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# The Book of Daniel - Number One-Hundred and Twenty-Two

Akwụkwọ Daniel - Nọmba Otu Nari na Iri Abụọ na Abụọ

The Unveiling of Truth: A Journey Through Daniel 11 and the Shaking of God’s People

Mkpughe nke Eziokwu: Njem Site na Daniel 11 na Ịma Jijiji nke Ndị Chineke

Author

Jeff Pippenger

Published

March 7, 2024

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When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

Mgbe e kpughere ìhè nke Daniel isi nke iri na otu, amaokwu nke iri anọ ruo iri anọ na ise, n’oge ọgwụgwụ na 1989, ndị iro nke eziokwu wetara mgbochi nke nyere Chineke ohere ikpughe eziokwu dị iche iche iji chebe isi ntọala nke akụkụ Akwụkwọ Daniel ahụ, nke mesịrị ghọọ isiokwu na ebe mwakpo Setan lekwasịrị anya. A rụrụ ụka ahụ gbasara eziokwu na njehie n’akụkọ ihe mere eme ahụ ka Mmụọ Nsọ jiri kọwaa iwu amụma ụfọdụ nke ga-eme ka ihe ọmụma ahụ e kpughereworo bawanye karịa, nke a ga-eji mesịa nwalee ọgbọ ikpeazụ nke akụkọ ihe mere eme nke ụwa. Anyị na-atụle “itinye amụma n’ọrụ ugboro atọ,” ma na-achọpụta itinye n’ọrụ ndị ahụ dị ka iwu bụ isi nke e kpughere site n’usoro mgbochi nke Setan gosipụtara n’oge ndị gara aga ahụ. Sister White kpọrọ usoro esemokwu ahụ “ịma jijiji.”

> “I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

> “A kọwara m nlekọta Chineke n’etiti ndị Ya ma gosikwa m na ọnwụnwa ọ bụla nke usoro ahụ nke ịsacha na ime ka ọ dị ọcha na-ewetara ndị na-aza aha Ndị Kraịst na-egosi na ụfọdụ bụ ájá ígwè. Ọlaedo ọma ahụ adịghị apụta mgbe niile. N’oge nsogbu okpukpe ọ bụla, ụfọdụ na-ada n’okpuru ọnwụnwa. Ịma jijiji nke Chineke na-afụpụ ìgwè mmadụ dị ukwuu dịka akwụkwọ akọrọ. Ọganihu na-amụba nnukwu ìgwè ndị na-aza aha naanị. Ahụhụ na-asachapụ ha pụọ n’ime nzukọ. Dị ka otu ìgwè, mmụọ ha adịghị eguzosi ike n’ihe n’ebe Chineke nọ. Ha si n’etiti anyị pụọ n’ihi na ha abụghị ndị anyị; n’ihi na mgbe mkpagbu ma ọ bụ mkpagbu n’ihi okwu ahụ biliri, ọtụtụ na-asụ ngọngọ.” Testimonies, volume 4, 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

A na-emepụta “ịma jijiji” ahụ mgbe Eze-Odụm nke ebo Juda kpughere eziokwu ahụ e mechiri emechi, ma mesịa webata ya.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

> “Ajụrụ m ihe nzụgharị ahụ m hụrụ pụtara, e meekwa ka m hụ na a ga-akpata ya site n’àmà kwụ ọtọ nke ndụmọdụ nke Ezi Onyeàmà ahụ nyere ndị Laodisia kpọrọ pụta. Nke a ga-enwe mmetụta ya n’obi onye na-anata ya, ọ ga-edukwa ya ibuli ọkọlọtọ elu ma wụsa eziokwu kwụ ọtọ. Ụfọdụ agaghị anagide àmà kwụ ọtọ a. Ha ga-ebili imegide ya, nke a kwa bụ ihe ga-akpata nzụgharị n’etiti ndị Chineke.” Early Writings, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

Mbata nke “eziokwu” na-akpatakarị ịma jijiji mgbe nile, eziokwu ahụ nke e meghere akara ya na 1989 mekwara kpọmkwem otu ihe ahụ. Otu n’ime uru ndị si na iguzogide e wetara imegide eziokwu ahụ pụta bụ mmepe nke otu usoro iwu iji guzosie ike mmụba nke ihe ọmụma n’ime afọ ndị sochiri 1989. Mmepe nke iwu ndị ahụ na-aga n’otu ahịrị na mmepe nke otu usoro iwu n’oge ndị Millerites. Ngwaọrụ ugboro atọ niile nke amụma Akwụkwọ Nsọ na-enye aka n’ịkọwapụta nke ọma ihe omume nke ụbọchị ikpeazụ.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Ngwa atọ nke Rome na Babịlọn na-eguzobe mmekọrịta dị n’etiti nwanyị ahụ na anụ ọhịa ọ na-agba n’elu ya ma na-achịkwa n’oge akụkọ ihe mere eme nke nsogbu iwu ụbọchị Sọnde, nke bụkwa akụkọ ihe mere eme nke ikpe mmezu Chineke n’ahụ akwụna Babịlọn.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

