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# The Book of Daniel - Number Seventy-Two

Akwụkwọ Daniel—Nọmba Iri Asaa na Abụọ

The Prophetic Joining: From Ancient Israel’s Division to the United States’ End

Njikọta Amụma: Site n’Ikeewa Israel Oge Ochie ruo na Ọgwụgwụ United States

Author

Jeff Pippenger

Published

February 5, 2024

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The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Ihe akaebe nke nnupu isi Jeroboam bụkwa akụkọ nkewa Izrel oge ochie ịbụ mba abụọ. A maara alaeze ugwu, nke e guzobere site n’ezi na ụlọ iri, dịka Izrel, ma ọ bụ mgbe ụfọdụ Ifrem, ebe a maara alaeze ndịda dịka Juda. N’oge Ezikiel, alaeze ahụ abụworị alaeze abụọ kemgbe ọtụtụ afọ, ma n’isi nke iri atọ na asaa, e nyere Ezikiel amụma nke na-akọwa na alaeze abụọ ahụ ga-abụkwa ọzọ otu mba. E mezuru amụma ahụ n’akụkọ mmalite nke anụ ọhịa nke ụwa (United States), a na-emekwa ya nke ikpeazụ n’ọgwụgwụ United States, n’ihi na Jizọs na-eji mgbe niile njedebe nke ihe atụpụta, ya na mmalite nke ihe.

The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.

Nnupụisi nke Jeroboam n’oge e kewara Izrel ịbụ alaeze abụọ, na-anọchi anya nnupụisi n’mmalite nke United States, ma kwa n’ọgwụgwụ nke United States. Nnupụisi ahụ dị na mmalite na n’ọgwụgwụ nke United States gụnyere ijikọta alaeze abụọ. Mkpughe isi nke iri na asatọ, dịka e si ugboro ugboro kpọọ ya site n’akwụkwọ nke Sister White n’ime isiokwu ndị a, na-anọchi anya oku abụọ nye ụka dị iche iche. Mba abụọ ahụ a na-ejikọta n’oge awa nke nsogbu iwu Sunday bụ puku mmadụ narị otu na iri anọ na anọ, na ìgwè atụrụ ọzọ nke Chineke nke ka nọ na Babylon.

The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”

Mba abụọ ahụ jikọtara n’akụkọ ihe mere eme nke ndị Millerite bụ Juda na Efraim. E jikọtara ha mgbe ọnụma nke ọ bụla megide alaeze abụọ ahụ n’otu n’otu kwụsịrị na 1798, ma mesịa na 1844. Okwu ahụ, “ọzọkwa,” dị n’isi nke iri atọ na asaa nke Ezekiel, na-eme ka anyị nwee ike ịmara n’ezie na nke a bụ etu e si etinye ya n’ọrụ. Okwu ahụ, “ọzọkwa,” pụtara itinye ozi na-esote “ọzọkwa” n’elu ozi ahụ bu ụzọ tupu okwu ahụ, “ọzọkwa.”

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.

> Okwu nke Onyenwe anyị bịakwutere m ọzọ, sị, Ọzọkwa, gị nwa nke mmadụ, were otu mkpara, dee n’elu ya, Maka Juda, na maka ụmụ Izrel ndị ya na ha jikọrọ aka: emesịa were mkpara ọzọ, dee n’elu ya, Maka Josef, mkpara Ifrem, na maka ụlọ Izrel niile ndị ya na ha jikọrọ aka: Jikọta ha, otu na ibe ya, ka ha bụrụ otu mkpara; ha ga-abụkwa otu n’aka gị. Ezikiel 37:15–17.

Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.

Ezikiel na-etinye ụkpụrụ amụma nke ikwughachi ma gbasaa n’ọrụ mgbe ọ na-asị, “ọzọkwa.” Ezikiel ga-ewere osisi abụọ, otu maka Juda, otu kwa maka Efraim, werekwa amụma ahụ e jiri osisi abụọ ahụ kọwaa tinye ya n’elu amụma gara aga. Ihe osise amụma gara aga bidoro n’amaokwu mbụ mgbe e buru Ezikiel gaa na ndagwurugwu ọkpụkpụ nwụrụ anwụ akọrọ akọrọ.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

