Article

# The Book of Daniel - Number Seventy-Three

Akwụkwọ Daniel - Nọmba Iri Asaa na Atọ

Unveiling the Historical Parallels: Jeroboam’s Deception and the Adventist Movement’s Test of Faith

Ikpughe Ihe Nha Yiri N’akụkọ Ihe Mere Eme: Aghụghọ Jeroboam na Nnwale Okwukwe nke Mmegharị Adventist

Author

Jeff Pippenger

Published

February 6, 2024

Formats

PDF
Word
Song MP3

The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.

A gbasasịrị alaeze ugwu na alaeze ndịda n’okpuru iwe Chineke ruo afọ puku abụọ na narị ise na iri abụọ, n’imezu ọgbụgba-ndụ mebiri emebi nke Levitikọs iri abụọ na ise na iri abụọ na isii. Afọ iri anọ na isii dị n’etiti mmechi nke iwe mbụ na nke ikpeazụ nọchiri anya nchịkọta alaeze abụọ ahụ ka ha bụrụ otu alaeze nke Izrel mmụọ nke oge a n’afọ 1844. Nchịkọta mba abụọ ahụ ka e ji osisi abụọ Ezikiel chịkọtara ọnụ nọchite anya ya, nakwa osisi abụọ nwanyị di ya nwụrụ nke Zarefat chịkọtara n’akụkọ Elaịja. N’ụbọchị Ọktoba 22, 1844, akụkọ amụma nke alaeze ugwu na alaeze ndịda bịarutere na njedebe ya, ma n’ime ime otú a, ọ kwughachiri akụkọ mmalite nke alaeze abụọ ahụ.

Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.

Jeroboam hiwere usoro ofufe aghụghọ n’alaeze ugwu ahụ iji gbochie ndị ọ na-achị ịga Juda ma fee Chineke ofufe n’ebe nsọ dị na Jerusalem.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Jeroboam wee sị n’obi ya, Ugbu a ka alaeze ahụ ga-alaghachi n’ụlọ Devid: ọ bụrụ na ndị a arịgoro ịchụ àjà n’ụlọ Onyenwe anyị dị na Jerusalem, mgbe ahụ obi ndị a ga-atụgharịkwa azụ n’ebe onye nwe ha nọ, ya bụ, n’ebe Rehoboam eze Juda nọ; ha ga-egbukwa m, laghachikwuru Rehoboam eze Juda. N’ihi ya, eze ahụ kpọrọ ndụmọdụ, mee ụmụ ehi ọlaedo abụọ, sị ha, O karịrị unu akarị ịrịgo Jerusalem: lee chi unu, Izrel, ndị kpọpụtara unu n’ala Ijipt. O debe otu n’ime ha na Bethel, nke ọzọkwa ka o tinyere na Dan. Ihe a wee bụrụ mmehie: n’ihi na ndị mmadụ gara ife n’ihu otu ahụ, ruo ọbụna na Dan. O mekwara ụlọ ebe dị elu, meekwa ndị nchụàjà site n’etiti ndị dị ala n’etiti ndị mmadụ, ndị na-abụghị ụmụ Levi. Jeroboam wee dozie emume n’ọnwa nke asatọ, n’ụbọchị nke iri na ise nke ọnwa ahụ, dịka emume ahụ dị na Juda, ọ chụkwara àjà n’elu ebe ịchụàjà. Otu a ka o mere na Bethel, na-achụrụ ụmụ ehi ndị ahụ ọ rụrụ àjà; o dobekwara na Bethel ndị nchụàjà nke ebe ndị dị elu ndị ahụ ọ rụrụ. Ya mere o chụrụ àjà n’elu ebe ịchụàjà ahụ o mere na Bethel n’ụbọchị nke iri na ise nke ọnwa nke asatọ, ya bụ, n’ọnwa ahụ o chepụtara n’obi nke ya; o doziere ụmụ Izrel emume; o we chụọ àjà n’elu ebe ịchụàjà, kpọọkwa ihe nsure ọkụ na-esi ísì ụtọ. 1 Ndị Eze 12:26–33.

His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.