Ngwa ugboro atọ nke “onye-ozi nke na-akwadebe ụzọ maka Onye-ozi nke Ọgbụgba-ndụ ahụ,” nakwa nke “Elaịja,” na-akọwapụta ọrụ ahụ, na ozi ahụ n’ime oge abụọ ahụ nke na-egosi mmechi nke oge amara n’ụbọchị ikpeazụ. Oge mbụ ahụ na-amalite site n’olu mbụ nke Mkpughe isi nke iri na asatọ, nke na-anọchi anya mmalite nke ikpe nchọpụta nke ndị dị ndụ maka Adventizim Laodisia; oge ikpeazụ ahụ kwa na-amalite site n’olu nke abụọ nke Mkpughe isi nke iri na asatọ, nke na-anọchi anya ikpe mmezu a ga-ekpe akwụna Babilọn.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Ngwaọrụ ugboro atọ nke Rom na Babilọn na-anọchi anya akụkọ mpụga nke ndị Chineke nke ụbọchị ikpeazụ, ebe ngwaọrụ ugboro atọ nke Ịlaịja na onye-ozi ahụ nke na-akwadebe ụzọ na-anọchi anya akụkọ ime nke ndị Chineke nke ụbọchị ikpeazụ. Ngwaọrụ ugboro atọ nke Ahụhụ atọ ahụ na-akọwapụta ozi ahụ nke na-agafe n’oge abụọ ahụ, nke ọnụ ha na-anọchi anya oge mmechi nke ikpe, nke na-amalite n’ụlọ Chineke, ma emesịa n’ebe ndị nọ n’èzí ụlọ Chineke nọ. Ahụhụ atọ ahụ na-egosi na Alakụba bụ ozi nke mmiri ozuzo ikpeazụ, nakwa ngwáọrụ nke ikpe Chineke ji arụ ọrụ megide ndị na-eme ka a fee ofufe anyanwụ n’ahụ mmadụ nile. Mmechi nke ikpe ahụ na-anọchi anya “ụbọchị nke ọbọ Chineke,” ma n’ebe chọọchị Ya nke dapụrụ n’ezi okwukwe nọ ma n’ebe ndị ajọ omume nọ n’èzí chọọchị Ya.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

Mgbe Jisọs malitere ozi Ya na nzukọ dị na Nazaret na mbido, O jiri Aịzaya isi nke iri isii na otu kọwaa ozi Ya, oziọma Ya na ọrụ Ya, nke gụnyekwara ịkọwapụta oge nke ịbọ ọ́bọ̀ Chineke. Ozi Ya, oziọma Ya na ọrụ Ya buru onyinyo tupu oge eruo nke ozi, oziọma na ọrụ nke puku iri anọ na anọ ahụ, n’ihi na ha na-eso Nwa Atụrụ ahụ n’amụma ebe ọbụla Ọ na-aga.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

> Mmụọ nke Onyenwe anyị Chineke dịkwasịworo m; n’ihi na Onyenwe anyị eteela m mmanụ ka m zie ndị dị umeala ozi ọma; o zitewokwa m ka m kechie ndị obi ha tijiri etiji, ka m kpọsaa nnwere onwe nye ndị a dọtara n’agha, na mmeghe ụlọ mkpọrọ nye ndị e kere agbụ; Ka m kpọsaa afọ anabatara nke Onyenwe anyị, na ụbọchị ọ́bọ̀ nke Chineke anyị; ka m kasie ndị niile na-eru újú obi; Ka m nye ndị na-eru újú na Zaịọn, ka m nye ha mma n’ọnọdụ ntụ, mmanụ ọṅụ n’ọnọdụ iru újú, uwe otuto n’ọnọdụ mmụọ nkụda mmụọ; ka e wee kpọọ ha osisi ezi omume, mkpụrụ nke Onyenwe anyị kụrụ, ka e wee nye Ya otuto. Ha ga-ewukwa ebe ndị ochie lara n’iyi, ha ga-akpọlitekwa mbibi ndị mbụ, ha ga-arụkwa obodo ndị tọgbọrọ n’efu ọzọ, bụ mbibi nke ọtụtụ ọgbọ. Ndị mba ọzọ ga-eguzo zụọ ìgwè atụrụ unu, ụmụ ndị ala ọzọ ga-abụkwa ndị ọrụ ubi unu na ndị na-elekọta ubi vaịn unu. Ma a ga-akpọ unu Ndị Nchụàjà nke Onyenwe anyị: mmadụ ga-akpọ unu Ndị Ozi nke Chineke anyị: unu ga-eri akụnụba nke ndị mba ọzọ, unu ga-anyakwa isi n’ebube ha. Aịsaịa 61:1–6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

