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# The Book of Daniel - Number Ninety-Six

Akwụkwọ Daniel - Nke Iri Itoolu na Isii

The Triple Application of Prophecy: Unlocking the Prophetic Framework for the Last Days

Ngwaọrụ Amụma Nke Ugboro Atọ: Imeghe Usoro Amụma Maka Ụbọchị Ikpeazụ

Author

Jeff Pippenger

Published

February 29, 2024

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The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.

Ntọala ozi amụma nke William Miller bụ ike abụọ na-ebibi ihe nke ikpere arụsị, nke papalism sochiri; ma ntọala ozi amụma nke Future for America bụ ike atọ na-ebibi ihe nke ikpere arụsị, nke papalism sochiri, nke Protestantism ndapụ-okwukwe sochiri, ma ha niile na-arụkọ ọrụ ọnụ n’oge ọgwụgwụ. Otu isi igodo amụma maka nghọta amụma Miller bụ na “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel bụ akara nke ikpere arụsị, n’ihi na ọ guzobere njikọ nke ike abụọ ahụ na-ebibi ihe nke ghọrọ ntọala nghọta amụma ya. Otu isi igodo amụma maka nghọta amụma nke Future for America bụkwa na “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel bụ akara nke ikpere arụsị, n’ihi na mmezu akụkọ ihe mere eme nke ikpere arụsị guzobere usoro ihe omume dị na Daniel iri na otu amaokwu iri anọ na iri anọ na otu, nke ghọrọ ntọala nghọta amụma nke Future for America.

As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”

Dị ka ọ na-adị mgbe nile n’ihe banyere ìhè ọhụrụ, ọtụtụ olu dị iche iche lụsoro ọgụ megide ọganihu nke eziokwu ahụ e kpughere site n’imeghe akara ya n’afọ 1989, n’oge ndakpọ nke Soviet Union. Mgbochi e wetara megide eziokwu ahụ na-adịkarị eme ka a ghọta eziokwu ahụ nke ọma karịa. N’ime esemokwu ndị ahụ mbụ a lụsoro eziokwu ahụ dị n’amaokwu isii ikpeazụ nke Daniel iri na otu, a matara ọtụtụ iwu amụma ndị dị n’Akwụkwọ Nsọ dịka ihe akaebe ndị dị oké mkpa iji kwado mmụba nke ọmụma ahụ mere mgbe e mepere akwụkwọ Daniel n’afọ 1989. Ugbu a, anyị na-atụle otu n’ime iwu ndị ahụ, nke anyị na-akpọ “ngwa ugboro atọ nke amụma.”

We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.

Anyi malitere site n’ileba anya n’ọrụ abụọ nke ngwa ugboro atọ, ndị n’otu ọkwa bụ otu ahịrị ahụ, ma n’ọkwa ọzọ ha dị iche. Ngosipụta abụọ mbụ nke Rom (nke ndị ọgọ mmụọ na nke ndị popu), guzobere ngosipụta nke atọ, ya bụ Rom Ọgbara Ọhụrụ. Ngosipụta abụọ mbụ nke Babilọn (Bebel na Babilọn), guzobere ngosipụta nke atọ, ya bụ Babilọn Ọgbara Ọhụrụ. Rom Ọgbara Ọhụrụ bụ anụ ọhịa nke Mkpughe iri na asaa nke Babilọn Ọgbara Ọhụrụ na-agba n’elu ya ma na-achịkwa ya. Ha dị iche iche doro anya dịka onye na-azụ ehi si dị iche n’ịnyịnya ya, ma ha na ibe ha na-akwa iko ime mmụọkwa, ya mere n’ọkwa ahụ ha bụ otu. E nwekwara ngwa amụma ugboro atọ abụọ ọzọ nke nwere mmekọrịta yiri nke a.

The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.

