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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Nineteen

Akwụkwọ Joel na Ụka Adventist nke Ụbọchị nke Asaa nke Laodisia—Nọmba Iri na Itoolu

Number Nineteen

Nọmba Iri na Itoolu

Author

Jeff Pippenger

Published

December 25, 2025

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The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.

Ọdụm nke agbụrụ Juda bụ aha e ji akpọ Jisọs, nke na-emesi ọrụ Kraịst n’ịchịkọta akara, ma emesịa mepee, Okwu amụma Ya ike. N’isi nke ise nke Mkpughe, Ọdụm nke agbụrụ Juda, onye bụkwa mgbọrọgwụ Devid, meriri imeghe akwụkwọ ahụ. “Mgbọrọgwụ” Devid bụ Jese, mgbọrọgwụ Jese bụ Perez, mgbọrọgwụ ya bụ Juda, mgbọrọgwụ ya bụ Jekọb, mgbọrọgwụ ya bụ Aịzik, mgbọrọgwụ ya bụ Ebreham. Mgbọrọgwụ Devid ma ọ bụ Jese, mgbe a kpọrọ ya n’ihe metụtara Ọdụm nke agbụrụ Juda, na-emesi ụkpụrụ nke mbido na ọgwụgwụ ike, nke bụ Alfa na Omega. Mgbe ekpughere Mkpughe nke Jisọs Kraịst n’isi nke mbụ nke Mkpughe, njirimara mbụ bụ isi nke agwa Ya bụ na Ọ bụ Alfa na Omega. Onye Ọ bụ, bụkwa ụkpụrụ e ji emepe amụma ndị ahụ nke Ọdụm nke agbụrụ Juda akachiela akara ha, mgbe Ọ kpebiri na oge eruola.

The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.

Mmeghe nke Okwu amụma Chineke bụ otu akụkụ nke ọrụ mgbapụta Chineke, ebe Ọ na-eji ike nke Okwu Ya arụpụta mmụgharị dịka uche Ya si dị. Nwanyị White na-ekwu na mgbe a ghọtara akwụkwọ Daniel na Mkpughe nke ọma karịa, a ga-ahụ n’etiti anyị nnukwu mmụgharị. Ọ bụ ìhè nke Okwu amụma Chineke na-arụpụta mmụgharị na ndozigharị dịka uche Ya si dị.

Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.

Nwanyị White, mgbe ọ na-ele anya n’ụbọchị ikpeazụ, na-ekwu maka nnukwu mmegharị mgbanwe nke na-eme n’etiti ndị nke Chineke n’ụbọchị ndị ikpeazụ. Mbiliteghachi na mmegharị mgbanwe nile nke akụkọ ihe mere eme dị nsọ sitere n’Okwu Chineke pụta, ma nke ọ bụla n’ime oge ndị ahụ dị nsọ tụrụ aka n’ime nnukwu mbiliteghachi na mmegharị mgbanwe ikpeazụ nke na-amalite obere oge tupu iwu Sọnde. A na-emepụta mbiliteghachi ndị ahụ site n’ịmeghe ihe e kpuchiri n’Okwu Chineke. E kpuchiri égbè eluigwe asaa ahụ, dịka e merekwa akwụkwọ Daniel n’isi nke iri na abụọ.

When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.

Mgbe anyị tinyere àgwà amụma nke oge nkesa nke ejikọtara na akara nke 1260 n’ọrụ, anyị na-achọpụta na n’Akpughe isi nke iri na otu, Mozis na Ịlaịja nwụrụ anwụ n’okporo ámá ruo ụbọchị atọ na ọkara. Ka ọ na-erule amaokwu nke iri na asatọ, oge iwe Chineke abịala. Mozis na Ịlaịja na-anọchi anya ndị Chineke kpọmkwem tupu mmechi nke oge nnwale mmadụ. A chụsasịrị ha ruo ụbọchị amụma 1260 n’okporo ámá nke Sọdọm na Ijipt, ebe a kpọgidere Jizọs n’obe.

Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.

E nyere Mozis na Ịlaịja ike ịgba àmà ha site n’amaokwu nke atọ ruo n’amaokwu nke asaa, ebe e gburu ha n’okporo ámá. Jọn mechara tụọ ụlọ nsọ ahụ n’amaokwu nke abụọ; mgbe ahụ, e nyere Mozis na Ịlaịja ike ịgba àmà ha, yi uwe mwute. E nyere ozi nke Ịlaịja na Mozis n’aka Adventizim Filadelfịa nke ndị Millaịt n’afọ 1844, ma ka ọ na-erule 1863, e liri olu ha n’okpuru omenala na ọdịnala ndị a na-enyefe site n’ọgbọ ruo n’ọgbọ. E nyere ha ike ịgba àmà ha ruo afọ atọ na ọkara, yi “uwe mwute,” ihe nnọchianya nke ọchịchịrị na-arịwanye elu malite n’afọ 1863 gaa n’ihu.

When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.

Mgbe anyị tinyere nkọwa Sista White banyere égbè-elu-igwe asaa dị ka ndị na-anọchi anya ihe omume nke mmụọ-ozi mbụ na nke abụọ, n’ụdị ahịrị n’elu ahịrị, anyị na-ewulite akụkọ ihe mere eme nke na-amalite site na mmụọ-ozi na-arịda ala ya na ozi; ma n’ahịrị n’elu ahịrị, mmụọ-ozi ahụ bụ ma mmụọ-ozi mbụ ma nke abụọ. Otu debere ụkwụ ya n’elu ala, otu ụkwụ ọzọ n’elu oké osimiri n’ụbọchị Ọgọst 11, 1840, ma nke ọzọ bịarutere n’oge ndakpọ olileanya nke Eprel 19, 1844.

The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.

Ụzọ-akara ọzọ n’akụkọ ihe mere eme ọ bụla a na-atụnyere bụ aka Chineke, nke ejikọtara na mbadamba Habakuk. N’akụkụ mmụọ ozi mbụ, e mepụtara chaatị 1843, ma e nwere njehie n’ụfọdụ n’ime ọnụọgụ ndị ahụ. N’akụkụ mmụọ ozi nke abụọ, aka Chineke bụ ụzọ-akara nke mbadamba Habakuk; a nọchiri ya anya mgbe O wepụrụ aka Ya n’ebe njehie ahụ dị. Mgbe O wepụrụ aka Ya, ozi ahụ tolitere n’usoro n’usoro ruo n’ọgwụgwụ ya n’ogbako ụlọikwuu Exeter, obere oge tupu ndakpọ olileanya nke Ọktoba 22, 1844.

The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.