Usoro ofufe ya bụ ihe nnọchianya nke Katọlik (ikpere arụsị), n’ihi na, dịka ọ dị na nnupụisi Erọn, o guzobere oyiyi nye ma nke anụ ọhịa ahụ. E ji ọlaedo kpụọ oyiyi ụmụ ehi abụọ ahụ, nke na-anọchi Babilọn. A raara oyiyi ndị ahụ nye chi ndị Ijipt, bụ ndị e kpọrọ aha dịka Erọn kpọkwara ha; dị ka “chi ndị kpọpụtara ha n’ala Ijipt.” O wuru ebe ịchụàjà abụọ n’obodo abụọ, nke, mgbe a tụlere ha ọnụ, na-anọchi njikọta nke ụka (Betel) na ọchịchị (Dan). Ebe ịchụàjà ndị ahụ bụ ụgha e mere ka ọ yie ezigbo ebe ịchụàjà ahụ, nke bụ Kraịst, dịka Katọlik na-azọrọ na ọ bụ onye nnọchi anya Kraịst n’ụwa. O welitere ọkwa nchụàjà rụrụ arụ, dịka ndị ụkọchukwu nke Katọlik dị. O họpụtara ụbọchị maka ọrụ ofufe ya nke e mere ka ọ dị iche kpọmkwem n’ụbọchị ememme eziokwu nke Chineke ọ bụla, si otu a na-anọchi esemokwu dị n’etiti ezi ụbọchị ofufe na ụbọchị ofufe ụgha.

In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.

N’ịmalite usoro ofufe ụgha ya, Chineke zitere otu onye amụma si Juda ka ọ baa usoro ofufe adịgboroja ya mba.

> And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.

> Ma, le, otu nwoke nke Chineke si na Juda bịa na Betel site n’okwu Onyenwe anyị; Jeroboam wee guzo n’akụkụ ebe-ichu-àjà ahụ iji kpọọ aja-ísì-ọma. O wee tie mkpu megide ebe-ichu-àjà ahụ n’okwu Onyenwe anyị, sị, O ebe-ichu-àjà, ebe-ichu-àjà, otu a ka Onyenwe anyị kwuru: Le, a ga-amụrụ ụlọ Devid nwa, Josaịa ka a ga-akpọ aha ya; ọ ga-achụ n’elu gị àjà nke ndị nchụàjà nke ebe dị elu, ndị na-akpọ aja-ísì-ọma n’elu gị, a ga-akpọkwa ọkpụkpụ mmadụ ọkụ n’elu gị. O wee nye ihe-ịrịba-ama n’otu ụbọchị ahụ, sị, Nke a bụ ihe-ịrịba-ama nke Onyenwe anyị kwuru; le, a ga-agbawa ebe-ichu-àjà ahụ, ntụ nke dị n’elu ya ga-awụpụkwa. 1 Ndị Eze 13:1–3.

The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.

Onye-amụma ahụ si Juda kwupụtara amụma akụkụ atọ nke mere ka a mara ọmụmụ eze Josaịa n’ọdịnihu. O buru amụma na Josaịa ga-egbu ndị nchụàjà ọjọọ ndị na-arụ ọrụ n’ebe ịchụàjà aghụghọ ahụ, nakwa na Josaịa ga-akpọkwa ọkpụkpụ mmadụ ọkụ n’elu otu ebe ịchụàjà ahụ n’onwe ya. O nyekwara Jeroboam ihe ịrịba ama, na-eme ka a mara na a ga-agbawa ebe ịchụàjà Jeroboam, ka ntụ ya wee wụsa. E mezuru ihe ndị a nile dịka Okwu Onyenwe anyị siri dị; ma mgbe Jeroboam nụrụ nkwupụta onye-amụma ahụ, iwe were ya, o wee chọọ imegide onye-amụma ahụ, ma Chineke nọ na-achịkwa ihe niile.

> And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.

> O wee ruo, mgbe eze Jeroboam nụrụ okwu nke nwoke nke Chineke, onye tiri mkpu megide ebe-ichu-àjà ahụ dị na Betel, na o setịrị aka ya site n’ebe-ichu-àjà ahụ, sị, Jidenụ ya. Aka ya nke o setịrị megide ya wee kpọọ nkụ, nke mere na o nweghị ike ịdọghachi ya azụ n’ahụ́ ya ọzọ. Ebe-ichu-àjà ahụ kwa gbawara, ntụ́ wee si n’ebe-ichu-àjà ahụ wụfuo, dị ka ihe-ịrịba-ama nke nwoke nke Chineke nyere site n’okwu nke Onyenwe anyị. 1 Ndị Eze 13:4, 5.

The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.