Ngosipụta mbụ abụọ nke Ịlaịja (Ịlaịja na Jọn Onye-nsọ Baptizim), na-eguzobe Ịlaịja nke atọ nke ụbọchị ikpeazụ. Tinyere nke ahụ, ndị ozi mbụ abụọ ndị na-akwadebe ụzọ nye Onyeozi nke Ọgbụgba-ndụ (Jọn Onye-nsọ Baptizim na William Miller), na-eguzobe onyeozi ahụ nke na-akwadebe ụzọ nye Onyeozi nke Ọgbụgba-ndụ n’ụbọchị ikpeazụ. E nwere isi ihe atọ dị mkpa a ga-amata n’ime ahịrị abụọ ndị a nke itinye amụma n’ọrụ ugboro atọ.

A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.

Isi ihe mbụ bụ na ndị nnọchi anya akụkọ ihe mere eme n’eziokwu nke ahịrị abụọ ahụ nke itinye amụma n’ọrụ ugboro atọ bụ n’ụzọ bụ isi otu ndị odide akụkọ ihe mere eme ahụ; ma ebumnuche ha n’ihe nnọchianya abụọ ahụ dị iche nke ọma. Isi ihe nke abụọ bụ ịghọta ihe dị iche n’etiti itinye amụma abụọ ahụ n’ọrụ ugboro atọ nke nwere njikọ chiri anya. Ihe dị iche ahụ bụ na Ịlaịja na-anọchi anya ọrụ mpụga n’ụbọchị ikpeazụ, ebe onye ozi ahụ nke na-akwadebe ụzọ maka Onye Ozi nke Ọgbụgba-ndụ ahụ na-anọchi anya ọrụ dị n’ime n’ụbọchị ikpeazụ.

The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.

Ihe nke atọ a ga-arịba ama bụ na Jizọs, dịka Alfa na Omega, na-akọwapụta Ịlaịja nke atọ, na kwa onye-ozi nke atọ nke na-akwadebe ụzọ, dịka onye-ozi Ịlaịja nke mbụ na nke ikpeazụ, na kwa dịka onye-ozi mbụ na onye-ozi ikpeazụ nke na-akwadebe ụzọ maka Onye-ozi nke Ọgbụgba-ndụ. Onye-ozi Ịlaịja nke mmụọ-ozi mbụ na onye-ozi Ịlaịja nke mmụọ-ozi nke atọ na-emekọ ọnụ mejupụta mmezu nke atọ nke Ịlaịja, a na-anọchitekwa onye-ozi nke na-akwadebe ụzọ anya dịka onye-ozi nke mmegharị nke ma mmụọ-ozi mbụ ma nke atọ.

Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.

Elaịja onye amụma na-enye ihe atụ nke ọgụ ikpeazụ nke ụbọchị ikpeazụ n’etiti ndị Chineke na njikọ atọ nke Rom nke Oge A n’ọgụ ahụ dị n’Ugwu Kamel.

Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.

Ugwu Kamel dị n’ugwu Israel, nso n’akụkụ oke osimiri Mediterenian. Ọ na-agba ihe dị ka n’ụzọ ugwu ọdịda anyanwụ ruo ndịda ọwụwa anyanwụ, ma mepụta ugwu ogologo a ma ama nke na-agbatị ihe dị ka maịl iri atọ na itoolu (kilomita iri isii na atọ). Ndagwurugwu Megido, nke a makwaara dị ka Ndagwurugwu Jezril, dị n’akụkụ ndịda ọwụwa anyanwụ nke Ugwu Kamel. Ugwu Kamel na Ndagwurugwu Megido dị nnọọ nso ibe ha n’ihe gbasara anya dị n’etiti ha. Anya dị n’etiti ha, n’ahịrị kwụ ọtọ (dị ka nnụnụ si efe), bụ ihe dị ka maịl iri abụọ ruo iri abụọ na ise (kilomita iri atọ na abụọ ruo iri anọ). N’ọdịda anyanwụ Ugwu Kamel ka Oke Osimiri Mediterenian dị, ma n’ọwụwa anyanwụ Ndagwurugwu Megido na Ndagwurugwu Jezril ka Osimiri Galili dị, nke a makwaara dị ka Ọdọ Tiberias ma ọ bụ Ọdọ Kineret.

