụ. Okwukwe m adịghị ekpuchi ekpuchi, ewepụtara m nkwa ndị dị oké ọnụ ahịa nke Jisọs nye onwe m….

> “‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

> “‘Site n’ịchọsi obi ike n’ime obi anyị na nkwupụta mmehie n’ụzọ ịdị umeala n’obi ka anyị jiri ekpere bịaruo oge atụmanya ahụ. Kwa ụtụtụ, anyị chere na ọrụ mbụ anyị bụ ijide n’aka ihe àmà na-egosi na ndụ anyị ziri ezi n’ihu Chineke. Anyị ghọtara na ọ bụrụ na anyị anaghị aga n’ihu n’ịdị nsọ, n’ezie anyị ga-alaghachi azụ. Mmasị anyị n’ebe ibe anyị nọ bawanyere; anyị kpeere ekpere nke ukwuu, ya na ibe anyị ma n’ihi ibe anyị.

> “‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

> “‘Anyị zukọrọ n’ubi mkpụrụ osisi na n’ogige osisi ka anyị na Chineke nwee mkpakọrịta ma ka anyị rịọsie Ya arịrịọ ike, na-enwe mmetụta nke ịdị nso Ya nke ọma karịa mgbe ọrụ okike Ya gbara anyị gburugburu. Ọṅụ nke nzọpụta dị anyị mkpa karịa nri na ihe ọṅụṅụ anyị. Ọ bụrụ na igwe ojii kpuchie uche anyị, anyị enweghị ike izu ike ma ọ bụ ihi ụra ruo mgbe a kpochapụrụ ha site n’ịma nke ọma na anyị anabatara n’aka Onyenwe anyị.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, mpịakọta nke 1, 51, 52.

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