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# The Book of Daniel - Number Sixty-Four

Akwụkwọ Daniel - Nke Iri Isii na Anọ

Unveiling Prophecy: Connecting September 11, 2001 to the Sealing Time, Latter Rain, and the Final Work of Christ

Ikpughe Amụma: Ijikọta Septemba 11, 2001 na Oge Akàrà, Mmiri Ozuzo Ikpeazụ, na Ọrụ Ikpeazụ nke Kraịst

Author

Jeff Pippenger

Published

January 28, 2024

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In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.

N’isiokwu ndị na-adịbeghị anya anyị anọwo na-ezo aka n’akụkụ ụfọdụ sitere n’Mmụọ nke Amụma nke na-akọwa oge sitere na Septemba 11, 2001 ruo mgbe Maịkel ga-ebili ma ohere nnwale mmadụ emechie. N’ime oge ahụ, e nwere ihe atụ amụma ole na ole nke na-akọwa ọrụ ikpeazụ nke Kraịst n’Ebe Kachasị Nsọ.

The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.

A na-anọchi anya ọrụ Kraịst n’ebe nsọ ahụ n’ọhụụ nke Osimiri Ulai dị na Daniel isi nke asatọ, ma Nwanyị White emeela ka anyị mara na ọhụụ nke Osimiri Ulai nọ ugbu a n’usoro mmezu. A na-anọchi anya ọrụ ikpeazụ a na-arụzu n’ebe nsọ nke eluigwe, nke nọ ugbu a n’usoro mmezu, n’ụdị okwu amụma dị iche iche. A na-anọchi anya ya dịka, n’etiti ihe nnọchianya amụma ndị ọzọ, oge nke akara, mmiri ozuzo nke ikpeazụ, ọrụ mmechi nke nzọpụta, na ime ka ụlọ nsọ dị ọcha. Ọ dị mkpa ịchịkọta okwu ndị ahụ ọnụ, nakwa itinye ha n’ọnọdụ ha ziri ezi n’akụkọ ihe mere eme.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “N’oge ahụ, mgbe ọrụ nzọpụta na-abịaru ngwụcha, nsogbu ga-abịa n’elu ụwa, mba dị iche iche ga-ewe iwe, ma a ga-egbochi ha ka ha ghara igbochi ọrụ nke mmụọ ozi nke atọ. N’oge ahụ ka ‘mmiri ozuzo nke ikpeazụ,’ ma ọ bụ ume ọhụrụ nke si n’ihu Onyenwe anyị, ga-abịa, iji nye ike nye olu ukwu nke mmụọ ozi nke atọ, ma kwadebe ndị nsọ ka ha guzosie ike n’oge a ga-awụsa ọrịa asaa ikpeazụ ahụ.” Early Writings, 85.

The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”

“Ọrụ nke mmụọ ozi nke atọ” bụkwa “ọrụ nzọpụta,” nke na-akwadebe “ndị nsọ ka ha guzo n’oge a ga-awụsa ihe otiti asaa ikpeazụ ahụ.”

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Mba nile ndị ahụ were iwe, iwe Gị abịawokwa, na oge ndị nwụrụ anwụ eruwo, ka e wee kpee ha ikpe, ka I wee nye ndị ohu Gị bụ ndị amụma ụgwọ ọrụ, na ndị nsọ, na ndị na-atụ egwu aha Gị, ndị nta na ndị ukwu; ka I wee bibie ndị na-ebibi ụwa. Mkpughe 11:18.

The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.