E mezuru ihe ịrịba ama ahụ ozugbo, aka Jeroboam wee kpọnwụọ.

> And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.

> Eze wee zaa sị nwoke nke Chineke ahụ, Biko, rịọ ugbu a ihu Onyenwe anyị Chineke gị, kpekwaara m ekpere, ka aka m wee laghachikwute m ọzọ. Nwoke nke Chineke ahụ wee rịọ Onyenwe anyị arịrịọ; aka eze wee laghachikwute ya ọzọ, wee bụrụ dị ka ọ dị na mbụ. Eze wee sị nwoke nke Chineke ahụ, Soro m laa n’ụlọ, mee onwe gị ka ike laghachi, m ga-enyekwa gị ụgwọ ọrụ. Ma nwoke nke Chineke ahụ wee sị eze, Ọ bụrụgodị na ị ga-enye m ọkara ụlọ gị, agaghị m eso gị banye, agaghịkwa m eri achịcha ma ọ bụ ṅụọ mmiri n’ebe a: n’ihi na otu a ka e si n’okwu Onyenwe anyị nye m iwu, na-asị, Erila achịcha, aṅụlakwala mmiri, alaghachikwala n’otu ụzọ ahụ i si bịa. Ya mere o si n’ụzọ ọzọ gaa, ọ laghachighịkwa n’ụzọ ahụ o siri bịa Betel. 1 Ndị Eze 13:6–10.

Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.

Jisọs na-eji mmalite ihe kọwaa njedebe ihe mgbe nile, ma mmalite alaeze ugwu na alaeze ndịda nke Izrel oge ochie n’eziokwu na-agwụ n’akụkọ ihe mere eme ebe a jikọtara mkpara abụọ ahụ ghọọ otu mkpara, nke na-anọchi anya mba Izrel ime mmụọ nke oge a.

In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.

N’akụkọ ihe mere eme ebe e jikọtara mkpara abụọ ahụ, a malitere usoro nnwale nke nzọụkwụ atọ n’oge ọgwụgwụ na 1798. A na-achịkọta mkpara abụọ ahụ (alaeze abụọ ahụ) tupu awụpụ Mmụọ Nsọ n’Oku Akpu Etiti Abalị. N’oge ndakpọ olileanya mbụ n’oge opupu ihe ubi nke 1844, ndị Protestant dara n’usoro nnwale ahụ ma ghọọ ụmụ nwanyị nke Katọlik, si otu a na-emeghachi mmalite nke usoro ofufe ụgha, dịka Jeroboam nọchiri ya n’onyinyo.

The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.

Ndozigharị Ụka Protestanti bụ ọrụ nke Chineke rụrụ iji kpọpụta nzukọ ahụ nke dị n’ọzara n’ime nkwenkwe ụgha, ọdịnala na omenala nke ụka Rom. Site n’oge Martin Luther, e kpughekwuru eziokwu n’otu n’otu, na-akọwapụta akwụna Taịa dị ka ihe na-abụghị ihe ọzọ ma e wezụga usoro ofufe ndị ọgọ mmụọ, nke e ji nkwupụta ụgha nke ịbụ nke Kraịst kpuchie. Ọ bụ nzube nke Onyenwe anyị ịkpọpụta ndị ya e jidere n’agha n’ime ọchịchịrị, dị ka O mere mgbe ndị ya bụ ohu n’Ijipt. O wepụtara ha n’ọbụbụ ohu nke Ijipt ka O nye ha iwu Ya. Ịjụ nke ndị Protestanti ịgbaso ìhè na-abawanye ụba nke ọmụma ahụ e meghere akara ya na 1798, gbochiri ha ịmata iwu ahụ na ezi ọrụ ebe nsọ nke Kraịst n’afọ 1844.

Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.

Ịjụ ha jụrụ ozi nke oge ikpe ahụ gosiri na ha aghọwo ụmụ nwanyị nke ụka Rom, ha wee guzobe usoro ofufe ụgha nke Akwụkwọ Nsọ kpọrọ onye-amụma ụgha (Protestantism nke dapụrụ n’okwukwe). Ndị Millerite ndị ahụ kwesịrị ntụkwasị obi, bụ́ ndị jiri okwukwe banye n’ebe nsọ ahụ n’October 22, 1844, natara ìhè nke mmụọ ozi nke atọ ma weta ịdọ aka ná ntị megide usoro ofufe ụgha ahụ nke na-ekwupụta na ọ bụ Protestant, ma ka na-ejidesi omenala bụ isi nke ikpere arụsị ike, ya bụ, ofufe anyanwụ. Onye-amụma ahụ si Juda bụ onyinyo nke Adventism Millerite n’ịmata na n’iweta ozi nke mmụọ ozi nke atọ nke bịarutere n’October 22, 1844.