E tere mmanụ n’ahú Jisọs n’oge baptizim Ya, ma akara-ụzọ ahụ na-anọchi anya Septemba 11, 2001 mgbe ite mmanụ nke Mmụọ Nsọ bidoro ịrịdata n’elu ndị ahụ ghọtara na mmịpụta nke mmiri ozuzo ikpeazụ n’ụbọchị ikpeazụ ka e jirila akụkọ ihe mere eme nke ndị Millerite gosipụta ya, ndị bụ ebe ndị ochie lara n’iyi nke otu narị puku iri anọ na anọ ga-ewughachi ọzọ, ozugbo ha laghachiri n’ụzọ ochie nke Jeremaya.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

Ozi nke ezi omume Kraịst sitere na nnupu isi nke 1888 ghọrọ eziokwu nke ugbu a ọzọ, ma ozi sitere na nnupu isi nke 1888 bụ ozi ọma ahụ nke nwere ike ike ịkpọchie obi ndị e tiworo etiwa, ma nke na-enweghị ike imeghe obi ndị siri ike nke ndị nwere anya ha na-ahụ, ma ha adịghị aghọta, nakwa ndị nwere ntị ha na-anụ, ma ha anaghị aghọta. Ozi nke ezi omume Kraịst sitere na nnupu isi nke 1888 bụkwa ozi ahụ e zigara Laodisia, nke bịakwara ọzọ n’oge ahụ imeghe ụzọ ụlọ mkpọrọ nke ndị mmehie dọọrọ n’agha, site n’aka Onye ahụ nwere ike imeghe ụzọ ndị ọ dịghị mmadụ pụrụ imeghe, ma mechie ụzọ ndị ọ dịghị mmadụ pụrụ imechi.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

N’ụbọchị Septemba 11, 2001, ndị ga-eweta ozi ọma ndị ahụ, ga-ekwukwa afọ anabatara nke Onyenwe anyị na ụbọchị ọ́bọ̀ Chineke. Afọ nnabata nke Onyenwe anyị malitekwara n’oge ahụ, ma O ji obi ya nile dị njikere ịnakwere nchegharị nke onye Laodisia, ruo mgbe ụbọchị ọ́bọ̀ Chineke ga-abịa n’iwu Sọnde na-abịa ngwa ngwa na United States. Mgbe ahụ, a ga-eme ka ọ́bọ̀ Ya pụta ìhè n’ahụ chọọchị nke jụrụ ịmata oge nleta e letara ya, ma n’otu oge ahụ ikpe na-aga n’ihu n’ahụ akwụna Babilọn amalite.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