In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.

N’ime Mkpughe ahụ, agha Amagedọn na-achọpụta Ndagwurugwu Megido, ma mmụọ nsọ nke mkpali amaghị atụ anya ka ndị na-amụ amụma kweere na akwụkwọ Mkpughe ahụ na-akọwa ozi ya n’ụzọ nkịtị; ya mere, mgbe o kọwara Amagedọn (Megido) dị ka Amagedọn, o jiri okwu ahụ bụ “har,” nke pụtara ugwu, mee ka o doo anya na agha ahụ bụ nnọchianya ime mmụọ nke agha ikpeazụ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ na-eduga ụwa dum na ya.

By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.

Site n’ịkpọ Megiddo Amagedọn, Jọn mere ka o doo anya na a gaghị aghọta ya dịka ebe nkịtị dị n’akụkụ ụwa, n’ihi na Megiddo bụ ndagwurugwu ma o nweghị ugwu. N’ebe dị ya nso ka Ugwu Kamel dị, ebe mkparịta ụka ọgụ nke Ịlaịja megide Ehab na ndị amụma Jezebel mere; ya mere, ma Megiddo ma Ugwu Kamel abụọ bụ ihe osise nke ọgụ ikpeazụ nke Amagedọn.

If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.

Ọ bụrụ na ị ga-adọta otu triangle nke nwere Jerusalem, Ugwu Kamel, na Ndagwurugwu Megiddo, Jerusalem ga-adị n’akụkụ ndịda-ọwụwa anyanwụ nke triangle ahụ, ebe Ugwu Kamel dị n’akụkụ ugwu-ọdịda anyanwụ, ma Ndagwurugwu Megiddo dị n’akụkụ ugwu-ọwụwa anyanwụ. Ebe ahụ nke na-anọchi anya agha Amagedọn n’ụzọ ihe nnọchianya ka oke osimiri abụọ na-agbachi, ma eze nke ugwu ahụ (anyị nwanyị akwụna nke Babilọn Ọgbara Ọhụrụ) na-abịa n’ọgwụgwụ ya n’etiti oke osimiri ndị ahụ na ugwu nsọ ahụ dị ebube. Ma n’oge ahụ, oge amara mmadụ na-emechi.

> 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. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.

> Ma ozi sitere n’ọwụwa anyanwụ na nke sitere n’ugwu ga-enye ya nsogbu: ya mere ọ ga-apụta n’oke iwe ibibi, na ikpochapụ ọtụtụ mmadụ kpamkpam. Ọ ga-akụkwa ụlọikwuu nke obí ya n’etiti oke osimiri ndị ahụ n’ugwu nsọ ahụ nke ebube; ma ọ ga-eru ọgwụgwụ ya, ọ dịghịkwa onye ga-enyere ya aka. N’oge ahụ Maịkel ga-ebili, onye-isi ukwu ahụ nke na-eguzo n’ihu ụmụ nke ndị gị: a ga-enwekwa oge mkpagbu, nke na-adịtụbeghị kemgbe e nwere mba ruo n’oge ahụ: ma n’oge ahụ ka a ga-anapụta ndị gị, onye ọbụla a ga-ahụ ka e dere aha ya n’akwụkwọ. Daniel 11:44–12:1.

The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.

