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# The Book of Daniel - Number One-Hundred and Seventy-Seven

Akwụkwọ Daniel — Nọmba Otu Narị na Iri Asaa na Asaa

The Sealing of the 144,000: Insights from Daniel’s Vision and Prophetic Symbolism

Ịkpa Akara nke 144,000: Nleba anya sitere n’Ọhụụ Daniel na Nnọchianya Amụma

Author

Jeff Pippenger

Published

April 7, 2024

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Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

Emetụrụ Daniel aka ugboro atọ n’isi nke iri, oge mbụ na nke ikpeazụ bụ Gabriel ka o metụrụ ya, ma mmetụ nke dị n’etiti bụ nke Kraịst. Ọ bụ n’oge mmetụ nke dị n’etiti ahụ ka Daniel ji nwayọọ nwayọọ mata nrụrụ ya nke ukwuu, n’ihi na akara ụzọ nke eziokwu nke dị n’etiti na-anọchi anya nnupụisi. Ọ bụ Maịkel metụrụ Daniel aka nke ugboro abụọ, n’ihi na Ọ rịdatara ná ngwụcha ụbọchị iri abụọ na otu.

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

Ná njedebe nke ụbọchị ihe nnọchianya atọ na ọkara, bụ́ mgbe ndị àmà abụọ nke Mkpughe isi nke iri na otu dina n’ọnwụ n’okporo ámá, olu kpọlitere ndị àmà abụọ ahụ n’ọnwụ. Ọ bụ olu onyeisi ndị mmụọ ozi ahụ na-akpọlite n’ọnwụ. Ịrịdata Maịkel n’akwụkwọ Daniel isi nke iri, n’ụbọchị nke iri abụọ na abụọ, kwekọrọ na mbilite n’ọnwụ nke ndị àmà abụọ ahụ n’afọ 2023. Mgbe ndị àmà abụọ ahụ nọ n’ọnwụ n’okporo ámá, e gosiri Ezikiel ọkpụkpụ ha ndị gbasasịrị agbasa, a jụkwa ya ma ọ chere na ọkpụkpụ ndị ahụ nwụrụ anwụ nke nkụ nọ na ndagwurugwu ahụ pụrụ ịkpọlite n’ọnwụ; ihe niile Ezikiel zara bụ, “Onyenwe anyị, gị onwe gị maara.”

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

A gwaziri Ezekiel mgbe ahụ ka o buo amụma nye ọkpụkpụ ndị ahụ, o mekwara otú ahụ, ma mgbe o mere ya, a chịkọtara ha ọnụ, ma ha ka na-adịghị ndụ. Amụma mbụ Ezekiel bụ ikpokọta ọkpụkpụ ndị ahụ ọnụ, ma ọ ga-achọ amụma nke abụọ iji kpọlite ọkpụkpụ ndị ahụ n’ọnwụ ka ha bụrụ agha. Amụma nke abụọ nke Ezekiel bụ amụma banyere ahụhụ nke atọ, dị ka e gosiri ya site n’ifufe anọ ndị mere ka ọkpụkpụ ndị ahụ dị ndụ. E kere Adam mbụ n’izu okè, ma emesịa o mehie wee nyefee ọnwụ n’aka ụmụ ya niile. Mbilite n’ọnwụ nke ọkpụkpụ nwụrụ anwụ nke Ezekiel yiri okike Adam n’izu okè ya, n’ihi na a kpụrụ Adam mbụ, mgbe ahụ Onyenwe anyị wee kuo ume ndụ n’ime ya.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Nke a abụghị ikwu na ndị àmà abụọ ahụ na-anata ahụ e mere ka ọ bụrụ nke ebube mgbe e mere ka ha dịghachi ndụ, n’ihi na nke ahụ adịghị eme ruo n’ọbịbịa nke abụọ; kama mbilite n’ọnwụ ha na-adakọ na ọhụụ Daniel nke ọhụụ “marah” na-akpata ihe, mgbe a na-agbanwe ha ka ha bụrụ n’onyinyo ahụ ha na-ahụzi. Ahịrị n’elu ahịrị, a na-edobe usoro nke imechi akara ahụ n’ụzọ kpachara anya nke ukwuu site n’aka àmà amụma.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”

N’akwụkwọ Mkpughe isi nke iri na otu, “mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke banyere” n’ime ndị àmà abụọ ahụ, “ha” wee “guzo n’ụkwụ ha; oké egwu dakwasịrịkwa ndị hụrụ ha,” ma n’oge ahụ “e nwere nnukwu olu sitere n’eluigwe na-asị ha, Rigonu ebe a. Ha wee rigoro n’eluigwe n’ime igwe ojii; ndị iro ha wee hụ ha.”