Ahịrị abụọ ahụ na-akọwa ozi zuru ụwa ọnụ, n’ihi na mmụọ ozi ahụ nke na-abịa na-etinye otu ụkwụ n’elu ala na otu ụkwụ n’elu oké osimiri, ma mkpughe na-agwa anyị na nke a na-anọchi anya ozi zuru ụwa ọnụ. Mmụọ ozi ahụ kwa na-egosi mmalite nke oge ichere ahụ n’ilu ahụ banyere ụmụ agbọghọ iri. N’akara ụzọ mbụ a, anyị na-ahụkwa aka Chineke ka ọ na-eweta ụgha. N’abalị iri na itoolu nke ọnwa Eprel, 1844, n’ụzọ amụma, o yiri ka ọhụụ ahụ aghọwo ụgha, ma ndị ahụ nwere ndidi chere, ma ọ bụ ezie na ọhụụ ahụ lara azụ, ọ ghọtaghị ụgha. Ma mgbe ahịrị ahụ anyị na-ewu malitere, a na-akara ụgha nke nkụda mmụọ mbụ ahụ dị ka njirimara nke akara ụzọ mbụ.

Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.

Mgbe ahụ, akara-ụzọ nke aka Chineke na tebụl Habakuk na-egosi na Chineke kpuchiri mmejọ, ma mesịa wepụ aka Ya n’ebe mmejọ ahụ dị. N’akụkọ ihe mere eme nke ndị Millerite, Chineke kwere ka mmejọ ahụ dị n’ọnwa Mee nke afọ 1842, mgbe e bipụtara chaatị ahụ, ma e mechara gosi mmejọ ahụ mgbe afọ 1843 gwụsịrị; ma ọ bụ oge ụfọdụ ka e mesịrị ka Onyenwe anyị wepụrụ aka Ya n’ebe mmejọ ahụ dị n’ọnụọgụgụ ndị ahụ. Mmejọ ahụ sitere n’ọnwa Mee nke afọ 1842 ruo n’oge dị n’ebe ụfọdụ mgbe ndakpọ olileanya mbụ gasịrị. Maka mmụọ-ozi mbụ, a kpọrọ akara aka Chineke na tebụl Habakuk n’ọnwa Mee nke afọ 1842, ma iwepụ aka Ya n’akụkọ ihe mere eme nke mmụọ-ozi nke abụọ ga-abụ obere oge ka ndakpọ olileanya mbụ gasịrị.

This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.

Nke a na-akọwa ihe ịrịba ama nke “aka” ahụ dị ka oge amụma. Oge nke malitere site n’aka Ya ikpuchi njehie, ma mesịa kwụsị mgbe e wepụrụ aka Ya n’elu njehie ahụ. Oge a nke aka Ya ikpuchi ma meghee na-abụ ihe atụ nke ọrụ Odum sitere n’ezi Juda, dịka Ọ na-emechi ma emesịa meghee ìhè amụma. O kpuchiri eziokwu, ma mesịa kpughee otu eziokwu ahụ n’onwe ya—n’ìhè ọzọ nke na-adịghị emegide ìhè mbụ ahụ. O mere nke a iji mụpụta mgbake na mmezigharị nke Mkpu Etiti Abalị nke ndị Millerite.

The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.

Oge nchere ahụ, nke malitere site n’ịbịanụ nke mmụọ-ozi ahụ, kwụsịrị mgbe ewepụrụ aka Ya, si otu a meghee ìhè amụma nke malitere “mmegharị ọnwa nke asaa,” nke duru gaa n’ozi Mkpu Etiti Abalị n’ogbako ụlọikwuu Exeter, ebe ozi ahụ ghọrọ dị ka nnukwu ebili mmiri nke oke osimiri, ruo n’ọnụ ụzọ e mechiri emechi n’oge nnukwu ndakpọ olileanya ahụ. Ngosipụta nke ike Chineke site n’imeghe Okwu Ya mụtara nlọghachi-azụ na ndozigharị nke na-arịwanye elu.

In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.

N’afọ 1863, e machibidoro mmegharị Millerite nke Laodicea ịgafe Jọdan, ma kpọọ ha ka ha nọrọ n’ọzara n’ihi ịtụ nkume megide Ịlaịja na Mosis. Ozi William Miller bụ ozi Ịlaịja, ma ozi ntọala Miller bụ “ugboro asaa” nke Mosis. Ịjụ “ugboro asaa” ahụ bụ igbu Mosis, ma ịjụ eziokwu ntọala nke Miller kpọpụtara bụ igbu Ịlaịja. N’afọ 1863, e gburu onye ozi ahụ na ozi ahụ n’okporo ámá, ma site n’oge ahụ gaa n’ihu, naanị ụzọ a ga-esi chọta ha bụ ịchọ ili ha n’ụzọ ochie Jeremaịa. Ha nwụrụ n’okporo ámá ahụ—ya bụ, ruo mgbe a ga-eme ka ha bilie n’ọnwụ. A na-eme ka ha bilie n’ọnwụ mgbe a na-ekwughachi “ihe omume ọdịnihu nke égbè eluigwe asaa” ndị “a ga-ekpughe n’usoro ha”—n’akụkọ ihe mere eme nke otu narị puku iri anọ na anọ.

When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.

Mgbe a tọkwasịrị akụkọ nke mmụọ-ozi mbụ n’elu akụkọ nke mmụọ-ozi nke abụọ, nhazi amụma ahụ na-emepụta ebe ntụaka iji soro aka Kraịst, nke bụ ìhè dị n’ụzọ nke Mkpu Etiti Abalị. Ìhè mbụ nke Mkpu Etiti Abalị na-amụnye ụzọ ahụ, ọ bụkwa ìhè nke “ogwe aka nri Ya dị ebube” na-eduga ụzọ elu n’ụzọ ahụ.