Ngosi ugboro atọ nke Ịlaịja na-anọchite anya ọgụ mpụga nke ndị nke Chineke na eze ugwu, onye bụ isi nke njikọ ugboro atọ nke dragọn ahụ, anụ ọhịa ahụ, na onye-amụma ụgha ahụ nke na-eduga ụwa gaa Amagedọn. Ndị iro atọ nke Ịlaịja, ndị bụ ihe atụ nke njikọ ugboro atọ ahụ, bụ Ehab, onye bụ eze nke ebo iri nke ugwu, na-anọchite anya ndị eze iri nke Mkpughe iri na asaa, ndị ha na akwụna Babilọn na-akwa iko, ma kwekwa ka ha nye alaeze ha n’aka akwụna ahụ ruo “otu awa,” nke bụ “awa ahụ” nke nsogbu iwu Ụbọchị-Sọnde. Akwụna Babilọn bụ Jezebel nọchiri anya ya, ndị-amụma Beal Jezebel na ndị nchụàjà nke ogige arụsị ahụ na-anọchitekwa anya onye-amụma ụgha ahụ.

The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.

Nsogbu iwu ụbọchị Sọnde na-amalite site n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya na United States ma kwụsị mgbe Maịkel guzoro. Mgbe iwu ụbọchị Sọnde ahụ rutere, olu nke abụọ nke Mkpughe isi nke iri na asatọ na-akpọ ìgwè atụrụ ọzọ nke Chineke ka ha si na Babilọn pụta. Oge dị n’etiti ọkpụkpọ ahụ nke ịpụta na Babilọn ruo na mmechi nke oge amara bụ oge ikpe nke akwụna Babilọn. Ọ bụkwa oge a na-awụsa Mmụọ Nsọ n’enweghị atụ. Ọ bụ “awa” ahụ, nke ndị eze iri ahụ kwekọrọ ịchịkọ ọnụ na akwụna Taịa, onye a na-echefughịzi. Ọ bụ “awa” ahụ nke nnukwu “ala ọma jijiji” nke Mkpughe iri na otu, mgbe a na-ebuli puku mmadụ narị anọ na iri anọ na anọ elu dịka ọkọlọtọ.

> And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.

> Ndị eze nke ụwa, ndị ha na ya kwaara iko ma biri ndụ n’ọṅụnụ na okomoko, ga-akwa ya ákwá ma tie mkpu n’ihi ya, mgbe ha ga-ahụ anwụrụ ọkụ nke ọku ya, ka ha na-eguzo n’ebe dị anya n’ihi egwu ahụ́hụ́ ya, na-asị, Ewoo, ewoo, obodo ukwu ahụ, Babilọn, obodo ahụ dị ike! n’ihi na n’otu awa ka ikpe gị bịaruworo. Mkpughe 18:9, 10.

Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”

Dịka Jọn siri kpọọ Megido ugwu (“har”) nke Megido iji gosi eziokwu ime mmụọ, ọ bụghị nke nkịtị, otu a ka e si akọwa ikpe a ga-ekpe nwanyị akwụna nke Babilọn na Taịa dịka ihe ga-eme n’oge “awa,” nakwa n’ime “ụbọchị” otu.

> Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.

> N’ihi ya, ihe otiti ya ga-abịa n’otu ụbọchị, ọnwụ, na iru uju, na oké ụnwụ; a ga-ejikwa ọkụ kpọọ ya kpamkpam: n’ihi na Onye-nwe Chineke nke na-ekpe ya ikpe dị ike. Mkpughe 18:8.

After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.

Mgbe October 22, 1844 gasịrị, a gaghịzi etinye oge amụma n’ọrụ dịka amụma, ya mere a na-anọchi anya ikpé nke ike ọchịchị pope dị ka nke na-eme n’ime “otu awa,” nakwa dị ka nke na-eme n’ime “otu ụbọchị.” “Awa” nke ikpé ya bụ oge amụma ahụ sitere n’iwu ụbọchị Sọnde na United States ruo mgbe oge amara ga-emechi. Ọ dị mkpa ịmata oge a mgbe a na-atụle Ịlaịja nke ụbọchị ikpeazụ, n’ihi na ọgụ Ịlaịja nke Ugwu Kamel na-esochi ule dị n’ime nke ndị nke Chineke nke ụbọchị ikpeazụ na-agabiga, oge ule ahụ kwa nke ụka na nke ụwa nwekwara otu mmalite na otu ọgwụgwụ n’amụma.