When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.

Mgbe Jeroboam jiri arịrịọ ya rịọ onye-amụma ahụ ka ọ bịa n’ụlọ ya ma mee onwe ya ka ọ dịghachi ọhụrụ, onye-amụma ahụ kwupụtara ntụziaka kpọmkwem nke Onyenwe anyị nyere ya. E nyekwara Millerite Adventism iwu ahụ. Iwu ahụ bụ ka ha ghara isi n’ụzọ ha siri bịa laghachi, ma Millerite Adventism siri n’ọgbakọ dị iche iche nke Protestant pụta. E kewapụrụ ha n’aka ndị Protestant n’oge ndakpọ olileanya mbụ n’oge opupu ihe ubi nke afọ 1844, ma Jeremiah na-enye ihe atụ nke otu ntụziaka ahụ kpọmkwem e nyere onye-amụma Judia ahụ.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> A hụrụ okwu-Gị, m wee rie ha; okwu-Gị wee bụrụ m ọṅụ na ịnụrị nke obi m: n’ihi na a na-akpọ m aha Gị, O Onyenweanyị Chineke nke ndị agha. Anọghị m n’ụlọ nzukọ nke ndị na-akwa emo, ọ bụghịkwa na m ṅụrịrị ọṅụ; anọ m naanị m n’ihi aka Gị: n’ihi na i mejuwo m iwe. Gịnị mere ihe mgbu m ji bụrụ nke na-adịgide adịgide, na ọnya m nke na-apụghị ịgwọ agwọ, nke jụrụ ka a gwọọ ya? Ị ga-abụrịrị m onye ụgha kpamkpam, na dịka mmiri ndị na-ada ada? Ya mere, otú a ka Onyenweanyị kwuru, Ọ bụrụ na ị laghachi, mgbe ahụ aga m eme ka ị lọghachi ọzọ, ị ga-eguzokwa n’ihu m: ma ọ bụrụ na i wepụta ihe dị oké ọnụ ahịa n’ihe rụrụ arụ, ị ga-adị ka ọnụ m: ka ha lọghachikwute gị; ma gị onwe gị alaghachikwutela ha. Aga m emekwa ka ị bụrụụrụ ndị a mgbidi ọla a gbara gburugburu nke e wusiri ike: ha ga-alụ ọgụ megide gị, ma ha agaghị emeri gị: n’ihi na m nọnyere gị ịzọpụta gị na ịnapụta gị, ka Onyenweanyị kwuru. Aga m anapụtakwa gị n’aka ndị ajọ omume, meekwa ka a gbapụta gị n’aka ndị dị egwu. Jeremiah 15:16–21.

At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.

N’oge mmezu nke amụma oge nke Ahụhụ nke Abụọ, n’ụbọchị August 11, 1840, mmụọ-ozi dị ike nke Mkpughe isi nke iri siri n’eluigwe rịdata, nwee obere akwụkwọ e meghere emepe n’aka ya, e wee gwa Jọn ka ọ gaa were akwụkwọ ahụ rie ya. Jeremaya na-anọchi anya ndị ahụ riri obere akwụkwọ ahụ n’oge ahụ n’akụkọ ihe mere eme, okwu ndị ahụ wee dị ụtọ dịka mmanụ aṅụ, n’ihi na ha bụ “ọṅụ na ịṅụrị ọṅụ nke” “obi” ya. Ma n’ihi “aka” Chineke, e “juputara” Jeremaya “na iwe,” e “merụrụ” ya ahụ, o wee nọ “n’ihe mgbu na-adịgide adịgide.” N’ihi “aka” Chineke, Jeremaya tụrụ aro na Chineke abụrụla “nye” Jeremaya “dịka onye ụgha,” na dịka “mmiri na-ada ada.” Onyenwe anyị ejidela “aka” Ya kpuchie njehie dị n’ụfọdụ n’ime ọnụọgụ ndị dị na chaatị nke 1843.

Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.