> Aka nke Onyenwe anyị dịkwasịrị m, o wee kpọpụta m n’ime Mmụọ nke Onyenwe anyị, debe m n’etiti ndagwurugwu nke jupụtara n’ọkpụkpụ. O mekwara ka m gagharịa ha gburugburu: ma, lee, ha dị nnọọ ọtụtụ n’ime ndagwurugwu ahụ ghere oghe; ma, lee, ha akọrọla nke ukwuu. O wee sị m, Nwa nke mmadụ, ọ̀kpụkpụ ndị a hà pụrụ ịdị ndụ? M wee zaa, O Onyenwe anyị Chineke, ọ bụ gị maara. O wee sịkwa m ọzọ, Kwuo amụma n’ebe ọkpụkpụ ndị a nọ, sị ha, Unu ọkpụkpụ akọrọ, nụ okwu nke Onyenwe anyị. Otú a ka Onyenwe anyị Chineke kwuru banyere ọkpụkpụ ndị a; Lee, aga m eme ka ume bata n’ime unu, unu ga-adịkwa ndụ: Aga m etinye akwara n’ahụ unu, mee ka anụ ahụ pụta n’elu unu, kpuchie unu akpụkpọ anụ, tinye ume n’ime unu, unu ga-adịkwa ndụ; unu ga-amatakwa na abụ m Onyenwe anyị. Ya mere, ekwuru m amụma dịka e nyere m iwu: ma ka m na-ekwu amụma, e nwere ụda, ma, lee, mkpọtụ jijiji, ọkpụkpụ ndị ahụ wee zukọta, ọkpụkpụ jikọta n’ọkpụkpụ ibe ya. Mgbe m lere anya, lee, akwara na anụ ahụ pụtara n’elu ha, akpụkpọ anụ wee kpuchie ha n’elu: ma ume adịghị n’ime ha. Mgbe ahụ, ọ sịrị m, Kwuo amụma nye ifufe, kwuo amụma, nwa nke mmadụ, sị ifufe ahụ, Otú a ka Onyenwe anyị Chineke kwuru; Si n’ifufe anọ ahụ bịa, O ume, kubie ume n’elu ndị a e gburu egbu, ka ha dị ndụ. Ya mere, ekwuru m amụma dịka o nyere m iwu, ume ahụ wee bata n’ime ha, ha wee dị ndụ, guzo n’ụkwụ ha, bụrụ ndị agha dị ukwuu nke ukwuu. O wee sị m, Nwa nke mmadụ, ọkpụkpụ ndị a bụ ụlọ Izrel dum: lee, ha na-asị, Ọkpụkpụ anyị akọrọla, olileanya anyị alala n’iyi: e bipụla anyị iche iche. Ya mere, kwuo amụma, sị ha, Otú a ka Onyenwe anyị Chineke kwuru; Lee, O ndị m, aga m emeghe ili unu, mee ka unu si n’ili unu bilie, kpọbatakwa unu n’ala Izrel. Unu ga-amatakwa na abụ m Onyenwe anyị, mgbe m meghechara ili unu, O ndị m, mee ka unu si n’ili unu bilie, Tinyeekwa Mmụọ m n’ime unu, unu ga-adịkwa ndụ, etinyekwa m unu n’ala nke unu: mgbe ahụ, unu ga-ama na m bụ Onyenwe anyị ekwuwo ya, meekwa ya, ka Onyenwe anyị kwuru. Ezekiel 37:1–14.

From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.

Site ná mmalite nke isiokwu ndị a, anyị egosila na ndagwurugwu ọkpụkpụ nwụrụ anwụ na-anọchi anya ndị Chineke n’ụbọchị ikpeazụ, nakwa na ozi nke ifufe anọ nke na-eme ka ha guzo n’ụkwụ ha dịka agha dị ike, bụ ozi Mkpu Etiti Abalị nke na-akọwa Alakụba nke Ahụhụ nke atọ. Sister White na-akọwa ọkpụkpụ ndị ahụ dịka ndị Chineke.

> “I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

> “Anam edobe mkpịsịede m ala, bulie mkpụrụobi m elu n’ekpere, ka Onyenwe anyị fee ume n’elu ndị Ya ndị laghachiri azụ, ndị dị ka ọkpụkpụ akọrọ, ka ha wee dịrị ndụ.” General Conference Bulletin, February 4, 1893.

We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.