N’ụbọchị nnabata Ya, Ọ na-ekwe nkwa ịkasi ndị niile na-eru uju obi, ma e gosiri ndị na-eru uju na Jerusalem na Ezekiel isi nke itoolu. A na-eweta nkasi obi ha site n’aka Onye Nkasi Obi, site n’inara ozi mmiri ikpeazụ nke a na-awụkwasị ha n’oge ahụ. Ma ọ bụ naanị ma ọ bụrụ na ha amata mmiri ozuzo ahụ. Ozugbo ha nwetara Onye Nkasi Obi, ma mezue ọrụ iwulite ebe ochie ndị tọgbọrọ n’efu, site n’usoro “ahịrị n’elu ahịrị,” nke e gosiri n’akụkụ Aịsaịa dịka ọrụ itinye ahịrị amụma nke na-anọchi anya mbibi nke akụkọ ihe mere eme dị nsọ n’elu ahịrị amụma ọzọ nke na-egosi mbibi, n’ọrụ ahụ ka ha na-ebuli mbibi nke ọtụtụ ọgbọ elu. Mgbe ahụ “ndị mba ọzọ” ga-aza ndị ahụ na-eru uju, ndị e buliri elu dịka ọkọlọtọ, ka ndị mba ọzọ wee hụ.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Nkwusa nke Kraịst banyere ọrụ Ya na ozi Ya, dịka e depụtara ya n’Isi nke iri isii na otu nke Aịzaya, bụ ọrụ na ozi nke otu narị puku iri anọ na anọ ahụ. E gosipụtala ọrụ ahụ n’ihe mmegharị nsọ nke mgbanwe, ma n’afọ 1989, oge ọgwụgwụ bịara, nke “oge ọgwụgwụ” niile gara aga buru onyinyo ya tupu oge eruo. Dị nnọọ ka e ji otu amaokwu, Daniel isi nke asatọ, amaokwu nke iri na anọ, mara dị ka ntọala na ogidi etiti nke mmegharị ndị Millerite, otu amaokwu ahụ bụ ntọala na ogidi etiti nke mmegharị Future for America bụ Daniel isi nke iri na otu, amaokwu nke iri anọ. N’ebe ndị Millerite nọ, a nọchiri anya ìhè nke ogidi etiti ahụ dịka ìhè nke ọhụụ nke Osimiri Ulai, ma n’ebe mmegharị Future for America nọ, a nọchiri anya ìhè nke ogidi etiti ahụ dịka ìhè nke ọhụụ nke Osimiri Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Ìhè ahụ Daniel natara n’aka Chineke ka e nyere ya karịsịa maka ụbọchị ikpeazụ ndị a. Ọhụ̀ ndị ọ hụrụ n’akụkụ osimiri Ulai na Hiddekel, nnukwu osimiri nke Shina, nọ ugbu a n’usoro mmezu, ma ihe omume niile e buru amụma ha ga-eme ga-emezukwa n’oge na-adịghị anya.” Testimonies to Ministers, 112.

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

Ìhè nke ọhụ̀ ndị ahụ abụọ, nke osimiri abụọ ahụ nọchiri anya ya, ejikọrọ ọnụ, ọ na-erukwa n’ịzu oke n’ụbọchị ikpeazụ. “Njikọ” ha nwere n’etiti ha na-anọchi anya ngwakọta nke mmadụ na nke Chineke, nke bụ ozi ahụ Nwannaanyị White na-akọwapụta ugboro ugboro dịka ozi Kraịst n’ọnọdụ nke mmadụ, mgbe e jikọtara ya na chi, adịghị eme mmehie. Osimiri abụọ ahụ na-anọchi anya kpọmkwem njikọ ahụ.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Ọ dịghị ihe ọ bụla na-erughị nrube isi zuru okè pụrụ iru ogo nke ihe Chineke na-achọ. Ọ hapụghị ihe ndị Ọ chọrọ ka ha bụrụ ihe na-edoghị anya. Ọ dịghị ihe ọbụla ka O nyere n’iwu nke na-adịghị mkpa iji mee ka mmadụ dị n’otu nkwekọ na Ya. Anyị ga-egosi ndị mmehie ezi atụ Ya nke agwa, ma duru ha gaa n’ebe Kraịst nọ, onye amara Ya naanị ka a pụrụ isi ruo ezi atụ a.

> “The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

> “Onye nzọpụta ahụ weere n’elu Onwe Ya adịghị ike nile nke mmadụ, wee bie ndụ na-enweghị mmehie, ka ụmụ mmadụ ghara inwe ụjọ na n’ihi adịghị ike nke ọdịdị mmadụ ha apụghị imeri. Kraịst bịara ime ka anyị bụrụ ‘ndị so na ọdịdị chi,’ ma ndụ Ya na-ekwupụta na mmadụ, mgbe e jikọtara ya na chi, adịghị eme mmehie.

> “The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

> “Onye Nzọpụta meriri iji gosi mmadụ otú ọ ga-esi merie. Ọnwụnwa niile nke Setan, Kraịst jiri okwu Chineke zute ha. Site n’ịtụkwasị obi n’ekwumekwu nile Chineke, Ọ natara ike irube isi n’iwu Chineke, onye ọnwụnwa ahụ apụghịkwa inweta uru ọbụla. Nye ọnwụnwa ọ bụla azịza Ya bụ, ‘E dere ya n’akwụkwọ.’ Ya mere Chineke enyela anyị okwu Ya nke anyị ga-eji guzogide ihe ọjọọ. Nkwa ndị karịrị akarị n’ịdị ukwuu ma dị oké ọnụ ahịa bụ nke anyị, ka site na ndị a anyị ‘wee bụrụ ndị na-ekere òkè n’ọdịdị Chineke, ebe anyị agbanahụwo ire ure nke dị n’ụwa site n’agụụ ọjọọ.’ 2 Pita 1:4.”