> “I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “O yiri m ka ìhè gbara m gburugburu, na ka a na-ebulikwa m elu site n’ụwa, na-arị elu karịa elu. Atụrụ m isi ile anya ịchọ ndị nke ọbịbịa ahụ n’ụwa, ma enweghị m ike ịhụ ha, mgbe olu gwara m sị, ‘Lee anya ọzọ, leekwa ntakịrị elu karịa.’ N’oge ahụ, eweliri m anya m elu, ma hụ ụzọ kwụ ọtọ ma dị warara, e weliri ya elu nke ukwuu n’elu ụwa. N’ụzọ a ka ndị nke ọbịbịa ahụ na-eje gawa n’obodo ahụ nke dị n’isi njedebe ụzọ ahụ. Ha nwere ìhè na-enwu enwu e debere n’azụ ha n’mmalite ụzọ ahụ, nke mmụọ ozi gwara m na ọ bụ ‘mkpu etiti abalị.’ Ìhè a na-amụkwa n’ogologo ụzọ ahụ nile, ma na-enye ìhè nye ụkwụ ha, ka ha ghara ịsụ ngọngọ.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Ọ bụrụ na ha debe anya ha n’ebe Jizọs nọ kpọmkwem, bụ́ Onye nọ n’ihu ha, na-eduga ha n’obodo ahụ, ha nọ n’udo. Ma n’oge na-adịghị anya ụfọdụ bidoro ịgwụ ike, sị na obodo ahụ ka dị nnọọ anya, nakwa na ha tụrụ anya na ha ga-abatala n’ime ya tupu oge ahụ. Mgbe ahụ Jizọs na-agba ha ume site n’ịwelite ogwe aka nri Ya dị ebube, sitekwa n’ogwe aka Ya ka ìhè si pụta nke na-efegharị n’elu ìgwè ndị na-atụ anya ọbịbịa ahụ, ha wee tie mkpu, ‘Aleluia!’ Ndị ọzọ n’amaghị ama jụrụ ìhè ahụ dị n’azụ ha, ma sị na ọ bụghị Chineke duru ha pụta ruo ebe dị anya ahụ. Ìhè ahụ dị n’azụ ha gbanyụrụ, na-ahapụ ụkwụ ha n’oké ọchịchịrị zuru oke, ha wee sụọ ngọngọ, tufuo ịhụrịrị akara ahụ na Jizọs, ma si n’ụzọ ahụ daa n’ala n’ime ụwa gbara ọchịchịrị ma jọgburu onwe ya nke dị n’okpuru.” Christian Experience and Teachings of Ellen G. White, 57.

When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.

Mgbe Kraịst welitere ogwe-aka Ya nke dị ebube, Ọ na-eji “aka” Ya dị ka ihe nnọchianya nke ọrụ Ya nke idu ndị Ya. Mgbe anyị jikọtara ọbịbịa nke mmụọ-ozi nke abụọ na mmụọ-ozi mbụ nke rịdatara n’August 11, 1840, anyị na-achọpụta na ndị mmụọ-ozi abụọ ahụ nwere ozi n’aka ha.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …

> “E gosiiri m mmasị nke eluigwe nile nwere n’ọrụ a na-arụ n’elu ụwa. Jisọs nyere otu mmụọ-ozi dị ike iwu ka ọ rịdata ma dọọ ndị bi n’ụwa aka ná ntị ka ha kwadebe maka ọbịbịa nke ugboro abụọ Ya. Ka mmụọ-ozi ahụ siri n’ihu Jisọs pụọ n’eluigwe, ìhè nke na-enwu nke ukwuu ma juputa n’ebube gara n’ihu ya. A gwara m na ozi ya bụ ime ka ụwa site n’ebube ya jupụta n’ìhè, ma dọọ mmadụ aka ná ntị banyere iwe Chineke na-abịa. …”

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.

> “E nyere mmụọ-ozi ọzọ dị ike ọrụ ka ọ rịdata n’ụwa. Jisọs tinyere n’aka ya akwụkwọ e dere ede, ma ka ọ na-abịa n’ụwa, ọ kpọrọ òkù, sị, ‘Babịlọn adaala, adaala.’ Mgbe ahụ ahụrụ m ndị ahụ e mere ka olileanya ha daa mbà ka ha bulie anya ha ọzọ n’eluigwe, na-ele site n’okwukwe na olileanya anya n’ọbịbịa nke Onyenwe anyị. Ma ọtụtụ yiri ka ha nọgidere n’ọnọdụ nzuzu, dịka ndị na-ehi ụra; ma enwere m ike ịhụ akara nke mwute miri emi n’ihu ha. Ndị ahụ e mere ka olileanya ha daa mbà hụrụ site n’Akwụkwọ Nsọ na ha nọ n’oge ichere ahụ, nakwa na ha aghaghị iji ndidi chere mmezu nke ọhụụ ahụ. Otu ihe akaebe ahụ nke dugara ha ile anya Onyenwe anyị na 1843, dugakwara ha ịtụ anya Ya na 1844. Ma ahụrụ m na ọtụtụ n’ime ha enweghị ike ahụ nke gosipụtara okwukwe ha na 1843. Mmechuihu ha emewo ka okwukwe ha daa mba.” Early Writings, 246, 247.

Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.

Ma ndị mmụọ ozi ahụ abụọ bụ otu n’ime ndị mmụọ ozi atọ ndị, ọnụ, bụ otu akara, ya mere ha kwekọrọ n’ihe gbasara ozi ha na-anọchi anya ya, ọ bụ ezie na onye ọ bụla n’ime ha na-anọchi anya ozi nke ya pụrụ iche. Ndị mmụọ ozi ahụ abụọ nwere “ede” n’aka ha, nke na-anọchi anya ule. “Mmụọ ozi nke mbụ na nke abụọ ga-aga n’usoro yiri ya” na mmụọ ozi nke atọ.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Chineke enyela ozi ndị dị na Mkpughe 14 ọnọdụ ha n’usoro amụma, ma ọrụ ha agaghị akwụsị ruo mgbe akụkọ ihe mere eme nke ụwa a ga-eru ngwụcha. Ozi nke mmụọ ozi mbụ na nke abụọ ka bụ eziokwu maka oge a, ha ga-esokwa nke a na-esote na-aga n’otu ahịrị. Mmụọ ozi nke atọ na-ekwusa ịdọ aka ná ntị ya n’oké olu. ‘Mgbe ihe ndị a gasịrị,’ ka Jọn kwuru, ‘ahụrụ m mmụọ ozi ọzọ ka ọ na-esi n’eluigwe agbadata, onye nwere ike dị ukwuu, e wee mee ka ụwa mụchaa ìhè site n’ebube ya.’ N’ime ìhè a, a jikọtara ìhè nke ozi atọ ahụ niile.” The 1888 Materials, 803, 804.

Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”

Nwanyị White kọwara mmụọ ozi nke atọ dị ka mmụọ ozi nke Mkpughe iri na asatọ, ma kọwakwa na mmụọ ozi mbụ na nke abụọ ga-agba n’otu ahịrị na akụkọ amụma ahụ nke mmụọ ozi nke atọ nke Mkpughe iri na asatọ nọchiri anya ya. Ya mere, ọ na-eme ka ọdịda nke mmụọ ozi mbụ n’ụbọchị Ọgọst 11, 1840 kwekọọ na 9/11, ma na-akọwapụta na mmụọ ozi nke Mkpughe iri na asatọ bụ “mmụọ ozi nke atọ.” Mmụọ ozi nke atọ bụ onye ikpeazụ n’ime ha atọ, a na-akọwakwa ya n’ụdị site n’aka nke mbụ; n’ihi nke a ka Nwanyị White ji gwa anyị na ozi nke mmụọ ozi mbụ bụ otu ihe ahụ kpọmkwem dị ka ozi nke mmụọ ozi nke Mkpughe iri na asatọ, n’ihi na ozi nke mmụọ ozi abụọ ahụ bụ “iji otuto ya mee ka ụwa nwe ìhè.”

The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.

“Égbè elu-igwe asaa ahụ” na-anọchi anya nkọwapụta ihe omume dị n’ime akụkọ ihe mere eme nke ndị mmụọ ozi mbụ na nke abụọ, nke a ga-emegharị n’akụkọ ihe mere eme nke mmụọ ozi nke atọ. Mmụọ nsọ enyela nduzi na mgbe anyị na-ahazi akụkọ ihe mere eme ndị a “ahịrị n’elu ahịrị”, ịrịda nke mmụọ ozi mbụ n’afọ 1840 kwekọrọ n’ịrịda Ya na 9/11. Ọ na-akọwapụta ozi nnwale nke a ga-eri ọnụ na ndịàmà abụọ, ma kwekọọkwa nkụda mmụọ na waymark mbụ.

The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.

“Egbe eluigwe asaa” nọchiri anya oge amụma nke na-amalite site n’ịda mba ma na-ejedebe n’ịda mba ka ukwuu.

When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.

Mgbe e meziri ka ahịrị amụma nke ịrịdata nke mmụọ-ozi mbụ kwekọọ na mbata nke mmụọ-ozi nke abụọ, ọ na-emepụta “usoro nke eziokwu.” A kọwara eziokwu dịka nzọụkwụ atọ, nke mbụ na nke ikpeazụ bụ otu ihe ahụ, ebe nzọụkwụ nke dị n’etiti na-anọchi anya nnupụisi. Idozi mmụọ-ozi abụọ mbụ ka ha kwekọọ na ụkpụrụ a na-emepụta usoro nke mejupụtara mmụọ-ozi mbụ na nke abụọ, nke na-egosi mmụọ-ozi nke atọ nke Mkpughe iri na asatọ, ma mmụọ-ozi nke atọ nke Mkpughe iri na asatọ bụ ngwakọta nke ma mmụọ-ozi mbụ ma nke abụọ.

The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.

Mmụọ-ozi nke atọ nke Mkpughe iri na asatọ mejupụtara olu abụọ. E mezuru olu mbụ ahụ mgbe ụlọ ndị dị na New York dara na 9/11, olu nke abụọ nke amaokwu nke anọ bụkwa iwu ụbọchị Sọnde. N’ime oge dị n’agbata 9/11 ruo n’iwu ụbọchị Sọnde, mmụọ-ozi nke atọ nke Mkpughe iri na asatọ na-anọchi anya njikọta nke mmụọ-ozi mbụ na nke abụọ. Ebe nke a bụ eziokwu, iji akụkọ ihe mere eme nke mmụọ-ozi abụọ ahụ, “ahịrị n’elu ahịrị,” nọchite anya akụkọ ihe mere eme nke mmụọ-ozi nke atọ nke Mkpughe iri na asatọ—bụ ime ka mmụọ-ozi mbụ na nke abụọ kwekọọ na mmụọ-ozi mbụ na nke abụọ.

Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.

Ndị mmụọ ozi abụọ rutere n’ime nkụda mmụọ mbụ ahụ, ma ndị mmụọ ozi abụọ ahụ nwere njikọ amụma, ma ha abụọ nwekwara ozi ọnwụnwa nke dị n’aka mmụọ ozi ahụ. Akara ụzọ nke e mesịrị gosipụtara n’ahịrị ahụ bụ mbadamba Habakkuk, nke jikọrọ kpọmkwem na aka Chineke. N’ahịrị nke mmụọ ozi mbụ, e mepụtara chaatị 1843 n’ọnwa Mee nke afọ 1842, ma n’ahịrị nke mmụọ ozi nke abụọ, e nweghị chaatị. Chaatị ahụ agwụla mgbe mmụọ ozi nke abụọ bịarutere. Akara ụzọ nke mbadamba Habakkuk n’ahịrị nke mmụọ ozi nke abụọ bụ iwepụ aka Chineke n’ebe mmejọ dị na ọnụ ọgụgụ nke chaatị 1843 nọ.

His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.

Aka-Ya kpuchiri njehie n’ụzọ-akara nke mmụọ-ozi mbụ ahụ, e wepụrụkwa Aka-Ya n’otu ụzọ-akara ahụ kpọmkwem, n’ahịrị nke mmụọ-ozi nke abụọ ahụ. Ya mere; ụzọ-akara nke tebụl Habakuk n’ahịrị ndị yiri ibe ha nke mmụọ-ozi mbụ na nke abụọ na-anọchi anya nzọụkwụ abụọ. N’ụzọụkwụ mbụ, Aka-Ya na-ekpuchi njehie, ma n’ọgwụgwụ oge nke ụzọ-akara nke tebụl Habakuk, Ọ na-ewepụ Aka-Ya. Oge ichere ahụ malitere na mbata nke mmụọ-ozi nke abụọ, oge ichere ahụ akwụsịkwa n’ụzọ na-aga n’ihu, bido na iwepụ Aka-Ya. Ụzọ-akara nke tebụl Habakuk na-anọchi anya oge nke Aka Kraịst ji akara n’mmalite ya na Aka-Ya n’ọgwụgwụ ya.

Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.

A na-akara aka abụọ n’oge mmechuihu mbụ, ma ha abụọ nwere ozi nnwale nke a ga-anata ma rie. Mgbe ahụ, oge nke amụma, nke na-anọchi anya eziokwu ndị bụ isi, na-amalite site n’aka Chineke nke na-ekpuchi ma na-ejedebe site n’aka Ya nke na-ekpughe. Waymark na-esote bụ nzukọ ụlọikwuu Exeter ebe mkpu a kpọrọ n’etiti abalị na-ekewa ma na-eme ka ndị ga-eso aka Kraịst banye n’Ebe Nsọ Kachasị Elu dị ọcha.

When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.

