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# The Book of Daniel - Number Twenty-Eight

Akwụkwọ Daniel — Nọmba Iri Abụọ na Asatọ

Walls

Mgbidi

Author

Jeff Pippenger

Published

December 23, 2023

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Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.

Nebukadneza na-anọchi anya mmalite nke Adventizim, mmalite nke United States, mmalite nke mpi Protestant na mmalite nke mpi Republican. Belshaza na-anọchi anya njedebe nke ahịrị ndị a niile.

Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.

Nebukadneza na-anọchi anya akụkọ nke ozi ndị mmụọ ozi mbụ na nke abụọ site na 1798 ruo 1844, na mmalite nke ikpe nyocha nke Chineke. Àmà ya na-adabara Daniel isi nke mbụ. Belshaza na-anọchi anya akụkọ nke ozi nke mmụọ ozi nke atọ site na 1989 ruo n’iwu ụbọchị Sọnde, na mmalite nke ikpe mmezu nke Chineke. Àmà ya na-adabara Daniel isi nke mbụ ruo nke atọ.

Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.

Nebukadneza na-egosi njedebe nke “oge asaa” ahụ bịara n’elu alaeze ugwu nke Izrel n’afọ 1798, mgbe e weghachiri ya alaeze ya mgbe o biri n’obi anụ ọhịa. Akaebe ya na-aga n’ihu ruo n’imeghe ikpe nyocha ahụ na njedebe nke “oge asaa” ahụ, nke bịara n’elu alaeze ndịda nke Juda n’afọ 1844. N’akaebe ya, okwu ahụ bụ “elekere” na-anọchi anya ozi elekere ikpe nke mmụọ ozi mbụ, ma ọzọkwa, ọ na-anọchi anya mbata nke ozi ahụ. “Elekere” ahụ n’akaebe ya na-akara ma 1798, ma 1844, nke ha abụọ na-anọchi anya mmechi nke iwe mbụ na iwe ikpeazụ n’otu n’otu.

Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.

A na-akọwa njedebe Belshaza site n’ide aka omimi ahụ nke hà nhata puku abụọ narị ise na iri abụọ. “Oge asaa,” ma ọ bụrụ na e gosipụtara ha dịka “otu awa,” ma ọ bụ “ịchụsasị,” ma ọ bụ “puku abụọ narị ise na iri abụọ,” bụ akara nke ikpe. Ikpe Nimrọd bụ “ịchụsasị,” nke Nebukadneza bụ “oge asaa,” nke Belshaza kwa bụ puku abụọ narị ise na iri abụọ. Mgbe Nebukadneza kpebiri ndị ikom atọ ahụ kwesịrị nsọpụrụ ikpe, o mere ka a kpoo ọkụ n’ọkụ ahụ “ugboro asaa,” karịa ka ọ na-adị nkịtị.

The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.

Ikpe ikpe nke “oge asaa” ahụ ka a na-akara akara n’ọbịbịa nke ozi mbụ, nakwa n’ọbịbịa nke ozi nke atọ. Njedebe nke Adventizim nke ndị Miller n’afọ 1863 bidoro site n’ịjụ ozizi nke “oge asaa,” ma otu narị afọ na afọ iri abụọ na isii ka e mesịrị, n’afọ 1989, “oge ọgwụgwụ” maka akụkọ ihe mere eme nke mmụọ-ozi nke atọ bịarutere. Otu narị na iri abụọ na isii bụ akara nke “oge asaa”; ya mere, njedebe nke ngagharị nke mmụọ-ozi mbụ n’afọ 1863, ruo na mmalite nke ngagharị nke mmụọ-ozi nke atọ n’afọ 1989, ka “oge asaa” ahụ na-ejikọta ọnụ site n’otu narị na iri abụọ na isii ahụ nke ihe nnọchianya.

Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.

Ma ihe àmà banyere ọdịda Belshaza, n’isi nke ise nke Daniel, na-akụzi na ọ dịghị onye pụrụ ịhụ ikpe nke “oge asaa ahụ,” ọbụna ọ bụ ezie na e dere ya n’elu “mgbidi” ahụ. N’ihi mpi Republican, e dere ikpe ahụ n’elu “mgbidi nkewa nke ụka na steeti” nke Thomas Jefferson, nke a na-ewepụ n’isi nke ise nke Daniel. N’ihi ezi mpi Protestant, e dere ikpe ahụ n’elu chaatị abụọ ndị ahụ dị nsọ, ndị a kpọgidere n’elu “mgbidi” ahụ ka ndị na-agụ ya wee gbaa ọsọ. Ma n’ime ìsì nke Laodisia, okwu ndị ahụ adịghị apụta ìhè. N’ọnọdụ abụọ ahụ, okwu ikpe ndị ahụ na-anọchi anya na a tụọla ma ezi mpi Protestant ma mpi Republican n’akpịrịkpa ibu, ma hụ na ha ezughị ezu. Akụkọ Belshaza nwere ozi maka mpi Republican, nke na-anọchi anya mba niile nke ụwa.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.