Mba dị iche iche na-ewe iwe tupu oge nnwale e mechie (nke bụ mgbe a ga-awụsa iwe Chineke), ma mgbe mba ndị ahụ na-ewe iwe, a na-“ejidekwa ha n’aka” n’otu oge ahụ. “Oge” ahụ mgbe mba ndị ahụ na-ewe iwe na-akọwa mmalite nke ọrụ mmechi nke nzọpụta, ma ọrụ mmechi nke nzọpụta ahụ bụ ịka akara n’elu ndị nke Chineke.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Ndị ezi mmadụ nke Chineke, ndị nwere n’obi mmụọ nke ọrụ Onyenwe anyị na nzọpụta nke mkpụrụ obi, ga-ele mmehie anya mgbe niile n’ụdị ya n’eziokwu, dị ka ihe jọgburu onwe ya nke bụ mmehie. Ha ga-anọgidekwa mgbe niile n’akụkụ nke ikwesị ntụkwasị obi na ịgwa mmehie okwu n’ụzọ doro anya na kpọmkwem, bụ mmehie ndị na-adakarị ndị Chineke mfe. Karịsịa n’ọrụ mmechi maka nzukọ, n’oge nke ịka akara nke puku narị anọ na iri anọ na anọ ndị ga-eguzo n’enweghị ntụpọ n’ihu ocheeze Chineke, ha ga-enwe mmetụta miri emi karịa banyere ajọ omume nke ndị na-ekwu na ha bụ ndị Chineke. E gosipụtara nke a n’ike site n’ihe atụ onye amụma jiri kọwaa ọrụ ikpeazụ ahụ n’okpuru oyiyi nke ndị ikom, onye ọ bụla n’ime ha nwere ngwá agha mgbukpọ n’aka ya. Otu nwoke n’etiti ha yi uwe linin, ma nwee ite ink nke onye odeakwụkwọ n’akụkụ ya. ‘Onyenwe anyị wee sị ya, Gafee n’etiti obodo ahụ, gafee n’etiti Jerusalem, ma tinye akara n’egedege ihu ndị ikom ahụ na-asụ ude ma na-eti mkpu n’ihi ihe arụ niile a na-eme n’etiti ya.’” Testimonies, volume 3, 266.

The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.

A na-ejide mba ndị ahụ ka ha ghara igbochi ịkpọchi akara nke otu narị puku iri anọ na anọ ahụ. N’akwụkwọ Mkpughe isi nke asaa, a na-anọchi anya mba ndị iwe ji, ndị a na-ejide, dị ka ifufe anọ a na-ejide n’oge ahụ kpọmkwem, ma a na-akọwapụta oge ahụ n’ụzọ pụrụ iche dị ka otu oge.

> “Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.

> “Setan na-eji ugbu a aghụghọ ọ bụla n’oge a nke ịkpọchi akara iji gbochie uche nke ndị nke Chineke pụọ n’eziokwu nke ugbu a ma mee ka ha maa jijiji. Ahụrụ m ihe mkpuchi nke Chineke na-adọta n’elu ndị Ya iji chebe ha n’oge nsogbu; ma mkpụrụobi ọ bụla nke guzoro n’eziokwu ma dị ọcha n’obi ga-ekpuchikwa n’okpuru ihe mkpuchi nke Onye pụrụ ime ihe niile.

> “Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …

> “Setan matara nke a, ọ nọkwa na-arụsi ọrụ ike n’ike dị ukwuu iji mee ka uche nke ọtụtụ mmadụ dị ka o kwere mee nọgide na-ama jijiji ma na-adịkwa n’enweghị nkwụsi ike n’eziokwu. …”

> “I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.

> Ahụrụ m na Setan nọ na-arụ ọrụ n’ụzọ ndị a iji dọpụ uche, duhie, ma dọpụ ndị nke Chineke n’oge a ugbu a nke ịkàrà akàrà. Ahụrụ m ụfọdụ ndị na-eguzoghị ike n’eziokwu nke ugbu a. Ikpere ha nọ na-ama jijiji, ụkwụ ha na-amịpụkwa, n’ihi na e jighị ha ike kwụsie n’eziokwu, a pụghịkwa ịdọrọ mkpuchi nke Chineke Pụrụ Ime Ihe Niile kpuchie ha mgbe ha nọ n’ụdị ịma jijiji a.

> “Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.

> “Setan nọ na-anwa aghụghọ ya niile iji mee ka ha nọgide ebe ha nọ, ruo mgbe ịkà akara ahụ ga-agabiga, ruo mgbe a ga-adọkpụta mkpuchi ahụ n’elu ndị nke Chineke, ma ha apụ n’enweghị ebe mgbaba pụọ n’iwe ọkụ ahụ na-ere ere nke Chineke, n’ime ọrịa otiti asaa ikpeazụ ahụ. Chineke amalitela ịdọkpụta mkpuchi a n’elu ndị Ya, ma n’oge na-adịghị anya a ga-adọkpụta ya n’elu ndị niile ga-enwe ebe mgbaba n’ụbọchị ogbugbu. Chineke ga-arụ ọrụ n’ike n’ihi ndị Ya; a ga-ekwekwa ka Setan rụọkwa ọrụ.” Early Writings, 43, 44.

Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.