Mgbe Kraịst batara n’Ime Nsọ Kachasị Elu, O weliri aka-Ya elu n’eluigwe ma ṅụọ iyi na oge agakwaghị adị. Ọ ka mechiri “égbè égbè asaa” ahụ nke na-anọchi anya akụkọ ihe mere eme nke ndị mmụọ ozi abụọ mbụ, nke a na-ekwughachi n’akụkọ ihe mere eme nke nke atọ. O mechiri “égbè égbè asaa” ahụ dịka O mechiri amụma Danyel n’isi nke iri na abụọ. N’isi nke iri na abụọ nke Danyel, na mmalite nke oge ihe nnọchianya atọ, Kraịst weliri aka abụọ Ya elu n’eluigwe ma kwupụta na mgbe ịgbasa nke ndị Chineke ga-agwụ, ndị ga-abụ “ndị a na-eju anya n’ihi ha” ga-adị ọcha ma bulie ha elu dịka àjà. Usoro nke mmụọ ozi mbụ na nke abụọ nke anyị na-atụle ugbu a na-egosipụta, n’ihe nnọchianya, aka Chineke n’ụkwụ niile nke ụzọ ahụ.

When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.

Mgbe Ọ na-ekpuchi eziokwu, ọ na-amịpụta mmechuihu, ma mgbe Ọ na-ewepụ aka Ya, a na-amịpụta ìhè, ìhè ahụkwa bụ ìhè nke ozi nke Mkpu Etiti Abalị. Mmemmechuihu mbụ ruo na nnukwu mmechuihu ahụ na-eburu akara nke alfa na omega, a na-egosipụtakwa ya n’ime nhazi nke eziokwu. Mmalite ahụ na-anọchi anya ọgwụgwụ ahụ, ma ihe-ọma-ụzọ dị n’etiti mmechuihu abụọ ahụ na-egosi mmetụta nke ịka akara na ikpughe tebụl Habakuk, nke bụ ikpughe ụzọ ochie Jeremaịa, ma na-anọchi anya ntọala a na-ewukwasị ụlọ nsọ ahụ tupu iwu Ụka ka e bulie ụlọ nsọ e mechara wuo elu karịa ugwu niile. Ihe-ọma-ụzọ etiti dị n’okwu nke eziokwu na-anọchi anya nnupụisi, ma n’akụkọ ihe mere eme nke nkewa ikpeazụ nke ọka wit na atares na-anọchite anya ya, ọ na-egosipụta nnupụisi nke ụmụ agbọghọ-amaghị-ama.

The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.

Nnupụisi ahụ nke akara-ụzọ nke tebụl Habakuk nọchiri anya ya, a na-egosi ya dịka nke na-aga n’ihu n’ụzọ na-eru ọkwa ya, n’ihi na ọ bụghị otu akara-ụzọ naanị, kama ọ bụ otu oge nwere mmalite na njedebe doro anya, dịka aka Chineke nọchiri anya ya. Aka Chineke dị ugboro abụọ n’oge mwute mbụ ahụ, n’ihi na e nwere ndị mmụọ ozi abụọ, ndị nke ọ bụla n’ime ha nwere ozi n’aka ya. Akara-ụzọ nke nnupụisi na-esote nwere aka mmalite na aka njedebe, ya mere ọ nwekwara aka abụọ n’ime njirimara amụma ya. Akara-ụzọ nke atọ nke mwute ka ukwuu ahụ na-egosi Kraịst ka Ọ na-ebuli aka Ya elu ma na-aṅụ iyi n’ebe eluigwe nọ, n’ime otu amaokwu ahụ n’onwe ya ebe e mechiri akara égbè-elu-igwe asaa, dịka ọ dịkwa na Daniel isi nke iri na abụọ. N’otu ebe ahụ kpọmkwem ebe mmụọ ozi ahụ na-akara njedebe nke usoro amụma nke ndị mmụọ ozi abụọ mbụ ahụ anyị na-atụle ugbu a, Ọ na-eme ka itinye oge amụma n’ọrụ kwụsị, ma na-etinye Onwe Ya n’otu amaokwu yiri ya n’akwụkwọ Daniel, ebe Ọ naghị ebuli otu aka Ya elu, kama Ọ na-ebuli aka Ya abụọ elu.

In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.

N’ime Daniel iri na abụọ e nwere oge amụma atọ a na-ekpughe n’ụbọchị ikpeazụ, n’ihi na nke a bụ ihe ga-adakwasị ndị nke Chineke n’ụbọchị ikpeazụ. Ihe mbụ e kwuru n’ọhụụ ikpeazụ nke Daniel, nke kacha n’ọnụ, bụ na Daniel, onye na-anọchi anya ndị fọdụrụ nke Chineke, nwere nghọta ma banyere ihe ahụ ma banyere ọhụụ ahụ. Ihe ikpeazụ Daniel dere bụ otú e si jiri mmụba nke ihe ọmụma mee ihe site n’aka Ọdụm nke agbụrụ Juda iji weta mweghachi na ndozigharị ikpeazụ n’etiti ndị nke Chineke bụ ndị a na-amata dị ka ndị nwere nghọta. Ọ na-emezu ịkpuchi ndị nke Ya akara site n’ikpughe “égbè eluigwe asaa” nke Mkpughe n’ịkpakọrịta ya na ikpughe “oge atọ” nke Daniel iri na abụọ.

When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.

Mgbe Jizọs na-akọwapụta na na njedebe nke ụbọchị amụma atọ na ọkara nke ịchụsasị ike nke ndị Chineke, a ga-emecha “ọrụ ebube” niile—Ọ na-akọwapụta Julaị 2023, mgbe ụbọchị atọ na ọkara nke ọnwụ n’okporo ámá nke Mkpughe isi nke iri na otu kwụsịrị. Ugbu a, a ga-emecha ọrụ ebube ndị ahụ tupu iwu ụbọchị ụka eruo. O ji ibuli ọ bụghị otu, kama aka abụọ ya, kaa Julaị 2023. N’ime ime nke a, Ọ na-akara njedebe nke oge ichere, dị ka mgbe O wepụrụ aka Ya n’elu mmejọ ahụ n’akụkọ ihe mere eme nke ndị Millerait. Ndakpọ olileanya mbụ mere na Julaị 18, 2020, dịka e si gosi ya n’onyinyo site na ndakpọ olileanya mbụ nke ndị Millerait, oge ichere wee malite ma gara n’ihu ruo mgbe O setịrị aka Ya nke ugboro abụọ ịchịkọta ndị fọdụrụnụ Ya na Julaị nke 2023.

The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.