Anyị egosila n’isiokwu ndị gara aga na ozi amụma ahụ nke kpọrọ July 18, 2020, bụ ihe hiere ụzọ, nakwa na nkwusa ụgha ahụ kara akara mbata nke nkụda-mmụọ mbụ na oge ịkwụsịtụ n’ilu ụmụ agbọghọ iri ahụ. Ọ bụ ezie na nkwusa nke oge ziri ezi n’oge ndị Millerite, mgbe 1844 gasịrị, agaghịkwa enwe ozi ọzọ a ga-adabere n’oge. Mgbe Future for America mere nkwusa nke July 18, 2020, ha laghachiri azụ n’akụkọ ihe mere eme ebe anabatara nkwusa nke oge, ma n’ime ime otú ahụ ha mehiewo, e wee gbuo ha n’okporo ámá nke nnukwu obodo ahụ nke Mkpughe isi nke iri na otu. N’ịbụ ndị nwụrụ anwụ n’okporo ámá ahụ, ha wee bụrụ ndị kwesịrị ịkpọliteghachi n’ọnwụ, dịka ndị àmà abụọ ahụ siri dị mgbe ụbọchị atọ na ọkara gachara.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Ọkpụkpụ ndị ahụ akọrọ akọrọ kwesịrị ka Mmụọ Nsọ nke Chineke kuo ha ume, ka ha wee banye n’ọrụ, dịka site n’mbilite n’ọnwụ sitere n’etiti ndị nwụrụ anwụ.” Bible Training School, December 1, 1903.

In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.

N’isiokwu ndị gara aga, anyị egosila na ozi nke ifufe anọ nke na-eme ka ndị àmà abụọ bilie n’ọnwụ, bụ ozi nke Alakụba nke Ahụhụ nke atọ, nakwa na ozi ahụ bụ ozi Mkpu Etiti Abalị nke ụbọchị ikpeazụ. Ezekiel na-ekwu, “ọzọkwa,” ma site n’ime otú ahụ, ọ kọwara na n’oge akụkọ ihe mere eme nke na-egosi mgbasa nke Mkpu Etiti Abalị, a ga-ejikọta mkpanaka abụọ, otu nke a nọchiri anya ya dịka Ifrem na otu dịka Juda, ha wee bụrụ otu mba. Ilu nke ụmụ agbọghọ iri ahụ na-emezu n’ụbọchị ikpeazụ, “ruo n’akwụkwọ ozi ya kpọmkwem,” dịka e mezuru ya n’akụkọ ihe mere eme nke ndị Miller. N’oge a mezuru Mkpu Etiti Abalị n’akụkọ ihe mere eme ndị Miller, ma ọzọkwa na mmezu nke ụbọchị ikpeazụ, “mkpanaka abụọ” ejikọtala ma a ga-ejikọta ha ọnụ.

The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.

Osisi abụọ ahụ nọchiri anya alaeze ugwu (Ifrem) na alaeze ndịda (Juda) nke Izrel oge ochie. Anyị egosikwala na E jiri Ịlaịja mee ka e gosipụta William Miller, nakwa na n’ime afọ atọ na ọkara nke ụkọ mmiri ozuzo, Ịlaịja gara n’ụlọ nwanyị di ya nwụrụ nke Zarefat.

> And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.

> Okwu nke Onyenwe anyị wee bịakwute ya, sị, Bilie, gaa Zarefat, nke dị n’okpuru Zaidọn, biri n’ebe ahụ: lee, enyewo m nwanyị di ya nwụrụ nọ n’ebe ahụ iwu ka o lekọta gị. Ya mere, o biliri gaa Zarefat. Ma mgbe ọ bịarutere n’ọnụ ụzọ ama obodo ahụ, lee, nwanyị ahụ di ya nwụrụ nọ ebe ahụ na-achịkọta nkụ: o wee kpọọ ya, sị, Biko, butere m ntakịrị mmiri n’ime ite, ka m ṅụọ. Ma ka ọ na-aga iwetara ya ya, o wee kpọọkwa ya, sị, Biko, butere m iberibe achịcha nta n’aka gị. O wee sị, Dịka Onyenwe anyị Chineke gị dị ndụ, enweghị m achịcha, kama ọ bụ naanị otu nju aka ntụ ọka n’ime ite, na ntakịrị mmanụ n’ime karama: ma, lee, ana m achịkọta nkụ abụọ, ka m wee banye dozie ya maka m na nwa m nwoke, ka anyị rie ya, nwụọ. Elaịja wee sị ya, Atụla egwu; gaa mee dị ka i kwuru: ma buru ụzọ siere m n’ime ya obere achịcha, wetara m ya, emesịa meere onwe gị na nwa gị nwoke. N’ihi na otu a ka Onyenwe anyị Chineke nke Izrel kwuru, Ite ntụ ọka ahụ agaghị ata, mmanụ dị n’ime karama ahụ agaghị ada, ruo ụbọchị Onyenwe anyị ga-ezite mmiri ozuzo n’elu ụwa. O wee gaa mee dịka okwu Elaịja siri dị: ya na ya, na ụlọ ya, wee rie nri ọtụtụ ụbọchị. 1 Ndị Eze 17:8–15.