> “Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

> “Gwa onye a na-anwa anwa ka ọ ghara ile anya n’ọnọdụ ndị gbara ya gburugburu, ma ọ bụ n’adịghị ike nke onwe ya, ma ọ bụ n’ike nke ọnwụnwa, kama ka ọ lee anya n’ike nke okwu Chineke. Ike ya niile bụ nke anyị. ‘Okwu Gị,’ ka onye ọbụ abụ ahụ na-ekwu, ‘ka m zobere n’obi m, ka m wee ghara imehie megide Gị.’ ‘Site n’okwu nke ọnụ Gị ka m si zere ụzọ ndị mbibi.’ Abụ Ọma 119:11; 17:4.” The Ministry of Healing, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

Mmụba nke ọmụma n’afọ 1798 nakwa n’afọ 1989, nọchiri anya mmeghe nke e wepụrụ akara n’Okwu amụma Chineke. Okwu Ya na-enye ike iji merie dịka O meriri, ma “ndụ Ya na-ekwupụta na mmadụ, mgbe ejikọrọ ya na ịdị nsọ, adịghị eme mmehie.” Ọhụụ nke Osimiri Ulai bụ ọhụụ marah nke ọbịbịa Ya, nke amụma ụbọchị puku abụọ na narị atọ nọchiri anya ya. Ọhụụ nke Osimiri Hiddekel bụ ọhụụ chazon nke akụkọ ihe mere eme amụma, nke amụma afọ puku abụọ na narị ise na iri abụọ nọchiri anya ya. Ọhụụ marah na-anọchi anya ịdị nsọ, ọhụụ chazon na-anọchi anya mmadụ.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Osimiri abụọ nke Shaina oge ochie, ndị bụ Ulai na Hiddekel, ma ọ bụ ihe a maara taa dịka Taịgris na Yufretis, n’ikpeazụ na-ejikọta ọnụ n’ụzọ mmiri a na-akpọ Shatt al-Arab n’ebe ndịda Irak nọ, ma Shatt al-Arab ahụ emesia na-asọba n’Ọwara Persian. Jizọs na-eji ihe anụ ahụ na ihe okike anọchi anya ihe mmụọ, ma ọhụụ ndị metụtara osimiri abụọ ahụ, ndị ugbu a nọ n’usoro mmezu ha, na-anọchi anya njikọ nke mmadụ na nke Chukwu nke na-eme ka ha na-eru ná ngwụcha ije ha ruo n’oké osimiri. E guzobere eziokwu a na mmalite amụma abụọ ahụ nke ọhụụ abụọ nke Daniel isi nke asatọ, amaokwu nke iri na atọ na nke iri na anọ na-anọchi anya. Otu ọhụụ bụ ajụjụ ahụ, nke ọzọ bụ azịza ya, ma n’uche ezi uche dị na ya, a pụghị ikewapụ ha.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Ọhụ nke mmadụ, nke na-achọpụta ịzọpịa ebe nsọ na usuu ndị agha n’okpuru ụkwụ, malitere n’afọ 677 BC, ma ọhụ nke ịdị-nsọ Chineke, nke na-achọpụta mpụta Kraịst, malitere n’afọ 457 BC. Njikọ nke ịdị-nsọ Chineke na mmadụ ka e ji afọ narị abụọ na iri abụọ nọchite anya ya, nke na-ejikọta isi mmalite abụọ nke ọhụ abụọ ahụ. Narị abụọ na iri abụọ bụ akara nke “njikọ nke mmadụ na ịdị-nsọ Chineke,” a na-anọchitekwa anya ya site na njikọ nke mmụba nke ihe ọmụma n’oge ọgwụgwụ n’afọ 1798, na mmụba nke ihe ọmụma n’oge ọgwụgwụ n’afọ 1989.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