> “N’akụkọ ihe mere eme nke Nebukadneza na Belshaza, Chineke na-agwa mba ndị nke taa okwu.” Signs of the Times, July 20, 1891.

The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.

Akụkọ Belshaza kwa nwere ozi maka mpi Protestant, nke na-anọchi anya ndị mmadụ nke ụwa.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.

> “N’akụkọ ihe mere eme nke Nebukadneza na Belshaza, Chineke na-agwa ndị mmadụ nke taa okwu.” Bible Echo, September 17, 1894.

The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.

Mmehie Belshaza na-anọchi anya mmehie nke mpi abụọ ahụ nke anụ ọhịa nke ụwa. A na-achọta mmehie nke nke ọ bụla n’ime mpi ndị ahụ n’ịjụ eziokwu ndị bụ ntọala ha, ebe ha nwere amamihe zuru oke banyere eziokwu ndị ahụ. A na-eme ka mpi Republican zaa ajụjụ n’ihu ìhè nke Iwu Nsọ, na akụkọ mmalite ahụ mgbe e mepụtara akwụkwọ ahụ nke sitere n’aka Chineke, ma kemgbe ahụ, a nọwo na-ajụ ya nwayọọ nwayọọ n’ụzọ na-aga n’ihu. Mgbe mba ahụ kwuru okwu dịka dragọn, a ga-abụ na ewepụla mgbidi nke nkewa n’etiti ụka na ọchịchị nke a na-anọchi anya ya n’ihe atụ. Maka ezi mpi Protestant, ìhè sitere n’akụkọ nke ozi nke mmụọ ozi mbụ na nke abụọ, mgbe e guzobere ntọala ndị ahụ, a nọwo na-ajụ ya nwayọọ nwayọọ, ọ ga-anọgidekwa na-ajụ ya n’ụzọ na-abawanye ụba, ruo mgbe a ga-ajụkwa “mgbidi” nke iwu Chineke, n’ikpeazụ.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “N’ebe a, onye amụma na-akọwa otu ndị mmadụ bụ́ ndị, n’oge nke ịhapụ eziokwu na ezi omume n’ozuzu ya, na-achọ iweghachi ụkpụrụ ndị ahụ bụ ntọala nke alaeze Chineke. Ha bụ ndị na-arụzi mbibi e meworo n’iwu Chineke—mgbidi ahụ Ọ debere gburugburu ndị Ọ họọrọ maka nchebe ha, ma nrubeisi nye ụkpụrụ ya nke ikpe ziri ezi, eziokwu, na ịdị ọcha ga-abụ nchebe ha na-adịgide adịgide.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.

> “N’okwu ndị pụtara ìhè nke a na-apụghị ịghọtahie, onye amụma ahụ na-egosi ọrụ pụrụ iche nke ndị fọdụrụ a na-arụ, bụ ndị na-ewughachi mgbidi ahụ. ‘Ọ bụrụ na i weghachite ụkwụ gị n’ụbọchị izuike, ka ị ghara ime ihe na-atọ gị ụtọ n’ụbọchị nsọ M; ma kpọọ ụbọchị izuike ihe na-enye ọṅụ, ụbọchị nsọ nke Onyenwe anyị, nke kwesịrị nsọpụrụ; ma sọpụrụ Ya, na-emeghị ụzọ nke aka gị, ma ọ bụ ịchọ ihe na-atọ gị ụtọ, ma ọ bụ ikwu okwu nke aka gị: mgbe ahụ ị ga-enwekwa obi ụtọ n’ime Onyenwe anyị; M ga-emekwa ka ịnya ije n’elu ebe ndị dị elu nke ụwa, ma nye gị ka i rie ihe nketa nke Jekọb nna gị: n’ihi na ọnụ Onyenwe anyị ekwuwo ya.’ Aịzaya 58:13, 14.” Prophets and Kings, 677, 678.

The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.