The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:

“Ọtụtụ ụbọchị” ahụ e kwuru n’akụkụ Akwụkwọ Nsọ ahụ bụ afọ atọ na ọkara ahụ Ehab ji chọọ Ịlaịja, ma ọ nọchiri anya afọ puku abụọ na narị isii na iri isii nke mkpagbu nke ọchịchị papa. Banyere “ọtụtụ ụbọchị” nke mkpagbu nke ọchịchị papa, Jisọs kwuru:

> And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.

> Ma ọ bụrụ na emeghị ka ụbọchị ndị ahụ dị mkpụmkpụ, a gaghị azọpụta anụ ahụ ọ bụla: ma n’ihi ndị a họpụtara, a ga-eme ka ụbọchị ndị ahụ dị mkpụmkpụ. Matiu 24:22.

Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.

Nwanneanyị White kpọmkwem kọwara na nkwupụta Jizọs banyere “ụbọchị ndị ahụ” bụ oge mkpagbu nke ndị popu.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.

> “Mkpagbu a na-akpagbu nzukọ ahụ agaghị n’ihu n’ime oge dum nke afọ 1260 ahụ. Chineke, n’ebere Ya n’ebe ndị Ya nọ, mere ka oge ule ha nke ọkụ ahụ dị mkpụmkpụ. Mgbe Ọ na-ebu amụma banyere ‘oke mkpagbu’ ga-adakwasị nzukọ ahụ, Onye Nzọpụta kwuru, sị: ‘Ọ buru na emeghị ka ụbọchị ndị ahụ dị mkpụmkpụ, a gaghị azọpụta anụ ahụ ọbụla: ma n’ihi ndị a họpụtara, a ga-eme ka ụbọchị ndị ahụ dị mkpụmkpụ.’ Matiu 24:22. Site n’ike mmetụta nke Ndozigharị ahụ, e mere ka mkpagbu ahụ kwụsị tupu 1798.” The Great Controversy, 266, 267.

The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.

“Ọtụtụ ụbọchị” ndị ahụ nwanyị di ya nwụrụ ji zụlite Ịlaịja, bụkwa “ọtụtụ ụbọchị” nke mkpagbu ọchịchị pope Daniel kpọrọ aha.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Ndị ahụ nwere nghọta n’etiti ndị mmadụ ga-akụziri ọtụtụ ndị; ma ha ga-ada site n mma-agha, na n ire-ọkụ, na n ịdọ n’agha, na n ịpụnara ihe, ọtụtụ ụbọchị. Ma mgbe ha ga-ada, a ga-eji obere enyemaka nyere ha aka: ma ọtụtụ ndị ga-esoro ha soro site n’okwu ire ụtọ. Ma ụfọdụ n’ime ndị nwere nghọta ga-ada, iji nwalee ha, na iji sachapụ ha, na ime ka ha dị ọcha, ruo mgbe oge ọgwụgwụ ga-abịa: n’ihi na ọ ka dịrị maka oge a kara aka. Daniel 11:33–35.

The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”

“Oge ọgwụgwụ,” nke bụkwa “oge a kara aka” n’amaokwu ndị ahụ, bụ afọ 1798, ma ọ kpọrọ njedebe nke mkpagbu nke ndị popu, dịka e si bụrụ ihe atụ ya n’oge Elaịja nọrọ na nwanyị di ya nwụrụ nke Zarefat. N’akụkọ ahụ, nwanyị di ya nwụrụ ahụ, nke na-anọchite anya ụka na-alụbeghị di, ka a kpọrọ ụka nọ n’ọzara n’isi nke iri na abụọ nke akwụkwọ Mkpughe. Ọ nọ na-achịkọta osisi abụọ, ọ bụghị otu osisi ma ọ bụ osisi iri, kama osisi abụọ. Ezikiel ga-ewere osisi abụọ, otu maka alaeze ugwu nke Izrel na otu maka alaeze ndịda nke Izrel, ma jikọta ha ọnụ ka ha bụrụ otu osisi. A gbasasịwo alaeze abụọ ahụ abụọ ruo afọ puku abụọ na narị ise na iri abụọ, ma nkwa Chineke bụ na Ọ ga-achịkọta ha. Nwanyị ahụ nọ na-achịkọta osisi abụọ ahụ a ga-ejikọta ọnụ, ma ọ na-eme nke a “ruo ụbọchị ahụ Jehova zitere mmiri ozuzo n’elu ụwa.”

The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.