Mgbagbu mbụ ahụ ka e ji aka Chineke kpuchie njehie nọchianya ya, nke nye ndị Millerite bụ ịkọwa afọ 1843 kama Ọktoba 22, 1844. A na-anọchi mgbagbu ahụ anya n’amaokwu nke iri na abụọ nke isi nke iri na abụọ. Mgbagbu mbụ ahụ ka e ji aka Ya kpuchie njehie ahụ nọchianya ya, a kọwakwara ya n’ụdị site n’aka ndị Millerite bụ ndị rutere na mgbagbu mbụ ahụ. Okwu dị n’amaokwu nke iri na abụọ bụ “na-abịa.” Ngọzi nādiri onye ahụ nke na-eche, na onye “na-abịa” ruo n’afọ 1335; ngọzi nādiri onye “na-abịa” ruo na mgbagbu nke Eprel 19, 1844. Okwu a sụgharịrị dịka “na-abịa” pụtara “imetụ.” Ndị Millerite nwetara mgbagbu mbụ ha mgbe afọ 1843 metụrụ afọ 1844 aka. Amaokwu nke iri na abụọ nke Daniel isi nke iri na abụọ na-akọwapụta mgbagbu mbụ nke ma Eprel 19, 1844, ma n’ụzọ kpọmkwem karịa, mgbagbu mbụ nke Julaị 18, 2020.

The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.

Oge amụma mbụ na oge amụma ikpeazụ n’ime oge atọ ahụ e meghere n’oge ọgwụgwụ, mgbe ihe ọmụma na-abawanye ma mezuo nkewa ikpeazụ nke ọka wit na ahịhịa ọjọọ, si otu a na-akọwapụta mmeghe nke ìhè amụma ahụ nke na-akara otu narị puku na iri anọ na anọ ahụ, bụ otu oge amụma ahụ.

The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.

Oge mbụ nke amaokwu nke asaa bụ njedebe nke ikesa ahụ nke mkpughe Mkpughe iri na otu nke ụbọchị atọ na ọkara ya, n’ọnwa Julaị afọ 2023, ma oge a kpọrọ n’amaokwu nke iri na abụọ bụ mmalite nke otu ikesa ahụ n’ụbọchị Julaị 18, 2020. Alfa na Omega akọwapụtala akụkọ ihe mere eme nke égbè eluigwe asaa dị na Daniel iri na abụọ dịka akụkọ ahụ nke malitere n’ịda mba nke Julaị 18, 2020 ma kwụsị ụbọchị ihe nnọchianya atọ na ọkara ka e mesịrị n’ọnwa Julaị afọ 2023. Nke dịkwa mkpa dịka nke ahụ bụ na mgbe Alfa na Omega kpọrọ akara mmalite na njedebe nke oge nchere ikpeazụ ahụ, Ọ weliri ọ bụghị naanị otu, kama aka Ya abụọ elu n’eluigwe, wee ṅụọ iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi ebighị ebi.

The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!

Nwa Chineke, onye bụ nwa mmadụ, na-aṅụ iyi n’ihu Nna, kpọmkwem n’ebe ahụ ka njedebe kasị elu nke akụkọ nke ndị ọgbụgba ndụ Chineke malitere, mgbe Kraịst kpọrọ Abram mbụ site n’okwukwe nke nkwa, wee mesịa kwadoo nkwa ahụ site n’iyi. Yipụ akpụkpọ ụkwụ gị, n’ihi na ị nọ n’ala nsọ!

The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.

Akwụkwọ ozi etiti nke oge amụma atọ ahụ abụghị ihe ọzọ ma ọ bụghị mmezu omega nke amụma oge ọgbụgba ndụ Abram na Pọl nke afọ 430, dịka e si nọchie ya n’afọ 1290 nke amaokwu nke iri na otu. Amaokwu ahụ, mgbe a bịaruru ya nso site n’ịghọta Millerite, kọwara oge afọ iri atọ nke nkwadebe maka ọchịchị popu, ma mgbe nke ahụ gasịrị, afọ 1260 nke mkpagbu popu. Afọ 430 nke Abram na-anọchi anya ịgba ohu na nnwere onwe n’ime otu mba pụrụ iche, n’otu njikọ na afọ iri atọ mbụ ahụ na-anọchi anya Onyenwe anyị ịbanye n’ọgbụgba ndụ ya na Abram. Afọ iri atọ nke nkwadebe maka ndị nchụàjà malitere n’afọ 1989 n’oge ọgwụgwụ, ma afọ iri atọ ahụ na-eru ngwụcha n’iwu ụbọchị Sọnde, mgbe amaokwu ahụ na-akọwapụta na a ga-edobe ihe arụ nke mbibi, ma mgbe ahụ ọ ga-akpagbu ndị nke Chineke ruo afọ ihe atụ 1260, kwekọọ na ọnwa ihe atụ 42 nke Jọn n’Akwụkwọ Mkpughe isi nke iri na atọ.

The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.

Mmegharị mmezi nke ndị puku narị otu na iri anọ na anọ malitere n’afọ 1989, mgbe Onyenweanyị malitere ọrụ Ya nke ịkwadebe ọkwa nchụàjà ga-eje ozi n’oge nsogbu nke etiti abalị, nke na-amalite na iwu ụbọchị Sọnde. Alfa na Omega guzo n’elu mmiri Hidekel ma welie aka Ya abụọ eluigwe, na-aṅụ iyi na mgbe nkesa nke Julaị 18, 2020 ruo Julaị 2023 mezuru, ihe ịtụnanya ndị e jikọtara na ọrụ Kraịst nke ijikọta Chi Ya na mmadụ ga-agwụcha.

This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.

Nke a bụ otu nkwupụta ahụ nke isi nke iri, n’usoro nke égbè-elu-igwe asaa ahụ, n’ihi na Ọ bụghị naanị na O mechiri itinye oge n’ọrụ amụma n’ebe ahụ, kama O gosikwara na n’ụbọchị ndị a ga-afụ opi nke asaa, a ga-emecha ihe omimi nke Chineke. Akụkụ Akwụkwọ Nsọ yiri ya na Daniel iri na abụọ na-akọwapụta na mgbe ịgbasa ahụ kwụsịrị n’ọnwa Julaị nke afọ 2023, imecha ikpuchi ndị Chineke akara ga-emechaa, dịka e si anọchi anya ya site n’ịfụ opi nke asaa nke dabara na Kraịst iweli aka Ya elu ma ṅụọ iyi n’akụkụ Akwụkwọ Nsọ abụọ ahụ yiri ibe ha.

The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.