Nwannaanyị White dere okwu ndị a n’afọ 1851, afọ ise tupu ndị Chineke abanye n’ọnọdụ Laodisia, ma mee ka usoro nke ịkpuchido akara gbuo oge site n’ịjụ ìhè a mụbara nke “oge asaa.” Ìhè ahụ gaara amụba ma mechaa ọrụ Chineke nke ikpuchi ndị Ya tupu ọrịa ikpeazụ asaa ahụ abịa. Kama nke ahụ, ndị Chineke nupụrụ isi, e wee rara ha ka ha na-awagharị n’ọzara Laodisia, dịka e gosiri ya n’ịbụ isi ike na ijegharị n’ọzara nke Izrel oge ochie. Ole n’ime ndị nnupụisi Izrel oge ochie banyere n’Ala Nkwa ahụ? Kedu akụkụ Akwụkwọ Nsọ, ma ọ bụ Mmụọ nke Amụma, na-akọwa Laodisia ọ bụla nke a ga-azọpụta? Azịza ya bụ, “Ọ dịghị onye!” n’ihi na onye Laodisia furu efu otu aka ahụ ka ndị Izrel oge ochie ahụ furu efu, ndị nwụrụ n’ọzara.

The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”

Ịkachi akara nke otu narị puku iri anọ na puku anọ bụ oge pụrụ iche, ọ na-amalitekwa mgbe ndị mmụọ ozi anọ na-egbochi ifufe anọ, nke bụkwa mgbe mba dị iche iche na-ewe iwe, ma a ka na-egbochi ha. N’oge ịkachi akara a, Chineke na-akwadebe ndị Ya ka ha guzoro n’oge ihe otiti asaa ikpeazụ ahụ, a na-anọchitekwa nkwadebe ahụ anya dị ka ịdọkpụ “ihe mkpuchi” n’elu ndị Ya, a na-anọchitekwa ya anya dị ka imecha ọrụ nzọpụta na imecha ọrụ nke mmụọ ozi nke atọ. Nkwadebe ahụ, nke a na-anọchite anya ya site n’ihe atụ ndị a niile, dabeere n’ịnabata “eziokwu nke oge a.”

Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”

Ndị na-agaghị eguzo “n’iguzosi ike n’eziokwu nke ugbu a,” bụ ndị ahụ “na-ama jijiji,” n’ihi na uche ha adịghị etinye uche n’“eziokwu nke ugbu a.” Ọ na-ede na ọ “hụrụ ụfọdụ ndị na-adịghị eguzo n’iguzosi ike n’eziokwu nke ugbu a. Ikpere ha na-ama jijiji, ụkwụ ha na-amị amị, n’ihi na e jighị ha ike kụọ mgbọrọgwụ n’eziokwu ahụ, mkpuchi nke Chineke Pụrụ Ime Ihe Nile apụghịkwa ịdọrọ n’elu ha mgbe ha nọ n’ịma jijiji otú ahụ.”

The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”

“Eziokwu dị ugbu a” bụ ihe na-enye “mkpuchi,” a na-anọchikwa “mkpuchi” anya dị ka “akara Chineke.” E ji ọbara nke kpuchiri ọnụ ụzọ ndị Hibru mee ihe atụ nke “akara Chineke,” ọbara ahụ mere ka mmụọ ozi nke mbibi gafee ụlọ ndị ahụ ọnụ ụzọ ha “kpuchiri” n’ọbara. “Mkpuchi” ahụ bụ “ịkachasị akara,” “ịkachasị akara” ahụkwa na-emezu site n’“eziokwu dị ugbu a.”

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Doo ha nsọ site n’eziokwu gị: okwu gị bụ eziokwu. Jọn 17:17.

Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.

Mmegharị ọ bụla e mere n’ime nzigharị nwere isiokwu pụrụ iche nke ya, isiokwu mmegharị nzigharị nke narị puku na puku iri anọ na anọ ahụ bụkwa “Islam nke Ahụhụ nke atọ.” “Eziokwu dị ugbu a” n’ụbọchị ikpeazụ bụ Islam nke Ahụhụ nke atọ.

> “The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.

> “Akwụkwọ Nsọ na-emeghe mgbe niile n’ihu ndị nke Chineke. E nwere mgbe niile, ọ dịkwala mgbe niile, eziokwu a kapịrị ọnụ nke na-adabara ọgbọ ọ bụla pụrụ iche.” Review and Herald, June 29, 1886.

It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.