Jeremaịa na-anọchi anya ndakpọ olileanya mbụ nke ndị Millerite, mgbe ọhụụ Habakọk mere ka e chere. O pụtara n’anya ndị Jeremaịa na-anọchi anya ha na ozi ahụ, nke a na-anọchi anya ya dị ka “mmiri ozuzo,” adaala. Ma Habakọk ekwuwo, “n’ihi na ọhụụ ahụ ka dịrị oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghị aghakwa ụgha: ọ bụ ezie na ọ ga-egbu oge, chere ya echere; n’ihi na ọ ga-abịa n’ezie, ọ gaghị egbu oge.” Jeremaịa echewo na Chineke kwuru ụgha, nakwa na ozi ahụ (mmiri ozuzo) adaala, ma ọ bụ naanị na o mere ka e chere.

Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.

Mgbe ahụ Chineke nyere Jeremaya iwu na “ọ buru na ị laghachi, mgbe ahụ aga m eme ka ị lọghachi ọzọ, ị ga-eguzokwa n’ihu m: ọ bụrụkwa na i wepụta ihe dị oké ọnụ ahịa n’etiti ihe rụrụ arụ, ị ga-adị ka ọnụ m: ka ha laghachikwute gị; ma gị onwe gị alaghachikwutela ha.” Mgbe ndakpọ olileanya ahụ gasịrị, Jeremaya, na-anọchite anya ndị Chineke ndị ga-alaghachi n’ije ozi nke Onyenwe anyị ma tufuo nkụda mmụọ e mepụtara mgbe o yiri ka ozi ahụ adaala. Ọ bụrụ na Jeremaya emee ihe ndị a họpụtara, Chineke ga-ekwe ka ọ bụrụ onye nkwuchite ọnụ Ya.

More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.

Ihe kacha dị mkpa n’ọmụmụ anyị n’oge a bụ ihe Chineke gwara Jeremaya banyere “nzukọ nke ndị na-akwa emo” ndị “na-aṅụrị ọṅụ” n’ihi mmechuihu ya. Ọ gwara Jeremaya na ndị na-akwa emo ahụ pụrụ ịlaghachikwute Jeremaya, ma na ọ gaghị alaghachikwute ha mgbe ọ bụla. Jeremaya nọchiri anya ndị guzoro imegide ndị Protestant ndị ka họpụtara ịlaghachi n’ụlọ nkwenkwe Katọlik ma bụrụ ụmụ-nwanyị Babilọn, ndị amụma ụgha nke Beal na Ashtarot. Jeremaya nọchikwara anya onye amụma Judia nke, n’otu ebe ahụ n’ahịrị amụma, baara usoro ofufe ụgha Jeroboam mba ná mmalite alaeze ugwu, si otú a bụrụ ihe nnọchianya nke ntinye usoro ofufe ụgha nke bụ oyiyi nke Katọlik n’ọgwụgwụ akụkọ ihe mere eme nke alaeze ugwu. Onye amụma ahụ gwara Jeroboam, mgbe Jeroboam nyere ya ka ha jikọọ aka, na o kwesịghị iri nri, ma ọ bụ ịṅụ ihe ọṅụṅụ, ma ọ bụkwa ịlaghachi n’ụzọ o si bịa.

> And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.

> Eze wee sị nwoke nke Chineke ahụ, Soro m laa n’ụlọ, mee ka onwe gị zuru ike, m ga-enyekwa gị ụgwọ ọrụ. Ma nwoke nke Chineke ahụ wee sị eze, Ọ bụrụgodị na ị ga-enye m ọkara ụlọ gị, agaghị m eso gị bata, agaghịkwa m eri achịcha ma ọ bụ ṅụọ mmiri n’ebe a: n’ihi na otu a ka e nyere m iwu site n’okwu nke Onyenwe anyị, sị, Erila achịcha, aṅụkwala mmiri, alaghachikwala n’otu ụzọ ahụ i siri bịa. 1 Ndị Eze 13:7–9.

The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.