Ụbọchị ahụ mgbe Onyenwe anyị zitere “mmiri ozuzo” na-akọwapụta Mkpu Etiti Abalị nke akụkọ ihe mere eme ndị Millerite, nke rutere ná njedebe ya n’October 22, 1844, mgbe Ozi nke Ọgbụgba-ndụ ahụ bịara n’ụlọ nsọ ahụ na mberede, nke Ọ wulitere site n’afọ 1798 (njedebe nke iwe mbụ), ruo n’October 22, 1844 (njedebe nke iwe ikpeazụ). N’oge ahụ, ozi Mkpu Etiti Abalị, nke e sere n’ihe atụ Ezekiel banyere ndagwurugwu ọkpụkpụ, mezuru, mgbe e jikọtara mkpara abụọ nke alaeze ugwu na ndịda ka ha bụrụ otu mba, nwere otu eze, n’ihi na n’October 22, 1844, Kraịst bịara n’ihu Nna ma nata alaeze.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Ọbịbịa nke Kraịst dịka Onye Nnukwu Nchụàjà anyị n’Ebe Kachasị Nsọ, maka ime ka ebe nsọ dị ọcha, nke e gosiri na Daniel 8:14; ọbịbịa nke Nwa nke mmadụ n’ihu Onye Ochie nke Ụbọchị, dịka e si kọwaa ya na Daniel 7:13; na ọbịbịa nke Onyenwe anyị n’ụlọ nsọ Ya, nke Malakai buru amụma banyere ya, bụ nkọwa nke otu ihe omume ahụ; a na-anọchikwa ya anya site n’ọbịbịa nke nwoke na-alụ nwanyị ọhụrụ n’oriri alụmdi na nwunye, dịka Kraịst kọwara ya n’ilu ụmụ agbọghọ iri ahụ, nke Matiu 25.” The Great Controversy, 426.

Christ received a kingdom on October 22, 1844, as identified in Daniel.

Kraịst natara alaeze n’ụbọchị Ọktoba 22, 1844, dị ka e gosiri n’akwụkwọ Daniel.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Ahụrụ m n’ọhụụ nile nke abalị, ma, lee, otu onye yiri Nwa nke mmadụ ji ígwé ojii nke eluigwe bịa, o wee bịakwute Onye Ochie nke ụbọchị, ha wee duru ya nso n’ihu Ya. E wee nye ya ọchịchị, na ebube, na alaeze, ka mmadụ nile, mba nile, na asụsụ nile wee fee ya: ọchịchị ya bụ ọchịchị ebighị ebi, nke na-agaghị agabiga agabiga, alaeze ya kwa bụ nke a na-agaghị emebi emebi. Daniel 7:13, 14.

When Ezekiel’s two sticks are joined together, they have one king over them.

Mgbe a jikọtara mkpara abụọ nke Ezikiel ọnụ, ha nwere otu eze na-achị ha.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Devid, bú ohu m, ga-abụkwa eze n’elu ha; ha niile ga-enwekwa otu onye-ọzụzụ-atụrụ: ha ga-ejikwa ije n’ikpé m, debe ụkpụrụ m, meekwa ha. Ha ga-ebikwa n’ala ahụ nke m nyere Jekọb, bú ohu m, ebe nna unu ha biri; ha ga-ebikwa n’ime ya, ha onwe ha, na ụmụ ha, na ụmụ ụmụ ha ruo mgbe ebighị ebi: Devid, bú ohu m, ga-abụkwa onye-isi ha ruo mgbe ebighị ebi. Ezikiel 37:24, 25.

All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.

Ndị amụma niile kwekọrọ n’otu n’otu, Eze Devid bụkwa Kraịst, onye bịara n’ihu Nna ahụ n’ọnwa Ọktoba 22, 1844, ma nata alaeze nke e si n’osisi abụọ ahụ, bụ nke Izrel (alaeze ugwu) na Juda (alaeze ndịda), chịkọtara ọnụ. Ịchụsasị alaeze abụọ ahụ kwụsịrị n’ime afọ iri anọ na isii site n’afọ 1798 ruo 1844, dịka Kraịst siri bulie ụlọ nsọ nke e mebiri emebi ma zọda n’ala. Mgbe O weliri ụlọ nsọ ahụ, O wee bịakwute ụlọ nsọ Ya ozugbo dịka Onye-ozi nke Ọgbụgba ndụ ahụ, n’imezu Malakaị isi nke atọ. Ezikiel kwekọrọ n’eziokwu ahụ, n’ihi na ndị amụma niile kwekọrọ n’otu n’otu.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.