Ọ bụ “ozi” nke eziokwu dị ugbu a na-akara ndị Chineke akara n’ụbọchị ikpeazụ, a na-anọchi anya oge ịkàrà akara ahụ dịka nke na-amalite mgbe e jidere ifufe anọ ahụ ka ha ghara ife. Mba ndị ahụ were iwe na Septemba 11, 2001, ma n’oge ahụ ka ịkàrà akara nke otu narị puku iri anọ na anọ ahụ malitere, dịka mmiri ozuzo ikpeazụ ahụ, nke bụ “ozi”, malitere imeghe.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “E meghere Jọn ka e meghere ihe nlereanya jupụtara n’omimi na n’akpali akpali nke ukwuu banyere ahụmahụ nke nzukọ Kraịst. Ọ hụrụ ọnọdụ, ihe ize ndụ, ọgụ dị iche iche, na nnapụta ikpeazụ nke ndị nke Chineke. Ọ dekọrọ ozi mmechi ndị ahụ ga-eme ka owuwe ihe ubi nke ụwa chara acha, ma ọ bụ dịka ùkwù a ga-achịkọbara n’ụlọ nkwakọba ihe nke eluigwe, ma ọ bụ dịka ukwu nkụ maka ọkụ nke mbibi. E kpugheere ya isiokwu ndị dị oke mkpa, karịsịa maka nzukọ ikpeazụ, ka e wee kuziere ndị ga-esi n’ụgha laghachi n’eziokwu banyere ihe ize ndụ na ọgụ ndị dị n’ihu ha. Ọ dịghị onye ọ bụla kwesiri ịnọ n’ọchịchịrị banyere ihe na-abịa n’elu ụwa.” The Great Controversy, 341.

When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.

Mgbe mba dị iche iche were iwe, e jidere ha n’otu oge ka ha ghara ịgabiga ókè, ma “mmiri ozuzo ikpeazụ” malitere ịda; mmiri ozuzo ikpeazụ ahụ bụ ozi nke “eziokwu ugbu a” nke ji akara mechie ndị nke Chineke.

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

> “Ọrụ dị na Battle Creek dị n’otu usoro ahụ. Ndị ndu nọ n’ụlọ ọgwụ mgbake ahụ ejikọtala onwe ha na ndị na-ekweghị ekwe, na-anabata ha n’ime kansụl ha, n’ókè dị ukwuu ma ọ bụ nke nta; ma ọ dị ka ịga arụ ọrụ anya emechiri emechi. Ha enweghị nghọta ime mmụọ iji hụ ihe ga-adakwasị anyị n’oge ọbụla. E nwere mmụọ nke nkụda-obi na-enweghị olileanya, nke agha na nke ịkwafu ọbara, mmụọ ahụ ga-arịwanye elu ruo n’ókè ikpeazụ nke oge. Ozugbo e mechara kaa ndị Chineke akara n’egedege ihu ha—ọ bụghị akara ma ọ bụ mmetụ ọ bụla a pụrụ ịhụ anya, kama ọ bụ iguzosi ike n’eziokwu ahụ, ma n’uche ma n’ime mmụọ, nke mere na a pụghị ime ka ha maa jijiji—ozugbo e mechara kaa ndị Chineke akara ma kwadebe ha maka ịma jijiji ahụ, ọ ga-abịa. N’ezie, ọ malitelarị ugbua. Ikpe Chineke dị ugbu a n’elu ala, iji dọọ anyị aka ná ntị, ka anyị wee mara ihe na-abịa.” Manuscript Releases, volume 10, 252.

The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.

“Ịkara akara” bụ “ịtọ n’eziokwu nke ọma.” N’usoro oge nke ịkara akara ahụ, ọ dere, “E nwere mmụọ nke nkụda mmụọ na-adịghị atụgharị azụ, nke agha na ịwụfu ọbara, mmụọ ahụ ga-abawanyekwa ruo nnọọ n’ọnwụcha oge.” Mgbe mba nile kpasuru iwe, a ga-egbochi ha, ma “agha na ịwụfu ọbara,” nke e gosipụtara dịka ifufe anọ ahụ, “ga-abawanye ruo nnọọ n’ọnwụcha oge.” Islam nke Ahụhụ nke atọ na-ebuli agha ya n’ogo n’ogo ruo nnọọ n’ọnwụcha oge, ma nghọta amụma banyere Islam dịka “isiokwu” n’ime mmegharị nke puku mmadụ narị otu na puku iri anọ na anọ ahụ, na-abawanyekwa n’otu oge ahụ. Mmụba n’ogo n’ogo nke Islam na-eme na-aga n’akụkụ ịwụsa mmiri ozuzo ikpeazụ n’otu oge ahụ kpọmkwem, n’ihi na mmiri ozuzo ikpeazụ ahụ bụ “ozi.”