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Nke mbu, Mmụọ ahụ banyere n’ime ha, mgbe ahụ, ha guzooro n’ụkwụ ha; ma mgbe ha guzoro, ụjọ dakwasịrị ndị iro ha ndị bu ụzọ ṅụrịa ọṅụ n’ihi ọnwụ ha. Mgbe ahụ, olu kpọrọ ha ka ha rigoo, ndị iro ha wee hụ ihe ahụ merenụ. N’ihe banyere Ezikiel, a na-ebu ụzọ mata ha dịka ndị a chụsasịrị achụsa na ndị nwụrụ anwụ n’ndagwurugwu ahụ, mgbe ahụ, e kwusara amụma nke na-achịkọta ha ọnụ, mgbe ahụ, amụma nke abụọ mere ka ha guzo dịka agha dị ukwuu. N’ihe banyere Daniel, ọ buru ụzọ hụ ọhụụ ukwu ahụ nke na-emepụta nkewa nke òtù abụọ, mgbe ahụ, e metụrụ ya aka ugboro atọ.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

Mgbe e metụrụ ya aka nke mbụ, o nweghị ike, ọ nọ n’ụra miri emi, ihu ya echekwara ala. Ụra na-anọchi anya ọnwụ. Ma ọ nụrụ okwu ndị e kwuru.

> Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

> Unu atụkwala n’anya n’ihi nke a: n’ihi na oge na-abịa, nke ndị niile nọ n’ili ga-anụ olu Ya. Jọn 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Mgbe ahụ, Gebriel mere ka Daniel daba n’aka na n’ikpere ya, ma mesịa nye ya iwu ka o bilie ọtọ; nke o mere, ọ bụ ezie na ọ nọ na-ama jijiji. Mgbe ahụ, ọ nụrụ okwu Gebriel, ma a hapụrụ ya ka ọ bụrụ onye dara ogbi. Ezikielkwa ahụwo ọhụụ nke Kraịst, ọ we mepụta usoro ihe omume yiri nke a.

> And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.

> N’elu mbara ahụ nke dị n’elu isi ha ka e nwere oyiyi ocheeze, nke ọdịdị ya dị ka nkume safaya: n’elu oyiyi ocheeze ahụ ka e nwere oyiyi, nke ọdịdị ya dị ka ọdịdị mmadụ n’elu ya. Ahụrụ m ihe dị ka agba amba, dị ka ọdịdị ọkụ nke gbara ya gburugburu n’ime ya, site n’ọdịdị úkwù ya gaa n’elu; sitekwa n’ọdịdị úkwù ya gaa n’ala, ahụrụ m ihe dị ka ọdịdị ọkụ, ọ nwekwara ìhè na-egbukepụ egbukepụ gburugburu. Dị ka ọdịdị eke na egwurugwu nke dị n’ígwé ojii n’ụbọchị mmiri ozuzo, otu a ka ọdịdị ìhè ahụ na-egbukepụ egbukepụ gburugburu dị. Nke a bụ ọdịdị oyiyi ebube nke Onyenwe anyị. Mgbe m hụrụ ya, adaara m n’ihu m, anụkwara m olu nke otu onye na-ekwu okwu. O wee sị m, Nwa nke mmadụ, guzo n’ụkwụ gị abụọ, m ga-agwakwa gị okwu. Mmụọ ahụ wee banye n’ime m mgbe ọ na-agwa m okwu, mee ka m guzoro n’ụkwụ m abụọ, ka m wee nụ onye ahụ na-agwa m okwu. Ezikiel 1:26–2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

Ọhụụ ahụ mere ka e wedaa ma Ezikiel ma Daniel n’ájá, ebe ha dara n’ala kpọọ isiala. N’ọnọdụ ahụ, ha abụọ ka nụrụ okwu nke Onyenwe anyị, e wee bilie ha abụọ ka ha guzo iji nụ okwu ndị a gwara ha; ma mgbe ha nụrụ okwu ndị ahụ, “Mmụọ ahụ banyere n’ime” ha. Njikọta nke ịdị nsọ Chineke na-emezu site n’ịnata Okwu Chineke nke Mmụọ Nsọ na-ebute. “Okwu” ahụ bụ ihe na-ebufe ịdị nsọ Chineke n’ime mmadụ. A ghaghị ịnakwere eziokwu a iji ghọta ịdị arọ na mkpa nke akụkọ amụma nke Gabriel nyere Daniel n’isi nke iri na otu. Akụkọ amụma e gosiri n’isi nke iri na otu bụ ụzọ a na-ebufe mmanụ dị nsọ nye ụmụ agbọghọ ndị amamihe.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