> Devid, bú odibo m, ga-abụ eze n’elu ha; ha niile ga-enwekwa otu onye ọzụzụ atụrụ: ha ga-ejegharịkwa n’ihe m kpebiri n’ikpe, ma debe ụkpụrụ m, ma mezuo ha. Ha ga-ebikwa n’ala ahụ nke m nyere Jekọb, bú odibo m, nke nna unu hà biri n’ime ya; ha ga-ebikwa n’ime ya, ha onwe ha, na ụmụ ha, na ụmụ ụmụ ha ruo mgbe ebighị ebi: Devid, bú odibo m, ga-abụkwa onye-isi ha ruo mgbe ebighị ebi. Ọzọkwa, aga m eme ha ọgbụgba ndụ nke udo; ọ ga-abụ ọgbụgba ndụ ebighị ebi n’etiti m na ha: aga m edobe ha, mụbaa ha, ma tinye ebe nsọ m n’etiti ha ruo mgbe ebighị ebi. Ụlọikwuu m ga-adịkwa n’etiti ha: ee, m ga-abụ Chineke ha, ha onwe ha ga-abụkwa ndị nke m. Ezekiel 37:24–27.

It is Christ that erects the temple.

Ọ bụ Kraịst na-ewu ụlọ nsọ ahụ.

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

> Gwakwa ya okwu, sị, Otú a ka Jehova nke ndị agha na-ekwu, sị, Leenụ nwoke ahụ onye aha ya bụ ALAKA; ọ ga-epulitekwa n’ebe nke ya, ọ ga-ewukwa ụlọ nsọ Jehova: ọ bụkwa ya ga-ewu ụlọ nsọ Jehova; ọ ga-ebukwa ebube ahụ, ọ ga-anọdụ ala chịa n’ocheeze ya; ọ ga-abụkwa onye nchụàjà n’ocheeze ya: ndụmọdụ udo ga-adịkwa n’etiti ha abụọ. Okpueze ndị ahụ ga-abụkwara Helem, na Tobija, na Jedaia, na Hen nwa Zefanaịa, ka ha bụrụ ihe ncheta n’ụlọ nsọ Jehova. Ndị nọ n’ebe dị anya ga-abịa kwa wuo n’ụlọ nsọ Jehova, unu ga-amakwa na Jehova nke ndị agha ezitewo m unu nso. Nke a ga-emekwa, ma ọ bụrụ na unu ejisie ike gee ntị n’olu Jehova Chineke unu. Zekaraịa 6:12–15.

Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.

Kraịst bụ ALAKA ahụ, Ọ kọwakwara na ọ bụrụ na ha ebibie ụlọ nsọ Ya, na Ọ ga-ebuli ya n’ime ụbọchị atọ; nke ndị Juu zara, sị, na o were afọ iri anọ na isii iwulite ụlọ nsọ ahụ.

> Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.

> Mgbe ahụ, ndị Juu zara, sị Ya, Òlee ihe ịrịba-ama Ị na-egosi anyị, ebe Ị na-eme ihe ndị a? Jisọs zara, sị ha, Kwatuo ụlọ nsọ a, n’ime ụbọchị atọ M ga-ewulikwa ya elu. Mgbe ahụ, ndị Juu sịrị, Afọ iri anọ na isii ka e ji wuo ụlọ nsọ a, Ị ga-ewulitekwa ya n’ime ụbọchị atọ? Jọn 2:18–20.

Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.

Kraịst nọ na-ekwu okwu banyere ahụ Ya n’akụkụ Akwụkwọ Nsọ ahụ, ma ndị amụma niile na-ekwu karịa banyere ụbọchị ikpeazụ karịa ụbọchị ndị ha biri n’ime ha. Mbilite n’ọnwụ nke Kraịst n’ụbọchị nke atọ nọchiri anya mbilite n’ọnwụ nke ọkpụkpụ ndị nwụrụ anwụ n’oge ikwusa nke Mmụọ Nsọ na Mkpu Etiti Abalị. Mmiri ozuzo ahụ nke bụ isiokwu nke àmà Ịlaịja, ka e gosipụtara n’oge njedebe kachasị elu nke ọgụ ya megide ndị amụma Bel na Ashtarọt. Ọ bụ mgbe ahụ ka e mere ka o doo anya na Chineke nke Ịlaịja bụ ezi Chineke, nakwa na Ịlaịja bụ ezi onye amụma.

At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.