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Ndị ahụ e tere mmanụ, ndị na-eguzo n’akụkụ Onyenwe ụwa nile, nwere ọnọdụ ahụ e nyere Setan n’oge gara aga dịka cherub na-ekpuchi ihe. Site n’aka ndị nsọ ahụ gbara ocheeze Ya gburugburu, Onyenwe anyị na-edebe nkwurịta okwu na-adịgide adịgide ya na ndị bi n’ụwa. Mmanụ ọlaedo ahụ na-anọchi anya amara nke Chineke ji na-enye oriọna ndị kwere ekwe ihe ha ga-eji na-enwu, ka ha ghara ịma jijiji ma gbanyụọ. Ọ bụrụ na ọ bụghị na a na-awụsa mmanụ nsọ a site n’eluigwe n’ozi nke Mmụọ nke Chineke, ndị ọrụ ike nke ihe ọjọọ ga-achịkwa mmadụ kpamkpam.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “A na-emebi nsọpụrụ Chineke mgbe anyị anaghị anata ozi nile ọ na-ezitere anyị. N’ụzọ dị otu a, anyị na-ajụ mmanụ-ọlaedo ahụ nke ọ chọrọ ịwụsa n’ime mkpụrụ obi anyị ka e wee nyefee ya ndị nọ n’ọchịchịrị. Mgbe oku ahụ ga-abịa, ‘Lee, nwoke-alụ ọhụrụ ahụ na-abịa; pụtanụ izute ya,’ ndị ahụ na-anataghị mmanụ nsọ ahụ, ndị na-echekwaghị amara Kraịst n’ime obi ha, ga-achọpụta, dịka ụmụ agbọghọ-amaghị-ama ahụ, na ha adịghị njikere izute Onyenwe ha. Ha enweghị, n’ime onwe ha, ike inweta mmanụ ahụ, ndụ ha agbajikwala. Ma ọ bụrụ na a rịọ Mmụọ Nsọ nke Chineke, ma ọ bụrụ na anyị arịọsi ike, dịka Mosis mere, ‘Gosi m otuto gị,’ a ga-awụsa ịhụnanya Chineke n’ime obi anyị. Site n’ụzọ ọkpọkọ ọlaedo ndị ahụ, a ga-ebunye anyị mmanụ ọlaedo ahụ. ‘Ọ bụghị site n’ike, ma ọ bụ site n’ọchịchị, kama ọ bụ site na Mmụọ m, ka Jehova nke Usu Ndị Agha kwuru.’ Site n’ịnara ìhè na-enwu enwu nke Anyanwụ nke Ezi Omume, ụmụ Chineke na-enwu dị ka ìhè n’ụwa.” Review and Herald, July 20, 1897.

The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.

Mmiri ozuzo ikpeazụ ahụ na-amalite “ịfesa” ma n’ikpeazụ ọ na-ebili ruo n’ịwụsa ya n’uju. A na-amata “ịfesa” nke mmiri ozuzo ikpeazụ ahụ dịka mmiri ozuzo ahụ ka a “na-atụ ya”, ma ịwụsa ya n’uju bụ mgbe a wụsara ya “n’enweghị ntụtụ”. Nwanyịnna White na-akọwapụta n’ụzọ doro anya oge mgbe mmiri ozuzo ikpeazụ ahụ na-adaba, ụfọdụ anata ya, ụfọdụ anabataghị ya. N’oge ahụ, a “na-atụ” mmiri ozuzo ahụ, ma ọ bụ ọ “na-efesa.”

Some people will recognize that something is happening, but it will only frighten them.

Ụfọdụ ndị ga-amata na ihe na-eme, ma ọ ga-eme ka ụjọ tụọ ha naanị.