N’ihe metụtara Ezikiel, a gwara ya ozugbo na ọ ga-ewetara Adventizim Laodisia ozi; ma e mere ka Ezikiel mara site ná mmalite na Adventizim Laodisia agaghị anụ okwu ya, n’ihi na ha bụ ụlọ na-enupu isi. Ahụmahụ Ezikiel bụ ahụmahụ Aịzaya n’isi nke isii, ya mere, n’ọnụ ndị àmà abụọ, mgbe Chineke kpọtere Daniel n’ụra, nke bụ ihe nnọchianya nke ọnwụ, e nyere Daniel ozi maka ụlọ ahụ na-enupu isi nke Adventizim Laodisia, ma ha agaghị anụ.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

Mgbe ahụ, a metụrụ Daniel aka nke ugboro nke abụọ site n’aka Kraịst n’onwe Ya, Onye metụrụ egbugbere ọnụ Daniel aka, dị nnọọ ka O metụrụ egbugbere ọnụ Aịsaịa aka site n’ọkụkọ sitere n’ebe ịchụàjà. Mgbe ahụ Daniel nwere ike ikwu okwu, ma ọ ka bụ onye enweghị ike, ọ ka enweghịkwa ume. Dị ka Ezikiel si kwuo, ume ahụ na-abịa na ozi nke “ifufe anọ,” nke bụ amụma nke abụọ nke Ezikiel. Amụma Ezikiel banyere ifufe anọ ahụ kwekọrọ na mmetụ nke atọ e metụrụ Daniel, n’ihi na ọ bụ mgbe ahụ ka ume na-abata n’ọkpụkpụ ndị ahụ, ha wee guzo dịka agha dị ike nke ukwuu. Ọ bụ na mmetụ nke atọ e metụrụ Daniel ka e ji nye ya ike.

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

N’ụbọchị Julaị 18, 2020, a chụsasịrị ndị Chineke nke ụbọchị ikpeazụ, ha abanyeekwa n’oge ichere nke ilu ahụ. E gosipụtara akụkọ nke ịkà akara n’akụkọ nke Ọktoba 22, 1844, ruo n’inupụ isi nke 1863. Akara akụkọ ihe mere eme e nọchiri anya n’ebe ahụ na-adakọ n’elu akụkọ Septemba 11, 2001, ruo n’iwu Sunday, ma ọ na-adakọkwa n’elu akụkọ nke Julaị 18, 2020, ruo n’iwu Sunday. Ihe omume amụma a dabere n’eziokwu ahụ bụ na ihe nnọchianya nwere ihe karịrị otu nkọwa, a ga-ekpebikwa nkọwa ahụ site n’ọnọdụ e tinyere ha n’ọrụ.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

Mgbe anyị tụlere ọbịbịa na ọrụ nke mmụọ ozi ọ bụla n’ime ndị mmụọ ozi atọ ahụ, a na-achịkwa ha site n’otu usoro ihe omume ahụ. Ha na-abịa n’oge a na-emeghe amụma e jikọtara ha na ya. A na-ahazi amụma ahụ n’elu nzọụkwụ atọ: ọbịbịa ya, inye ya ike, na ụzọ e mechiri emechi n’ọgwụgwụ ya. E nwekwara akara-ụzọ ndị ọzọ n’ime akụkọ ihe mere eme ahụ, ma akara-ụzọ ule atọ nke ọbịbịa nke mmụọ ozi ọ bụla n’ime ndị mmụọ ozi atọ ahụ bụ akara-ụzọ mbụ ebe a na-emeghe amụma. Ozi a na-emeghe ka a na-enye ike site n’ọrụ nkwenye, ma nkwenye ahụ na inye ike ahụ na-anwalezi ndị ikom na ndị inyom nke akụkọ ihe mere eme ahụ. Mmechi nke akụkọ ihe mere eme ahụ na-amịpụta ule doro anya nke na-egosi ma ndị guzo n’ule nke atọ ahụ hà bụ ndị maara ihe ma ọ bụ ndị nzuzu.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