The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.

Ụda abụọ nke Mkpughe iri na asatọ na-anọchi anya oku abụọ dị iche iche e nyere ụka abụọ. Ụka mbụ bụ puku iri na anọ na puku anọ nke Mkpughe isi nke asaa, ma ụka nke abụọ a kpọrọ bụ nnukwu igwe mmadụ nke Mkpughe isi nke asaa. A na-eme oku ahụ nye puku iri na anọ na puku anọ mgbe a na-awụsa Mmụọ Nsọ n’ogo, ma a na-eme oku ahụ nye nnukwu igwe mmadụ mgbe a na-awụsa Mmụọ Nsọ n’enweghị ókè.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).

> “Onye amụma ahụ sịrị, ‘Ahụrụ m mmụọ-ozi ọzọ ka ọ si n’eluigwe rịdata, nke nwere ike dị ukwuu; e wee mee ka ụwa nwupụta ìhè site n’ebube ya. O wee tie mkpu n’ike dị ukwuu n’oké olu, sị, Babilọn ukwu adaala, adaala, ọ ghọwokwa ebe obibi ndị mmụọ ọjọọ” (Mkpughe 18:1, 2). Nke a bụ otu ozi ahụ e nyere site n’aka mmụọ-ozi nke abụọ. Babilọn adaala, “n’ihi na o meela ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya” (Mkpughe 14:8). Gịnị bụ mmanya ahụ?—Ozizi ụgha ya. O nyela ụwa sabbath ụgha n’ọnọdụ Sabbath nke iwu nke anọ, ma kwughachikwara ụgha ahụ Setan gwara Iv mbụ n’Iden—anwụghị anwụ sitere n’okike nke mkpụrụ obi. Ọtụtụ njehie ndị ọzọ nke otu agbụrụ ahụ ka ọ gbasara n’ebe dị anya na nso, “na-akụzi iwu mmadụ dịka ozizi” (Matiu 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Mgbe Jisọs malitere ozi ọhaneze Ya, O sachapụrụ Ụlọ Nsọ ahụ pụọ n’ime mmerụ-emerụ nke nsọtụ-ala ya. N’etiti omume ikpeazụ nke ozi Ya bụ nchacha nke abụọ nke Ụlọ Nsọ ahụ. N’otu aka ahụ kwa, n’ọrụ ikpeazụ a na-arụ iji dọọ ụwa aka ná ntị, a na-eme oku abụọ pụrụ iche nye ụka dị iche iche. Ozi mmụọ ozi nke abụọ bụ, ‘Babịlọn adaala, adaala, obodo ukwu ahụ, n’ihi na o mere ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Ma n’oké mkpu nke ozi mmụọ ozi nke atọ, a nụrụ olu sitere n’eluigwe ka ọ na-asị, ‘Sitenụ n’ime ya pụta, ndị m, ka unu ghara isonyere na mmehie ya, ka unu wee ghara ịnara ihe n’ime ihe otiti ya. N’ihi na mmehie ya eruola eluigwe, Chineke echetakwala ajọ omume ya’ (Mkpughe 18:4, 5).” Selected Messages, book 2, 118.

The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.

Mụọ-ozi ahụ dị ike siri n’eluigwe bịa n’ime mmezu nke Mkpughe isi nke iri na asatọ, mgbe e wedara nnukwu ụlọ ndị dị na New York City n’ala n’ụbọchị Septemba 11, 2001, site n’ịbịarute nke “ifufe ọwụwa-anyanwụ” nke Alakụba. O wee tie mkpu “n’ike n’oké olu, na-asị, Babilọn ukwu ahụ adaala, adaala, ma ọ ghọwo ebe obibi nke ndị mmụọ ọjọọ.” Ma n’amaokwu nke anọ, a “nụrụ olu ọzọ si n’eluigwe na-asị, ‘Sitenụ n’ime ya pụta, ndị m.’” Olu abụọ ahụ bụ “oku abụọ dị iche e mere nye ụka dị iche iche.” Ụka abụọ ndị ahụ dị iche iche nke Chineke n’ụbọchị ikpeazụ ka e ji mara dị ka otu narị na iri anọ na anọ puku na oké igwe mmadụ ahụ.