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219

> “A ga-enwe n’ime ụka dị iche iche ngosipụta dị ịtụnanya nke ike Chineke, ma ọ gaghị emetụta ndị na-emebighị onwe ha ala n’ihu Onyenwe anyị, ma mepee ụzọ obi ha site n’ikwupụta mmehie na nchegharị. N’ime ngosipụta nke ike ahụ nke na-eme ka ebube Chineke mee ka ụwa na-enwu, naanị ihe ha ga-ahụ bụ ihe nke, n’ime ìsì ha, ha na-eche na ọ dị ize ndụ, ihe ga-akpalite ụjọ ha, ha ga-akwadokwa onwe ha ka ha guzozie ya. N’ihi na Onyenwe anyị anaghị arụ ọrụ dịka ihe ha tụrụ anya ya na dịka ụkpụrụ echiche ha si dị, ha ga-emegide ọrụ ahụ. “Gịnị kpatara,” ka ha na-ekwu, “anyị agaghị ama Mmụọ nke Chineke, ebe anyị anọwo n’ọrụ a ọtụtụ afọ?” N’ihi na ha azaghị ịdọ aka ná ntị ndị ahụ na arịrịọ ndị ahụ nke ozi Chineke, kama ha nọgidere na-asị, “Abụ m ọgaranya, enwekwala m ihe n’ụba, ọ dịghịkwa ihe ọ bụla dị m mkpa.”” Maranatha, 219

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Ọtụtụ ndị adaala n’ókè dị ukwuu n’ịnata mmiri ozuzo mbụ ahụ. Ha enwetabeghị uru nile nke Chineke si otú a kwadebere nye ha. Ha na-atụ anya na a ga-emeju ụkọ ahụ site na mmiri ozuzo ikpeazụ ahụ. Mgbe a ga-enye ọgaranya kacha baa ụba nke amara, ha bu n’obi imeghe obi ha ka ha nabata ya. Ha na-emehie nke dị egwu. Ọrụ Chineke bidoro n’obi mmadụ site n’inye ìhè na ọmụma Ya aghaghị ịga n’ihu mgbe niile. Onye ọbụla aghaghị ịghọta mkpa nke onwe ya. A ghaghị ikpochapụ obi n’ọrịa nile ma sachapụ ya maka obibi nke Mmụọ ahụ. Ọ bụ site n’ikwupụta mmehie na ịhapụ ya, site n’ekpere siri ike na ido onwe ha nsọ nye Chineke, ka ndị na-eso ụzọ mbụ ahụ kwadebere maka iwụsa Mmụọ Nsọ n’Ụbọchị Pentikọst. Otu ọrụ ahụ kwa, naanị na ogo ka ukwuu, aghaghị ime ugbu a. Mgbe ahụ, naanị ihe onye nnọchi anya mmadụ kwesịrị ime bụ ịrịọ ngọzi ahụ, ma chere Onyenwe anyị ka O mezue ọrụ ahụ banyere ya. Ọ bụ Chineke bidoro ọrụ ahụ, Ọ ga-emekwa ka ọrụ Ya zuo oke, na-eme ka mmadụ zuo oke n’ime Jisọs Kraịst. Ma a gaghị enwe ileghara amara ahụ nke mmiri ozuzo mbụ ahụ nọchiri anya ya anya. Naanị ndị na-eje ije n’ìhè ha natara ka ha ga-anata ìhè ka ukwuu. Ọ bụrụ na anyị adịghị aga n’ihu kwa ụbọchị n’igosipụta ezi omume Ndị Kraịst na-arụsi ọrụ ike, anyị agaghị amata ngosi nile nke Mmụọ Nsọ n’ime mmiri ozuzo ikpeazụ ahụ. O nwere ike ịbụ na ọ na-adakwasị obi ndị gbara anyị gburugburu niile, ma anyị agaghị amata ya ma ọ bụ nata ya.” Testimonies to Ministers, 506, 507.

In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.

N’akụkụ a, ọ na-akọwapụta na e nwere oge mgbe “a ga-enyeju amara nke kasị baa ụba nke ukwuu,” si otu a na-egosi oge mgbe a na-awụsa mmiri ozuzo ikpeazụ n’enweghị atụ. N’ihe metụtara eziokwu ahụ, ọ na-akọwapụta na naanị ndị na-ebi ndụ kwekọrọ n’ìhè ha natara ga-anata ìhè ka ukwuu. N’ụkpụrụ ahụ, o doro anya na ìhè ahụ (nke bụ eziokwu nke ugbu a) na-abawanye n’usoro n’usoro. N’ahịrịokwu ikpeazụ, ọ na-akọwapụta oge mgbe mmiri ozuzo ikpeazụ na-ezo, ụfọdụ na-amata ya ma na-anabata ya, ebe ụfọdụ ndị ọzọ anaghị eme otú ahụ. Ọ bụrụ na ị amataghị ozi ahụ, nke bụ mmiri ozuzo ikpeazụ, ị gaghị anata ya.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Anyị ekwesịghị ichere maka mmiri ikpeazụ. Ọ na-abịakwasị ndị niile ga-amata ma nakwere igirigi na mmiri-ozuzo nke amara nke na-adakwasị anyị. Mgbe anyị na-achịkọta iberibe ìhè, mgbe anyị ji ekele kpọrọ ebere doro anya nke Chineke, Onye hụrụ n’anya ka anyị tụkwasị Ya obi, mgbe ahụ nkwa ọ bụla ga-emezu. [Aịzaịa 61:11 quoted.] A ga-ejupụta ụwa nile n’ebube Chineke.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.