N’ime akụkọ ihe mere eme site na Septemba 11, 2001 ruo n’iwu Sọnde, a pụrụ ịmata ndị mmụọ ozi atọ. Nke mbụ bịarutere na Septemba 11, 2001, nke abụọ bịarutere na Julaị 18, 2020, nke atọ abịakwa n’iwu Sọnde na-abịa ngwa ngwa (ule litmus). Ọktoba 22, 1844 kwekọrọ na Septemba 11, 2001, ma 1856 kwekọrọ na Julaị 18, 2020, ma 1863 kwekọrọ n’iwu Sọnde. N’ihi nke a, Ọktoba 22, 1844 ruo 1863 na-akwekọkwa na Julaị 18, 2020 ruo n’iwu Sọnde, n’ihi na Julaị 18 bụ ọbịbịa nke mmụọ ozi nke abụọ n’akụkọ ihe mere eme nke mmechi-ama. Akụkọ ihe mere eme na-esonụ ka a ka na-akọwa n’eziokwu dịka nanị ihe ịrịba ama nke mmụọ ozi ọ bụla.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

N’ụbọchị Julaị 18, 2020, e nwere eziokwu e kpughere site n’ịmeghe akara ya nke ga-anwale ọgbọ ahụ. Nzọụkwụ nke abụọ n’akụkọ ihe mere eme ahụ bụ mgbe a kpọlitere ndị akaebe abụọ ahụ n’ọnwụ. A na-anwale ha mgbe ahụ ma ha ga-anabata ìhè ahụ ekpughere n’oge ahụ, nke na-aga n’ihu ugbu a. Mgbe ahụ, n’oge iwu ụbọchị Sọnde (nnwale nkewa), a ga-ekpughe ndị bụ na ndị na-abụghị amaghị nwanyị nwere amamihe. Mgbe anyị na-atụle akụkọ ihe mere eme ahụ naanị dịka nhazi nke otu mmụọ ozi, ma tinye Oktoba 22, 1844, ruo n’inupụ isi nke 1863, n’elu akụkọ ihe mere eme nke Julaị 18, 2020 ruo n’iwu ụbọchị Sọnde, anyị na-achọpụta na n’afọ 1849, Nwanyị White kọwara na Onyenwe anyị agbatịkwala aka Ya ọzọ ịkpọkọta ndị fọdụrụnụ nke ndị Ya.

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

Site n’October 22, 1844 ruo 1849, ndị Chineke agbasasịwo. N’afọ 1850 ha wepụtara nke abụọ n’ime tebụl abụọ Habakuk. N’ọnwa Jenụwarị nke 1851 ha na-akpọsa eserese ọhụrụ ahụ n’akwụkwọ Review. Ndị Chineke agbasasịwo, mmụọ ozi nke atọ wee bịarute na ìhè. Chineke wee malite ịkpọkọta ha ọzọ, mgbe ahụkwa O nyere ihe oyiyi a na-ahụ anya nke ozi ahụ ha ga-ekwusa, dịka O mere n’afọ 1842. Ìhè ahụ bịarutere n’October 22, 1844 bụ mmụba nke ọmụma, ọ gara n’ihu, n’okpuru nduzi Ya, ịzụlite, ma n’afọ 1856 e webatara nkume mkpuchi nke ìhè ahụ. Ìhè ahụ dị n’elu “oge asaa,” nke bụ ìhè mbụ William Miller ghọtara, nke e gosikwara dị ka otu n’ime amụma ndị mezuru n’October 22, 1844.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

Ìhè nke “oge asaa,” n’afọ 1856, bụ ma njedebe nke mmụba nke ọmụma e nyere Miller, onye ozi nke mmụọ-ozi mbụ, ma bụrụkwa ìhè ikpeazụ nke mmụọ-ozi nke atọ e nyere n’ụbọchị Ọktoba 22, 1844. Ịjụ ìhè ahụ n’afọ 1856, bụ ma ịjụ mmụba nke ọmụma e kpughere n’afọ 1798, ma bụrụkwa ịjụ mmụba nke ọmụma e kpughere n’ụbọchị Ọktoba 22, 1844, a jụrụkwa ya site n’aka ndị n’oge ahụ na n’ebe ahụ si n’ahụmahụ Filadelfịa gafee ruo n’ahụmahụ Leodisia. Nnupụisi nke afọ 1863, bụ nke atọ, bụrụkwa ule litmus, nke e gosipụtara site n’eserese adịgboroja nke wepụrụ ìhè nke “oge asaa.”