Usoro Akwụkwọ Nsọ ndị mmụọ ozi kpughere William Miller na-anọchi anya iwu amụma nke Chineke, ma n’adịghị ka Izrel oge ochie, Izrel nke oge a ga-abụ ndị e nyere n’aka nchekwa ọ bụghị naanị iwu Iwu Iri ahụ, kama kwa amụma ndị ahụ.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “Chineke akpọọla ụka Ya n’ụbọchị a, dịka Ọ kpọrọ Izrel oge ochie, ka o guzo dịka ìhè n’ụwa. Site n’oke mma nkewa nke eziokwu, ya bụ ozi nke mmụọ-ozi mbụ, nke abụọ, na nke atọ, Ọ kewapụrụ ha n’ebe ụka dị iche iche nọ na n’ebe ụwa nọ, ka O wetara ha n’ịbịarukwu nso dị nsọ n’ebe Ọ nọ. O meela ha ndị e tinyere iwu Ya n’aka, ma nyefee ha nnukwu eziokwu nile nke amụma maka oge a. Dịka e nyefere okwu nsọ ndị ahụ n’aka Izrel oge ochie, ndị a bụ ntụkwasị-obi dị nsọ a ga-eme ka ụwa mara. Mmụọ-ozi atọ nke Mkpughe 14 na-anọchi anya ndị nabatara ìhè nke ozi Chineke ma pụọ dịka ndị nnọchiteanya Ya ikwusara ịdọ aka ná ntị n’ogologo na obosara ụwa niile. Kraịst na-agwa ndị na-eso ụzọ Ya, sị: ‘Unu bụ ìhè nke ụwa.’ N’obi mmadụ ọ bụla nke nabatara Jisọs, obe Kalvaị na-ekwu, sị: ‘Leenu uru mkpụrụ-obi bara: “Gaanụ n’ụwa niile, kwusaanụ ozi ọma nye ihe niile e kere eke.”’ A gaghị ekwe ka ihe ọ bụla gbochie ọrụ a. Ọ bụ ọrụ kachasị mkpa n’oge a; ọ ga-erute ebe dị anya dịka mgbe ebighị ebi. Ịhụnanya ahụ Jisọs gosipụtara n’ebe mkpụrụ-obi mmadụ nọ n’àjà O ji kwụọ mgbapụta ha, ga-akpali ndị na-eso ụzọ Ya niile.” Testimonies, volumu 5, 455.

The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.

“Eziokwu ukwu nke amụma,” ndị mmụọ ozi nyefere, ma guzobe site n’ọrụ William Miller, bụ “nkwenye dị nsọ a ga-ekwusara ụwa.” Iwu nke Iwu Iri ahụ, iwu nke okike, iwu nke ahụike na iwu nke ọmụmụ amụma ka otu Onye Ukwu nyere Iwu nyere, ma ịjụ otu Iwu pụtara ịjụ ha niile. Ịjụ usoro a nyere William Miller malitere nnupụisi na-aga n’ihu, nke n’ikpeazụ ga-eduba Adventism n’ịjụ ụbọchị izu ike nke ụbọchị nke asaa.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.

> “Nna-ukwu nwere esemokwu megide ndị ya na-ekwupụta na ha bụ nke ya n’ụbọchị ikpeazụ ndị a. N’esemokwu a, ndị nwoke nọ n’ọnọdụ ibu ọrụ ga-agbaso ụzọ nke na-emegide kpọmkwem nke Nehemaịa soro. Ọ bụghị naanị na ha onwe ha ga-eleghara ụbọchị izu ike anya ma lelịa ya, kama ha ga-agbalịkwa igbochi ndị ọzọ idebe ya site n’ili ya n’okpuru mkpofu omenala na ọdịnala. N’ime ụka dị iche iche na n’ime nnukwu nzukọ ndị a na-eme n’èzí, ndị ozi ga-arịọsi ndị mmadụ ike banyere mkpa ọ dị idebe ụbọchị mbụ nke izu. E nwere ọdachi n’oké osimiri na n’elu ala; ọdachi ndị a ga-amụbakwa, otu mbibi na-esochi ibe ya nso; a ga-egosikwa obere ìgwè ndị na-edebe ụbọchị izu ike n’ihi akọ na uche dị ka ndị na-ewetara ụwa iwe Chineke n’ihi ileghara ha na-eleghara ụbọchị Sọnde anya.”