Nkwupụta nke onye-amụma Judia ahụ kwekọrọ na ọrụ ndị amụma ụgha nke Bel na Ashtarọt n’akụkọ Elaija. N’ezie, akụkọ ihe mere eme nke ndị Millerait bụkwa akụkọ ihe mere eme nke Elaija, n’ihi na Miller bụ Elaija. N’akụkọ Elaija, ndị amụma Bel na Ashtarọt mere egwú aghụghọ, nke e kpughere dịka nzuzu mgbe ọkụ sitere n’aka Chineke wedara ma rikwaa àjà Elaija, si otú a na-anọchi anya ịwụsa Mmụọ Nsọ n’Iti Mkpu Etiti Abalị nke akụkọ ihe mere eme ndị Millerait. Nkọrịta ihu na ihu nke akụkọ ihe mere eme ahụ nọchiri anya nkọrịta ihu na ihu nke Elaija nke abụọ, onye bụ Jọn Baptist n’oge egwú aghụghọ nke ada Herodias (Salome) mere. Herodias ka e ji Jezebel mee ihe nnọchianya, Jezebel bụkwa akara nke ụka Katọlik.

In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.

N’afọ 1844, ụka ndị Protestant ghọrọ Salome, ada Herodias (Jezebel). N’ịgba egwú nke aghụghọ ahụ, Herọd ekwela nkwa inye ọkara alaeze ya, ọ mekwara ya n’ụbọchị ọmụmụ ya; si otu a na-anọchi anya ụbọchị ikpeazụ, mgbe ndị eze iri ahụ, ndị Ahab na-anọchite anya ha (eze nke alaeze iri nke ugwu), kwekọrịtara inye alaeze ha nye papacy (Jezebel). Inye “ọkara alaeze gị” bụ ihe nnọchianya nke njikọta, ma onye amụma ahụ sitere na Judia nọ n’ịgwa Jeroboam n’ụzọ doro anya na ọ gaghị emeli njikọ ọ bụla na eze ahụ dapụrụ n’okwukwe ma ọ bụ kwado usoro ofufe ụgha ya.

That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.

Nke ahụ bụkwa ihe Onyenwe anyị gwara Jeremaya, mgbe Ọ sịrị na “nzukọ ndị na-akwa emo” (okpukpe Protestant nke dapụrụ n’ezi okwukwe) nwere ike ịlaghachikwute Jeremaya, ma Jeremaya agaghị alaghachikwute ha ma ọlị, ma ọ bụ laghachi n’ụzọ o si bịa. Ma amụma Judia ahụ mere nnọọ otu ihe ahụ, n’ihi na onye amụma ụgha na onye ụgha duhiere ya tupu ọ laghachi na Judia—tupu o mechaa ọrụ e nyere ya.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.

> Ugbu a, otu agadi onye-amụma bi na Betel; ụmụ ya bịakwutere ya, gwa ya ọrụ niile nwoke nke Chineke ahụ mere n’ụbọchị ahụ na Betel: ha gwakwara nna ha okwu ndị ọ gwara eze. Nna ha wee sị ha, Ònye ụzọ ka ọ gara? N’ihi na ụmụ ya ahụwo ụzọ nwoke nke Chineke ahụ, onye si Juda bịara, gara. Ọ sịrị ụmụ ya, Tụọ m ịnyịnya ibu. Ha wee tụọ ya ịnyịnya ibu ahụ: ọ rịkwara ya, Gaa n’azụ nwoke nke Chineke ahụ, hụkwa ya ka ọ nọ ọdụ n’okpuru osisi oak; o wee sị ya, Ì bụ nwoke nke Chineke ahụ nke si Juda bịa? Ọ sịrị, Abụ m. O wee sị ya, Soro m laa n’ụlọ, rie nri. Ọ sịrị, Apụghị m iso gị laghachi, ma ọ bụ banye n’ebe gị nọ: agaghịkwa m eso gị rie nri ma ọ bụ ṅụọ mmiri n’ebe a: n’ihi na e kwuru ya nye m site n’okwu Jehova, Ị gaghị eri nri ma ọ bụ ṅụọ mmiri ebe ahụ, ma ọ bụ laghachi ọzọ ije n’ụzọ i si bịa. O wee sị ya, Abụ mkwa onye-amụma dịka gị onwe gị; mmụọ ozi weere okwu Jehova gwa m, sị, Kpọghachite ya ka o soro gị bata n’ụlọ gị, ka o rie nri ma ṅụọ mmiri. Ma ọ ghara ya ụgha. Ya mere, ọ laghachiri soro ya, rie nri n’ụlọ ya, ṅụkwaa mmiri. O rue, ka ha nọ ọdụ n’ocheeze nri, okwu Jehova bịakwutere onye-amụma ahụ nke kpọghachitere ya: o wee tie mkpu nye nwoke nke Chineke ahụ nke si Juda bịa, sị, Otú a ka Jehova kwuru, Ebe ọ bụ na i nupụụrụ ọnụ Jehova isi, ma ị debeghị iwu nke Jehova Chineke gị nyere gị, kama ị laghachiri, rie nri, ṅụkwaa mmiri n’ebe ahụ nke Jehova gwara gị, Erila nri, aṅụkwala mmiri; ozu gị agaghị abata n’ili nna gị ha.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