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

Mmechuihu mbụ nke Eprel 19, 1844, bụ nke Chineke wetara n’elu mmegharị Filadelfia nke mmụọ ozi mbụ site n’ịjide aka Ya n’elu njehie dị n’ụfọdụ n’ime ọnụọgụ ndị ahụ dị na chaatị ndị ọsụ ụzọ nke 1843. Mmechuihu mbụ nke Julaị 18, 2020, bụ nke mmadụ wetara n’elu mmegharị Laodisia nke mmụọ ozi nke atọ site n’ileghara eziokwu ahụ anya na n’Ọktoba 22, 1844, Kraịst weliri aka Ya elu n’ebe eluigwe dị wee ṅụọ iyi na oge agaghị adịkwa ọzọ. N’ụbọchị Julaị 18, 2020, e kpughere ozi nke a ga-eji nwalee ọgbọ a nke ụmụ agbọghọ na-amaghị nwoke. Dị ka n’afọ 1850, n’afọ 2023 Onyenwe anyị gbatịrị aka Ya nke ugboro abụọ iji kpọkọkọta ọnụ ọkpụkpụ ndị nwụrụ anwụ nke Ezikiel, ndị nwụrụ anwụ n’okporo ámá kemgbe Julaị 18, 2020. Ka ọ na-erule 1851, e nwere nnọchite anya ọhụụ ọhụrụ nke ozi ahụ nke bụ mmezu amụma nke Habakuk isi nke abụọ, si otu a na-egosi na mgbe 2023 gasịrị, Onyenwe anyị ga-enwe ọkọlọtọ dị ndụ ọhụrụ ọ ga-ebuli elu, nke Habakuk tebụl abụọ ya na-anọchi anya ya.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

E ji tebụl abụọ Habakọk ka e ji tebụl abụọ nke Iwu Iri ahụ nọchianya, e jikwa ha nọchianya site n’ogbe achịcha ifegharị abụọ dị n’emume Pentikọst. A kọwara otu narị puku na iri anọ na anọ dị ka onyinye mkpụrụ mbu, ha bụkwa ndị ahụ e kwuru banyere ha n’Akwụkwọ Malakaị ndị na-anọchi anya onyinye ahụ “dị ka n’ụbọchị ochie, dịka n’afọ ndị gara aga.” A na-ebuli ha elu dịka onyinye ifegharị ka ụwa niile wee hụ ha.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Mbido nke otu narị puku iri anọ na anọ ahụ na-amalite site n’ịkpọkọtara ọnụ, a na-emezukwa ịkpọkọtara ahụ site n’Okwu Chineke, n’ihi na a na-akpọkọtara ọkpụkpụ akọrọ ndị nwụrụ anwụ nke Ezikiel site n’ịnụ Okwu Chineke, mgbe ha ka nọ n’ọnwụ. Ezikiel nọchiri anya ngwá ọrụ mmadụ nke na-ekwusa ozi ahụ nke na-akpọkọta ọkpụkpụ ahụ, mgbe Onye-nwe-anyị na-agbatị aka Ya nke ugboro abụọ iji kpọkọta ndị fọdụrụ Ya. Aịzaịa, Jeremaya, Daniel, Jọn na Ezikiel niile na-akọwapụta akụkụ mmadụ nke na-ebufe ozi Chineke ahụ nye ọkpụkpụ akọrọ ndị nwụrụ anwụ.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

Mgbe a kpọkọtachara ọkpụkpụ ndị ahụ, Onyenwe anyị na-ekpughe mmụba nke ọmụma a kpọghechara ntọkpọ ya obere oge tupu mmechi nke oge ebere, ma e ji “akụkụ ahụ nke amụma Daniel nke metụtara ụbọchị ikpeazụ” nọchite anya ọmụma ahụ. N’amụma nke abụọ nke Ezekiel, ìhè ahụ a kpọghechara ntọkpọ ya bụ ahụhụ nke atọ, nke bụ ozi ifufe ọwụwa anyanwụ nke na-eku ndụ n’ime ọkpụkpụ ndị ahụ ma na-akpatakwa ka ha guzo dịka agha dị ike. Ìhè ahụ e kpugheere Daniel bụ ìhè e ji eze nke ugwu nọchite anya ya n’isi nke iri na otu. N’otu, Ezekiel na Daniel nọchite anya “akụkụ ahụ nke amụma Daniel nke metụtara ụbọchị ikpeazụ,” nke bụ akụkọ nke ifufe (ọwụwa anyanwụ) na eze nke (ugwu).