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> “Setan na-akpali ụgha a ka o wee mee ka ụwa bụrụ ndị a dọọrọ n’agha. Ọ bụ atụmatụ ya ịmanye mmadụ ka ha nabata njehie. Ọ na-etinye aka n’ụzọ doro anya n’ịgbasa okpukpe ụgha nile, ọ gaghịkwa akwụsị n’ihe ọbụla n’ịgbalị ya ime ka ozizi ezighị ezi guzosie ike. N’okpuru mkpuchi ịnụ ọkụ n’obi n’okpukpe, mmadụ, ndị mmụọ ya metụtara, echepụtawo ndị ibe ha ahụhụ kasị obi ọjọọ, ma kpataara ha ahụhụ kasị dị egwu. Setan na ndị nnọchiteanya ya ka nwere otu mmụọ ahụ; a ga-ekwughachikwa akụkọ ihe mere n’oge gara aga n’ụbọchị anyị.”

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> “E nwere ndị mmadụ ndị etinyeworo uche na ọchịchọ ha imezu ihe ọjọọ; n’ime omimi gbara ọchịchịrị nke obi ha, ha ekpebiela mpụ ndị ha ga-eme. Ndị a na-eduhie onwe ha. Ha ajụla nnukwu ụkpụrụ Chineke nke ezi omume, ma n’ọnọdụ ya ha ewulitela ụkpụrụ nke aka ha, ma site n’iji onwe ha tụnyere ụkpụrụ a, ha na-ekwupụta onwe ha dị ka ndị dị nsọ. Onyenwe anyị ga-ekwe ka ha gosi ihe dị n’obi ha, mee ka mmụọ nke nna ukwu na-achịkwa ha pụta ìhè n’omume ha. Ọ ga-ahapụ ha ka ha gosi ịkpọasị ha kpọrọ iwu Ya n’otú ha si emeso ndị na-eguzosi ike n’ihe n’ihe iwu ahụ chọrọ. A ga-akpali ha site n’otu mmụọ ahụ nke ara okpukpe nke kpaliri ìgwè mmadụ ahụ gara n’ihu n’ịkpọgide Kraịst n’obe; ụka na ọchịchị ga-ejikọta onwe ha n’otu nkwekọrịta rụrụ arụ ahụ.”

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> “Ụka nke taa esowo n’ụzọ ndị Juu nke oge ochie, ndị wepụrụ iwu nile nke Chineke n’akụkụ n’ihi ọdịnala nke aka ha. Ọ gbanwere iwu-nsọ ahụ, mebiekwa ọgbụgba-ndụ ebighị ebi, ma ugbu a, dị ka n’oge ahụ, mpako, ekweghị-ekwe, na ekwesịghị ntụkwasị obi bụ ihe si na ya apụta. E gosipụtara ezi ọnọdụ ya n’ezie n’okwu ndị a sitere n’abụ Mozis: ‘Ha emerụwo onwe ha; ntupọ ha abụghị ntupọ nke ụmụ ya; ha bụ ọgbọ gbagọrọ agbagọ ma mebie emebi. Ọ̀ bụ otu a ka unu si akwụghachi Jehova, unu ndị nzuzu na ndị na-enweghị amamihe? Ọ̀ bụghị ya bụ Nna gị nke zụtara gị? Ọ̀ bụghị ya mere gị, guzosiekwa gị ike?’” Review and Herald, March 18, 1884.

The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.

Ndị Adventist ga-ajụ eziokwu n’ụzọ ikpeazụ n’oge iwu Ụka, dịka Adventism na-emegharị akụkọ ihe mere eme nke Izrel oge ochie, mgbe “mmụọ otu ahụ nke ara okpukpe nke kpaliri ìgwè mmadụ ahụ ka ha kpọgidere Kraịst n’obe na-achịkwa ha; a ga-ejikọta chọọchị na ọchịchị n’otu nkwekọrịta rụrụ arụ ahụ.” Nnupụisi na-arị elu nke Adventism ka e gosiri na Ezikiel isi nke asatọ, ebe e nwere arụ anọ na-abawanye njọ, ndị n’amụma na-akara ọgbọ anọ nke Adventism malitere n’afọ 1863. Arụ ikpeazụ ahụ bụ mgbe ndị ndu Jerusalem kpọrọ isi ala nye anyanwụ.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> O wee kpọbatara m n’ime ogige dị n’ime nke ụlọ Jehova; ma, lee, n’ọnụ ụzọ nke ụlọ nsọ Jehova, n’etiti ihe owuwu mbata na ebe ịchụàjà, e nwere ihe dị ka mmadụ iri abụọ na ise, ndị azụ ha chere ihu n’ụlọ nsọ Jehova, ma ihu ha chere ihu n’ọwụwa anyanwụ; ha wee kpọọ isiala nye anyanwụ n’ihu ọwụwa anyanwụ. Mgbe ahụ ọ sịrị m, Ị hụwo nke a, gị nwa nke mmadụ? Ọ̀ bụ ihe nta nye ụlọ Juda na ha na-eme ihe arụ ndị a ha na-eme n’ebe a? n’ihi na ha ejupụtawo ala ahụ n’ihe ike, ha alaghachikwokwa ime ka iwe wee m: ma, lee, ha na-etinye alaka n’imi ha. Ya mere, Mụ onwe m ga-emekwa n’oke iwe: anya m agaghị emere ebere, ọ dịghịkwa m ga-enwe ọmịiko: ma ọ bụ ezie na ha ga-eti mkpu n’ntị m n’oké olu, ma agaghị m anụ ha. Ezikiel 8:16–18.