Oge amụma mbụ na oge amụma ikpeazụ nke ozi okpukpu atọ nke Daniel iri na abụọ nwere akara alpha na omega. Oge mbụ nke amaokwu nke asaa na-akọwapụta njedebe nke otu oge ahụ kpọmkwem, nke amaokwu nke iri na abụọ na-egosi mmalite ya. N’etiti amaokwu nke asaa na nke iri na abụọ, a na-anọchi anya akụkọ ihe mere eme nke oge ọgwụgwụ site n’afọ 1989 ruo na mmechi oge amara. N’etiti oge alpha nke amaokwu nke asaa na akụkọ omega nke amaokwu nke iri na abụọ, a na-anọchi anya nnupụisi ikpeazụ nke mmadụ site n’iwu Ụka ruo mgbe Michael ga-ebili; a na-anọchikwa anya ya n’ime isiakwụkwọ ahụ n’onwe ya ebe Michael na-ebili.

The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.

Nnupụisi nke oge etiti bụ n’isi ya akụkọ ihe mere eme nke nnupụisi dị n’èzí; ma afọ iri atọ mbụ ahụ bụ akụkọ ime nke nkwadebe nke ndị nchụàjà ndị nọ n’ịlụ ọgụ kpọmkwem megide ike ndị ahụ dị n’èzí nke a na-anọchi anya ha n’oge 1260 na-esonụ.

The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.

Oge nke etiti na-anọchi anya nnupụisi nke mkpụrụedemede nke iri na atọ nke mkpụrụedemede Hibru, ọ na-ejikọkwa onwe ya na nke dị n’ime ka ọ na-egosi agha ikpeazụ nke nnukwu esemokwu ahụ n’elu ụwa a, mgbe oge amara ka na-adịgide. Njikọta ya nke dị n’èzí na nke dị n’ime bụkwa ozi nke ọhụụ ikpeazụ Daniel, nke osimiri Hidekel na isi atọ ahụ nke na-ebukwa akara nke Alfa na Omega nọchiri anya, ma e wukwasịrị ha n’elu usoro nke eziokwu. Isi mbụ na nke ikpeazụ na-ekwu banyere ịkachi akara ndị nke Chineke, ndị e gosipụtara dịka kpakpando ndị na-enwu ruo mgbe ebighị ebi. Isi nke etiti nke nnupụisi na-akọwapụta otu akụkọ ihe mere eme ahụ nke e gosipụtara n’amaokwu nke iri na otu site n’afọ 1290, nke bụ amaokwu nke etiti n’ime otu usoro ahụ kwa.

When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.

Mgbe Kraịst ji aka Ya rụọ ọrụ n’ime owuwu amụma, ọ na-anọchi anya ọtụtụ eziokwu, ma ọ na-anọchikwa anya ụzọ Ọ na-eduga ndị Ya n’ime ya. Mkpughe nke Jisọs Kraịst malitere ịkpọghe n’ọnwa Julaị nke afọ 2023. Ịkpọghe ahụ gụnyere ịkpọghe égbè eluigwe asaa ahụ na ozi Daniel dịka e si nọchite ya n’ime isi nke iri na abụọ. Ịkpọghe ahụ na-eme n’ime akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ, nke malitere n’afọ 1989 ma kwụsị n’iwu ụbọchị Sọnde. N’ime akụkọ ahụ ka a ga-akàrà ndị nke Chineke, a na-akàràkwa ha site n’ịwụsa Mmụọ Nsọ. Ịwụsa ikpeazụ nke Mmụọ Nsọ ka a na-amata n’ime isi nke asatọ nke Mkpughe, ebe a na-anọchi ya anya dịka akara nke asaa, ya mere, akara ikpeazụ. Odum nke ebo Juda meriri n’ime isi nke ise imeghe akwụkwọ ahụ e jiri akara asaa mechie.

The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.

Akara nke isii welitere ajụjụ ahụ n’ọgwụgwụ isi nke isii, na-ajụ onye ga-enwe ike iguzo n’oge ahụ mgbe a naghịzi enwe mgbasa n’ihi mmehie.

> For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

> N’ihi na nnukwu ụbọchị nke iwe Ya abịawo; ònye ga-enwe ike iguzo? Mkpughe 6:17.

The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.

Isi nke na-esote, ma-ọbụ ị pụrụ ịsị amaokwu nke na-esote, na-ewebata ịkpụ akara nke otu narị puku iri anọ na anọ na nnukwu ìgwè mmadụ ahụ a na-achịkọta n’alaeze Chineke n’oge nsogbu iwu Ụka. Otu narị puku iri anọ na anọ bụ azịza nye ajụjụ nke akara nke isii. Mgbe e mesịrị gosipụta ha n’isi nke asaa, mgbe ahụ, isi nke asatọ na-akọwapụta na e wepụrụ akara nke asaa na nke ikpeazụ.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.

> Ma mgbe O meghere akara nke asaa, e nwere nkịtị n’eluigwe ihe dị ka ọkara awa. Ahụrụ m ndị mmụọ ozi asaa ahụ ndị na-eguzo n’ihu Chineke; e wee nye ha opi asaa. Mmụọ ozi ọzọ wee bịa guzo n’ebe-ichu-àjà, na-enwe ihe-ísì-ùtó ọlaedo; e wee nye ya ọtụtụ ihe-ísì-ùtó, ka o were ha chụọ ya tinyere ekpere ndị nsọ niile n’elu ebe-ichu-àjà ọlaedo nke dị n’ihu ocheeze ahụ. Anwụrụ ihe-ísì-ùtó ahụ, nke sitere na ekpere ndị nsọ ahụ soro bilie, si n’aka mmụọ ozi ahụ rịgoro n’ihu Chineke.

> And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Mmụọ-ozi ahụ wee were ihe-ịta-ụtaba ahụ, jupụta ya n’ọkụ nke ebe ịchụàjà, tụba ya n’ụwa: e wee nwee olu dị iche iche, na égbè eluigwe, na amụma ọkụ, na ọma jijiji. Mkpughe 8:1–5.

The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.