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Ma ozi sitere n’ọwụwa anyanwụ na site n’ugwu ga-enye ya nsogbu: ya mere ọ ga-apụ n’oké iwe ka o bibie, ma kpochapụ ọtụtụ mmadụ kpamkpam. Daniel 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

N’afọ 1856, Onye-nwe-anyị kpebiri imecha ọrụ Ya nke ịkachasị ndị Ya akara, ma ha nupụrụ isi. Ozi Ọ zubere iji mee ka ha si n’ọnọdụ ha nke Laodisia pụta bụ “oge asaa” nke Levitikọs iri abụọ na isii. Mgbe Onye-nwe-anyị malitere ịkpọkọta ndị Ya n’ọnwa Julaị, 2023, O tinyere n’ihu ha ọzọ ozi nke “oge asaa,” ma n’etiti ihe ndị ọzọ, O mere ka a mata na n’Ụbọchị Mkpuchi Mmehie nke ihe atụ ya mezuru, opi Jubili ga-ada, nke bụkwa mgbe opi nke asaa ga-adakwa. Opi Jubili bụ ihe nnọchianya nke “oge asaa,” opi nke asaa bụkwa ahụhụ nke atọ. Mgbe Maịkel rịdatara n’isi nke iri nke Daniel. Daniel nọchiri anya ndị na-enweta ahụmahụ nke ndị na-ekpe ekpere nke Levitikọs iri abụọ na isii, na ndị na-achọ ịghọta ihe nzuzo amụma nke isi nke abụọ nke Daniel.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

Daniel nọchiri anya ndị a chịkọtara site n’olu Chineke, ma mesịa guzo n’ụkwụ ha, ebe e mere ka ha sie ike ikwusa ozi nke ọwụwa anyanwụ na ugwu. Ha na-ekwusa ozi ahụ ruo mgbe iwu Sọnde nke na-abịa n’oge na-adịghị anya ga-abịa. Usoro iwulite ndị agha ahụ bụ isiokwu amụma e depụtara nke ọma nke ukwuu, na oge ebe Chi na-amalite ijikọta ya na mmadụ n’ime mmezu nke ịkà akara nke otu narị na puku iri anọ na anọ malitere n’akụkọ ihe mere eme nke a nọchiri anya ya n’amaokwu nke iri na otu nke Daniel iri na otu. Akụkọ ihe mere eme a nọchiri anya ya site n’amaokwu nke mbụ nke Daniel iri na otu ruo n’amaokwu nke iri na isii na-ejuputa akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ, ya bụ, “akụkụ ahụ nke amụma Daniel metụtara ụbọchị ikpeazụ.”

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

Ka anyị na-amalite ịtụle amaokwu nke iri na atọ ruo nke iri na ise nke Daniel iri na otu, nke mezuru mbụ n’Agha Panium n’afọ 200 T.K., ọ dị mkpa nke ukwuu ịghọta ịdị arọ nke amaokwu ndị a. Panium bụ agha nnọchi anya nke atọ n’ime agha nnọchi anya atọ. Agha mbụ mechiri na mmeri nke papacy na ndị agha nnọchi anya ya, bụ United States, n’afọ 1989. Agha na-esote ya, nke amaokwu nke iri na otu na nke iri na abụọ nọchiri anya ya, nke mezuru site n’Agha Raphia, eze nke ndịda (Russia), ga-emeri eze nke ugwu na ndị agha nnọchi anya ya n’Ukraine. Agha nke atọ ga-adị ka nke mbụ, ebe papacy (eze nke ugwu) ga-emeri Kọmunizim (United Nations), ya na ndị agha nnọchi anya ya (United States). Ma agha nnọchi anya nke atọ ahụ, nke bụ Agha Panium, ga-ebutekwa Agha Ụwa nke Atọ.

We will continue this study in the next article.

Anyi ga-anọgide n’ọmụmụ a n’isiokwu na-esonụ.