The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.

Ikpe nke a na-eweta n’oge ahụ ka e ji “awa” ikpe Belshaza mee ihe atụ.

> Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.

> Belshaza, bụ eze, mere oké oriri nye otu puku n’ime ndị-isi ya, ọ nọkwa n’ihu puku ahụ na-aṅụ mmanya vaịn. Belshaza, mgbe ọ na-atọ mmanya vaịn ahụ, nyere iwu ka e wetara arịa ọlaedo na ọlaọcha ndị Nebukadneza, nna ya, si n’ụlọ nsọ nke dị na Jerusalem buru; ka eze ahụ, na ndị-isi ya, na ndị nwunye ya, na iko ya, wee ṅụọ n’ime ha. Mgbe ahụ, ha wetara arịa ọlaedo ndị ahụ a napụrụ n’ụlọ nsọ nke ụlọ Chineke nke dị na Jerusalem; eze ahụ, na ndị-isi ya, na ndị nwunye ya, na iko ya, wee ṅụọ n’ime ha. Ha ṅụrụ mmanya vaịn, too chi nke ọlaedo, na nke ọlaọcha, nke ọla kọpa, nke ígwè, nke osisi, na nke nkume. N’otu awa ahụ ka mkpịsị aka nke aka mmadụ pụtara, dee ihe n’ihu ihe-ndọba oriọna n’elu ntụ ọcha nke mgbidi ụlọ eze ahụ; eze ahụ hụkwara akụkụ aka ahụ nke dere ihe ahụ. Mgbe ahụ, ọdịdị ihu eze ahụ gbanwere, echiche ya wee nye ya nsogbu, nke mere na nkwonkwo úkwù ya tọhapụrụ, ikpere ya wee na-akụkọ onwe ha ọnụ. Eze ahụ tiri mkpu n’olu ukwu ka e webata ndị dibịa kpakpando, ndị Kaldia, na ndị na-agba afa. Eze ahụ wee kwuo, sị ndị amamihe Babilọn, Onye ọbụla ga-agụ ihe odide a, ma kọwara m ihe ọ pụtara, a ga-eyikwasị ya uwe uhie ọbara ọbara, a ga-etinyekwa ya olu ọlaedo n’olu ya, ọ ga-abụkwa onye nke atọ n’ịchị alaeze ahụ. Mgbe ahụ, ndị amamihe eze ahụ niile bịara: ma ha enweghị ike ịgụ ihe odide ahụ, ma ọ bụ ime ka eze mara nkọwa ya. Mgbe ahụ, eze Belshaza nwere oké nsogbu nke ukwuu, ọdịdị ihu ya gbanwere n’ime ya, ndị-isi ya wee ju anya. Daniel 5:1–9.

In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.

N’“otu awa ahụ” ka ikpe Belshaza rutere, ka a tụbara Shedrak, Mishak na Abednego n’ọkụ ahụ nke e mere ka ọ dị ọkụ “ugboro asaa” karịa ka ọ na-adị na mbụ.

> Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.