Ozi a haziri nke sitere n’ịba ụba nke ihe ọmụma n’afọ 1798, ka Miller buru ụzọ kpọpụta n’ihu ọha n’afọ 1831 (ma mesịa n’akwụkwọ akụkọ Vermont Telegraph n’afọ 1833). Afọ 1831 bụ narị afọ abụọ na afọ iri abụọ mgbe e bipụtara Akwụkwọ Nsọ King James n’afọ 1611. Akwụkwọ Nsọ King James nọchiri anya akwụkwọ nwere akụkụ abụọ nke Agba Ochie na Agba Ọhụrụ. Mmalite na njedebe nke narị afọ abụọ na afọ iri abụọ ahụ “jikọtara” mbipụta dị nsọ na mbipụta mmadụ. Ozi nke mbipụta mmadụ ahụ sitere n’ìhè Chineke nke e meghere akara ya n’oge ọgwụgwụ n’afọ 1798, e wee site n’ọrụ ngwá ọrụ mmadụ hazie ya n’usoro, onye malitere ibipụta ya n’afọ 1831. Ọ bụ mbipụta dị nsọ, nke nwere ozi e jiri Chineke mechie akara, nke e mechara mepee site n’aka mmadụ, ma emesịa ngwá ọrụ mmadụ gosi ya n’ihu ọha. Okwu Hibru a sụgharịrị dịka “bipụta” n’Okwu Chineke pụtara ịkpọku ka e tie mkpu (nye), ịbụ onye a ma ama, ọbịa, ịkpọ oku, ikwupụta, inye aha, ikwusa ozi ọma, ikwusa, ikpọpụta, ibipụta. Miller malitere ibipụta ozi ya n’afọ 1831, ma n’afọ 1833 e bipụtara ya n’eziokwu n’akwụkwọ akụkọ Vermont Telegraph.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

E bipụtara ozi ahụ e haziri ahazi nke sitere n’ịmụba nke ọmụma n’afọ 1989 nke mbụ n’afọ 1996 (n’akwụkwọ akụkọ The Time of the End), narị afọ abụọ na afọ iri abụọ ka e bipụtara akwụkwọ nsọ abụọ ahụ a ma ama dị ka Declaration of Independence n’afọ 1776 (ma emesịa Constitution of the United States) n’afọ 1789. Mmalite na njedebe nke narị afọ abụọ ahụ na afọ iri abụọ na-ejikọta ịdị nsọ na mmadụ, ọ na-emekwa nke a site n’ịbipụta akwụkwọ abụọ ahụ sitere n’aka Chineke, malite n’afọ 1776. Mgbe e mepere akwụkwọ Daniel nke a kara akara n’oge ọgwụgwụ n’afọ 1989, e bipụtara ozi ahụ e haziri ahazi, nke sitere n’ọrụ nke ngwá ọrụ mmadụ, n’afọ 1996. Usoro ahụ bụ mbipụta sitere n’aka Chineke, mgbe ahụ mmeghe nke akara, ma mgbe ahụ mbipụta sitere n’aka mmadụ.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

N’oge njedebe abụọ ahụ, a na-amata nzọụkwụ atọ nke eziokwu. Ha abụọ na-amalite site n’akwụkwọ mkpughe nke Chineke dị ka nzọụkwụ mbụ, ma akwụkwọ nke mmadụ dere nke na-akọwa ozi sitere n’aka Chineke bụ nzọụkwụ ikpeazụ. Nzọụkwụ dị n’etiti bụ mgbe Odum nke ebo Juda na-emeghe akara nke ozi Chineke maka akụkọ ihe mere eme pụrụ iche ahụ, ma emesịa họpụta ngwá ọrụ mmadụ ka ọ chịkọta ìhè ahụ e mepere site n’akwụkwọ nsọ ahụ sitere n’aka Chineke. Mgbe mmeghe akara ahụ mere, a na-egosipụta nnupu isi site n’aka ndị ajọ omume na-aghọtaghị mmụba nke ihe ọmụma. Ya mere, a na-anọchi anya akwụkwọ mkpughe nke Chineke site n’akwụkwọ ozi mbụ nke mkpụrụedemede Hibru; a na-anọchi anya mmụba nke ihe ọmụma site n’akwụkwọ ozi nke iri na atọ ebe a na-egosipụta nnupu isi; ma akwụkwọ nke mmadụ dere banyere ozi pụrụ iche ahụ sitere n’aka Chineke maka akụkọ ihe mere eme ahụ bụ akwụkwọ ozi ikpeazụ nke mkpụrụedemede Hibru, ma mgbe a kpọkọtara ha ọnụ, akwụkwọ ozi atọ ahụ pụtara “eziokwu”.