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Dịka mgbagwoju anya ndị yiri wiil nọ n’okpuru nduzi nke aka ahụ dị n’okpuru nku ndị cherubim, otu a ka mgbagwoju anya nke mmegharị ihe omume mmadụ nọ n’okpuru ọchịchị Chineke. N’etiti esemokwu na ọgbaaghara nke mba dị iche iche, Onye ahụ nke nọ ọdụ n’elu ndị cherubim ka na-eduzi ihe omume nke ụwa.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Akụkọ ihe mere eme nke mba dị iche iche ndị, otu mgbe ọzọ, ji oge na ọnọdụ e kenyere ha, n’amaghị ama na-agba àmà nye eziokwu ahụ nke ha onwe ha amaghị ihe ọ pụtara, na-agwa anyị okwu. Nye mba ọ bụla na onye ọ bụla nke taa, Chineke ekenyela ọnọdụ n’ime nnukwu atụmatụ Ya. Taa, a na-eji ụdọ-ọ̀tọ̀ dị n’aka Onye ahụ na-adịghị emehie emehie tụọ mmadụ na mba niile. Ha niile, site n’nhọpụta nke aka ha, na-ekpebi ọdịnihu ha, Chineke na-achịkwa ihe niile ka e wee mezuo nzube Ya.”

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> “Akụkọ ihe mere eme nke nnukwu Onye AHỤ M BỤ, dịka Ọ kpọpụtara ya n’Okwu Ya, na-ejikọta njikọ mgbe njikọ n’agbụ amụma, site na ebighị ebi dị n’oge gara aga ruo n’ebighị ebi dị n’oge ga-abịa, na-agwa anyị ebe anyị nọ taa n’usoro ngafe nke ọgbọ nile, nakwa ihe a pụrụ ịtụ anya ya n’oge na-abịa. Ihe nile amụma buru n’amụma na ọ ga-emezu, ruo n’oge ugbu a, ka ederewo n’akwụkwọ akụkọ ihe mere eme, anyị nwekwara ike ijide n’aka na ihe nile fọdụrụ ka ha bịara ga-emezu n’usoro ya.”

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

> “A na-ebu amụma nke ikpeazụ ikpochapụ ọchịchị niile nke ụwa n’Okwu eziokwu n’ụzọ doro anya. N’amụma e kwuru mgbe e kwupụtara ikpe sitere n’aka Chineke megide eze ikpeazụ nke Izrel, e nyere ozi a:

> “‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “‘Otú a ka Onye-nwe anyị Chineke kwuru; Wepụ okpu eze nchụàjà, wepụkwa okpueze ahụ: … welie onye dị ala elu, meekwa ka onye dị elu dị ala. Aga m atụgharị ya, atụgharị ya, atụgharị ya: ọ gaghị adịkwa ọzọ, ruo mgbe Onye ahụ ga-abịa onye ọ bụ ikike ya; m ga-enyekwa ya Ya.’ Ezikiel 21:26, 27.

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> “Okpueze nke e wepụrụ n’Izrel gafere n’usoro ruo n’alaeze Babilọn, Midia na Peasia, Gris, na Rom. Chineke na-asị, ‘Ọ gaghị adịzi, ruo mgbe Onye ọ bụ ikike ya ga-abịa; m ga-enyekwa ya Ya.’”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> “Oge ahụ adịla nso. Taa, ihe ịrịba ama nke oge ndị a na-ekwupụta na anyị guzoro n’ọnụ ụzọ ihe omume ukwu na ndị dị nsọ nke ukwuu. Ihe niile dị n’ụwa anyị nọ n’ịma jijiji. N’ihu anya anyị ka amụma Onye Nzọpụta banyere ihe ndị ga-ebute ọbịbịa Ya na-emezu: ‘Unu ga-anụ kwa agha na asịrị agha…. Mba ga-ebili imegide mba, alaeze imegide alaeze: a ga-enwekwa ụnwụ, na ọrịa ọjọọ, na ala ọma jijiji, n’ebe dị iche iche.’ Matthew 24:6, 7.”

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Ugbu a bụ oge nke mmasị karịrị akarị nye ndị nile dị ndụ. Ndị ọchịchị na ndị ndọrọ ndọrọ ọchịchị, ndị ikom nọ n’ọnọdụ ntụkwasị obi na ikike, ndị ikom na ndị inyom nwere echiche site n’ọkwa nile, etinyewo nlebara anya ha n’ihe omume ndị na-eme gburugburu anyị. Ha na-ekiri mmekọrịta ndị ahụ jupụtara n nrụgide ma na-enweghị izu ike nke dị n’etiti mba dị iche iche. Ha na-ahụ ịdị ike nke na-ejide ihe ọ bụla dị n’ụwa, ha na-amata kwa na ihe dị ukwuu ma bụrụ nke ga-ekpebi ihe nile dị nso ime—na ụwa nọ n’ọnụ ọnụ nnukwu nsogbu dị egwu.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Ndị mmụọ ozi na-egbochi ugbu a ifufe nke esemokwu, ka ha ghara ife ruo mgbe a ga-adọ ụwa aka ná ntị banyere mbibi na-abịanụ ya; ma oké ifufe na-achịkọtanụ, dị njikere ịgbawa n’elu ụwa; ma mgbe Chineke ga-enye ndị mmụọ ozi Ya iwu ka ha tọhapụ ifufe ndị ahụ, mgbe ahụ a ga-enwe ụdị ọnọdụ esemokwu dị otu a nke na ọ dịghị mkpịsị edemede ọbụla pụrụ ịkọwa ya.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.