> Ugbu a, ọ bụrụ na unu dị njikere na n’oge ọbụla unu nụrụ ụda opi, na ọjà, na ụbọ akwara, na sackbut, na psaltery, na dulcimer, na ụdị egwú nile, ka unu daa n’ala fee onyinyo ahụ nke m mere; ọ dị mma: ma ọ bụrụ na unu ekweghị ife ya, n’otu awa ahụ ka a ga-atụba unu n’etiti ọkụ ahụ na-enwu enwu nke ukwuu; ònye kwa bụ Chineke ahụ nke ga-anapụta unu n’aka m? Shedrak, Mishak, na Abednego zara, sị eze, Nebukadneza, anyị enweghị mkpa ịza gị okwu n’ihe a. Ọ bụrụ na ọ dị otu a, Chineke anyị, onye anyị na-efe, nwere ike ịnapụta anyị n’ọkụ ahụ na-enwu enwu nke ukwuu, ọ ga-anapụtakwa anyị n’aka gị, eze. Ma ọ bụrụkwa na ọ bụghị otu a, ka a mara gị, eze, na anyị agaghị efe chi gị nile, anyị agaghị akpọkwa isiala nye onyinyo ọlaedo ahụ nke i guzobere. Mgbe ahụ Nebukadneza jupụtara n’oké iwe, ọdịdị ihu ya wee gbanwee megide Shedrak, Mishak, na Abednego: ya mere o kwuru, nye iwu ka a kpoo ọkụ ahụ ọkụ ugboro asaa karịa ka a na-ekpo ya. Daniel 3:15–19.

The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”

“Oge” ikpe Belshaza bụ otu “oge” ikpe Shedrak, Meshak na Abednego, ma n’ime ahịrịokwu abụọ ahụ, a na-anọchi anya “oge asaa” dị ka akara nke ikpe ahụ. Ndị ikom atọ ahụ ndị ruru eru na-anọchi anya ndị akaebe abụọ ahụ ndị na-ebili soro igwe ojii banye n’eluigwe dịka ọkọlọtọ n’ime “oge” nke nnukwu ala ọma jijiji ahụ n’oge Iwu Ụka, ma Belshaza na-anọchi anya ikpe nke mbibi mba nke a na-ewetara anụ ọhịa nke ụwa n’ime otu “oge” ahụ kpọmkwem.

We will continue our study of Belshazzar’s judgment in the next article.

Anyi ga-aga n’ihu n’ịmụ ihe anyị banyere ikpe Belshazzar n’akwụkwọ na-esonụ.

> “I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?

> “Anam arụsiwo m ọrụ nke ukwuu n’uche m banyere ụkpụrụ ịdị nsọ dị ala dị n’etiti ndị anyị. Ma mgbe m chetara ahụhụ ndị e kwupụtara megide Kapanọm, ana m eche banyere otú ikpe ọmụma ga-adị arọ karị n’ahụ ndị maara eziokwu ma ha agaghị eje ije dị ka eziokwu ahụ si dị, kama ha ejee ije n’ọkụ nta sitere n’ịkụnye nke onwe ha. N’oge abalị, ana m agwa ndị mmadụ okwu n’ụzọ dị oke njọ ma dị nsọ, na-arịọ ha ka ha jụọ akọ na uche nke onwe ha, sị; Gịnị ka m bụ? Ò bụ m Onye Kraịst, ma ọ bụ na abụghị m? Ò mere ka obi m dị ọhụrụ? Ò meela ka amara mgbanwe nke Chineke kpụpụta agwa m? Àkwarala m mmehie m? Ekwepụtala ha n’ọnụ? A gbagharala ha? Ò jikọtara m na Kraịst dịka Ya onwe ya na Nna bụ otu? Ò kpọrọ m ihe m hụrụ n’anya n’oge gara aga asị? Ò hụrụ m ugbu a n’anya ihe ahụ m kpọrọ asị na mbụ? Ò na m agụ ihe nile dịka ọnwụnwa efu n’ihi ịdị elu nke ịma Kraịst Jisọs? Ò na m enwe mmetụta na abụ m ihe onwunwe Jisọs Kraịst zụtara n’ọnụ ahịa, nakwa na kwa awa ọ bụla aghaghị m ido onwe m nsọ nye ozi Ya?”

> “We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.