Mgbe nkụda mmụọ mbụ ahụ bịara, e gosipụtara na ndị Protestant aghọwo ndị amụma ụgha, dịka e si maa ha atụ n’ụdị ndị amụma Baal na Ashtaroth. Mgbe ahụ ka oge ichere ahụ malitere, ma duru gaa n’ozi nke Mkpu Etiti Abalị, nke duru ka Kraịst bịakwute n’ụlọ nsọ Ya na mberede. A na-anọchi anya Mkpu Etiti Abalị ahụ site n’ozi Ezikiel nke na-ebuli ọkpụkpụ ndị ahụ ka ha bụrụ nnukwu agha. Ọzọkwa, n’oge ahụ (afọ iri anọ na isii), a ga-ejikọta mkpisi abụọ ahụ ọnụ iji mepụta otu mba, nke nwere otu eze.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.

> Okwu nke Onyenwe anyị bịakwutekwara m ọzọ, sị, Ọzọkwa, gị nwa nke mmadụ, were otu mkpanaka, dee n’elu ya, N’ihi Juda, na n’ihi ụmụ Izrel ndị ya na ha so: emesịa were mkpanaka ọzọ, dee n’elu ya, N’ihi Josef, mkpanaka Ifrem, na n’ihi ụlọ Izrel nile ndị ya na ha so: jikọta ha ọnụ, otu na ibe ya, ka ha bụrụ otu mkpanaka; ha ga-abụkwa otu n’aka gị. Ma mgbe ụmụ nke ndị gị ga-agwa gị okwu, sị, Ị gaghị egosi anyị ihe ndị a pụtara? Gwa ha, Otú a ka Onyenwe Chineke kwuru; Lee, m ga-ewere mkpanaka Josef, nke dị n’aka Ifrem, na ebo Izrel ndị ya na ha so, m ga-ejikọkwa ha na ya, ya bụ, na mkpanaka Juda, mee ka ha bụrụ otu mkpanaka, ha ga-abụkwa otu n’aka m. Mkpanaka ndị ahụ nke ị dere n’elu ha ga-adịkwa n’aka gị n’ihu anya ha. Gwa ha, Otú a ka Onyenwe Chineke kwuru; Lee, m ga-ewere ụmụ Izrel n’etiti ndị mba ọzọ, ebe ha gara, m ga-achịkọtakwa ha n’akụkụ niile, durukwa ha bịa n’ala nke ha: M ga-emekwa ha otu mba n’ala ahụ n’elu ugwu Izrel; otu eze ga-abụkwa eze ha niile: ha agaghịkwa abụ ọzọ mba abụọ, a gaghịkwa ekewa ha ọzọ ma ọlị n’ime alaeze abụọ: Ha agaghịkwa emetọ onwe ha ọzọ site n’arụsị ha, ma ọ bụ site n’ihe arụ ha, ma ọ bụ site n’imebi iwu ha ọ bụla: kama m ga-azọpụta ha site n’ebe obibi ha niile, ebe ha mehiere, m ga-emekwa ka ha dị ọcha: otú a ka ha ga-esi bụrụ ndị m, m ga-abụkwa Chineke ha. Ezikiel 37:15–23.

The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.

Osisi abụọ ahụ nwanyị di ya nwụrụ na-achịkọ tupu mmiri ozuzo Ịlaịja eruo n’Mkpu Etiti Abalị, bụ alaeze ugwu na alaeze ndịda nke Izrel ndị a chụsasịrị, ndị a ga-achịkọtakwa bụrụ otu mba n’ụbọchị Ọktoba 22, 1844, mgbe Ụbọchị Mkpuchi Mmehie nke ihe nnọchianya ya malitere, n’ihi na nkwa ahụ bụ na n’oge ahụ Chineke “ga-eme ka ha dị ọcha.” Ime ka ha dị ọcha ahụ, nke na-anọchite Ikpe Nnyocha, malitere n’oge ahụ. A ghaghị ịghọta nchịkọta ahụ nke osisi abụọ ahụ n’ezie, n’ihi na Chineke na-eji mgbe niile mbido ihe atụpụta njedebe ya.

1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.

Afọ 1844 bụ njedebe nke alaeze abụọ nke Izrel, n’ihi na n’oge ahụ ha aghọwo otu alaeze, ya bụ, Izrel ime mmụọ; ma site n’ebe ahụ gaa n’ihu, ha ga-adị naanị otu mba. Akụkọ ihe mere eme ahụ ka e gosipụtara site n’akụkọ mmalite mgbe ha ghọrọ mba abụọ, nke bụ akụkọ nnupụisi Jeroboam.

The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.