> “Baịbụl, ọ bụkwa naanị Baịbụl, na-enye ezi echiche banyere ihe ndị a. N’ime ya ka e kpughere nnukwu ihe nkiri ikpeazụ ndị ahụ n’akụkọ ihe mere eme nke ụwa anyị, ihe omume ndị na-atụgharị onyinyo ha ugbua n’ihu, ụda mbịarute ha na-eme ka ụwa maa jijiji, ma na-eme ka obi mmadụ dapụ ha n’ihi egwu.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

> “‘“Lezienụ, Jehova na-eme ka ụwa tọgbọ chakoo, na-emekwa ka ọ bụrụ mkpọmkpọ ebe, na-atụgharịkwa ya n’isi ala, na-achụsasịkwa ndị bi n’ime ya ebe nile…. Ha emebiela iwu dị iche iche, gbanweekwala ụkpụrụ ahụ, mebiekwala ọgbụgba-ndụ ebighị ebi. Ya mere nkọcha eripịala ụwa, ndị bi n’ime ya aghọwokwa ndị tọgbọrọ n’iyi…. Obi ụtọ nke ụbọ nta akwụsịwo, mkpọtụ nke ndị na-aṅụrị ọṅụ agwụla, ọṅụ nke ụbọ akwara akwụsịwo.’ Aịzaya 24:1–18.

> “‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

> “‘“Ewoo ụbọchị ahụ! n’ihi na ụbọchị Onyenwe anyị dị nso, ọ ga-abịakwa dịka mbibi sitere n’aka Onye Pụrụ Ime Ihe Nile…. Mkpụrụ ahụ erere n’okpuru nkume-ala ha, ebe nchekwa ihe ubi aghọwo ebe tọgbọrọ n’efu, ọba agbajiela; n’ihi na ọka akpọnwụwo. Lee otú anụmanụ si asụ ude! ìgwè ehi nọ n’ọnọdụ mgbagwoju anya, n’ihi na ha enweghị ebe ịta ahịhịa; ee, e mewokwa ìgwè atụrụ ka ha tọgbọ n’efu.’ ‘Vaịnị akpọnwụwo, osisi fiigị na-ala n’iyi; osisi pọmigranet, osisi nkwụkwa, na osisi apụl, ee, osisi niile nke ubi akpọnwụwo: n’ihi na ọṅụ akpọnwụla n’etiti ụmụ mmadụ.’ Joel 1:15–18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

> “‘A na-emerụ m ahụ n’obi m nke ukwuu; … enweghị m ike ijide udo m, n’ihi na gị onwe gị anụwo, O mkpụrụ obi m, ụda opi, mkpu ịdọ aka ná ntị nke agha. Mbibi n’elu mbibi ka a na-akpọku; n’ihi na e mebiela ala ahụ dum.’

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

> “‘Anya lere m ụwa, ma, lee, ọ bụ ihe na-enweghị ọdịdị ma tọgbọ chakoo; anya m lerekwa eluigwe, ma ha enwekwaghị ìhè. Anya m lere ugwu dị iche iche, ma, lee, ha na-ama jijiji, ugwu nta niile kwa na-akpụ akpụ nwayọ. Anya m lere, ma, lee, ọ dịghị mmadụ ọbụla, nnụnụ niile nke eluigwe agbagawo ọsọ. Anya m lere, ma, lee, ebe ahụ nke na-amị mkpụrụ aghọwo ọzara, e bibikwara obodo ya niile.” Jeremiah 4:19, 20, 23–26.

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.

> “‘Ewoo! n’ihi na ụbọchị ahụ dị ukwuu, nke mere na ọ dịghị nke yiri ya: ọ bụkwa oge nsogbu Jekọb; ma a ga-azọpụta ya n’ime ya.’ Jeremaịa 30:7.” Education, 178–181.

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