> “Anyị na-eguzo n’elu ọnụ ụzọ mbata nke ihe omume ukwu na nke dị nsọ. A ga-eme ka ụwa dum juputa n’ìhè site n’ebube nke Onyenwe anyị, dịka mmiri si ekpuchi ọwa nile nke nnukwu omimi ahụ. Amụma dị iche iche na-emezu, oge ifufe na oké nsogbu dịkwa n’ihu anyị. Esemokwu ndị ochie, ndị e chere na e mechiri ọnụ ruo ogologo oge, ka a ga-eme ka ha dịghachi ndụ, esemokwu ọhụrụ ga-apụtakwa; ihe ọhụrụ na ihe ochie ga-agwakọta ọnụ, nke a ga-emekwa n’oge na-adịghị anya. Ndị mmụọ ozi na-ejide ifufe anọ ahụ, ka ha ghara ife, ruo mgbe e nyere ụwa ozi ịdọ aka ná ntị ahụ a kapịrị ọnụ; ma oké ifufe ahụ na-achịkọta onwe ya, ígwé ojii na-ebukwa ibu, dị njikere ịwapụ n’elu ụwa, ma n’ebe ọtụtụ nọ, ọ ga-abịa dịka onye ohi n’abalị.”

> “Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.

> “Ọtụtụ mụmụrụ ọnụ ọchị ma jụ ikwere mgbe anyị gwara ha, afọ iri abụọ na iri atọ gara aga, na a ga-amanye ụbọchị Sọnde n’elu ụwa niile, nakwa na a ga-eme iwu iji manye idebe ya, ma tụọ akọ na uche mmadụ n’ike. Anyị na-ahụ ka a na-emezu ya. Ihe niile Chineke ekwuwo banyere ọdịnihu ga-emezu n’eziokwu; ọ dịghị otu ihe ga-ada n’ihe niile O kwuworo. Protestantizim ugbu a na-agbatị aka gafee olulu miri emi ahụ iji kụọ aka na ọchịchị ndị pàpà, a na-akpụkwa njikọ imekọrịta ihe iji zọpịa ma mee ka ụbọchị izu ike nke iwu nke anọ ghara ịdịkwa n’anya; nwoke mmehie ahụ kwa, onye, n’ịkpali Setan, guzobere sabbath ụgha ahụ, nwa a nke ọchịchị ndị pàpà, ka a ga-ebuli elu ka o were ọnọdụ Chineke.”

> “All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.

> “A na-anọchitere m eluigwe nile anya dị ka ọ na-elele mmepe nke ihe omume. A ga-ekpughe ọgba-aghara n’oké esemokwu ahụ buru ibu nke dịtere ogologo oge n’ọchịchị Chineke n’elu ụwa. Ihe dị ukwuu ma bụrụ nke na-ekpebi ikpeazụ ga-eme, nke ahụ kwa n’oge dị nso nnọọ. Ọ bụrụ na e nwee mmechuihu ọ bụla, a ga-etinye agwa Chineke na ocheeze Ya n’ihe ize ndụ. E mepere ebe nchekwa ngwá agha nke eluigwe; eluigwe na ala dum nke Chineke na ihe nkwadebe ya niile adịla njikere. Otu okwu ka ikpe ziri ezi ga-ekwu, a ga-enwekwa ngosipụta ndị dị egwu n’elu ụwa nke iwe Chineke. A ga-enwe olu dị iche iche na égbè eluigwe na àmụ̀mà na ala ọma jijiji na mbibi zuru ụwa ọnụ. Mmegharị ọ bụla n’eluigwe na ala nke eluigwe bụ iji kwadebe ụwa maka nnukwu ọgba-aghara ahụ.”

> “Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.

> “Ike na-arịwanye njọ na-ejide ihe ọ bụla nke ụwa; ma dịka otu ndị e nyere nnukwu ìhè na ihe ọmụma dị ịtụnanya, a na-anọchite ọtụtụ n’ime ha anya site n’amaghị nwoke ise ndị ahụ na-ehi ụra, ndị nwere oriọna ha, ma ha enweghị mmanụ n’ime ite ha; oyi, enweghị uche, ndị nsọpụrụ Chineke ha dị adịghị ike ma na-ala n’iyi. Mgbe ndụ ọhụrụ na-agbasa ma na-epulite site n’okpuru ma na-ejidesi ngwaọrụ niile nke Setan ike ngwa ngwa, n’ịkwadebe maka ọgụ na mgba ikpeazụ ahụ dị ukwuu, ìhè ọhụrụ na ndụ na ike ọhụrụ na-arịdata site n’eluigwe, ma na-ejide ndị Chineke bụ ndị na-adịghị anwụ anwụ, dịka ọtụtụ ugbu a nọ, n’ime mmehie na njehie. Ndị ga-ahụ ugbu a ihe na-abịa n’isi anyị n’oge na-adịghị anya site n’ihe a na-eme n’ihu anyị, agaghịzi atụkwasị obi n’ihe mmadụ chepụtara, ha ga-enwekwa mmetụta na a ghaghị ịmata Mmụọ Nsọ, ịnata Ya, igosi Ya n’ihu ndị mmadụ, ka ha wee lụọ ọgụ n’ihi ebube Chineke, ma rụọ ọrụ n’ebe niile n’ụzọ nta na n’ụzọ ukwu nke ndụ, maka nzọpụta nke mkpụrụobi nke mmadụ ibe ha. Naanị Nkume ahụ nke dịrị n’aka ma kwụsie ike bụ Nkume nke Oge Ebighị Ebi. Naanị ndị na-ewu ụlọ ha n’elu Nkume a ka nọ na nchekwa.”