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Ọhụ ndị a hụrụ n’Osimiri Ulai na Hiddekel, ndị a na-emezu ugbu a, na-egosi na n’ụbọchị ikpeazụ, mmụba nke ihe ọmụma sitere n’osimiri abụọ ahụ na-ejikọta ọnụ iji gosi na ịdị-nsọ Chineke ejikọrọ na mmadụ adịghị emehie mmehie. Daniel natara ọhụ ahụ nke na-anọchi anya mpụta Kraịst n’ọgwụgwụ amụma afọ puku abụọ na narị atọ ahụ n’afọ 1844 mgbe ọ nọ n’akụkụ Osimiri Ulai.

> And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.

> M wee hụ n’ọhụụ; o wee ruo, mgbe m hụrụ, na anọ m na Shushan n’ụlọ eze, nke dị n’ógbè Elam; m wee hụ n’ọhụụ, ma anọ m n’akụkụ osimiri Ulai. Daniel 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Daniel natara ọhụụ ahụ nke na-anọchi anya ọhụụ nke afọ puku abụọ na narị ise na iri abụọ nke akụkọ ihe mere eme amụma mgbe ọ nọ n’akụkụ Osimiri Hiddekel.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> N’ụbọchị nke anọ na nke iri abụọ nke ọnwa mbụ, ka m nọ n’akụkụ nnukwu osimiri ahụ, nke bụ Hiddekel. Daniel 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Mgbe nke a gasịrị, Gabriel kọwara nzube nke ọhụụ chazon nke Osimiri Hiddekel n’amaokwu nke iri na anọ.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Ugbu a abịala m ime ka ị ghọta ihe ga-adakwasị ndị gị n’ụbọchị ikpeazụ; n’ihi na ọhụ a ka dịkwa maka ọtụtụ ụbọchị. Daniel 10:14.

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Ọhụ a nyere n’akụkụ Osimiri Ulai na-akọwapụta “ọdịdị” Kraịst, (ịbụ Chineke) mgbe Ọ bịara na mberede n’ụlọ nsọ Ya n’ụbọchị Ọktoba 22, 1844. Ọ nọchiri anya “ịbụ Chineke” na-abanye n’ụlọ nsọ nke ndị Millerait (mmadụ) n’ụbọchị ahụ, n’ihi na Ụbọchị Mkpuchi Mmehie, nke pụtara ụbọchị nke “ime ka ha bụrụ otu”, na-anọchi anya njikọta nke ịbụ Chineke na mmadụ. Ọhụ a nyere n’akụkụ Osimiri Hiddekel na-akọwapụta ihe ga-adakwasị ndị Chineke (mmadụ) n’ụbọchị ikpeazụ.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

Mmalite nke ọhụụ nke “ọdịdị” ahụ bụ afọ 457 BC. Afọ narị abụọ na iri abụọ mgbe oge amụma ahụ nke na-akọwapụta ịzọpịa ụlọ nsọ na usuu ndị agha, nke malitere na 677 BC. Ọgwụgwụ nke afọ narị abụọ na iri abụọ ahụ e jikọtara ọnụ n’ebe mmalite nke ọhụụ abụọ ahụ, ka Onye ahụ na-agụ Ọnụ ọgụgụ n’ụzọ dị Ịtụnanya, onye bụkwa Onye Ọkà Okwu n’ụzọ dị Ịtụnanya n’Habakkuk 2:20, kpọrọ akara.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ma Onye-nwe-anyị nọ n’ụlọ nsọ Ya dị nsọ: ka ụwa niile nọrọ jụụ n’ihu Ya. Habakkuk 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

Njikọ nke mmadụ na ịdị-nsọ Chineke, nke e gosipụtara na mmalite site n’ebe amụma abụọ ahụ si bido, ka e jiri isi na amaokwu ahụ nke kọwara ọdịdị nke ịdị-nsọ Chineke na-abịa na mberede n’ime ụlọ nsọ ahụ O wuru n’ime afọ iri anọ na isii, malite n’oge ọgwụgwụ n’afọ 1798, ma kwụsị afọ iri anọ na isii gachara n’ụbọchị Ọktoba 22, 1844, mata ya n’ebe njedebe ha abụọ zukọrọ.

> Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

> Ọ̀ bụ̀ na unu amataghị na unu bụ ụlọ nsọ nke Chineke, nakwa na Mmụọ nke Chineke na-ebikwa n’ime unu? Ọ bụrụ na onye ọ bụla emerụọ ụlọ nsọ nke Chineke, Chineke ga-ebibi ya; n’ihi na ụlọ nsọ nke Chineke dị nsọ, ụlọ nsọ ahụ ka unu bụ. 1 Ndị Kọrint 3:16, 17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

N’ụbọchị Ọktoba 22, 1844, n’ikwekọ na ọhụụ nke “ọdịdị ahụ,” Habakuk chọpụtara na Onyenwe anyị nọ n’ụlọ nsọ Ya dị nsọ. O wughachila ụlọ nsọ ahụ e bibiri ma zọpịa n’ala ruo afọ puku abụọ na narị ise na iri abụọ, n’ime afọ iri anọ na isii.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> Gwa ya okwu, sị, Otu a ka Jehova nke ndị agha na-ekwu, sị, Lee nwoke ahụ onye aha ya bụ ALAKA; ọ ga-epulitekwa site n’ebe ya nọ, ọ ga-ewukwa ụlọ nsọ Jehova: Ọ bụkwa ya ga-ewu ụlọ nsọ Jehova; ọ ga-ebukwa ebube ahụ, ọ ga-anọdụ ala chịa n’ocheeze ya; ọ ga-abụkwa onye nchụàjà n’ocheeze ya: ndụmọdụ udo ga-adịkwa n’etiti ha abụọ. Okpueze ndị ahụ ga-abụkwa nke Helem, na nke Tobija, na nke Jedaya, na nke Hen nwa Zefanaịa, dịka ihe ncheta n’ụlọ nsọ Jehova. Ndị nọ n’ebe dị anya ga-abịakwa wuo n’ụlọ nsọ Jehova, unu ga-amatakwa na Jehova nke ndị agha zitere m unu. Nke a ga-emekwa, ma ọ bụrụ na unu ege ntị nke ọma n’olu Jehova Chineke unu. Zekaraya 6:12–15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

Na Jọn 2:20, mgbe Kraịst sachara ụlọ nsọ ahụ, nke dị ka Nwanyị White si kwuo bụ mmezu nke Malakaị isi nke atọ, dịka Ọktoba 22, 1844, si bụrụkwa, Onye-Ozi nke Ọgbụgba-ndụ ahụ bịara n’ụlọ nsọ Ya na mberede.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.

> Jizọs zara ha, sị ha, Kwatuọnụ ụlọ nsọ a, ma n’ime ụbọchị atọ M ga-ewulite ya ọzọ. Ya mere ndị Juu sịrị, Afọ iri anọ na isii ka a nọ na-ewu ụlọ nsọ a, ị̀ ga-ewulitekwa ya ọzọ n’ime ụbọchị atọ? Ma ọ na-ekwu banyere ụlọ nsọ nke ahụ Ya. Jọn 2:19–20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

N’ime mmezu nke Malakaị isi nke atọ, Kraịst bịara n’ụlọ nsọ Ya na mberede mgbe Ọ sachara ụlọ nsọ ahụ na mmalite nke ozi Ya na Jọn isi nke abụọ, nke bụ ụdị nke Ọktoba 22, 1844. Ịsacha ụlọ nsọ ahụ site n’aka Kraịst na Jọn isi nke abụọ, na Ọktoba 22, 1844, bụ mmezu nke Malakaị isi nke atọ. N’ime Jọn isi nke ABỤỌ na amaokwu nke IRI ABỤỌ, a na-eme ka anyị mara na e wuru ụlọ nsọ mmadụ n’ime afọ iri anọ na isii, ma e welitere ụlọ nsọ nke Chineke n’ime ụbọchị atọ. Ụlọ nsọ mmadụ na-aghọ “ụlọ nsọ dị nsọ” nke Habakọk naanị mgbe ịdị-nsọ nke Chineke bịara n’ime ya na mberede, dị ka o mere na Ọktoba 22, 1844, n’ihi na ịdị-nsọ nke Chineke jikọtara na ọdịdị mmadụ adịghị emehie. Ọhụ ndị metụtara nnukwu osimiri abụọ nke Shaina na-anọchi anya eziokwu ahụ na ọdịdị mmadụ jikọtara na ịdị-nsọ nke Chineke adịghị emehie.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

Anyi ga-aga n’ihu n’ịtụle amaokwu nke iri anọ nke Daniel isi nke iri na otu n’isiokwu na-esonụ.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Unu onwe-unu kwa, dika nkume di ndu, a na-ewuli unu ka unu buru ulo nke Mọ Nsọ, ndi nchụ-àjà di nsọ, ka unu we nye àjà ime mmụọ, nke Chineke na-anabata site n’aka Jizọs Kraịst. 1 Peter 2:5.

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