A ghaghịkwa igosi akụkọ ihe mere eme nke usoro ofufe adịgboroja Jeroboam n’ọgwụgwụ alaeze ya. Nnupụisi Erọn n’mmalite Izrel oge ochie, na nnupụisi Jeroboam n’mmalite alaeze ugwu ahụ, na-anọchi anya nnupụisi nke 1863, ma a na-aghọta 1863 nke ọma naanị mgbe a kpọkwasịrịkwa n’elu 1863 ọgwụgwụ alaeze Jeroboam, dịka e si anọchi anya ya site n’ijikọta mkpanaka abụọ ahụ. Ọ bụ mgbe ahụ ka a na-ahụ nke ọma na 1863 ka e ji anọchi anya ọgbọ nke guzobere onyinyo ekworo.

We will continue this study in the next article.

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

> “But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

> “Ma ọ bụghị naanị na ihe oyiyi a nke ọkpụkpụ akọrọ na-emetụta ụwa, kama ọ na-emetụtakwa ndị e gọziri agọzi site n’oké ìhè; n’ihi na ha kwa dị ka ọkpụkpụ mmadụ nke ndagwurugwu ahụ. Ha nwere ọdịdị nke mmadụ, nhazi nke ahụ; ma ha enweghị ndụ nke mmụọ. Ma ilu ahụ ahapụghị naanị ọkpụkpụ akọrọ ahụ ka e jikọta ha ọnụ n’ime ọdịdị nke mmadụ; n’ihi na o zughị oke na e nwere nhata na ndakọrịta nke aka na ụkwụ na ọdịdị ihu. Ume nke ndụ aghaghị ime ka ahụ ndị ahụ dị ndụ, ka ha wee guzo ọtọ, wee banye n’ọrụ. Ọkpụkpụ ndị a na-anọchi anya ụlọ Izrel, nzukọ Chineke, olileanya nke nzukọ ahụkwa bụ mmetụta na-eme ka mmadụ dị ndụ nke Mmụọ Nsọ. Onye-nwe-anyị aghaghị iku ume n’elu ọkpụkpụ akọrọ ahụ, ka ha wee dị ndụ.”

> “The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

> “Mụọ nke Chineke, n’ike ya nke na-enye ndụ, ga-adị n’ime onye ọrụ mmadụ ọ bụla, ka akwara ime mmụọ na ụdọ akwara ime mmụọ ọ bụla wee na-arụ ọrụ. Enweghị Mmụọ Nsọ, enweghị ume nke Chineke, e nwere nkụda mmụọ nke akọ na uche na ọnwụ nke ndụ ime mmụọ. Ọtụtụ ndị na-enweghị ndụ ime mmụọ nwere aha ha n’akwụkwọ ndekọ ụka, ma e deghị ha n’Akwụkwọ nke Nwa Atụrụ nke Ndụ. Ha pụrụ ijikọ onwe ha na ụka, ma ha ejikọtaghị na Onyenwe anyị. Ha pụrụ ịdị uchu n’imezu otu usoro ọrụ ụfọdụ, a pụkwara ile ha anya dịka ndị dị ndụ; ma ọtụtụ nọ n’etiti ndị ahụ ‘nwere aha na ị dị ndụ, ma ị nwụrụ anwụ.’”

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> “Ọ gwụla ma e nwee ezi nchegharị nke mkpụrụobi laghachikwute Chineke; ọ gwụla ma ume ndu ahụ dị mkpa nke Chineke mee ka mkpụrụobi dịrị ndụ ime mmụọ; ọ gwụla ma ndị na-ekwupụta eziokwu na-achịkwa onwe ha site n’ụkpụrụ sitere n’eluigwe, a mụbeghị ha site n’ime mkpụrụ ahụ na-adịghị ere ure nke na-adị ndụ ma na-anọgide ruo mgbe ebighị ebi. Ọ gwụla ma ha atụkwasị ezi omume nke Kraịst obi dịka naanị nchebe ha; ọ gwụla ma ha ṅomie agwa Ya, rụọkwa ọrụ n’ime mmụọ Ya, ha gba ọtọ, ha eyighị uwe mwụda nke ezi omume Ya. A na-emekarị ka ndị nwụrụ anwụ yie ndị dị ndụ; n’ihi na ndị na-arụpụta ihe ha na-akpọ nzọpụta dịka echiche nke aka ha si dị, enweghị Chineke na-arụ ọrụ n’ime ha ime ihe na ịchọ ime ihe dịka ezi ọchịchọ Ya si dị.”

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> “A na-anọchi anya otu a nke ọma site n’ndagwurugwu ọkpụkpụ akọrọ ahụ Ezikiel hụrụ n’ọhụụ.” Review and Herald, Jenụwarị 17, 1893.

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