> “Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.

> “Ndị ahụ nke uche ha dị ugbu a n’ihe nke anụ ahụ, n’agbanyeghị ịdọ aka ná ntị nile Chineke nyere n’Okwu Ya nakwa site n’akaebe nke Mmụọ Ya, agaghị ejikọta onwe ha na ezi-na-ụlọ nsọ nke ndị a gbapụtara agbapụta. Ha bụ ndị anụ ahụ na-achị, ndị ewedara ala n’echiche, bụrụkwa ihe arụ n’anya Chineke. E doro ha nsọtụbeghị site n’eziokwu. Ha abụghị ndị na-ekere òkè n’ime agwa Chineke, ha emeribeghịkwa onwe ha na ụwa, tinyere agụụ na ọchịchọ ọjọọ ya. Ụdị ndị a juru n’ime ụka anyị nile, n’ihi nke a kwa, ụka ndị ahụ adịghị ike, na-arịakwa ọrịa, dịkwa njikere ịnwụ anwụ. Agaghị enwe akaebe ọ bụla nke enweghị mmasị a ga-eburu ugbu a, kama ọ ga-abụ akaebe doro anya, kpọmkwem, nke na-akpọasị adịghị ọcha ọ bụla, ma na-ebuli Jisọs elu. Anyị dịka otu ndị mmadụ aghaghị ịnọ n’ọnọdụ nke nchekwube, na-arụ ọrụ, na-eche, na-eche nche, na-ekpekwa ekpere.”

> “This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.

> “A ga-egosipụtakarị olileanya a gọziri agọzi nke ọbịbịa nke abụọ nke Kraịst n’ihu ndị mmadụ, ya na eziokwu ya ndị dị arọ; ile anya n’ọbịbịa nke na-adịghị anya nke Onyenwe anyị Jisọs ka ọ bịa n’ebube ya, ga-eduga n’ile ihe ndị nke ụwa anya dịka ihe efu na ihe na-adịghị ihe ọ bụla. Nsọpụrụ ọ bụla ma ọ bụ ịdị iche ọ bụla nke ụwa enweghị uru ọbụla, n’ihi na ezi onye kwere ekwe na-ebi n’elu ụwa; nzọụkwụ ya na-aga n’ihu n’akụkụ eluigwe. Ọ bụ onye njem ala ọzọ na ọbịa. Obodo ya dị n’elu. Ọ na-achịkọta ụzarị anyanwụ nke ezi omume nke Kraịst n’ime mkpụrụobi ya, ka o wee bụrụ ọkụ na-enwu ma na-acha n’ọchịchịrị nke omume ọjọọ nke ekpuchiworo ụwa. Lee ike okwukwe dị n’ime ya, lee ndu olileanya, lee ịhụnanya na-ekpo ọkụ, lee ịnụ ọkụ n’obi dị nsọ, nke e doro Chineke nsọ, a na-ahụ n’ime ya, nakwa otu ịdị iche doro anya dị n’etiti ya na ụwa! ‘Ya mere, mụrụ anya, na-ekpekwa ekpere mgbe niile, ka e wee gụọ unu dịka ndị kwesiri ekwesi ịgbanahụ ihe ndị a niile ga-eme, na iguzo n’ihu Ọkpara nke mmadụ.’ ‘Ya mere, mụrụ anya, n’ihi na unu amaghị awa Onyenwe unu ga-abịa.’ ‘Ya mere, dịrịnụ njikere unu kwa; n’ihi na n’awa unu na-atụghị anya ya ka Ọkpara nke mmadụ na-abịa.’ “Lee, ana m abịa dịka onye ohi. Ngọzi dịrị onye ahụ nke na-amụ anya, na-edebekwa uwe ya.’” Pamphlets, 38–40.

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