“Ọkụ,” nke a kọwara n’Isi nke isii nke Aịzaya dịka “icheku ọkụ,” nke Sister White na-akọwa dịka ihe nnọchianya nke ime ka mmadụ dị ọcha, a na-ewere ya site n’elu-ebe-ichu-àjà ma tụba ya n’ụwa. A kọwara “ọkụ” sitere n’eluigwe n’oge Pentikọst dịka ire nke “ọkụ.” “Ọkụ” bụ ihe Onye-Ozi nke Ọgbụgba-ndụ na-eji eme ka ụmụ Levi dị ọcha.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Onye ihe ngosi ya dị n’aka Ya, Ọ ga-ehichapụkwa ebe ịkụ ọka Ya kpamkpam, chịkọtakwa ọka wit Ya n’ọba.’ Matiu 3:12. Nke a bụ otu n’ime oge ndị ahụ nke ihicha. Site n’okwu nke eziokwu, a na-ekewapụ ahịhịa nta n’ọka wit. N’ihi na ha juputara nke ukwuu n’efu na n’ịdị onwe-ha ezi omume iji nabata ịdọ aka ná ntị, ma na-ahụkwa ụwa n’anya nke ukwuu iji anabata ndụ nke ịdị umeala n’obi, ọtụtụ siri n’ebe Jisọs nọ pụọ. Ọtụtụ ka na-eme otu ihe ahụ taa. A na-anwale mkpụrụ obi taa dịka e si nwalee ndị ahụ na-eso ụzọ n’ụlọ nzukọ dị na Kapanọm. Mgbe a kpọrọ eziokwu bịa n’obi, ha na-ahụ na ndụ ha adịghị kwekọọ n’uche Chineke. Ha na-ahụ mkpa nke mgbanwe zuru ezu n’ime onwe ha; ma ha adịghị njikere iburu ọrụ ahụ nke ịjụ onwe onye. Ya mere, iwe na-ewe ha mgbe a kpughere mmehie ha. Ha na-apụ n’ihi iwe, dịka ndị na-eso ụzọ ahụ hapụrụ Jisọs, na-atamu ntamu, ‘Nke a bụ okwu siri ike; ònye pụrụ ịnụ ya?’” The Desire of Ages, 392.

Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.

Ọkụ bụ ihe ahụ nke si n’elu bịa n’aja-onyinye Elaịja, dịka o mere kwa n’aja-onyinye Gidiọn nye mmụọ-ozi ahụ. “Ọkụ” nke ime ka mmadụ dị ọcha bụ Okwu Chineke, n’ihi na ime ka mmadụ bụrụ onye nsọ bụ ime ka e doo ya nsọ site n’Okwu Ya. “Ọkụ” ahụ a na-atụda n’ụwa mgbe e wepụrụ akara nke asaa na-egosi inye ike nke ozi amụma ahụ e meghere n’ụbọchị ikpeazụ, n’oge opi nke asaa na-ada ụda, n’oge mmezu ikpeazụ na nke zuru oke nke ihe omume ndị ahụ a nọchiri anya ha site n’ébè-eluigwe asaa ma ndị oge amụma atọ nke Daniel iri na abụọ, ndị e mechiri emechi ruo ụbọchị ikpeazụ, kwadoro.

The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.

Mkpughe nke Jisọs Kraịst nke emepere tupu mmechi nke oge e ji anwale mmadụ—gụnyere imeghe égbè eluigwe asaa ahụ, iwepụ akara nke asaa, imeghe Daniel iri na abụọ, na imeghe akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ nke Daniel iri na otu, ya bụ akụkọ ihe mere eme ahụ nke mmụọ ozi ahụ jụrụ Nwoke ahụ yi ákwà ọcha ọcha ihe ga-abụ njedebe nke ihe ịtụnanya ndị a.

The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.

Nwoke ahụ yi uwe ọcha zara sị—Mgbe unu rutere na njedebe nke oge ichere ahụ n’ọnwa Julaị nke afọ 2023, unu eruola n’akụkọ ihe mere eme nke ịka akara nke puku mmadụ narị otu na iri anọ na anọ.

He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.

Ọzọkwa, o kwuru na—na ngwụcha ụbọchị ihe nnọchianya atọ na ọkara nke Mkpughe iri na otu, a ga-emeghe ozi amụma sitere n’akwụkwọ Daniel, dịka e gosiri ya n’ụdị site n’oge ọgwụgwụ ahụ n’afọ 1798. Eziokwu ahụ nke a ga-emeghe mgbe ahụ, na ngwụcha ụbọchị ihe nnọchianya atọ na ọkara, ga-adị n’ime amaokwu itoolu ahụ n’onwe ha sitere n’akwụkwọ Daniel nke na-achọpụta ma na-akọwa ịkpọchi na imeghe akwụkwọ Daniel.

We will continue these things in the next article.

Anyị ga-aga n’ihu n’ihe ndị a n’isiokwu na-esote.

> “When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.

> “Mgbe Kraịst bịara n’ụwa a, ọdịnala ndị e nyefere site n’ọgbọ ruo n’ọgbọ, na nkọwa mmadụ nyere Akwụkwọ Nsọ, zonarịrị mmadụ eziokwu ahụ dịka ọ dị n’ime Jisọs. E liri eziokwu ahụ n’okpuru nnukwu ikpo ọdịnala. Ihe ime mmụọ nke akwụkwọ ndị ahụ dị nsọ furu efu; n’ihi na n’ime enweghị okwukwe ha, mmadụ kpọchiri ụzọ nke akụ nke eluigwe. Ọchịchịrị kpuchiri ụwa, na nnukwu ọchịchịrị kpuchiri ndị mmadụ. Eziokwu si n’eluigwe lekwasị anya n’ụwa; ma n’ebe ọbụla, a hụghị akara nke chi. Ọchịchịrị dị ka akwa ozu nke ọnwụ gbasara ụwa nile.”

> “But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.

> “Ma Ọdụm nke ebo Juda meriri. O meghere akara nke mechiri akwụkwọ nke nkuzi nsọ. E kwere ka ụwa lekwasịa anya n’eziokwu dị ọcha, nke a na-agwakọtaghị agwakọta. Eziokwu n’onwe ya siri n’eluigwe rịdata iweghachi ọchịchịrị azụ ma gbochie njehie. E zitere Onye Ozizi site n’eluigwe, ya na ìhè nke ga-enye ìhè mmadụ ọ bụla na-abịa n’ụwa. E nwere ndị ikom na ndị inyom ndị ji agụụ ike na-achọ ihe ọmụma, okwu amụma ahụ doro anya nke a pụrụ ịtụkwasị obi, ma mgbe ọ bịara, ọ dị ka ìhè na-enwu n’ebe gbara ọchịchịrị.” Spalding Magan, 58.

> “The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

> “Ndị ode-akwụkwọ na ndị Farisii kwupụtara na ha na-akọwa Akwụkwọ Nsọ, ma ha kọwara ya dịka echiche na ọdịnala nke ha si dị. Omenala ha na ụkpụrụ ha na-achọsi ike karị na karị. N’echiche ime mmụọ ya, Okwu Nsọ ahụ ghọrọ n’ebe ndị mmadụ nọ dịka akwụkwọ e mechiri emechi, nke a kpọchiri nghọta ha.” Signs of the Times, May 17, 1905.

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