> O wee ruo, mgbe o risịrị nri, ma ṅụọkwa ihe ọṅụṅụ, na o tinyere ibu n’elu ịnyịnya ibu ahụ n’ihi ya, ya bụ, n’ihi onye amụma ahụ ọ kpọghachiri azụ. Ma mgbe ọ gara ije, ọdụm zutere ya n’ụzọ, gbuo ya; e wee tụfuo ozu ya n’ụzọ, ịnyịnya ibu ahụ guzo n’akụkụ ya, ọdụm ahụ kwa guzokwa n’akụkụ ozu ahụ. Ma, lee, ụfọdụ ndị gafere, hụ ozu ahụ ka a tụfuru n’ụzọ, hụkwa ọdụm ahụ ka o guzo n’akụkụ ozu ahụ; ha wee bịa kọọ ya n’obodo ebe onye amụma agadi ahụ bi. Ma mgbe onye amụma ahụ nke kpọghachiri ya azụ n’ụzọ nụrụ ya, ọ sịrị, Ọ bụ nwoke nke Chineke ahụ, onye nupụrụ isi n’okwu Onyenwe anyị: ya mere Onyenwe anyị enyefewo ya n’aka ọdụm ahụ, nke dọwara ya, gbuokwa ya, dịka okwu Onyenwe anyị siri dị, nke Ọ gwara ya. O wee gwa ụmụ ya okwu, sị, Tinyeerenụ m ibu n’elu ịnyịnya ibu ahụ. Ha wee tinyere ya ibu. O wee gawa, hụ ozu ya ka a tụfuru n’ụzọ, hụkwa ịnyịnya ibu ahụ na ọdụm ahụ ka ha guzo n’akụkụ ozu ahụ: ọdụm ahụ erighị ozu ahụ, ọ dọwaghịkwa ịnyịnya ibu ahụ. Onye amụma ahụ wee bulie ozu nwoke nke Chineke ahụ, dọba ya n’elu ịnyịnya ibu ahụ, kpọghachikwa ya azụ: onye amụma agadi ahụ wee bịa n’obodo ahụ, ka o kwaa ákwá ma lie ya. O wee dọba ozu ya n’ili nke aka ya; ha wee kwaa ákwá n’ihi ya, na-asị, Ewoo, nwanne m nwoke! O wee ruo, mgbe ọ liri ya, na ọ gwara ụmụ ya okwu, sị, Mgbe m nwụrụ, lie nu m n’ili ahụ e liri nwoke nke Chineke ahụ; dọba ọkpụkpụ m n’akụkụ ọkpụkpụ ya: n’ihi na okwu ahụ o jiri okwu Onyenwe anyị tie mkpu megide ebe ịchụàjà ahụ dị na Betel, na megide ụlọ nile nke ebe dị elu ndị ahụ dị n’obodo nile nke Sameria, ga-emezu n’eziokwu. 1 Ndị Eze 13:11–32.

We will continue this study in the next article.

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

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> “Mgbe ike nke Chineke na-agba àmà banyere ihe bụ eziokwu, eziokwu ahụ ga-eguzosi ike ruo mgbe ebighị ebi dịka eziokwu. A gaghị anabata echiche e mesịrị ọ bụla nke na-emegide ìhè Chineke nyere. Ndị mmadụ ga-ebili na nkọwa Akwụkwọ Nsọ ndị bụ eziokwu n’anya ha, ma ndị na-abụghị eziokwu. Eziokwu maka oge a bụ nke Chineke nyere anyị dịka ntọala nke okwukwe anyị. Ya onwe ya akụziwo anyị ihe bụ eziokwu. Otu ga-ebili, ọzọkwa ga-ebili, na ìhè ọhụrụ nke na-emegide ìhè Chineke nyere n’okpuru ngosipụta nke Mmụọ Nsọ Ya. Ole na ole ka dị ndụ ndị gafere n’ahụmahụ e nwetara n’ime iguzobe eziokwu a. Chineke site n’amara Ya echekwala ndụ ha ka ha na-ekwughachi, na-ekwughachi ruo na njedebe nke ndụ ha, ahụmahụ ha sitere na ya gafee, dịka Jọn onyeozi mere ruo na njedebe kpọmkwem nke ndụ ya. Ma ndị na-ebu ọkọlọtọ ndị dara n’ọnwụ ga-ekwu okwu site n’ịbigharị akwụkwọ edemede ha. A gwara m na n’ụzọ dị otu a ka a ga-anụ olu ha. Ha ga-agba àmà ha banyere ihe mejupụtara eziokwu maka oge a.”