N’oge a na-ejide mba ndị iwe ji ka ha ghara ime ihe, mmiri ozuzo ikpeazụ ahụ na-amalite “ịtụ.” Mgbe “a ga-enye ihe kasị baa ụba nke amara,” nke a na-akọwapụta oge a na-awụsa mmiri ozuzo ikpeazụ ahụ n’enweghị atụ.

At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.

N’oge ahụ mgbe mba dị iche iche na-ewe iwe, ma a ka na-egbochi ha, mmiri ozuzo ikpeazụ ahụ na-amalite ịda, ma a “tụrụ ya n’ókè” n’ihi na nzukọ ahụ n’oge ahụ bụ ngwakọta nke ọka wit na ahịhịa ọjọọ. Ọ bụ mmiri ozuzo ahụ na-eme ka ma ọka wit ma ahịhịa ọjọọ too ruo n’izu okè, mmiri ozuzo ikpeazụ ahụ bụkwa ozi nke eziokwu nke ugbu a nke a na-amata ma na-anabata, ma ọ bụ na a naghị amata ya ma ọ bụ na a naghị anabata ya. A na-akọwapụta echiche amụma ndị a nile nke ọma n’Akwụkwọ Nsọ. N’ụbọchị Septemba 11, 2001, mmiri ozuzo ikpeazụ ahụ malitere “ịfesa”, ọ na-arịwanye elu n’usoro ruo mgbe ozi Mkpu Etiti Abalị bịarutere, a na-ekewakwa ndị amamihe na ndị nzuzu n’ime ụmụ agbọghọ na-amaghị nwoke ruo mgbe ebighị ebi.

The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.

Mgbe ahụ, a na-ebuli ndị amamihe elu dị ka ọkọlọtọ iji kpọọ ìgwè atụrụ ndị ọzọ nke Chineke ka ha si na Babilọn pụta, emesịa, a na-awụsa mmiri ozuzo ikpeazụ n’enweghị tụọ, ọ na-anọgidekwa na-adaba ruo mgbe Maịkel guzoro, oge nnwale mmadụ agwụkwa.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Ahụrụ m na ndị mmụọ ozi anọ ahụ ga-ejide ifufe anọ ahụ ruo mgbe ọrụ Jisọs gwụchara n’ebe nsọ, ma mgbe ahụ ka ihe otiti asaa ikpeazụ ahụ ga-abịa.” Early Writings, 36.

The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.

Ijide ifufe anọ ahụ, na-anọchi anya nchịkwa nlekọta Chineke n’ihe gbasara ikpe ndị ahụ na-arị elu nke Ọ na-ekwe ka ha mee n’ụbọchị ikpeazụ. Ndị mmụọ ozi anọ ahụ na-ejide ifufe anọ ahụ n’oge e ji etinye akara n’otu narị puku na iri anọ na anọ, ma n’oge ahụ enwere “mmụọ nke ịda mba, nke agha na ịkwafu ọbara, mmụọ ahụ ga-arịwanye elu.” Mgbe e mesịrị etinyela akara n’ahụ ụmụ Chineke ikpeazụ, Maịkel ga-ebili, a ga-ahapụkwa ifufe anọ ahụ kpamkpam, Ma Ọrịa Asaa Ikpeazụ ga-abịa.

In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.

N’“oge” nke “oke ala ọma jijiji” nke Mkpughe isi nke iri na otu, ya bụ, “oge nsogbu,” nke Daniel isi nke itoolu, mgbe emechara ámá na mgbidi, bụ oge “mba nile ga-ewe iwe.” N’oge ahụ, a ga-awụsa mmiri ozuzo ikpeazụ n’“otu ọ̀tù.” Aịzaya na-akọwa oge a tụrụ mmiri ozuzo ikpeazụ, ma ọ na-akara oge ahụ dịka “ụbọchị ifufe ọwụwa anyanwụ.” “Ụbọchị ifufe ọwụwa anyanwụ” ahụ bụ Septemba 11, 2001.

We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.

Anyị ga-aga n’ihu ịtụle “ịtụ” nke mmiri ozuzo ikpeazụ n’isiokwu na-esonụ, ma ekwesịrị icheta na ọla dị oké ọnụ ahịa nke nrọ Miller, nke e sere n’elu tebụl nsọ nke Habakkuk dịka Ahụhụ atọ nke Islam, ga-enwu ìhè okpukpu iri karịa n’ụbọchị ikpeazụ, karịa mgbe Miller chịkọtara ya ọnụ na mbụ.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “N’otu oge, mgbe m nọ na Obodo New York, a kpọrọ m n’oge abalị ka m hụ ụlọ ndị na-ebili, otu ala n’elu nke ọzọ, ruo n’eluigwe. E nyere nkwenye na ụlọ ndị a agaghị ere n’ọkụ, a wukwara ha iji nye ndị nwe ha na ndị wuru ha otuto. Ụlọ ndị a gara n’ihu na-ebili elu, na-ebili elu karịa, a jikwa ihe ndị kacha ọnụ ahịa wuo ha. Ndị ụlọ ndị a bụ nke ha anaghị ajụ onwe ha sị: ‘Olee otú anyị pụrụ isi kacha mma nye Chineke otuto?’ Onyenwe anyị anọghị n’echiche ha.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Echere m, sị: ‘Ewoo, a sị na ndị na-etinye akụnụba ha n’ụzọ dị otu a pụrụ ịhụ ụzọ ha dịka Chineke si ahụ ya! Ha na-akpakọba nnukwu ụlọ ndị mara mma, ma lee ka atụmatụ na ndokwa ha si bụrụ nzuzu n’anya Onye na-achị eluigwe na ụwa. Ha anaghị eji ike niile nke obi na nke uche ha atụle otú ha pụrụ isi nye Chineke otuto. Ha elekwaghị nke a anya, ya bụ, ọrụ mbụ nke mmadụ.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Ka ụlọ ndị a dị elu nọ na-ebili, ndị nwe ha ji mpako nke oke ọchịchọ ṅụrịa ọṅụ na ha nwere ego ha ga-eji mejuo onwe ha afọ ma kpalite anyaụfụ n’ime ndị agbata obi ha. Ọtụtụ n’ime ego ahụ ha si otu a tinye n’ọrụ ka a nwetara site n’ịnapụ mmadụ ihe n’ike, site n’ịzọpịa ndị ogbenye. Ha chefuru na n’eluigwe a na-edekọ akụkọ banyere azụmahịa ọ bụla; azụmahịa ọ bụla na-ezighị ezi, omume aghụghọ ọ bụla, ka e dere n’ebe ahụ. Oge ahụ na-abịa mgbe n’ime aghụghọ na nlelị ha, mmadụ ga-eru ebe Onyenwe anyị agaghị ekwe ka ha gafee, ha ga-amụtakwa na e nwere ókè ndidi Jehova nwere.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Ihe ngosi nke sochirinụ nke gafere n’ihu m bụ mkpu ọkụ. Ndị mmadụ lere ụlọ ndị ahụ dị elu ma e chere na ha anaghị ere ọkụ anya wee sị: ‘Ha nọ n’udo zuru oke.’ Ma ụlọ ndị a ọkụ ripịara dịka a ga-asị na e ji ụtaba mee ha. Ụgbọ mgbanyụ ọkụ enweghị ike ime ihe ọ bụla iji kwụsị mbibi ahụ. Ndị mgbanyụ ọkụ enweghị ike ịrụ ọrụ site n’iji ụgbọ ndị ahụ.”

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.

> “A kụziiri m na mgbe oge Onyenwe anyị bịara, ọ bụrụ na enweghị mgbanwe ọ bụla emee n’obi ndị mmadụ nganga jupụtara n’ime ha ma bụrụkwa ndị ọchịchọ ịrị elu na-achị, ndị mmadụ ga-achọpụta na aka ahụ nke siri ike ịzọpụta ga-abụkwa nke siri ike ibibi. Ọ dịghị ike ọ bụla nke ụwa pụrụ igbochi aka Chineke. Ọ dịghị ihe owuwu ọ bụla a pụrụ iji wuo ụlọ ga-echebe ha pụọ n’nbibi mgbe oge Chineke họpụtara bịara izitere ndị mmadụ mmegwara n’ihi ileghara iwu Ya anya na n’ihi ọchịchọ onwe ha nke ịrị elu.” Testimonies, volume 9, 12, 13.

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