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.

> “Anyi ekwesịghị ịnara okwu ndị na-abịa na ozi nke na-emegide isi ihe pụrụ iche nke okwukwe anyị. Ha na-achịkọta nnukwu mkpokọta nke Akwụkwọ Nsọ, ma na-akwakọba ya dị ka ihe àmà gburugburu echiche ha ndị ha kwusiri ike. E mewo nke a ugboro ugboro n’ime afọ iri ise gara aga. Ma ọ bụ ezie na Akwụkwọ Nsọ bụ okwu Chineke, a ghaghịkwa ịsọpụrụ ya, itinye ha n’ọrụ, ma ọ bụrụ na itinye dị otu a e mee ka otu ogidi si n’ntọala ahụ Chineke kwagidere n’ime afọ iri ise ndị a pụọ, bụ nnukwu njehie. Onye na-etinye ha n’ọrụ n’ụzọ dị otu a amaghị ngosipụta dị ebube nke Mmụọ Nsọ nke nyere ike na ịdị arọ nye ozi ndị gara aga ndị bịakwutere ndị Chineke.”

> “Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.

> “Ihe akaebe Elder G na-enye abụghị ndị a pụrụ ịdabere na ha. Ọ bụrụ na a nabata ha, ha ga-ebibi okwukwe nke ndị nke Chineke nwere n’eziokwu ahụ nke mere ka anyị bụrụ ihe anyị bụ.

> “We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]

> “Anyị aghaghị ịdị mkpebi n’ihe a; n’ihi na isi ihe ndị ọ na-agbalị iji Akwụkwọ Nsọ gosi adịghị ziri ezi. Ha anaghị egosi na ahụmahụ gara aga nke ndị nke Chineke bụ aghụghọ. Anyị nwere eziokwu; ndị mmụọ ozi nke Chineke duziri anyị. Ọ bụ n’okpuru nduzi nke Mmụọ Nsọ ka e nyere ngosipụta nke ajụjụ banyere ebe nsọ. Ọ bụ amamihe ka onye ọ bụla nọrọ jụụ gbasara akụkụ ndị ahụ nke okwukwe anyị nke ha enweghị òkè n’ime ha. Chineke anaghị emegide Onwe Ya. A na-etinye ihe àmà nke Akwụkwọ Nsọ n’ọrụ n’ụzọ na-ezighị ezi ma ọ bụrụ na a manye ha ịgba akaebe banyere ihe na-adịghị eziokwu. Otu onye ọzọ, ma mesịa onye ọzọ kwa, ga-ebili ma webata ìhè a na-ekwu na ọ dị ukwuu, ma kwupụta nkwubi okwu ha. Ma anyị na-eguzo n’akụkụ ihe ịrịba ama ochie ndị ahụ. [1 Jọn 1:1–10 quoted.]”

> “I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.

> “A gwara m ikwu na okwu ndị a ka anyị nwere ike iji dịka ihe kwesịrị ekwesị maka oge a, n’ihi na oge eruola mgbe a ga-akpọ mmehie aha ya ziri ezi. A na-egbochi anyị n’ọrụ anyị site n’aka ndị mmadụ a na-agbanwebeghị n’eziokwu, ndị na-achọ otuto nke onwe ha. Ha chọrọ ka e were ha dịka ndị malitere echiche ọhụrụ, nke ha na-eweta na-ekwu na ha bụ eziokwu. Ma ọ bụrụ na a nabata echiche ndị a, ha ga-eduba n’ịgọnarị eziokwu ahụ nke Chineke nọworo na-enye ndị Ya kemgbe afọ iri ise gara aga, na-eji ngosipụta nke Mmụọ Nsọ eme ka o guzosie ike.” Selected Messages, book 1, 161.

Back to Articles