The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).

Oge ule nke otu narị puku iri anọ na anọ ahụ na-amalite site na Islam nke Ahụhụ nke atọ, nke Aịsaịa kpọrọ “ụbọchị ifufe ọwụwa anyanwụ.” Oge ule ahụ na-ejedebe na iwu Sunday na-abịa n’oge na-adịghị anya na United States na itinye n’ọrụ akara nke anụ ọhịa ahụ. Anụ ọhịa ahụ bụ eze ugwu adịgboroja, isi Babilọn nke oge a. Babilọn bụ ọdụm ahụ n’isi nke asaa nke Daniel, na onye-amụma ahụ na-enupụ isi sitere na Juda, onye na-anọchi anya Adventism nke Laodisia, onye na-anwụ n’oge ahụ nke na-amalite site n’“ịnyịnya ibu” nke Islam (September 11, 2001), ma kwụsị na “ọdụm ahụ” (Babilọn nke oge a).

In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.

N’oge oge a na-anọchi anya dị ka “ili” nke onye-amụma na-enupụ isi nke Adventizim Laodisia, a na-atụpụta mmiri ozuzo ikpeazụ n’ókè, dịka a na-eme oku pụrụ iche nye nzukọ-ukwu nke puku mmadụ iri na anọ na narị anọ na anọ. Mgbe oge ahụ gwụsịrị, n’oge “awa” nke “nnukwu ala ọma jijiji”, nke na-anọchi anya iwu ụbọchị Sọnde na United States; oge olu nke abụọ nke Mkpughe iri na asatọ na-abịa site n’itinye akara nke anụ ọhịa ahụ n’ọrụ, nke bụ akara nke eze ugwu. N’otu oge ahụ, a na-eji Islam nke Ahụhụ nke atọ eweta ikpe na-abawanye n’ọganihu n’elu ụwa dapụrụ n’ezi ofufe. Ozi a na-ekwusa site n’aka “ọkọlọtọ” nke puku mmadụ iri na anọ na narị anọ na anọ n’oge oku nke abụọ ahụ pụrụ iche nye nzukọ-ukwu nke “oké ìgwè mmadụ” na-akọwapụta “akara” nke “eze ugwu”, na ọrụ Islam nke Ahụhụ nke atọ, nke a na-anọchi anya dị ka “ụmụ nke ọwụwa anyanwụ”.

The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.

Ozi nke na-ewe iwe n’ike papal n’amaokwu nke iri anọ na anọ nke Daniel isi nke iri na otu, na ozi nke na-ebute mwụfu ọbara papal ikpeazụ, a na-anọchi anya ya dịka “akụkọ si n’ọwụwa anyanwụ” (Islam) na “ugwu” (akara nke anụ ọhịa ahụ). N’oge ahụ, dị ka ọ dịkwa n’oge gara aga, Islam nke “ifufe ọwụwa anyanwụ” na-eweta ikpe n’elu United States iji malite oge ahụ, oge ahụ agwụkwa mgbe eze nke ugwu rutere na njedebe ya, “n’etiti osimiri dị iche iche na ugwu nsọ ahụ dị ebube”, n’ndagwurugwu Megiddo na n’Ugwu Kamel.

The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.

Oge ikpe maka Babilọn nke oge a, nke na-anọchite anya akwa ọnwụ ya (ili), na-amalite site na akara nke ọwụwa anyanwụ ma na-ejedebe na akara nke ugwu, dịka akwa ọnwụ nke onye amụma Laodisia na-erubeghị isi kwụsịrị n’oku mbụ pụrụ iche a kpọrọ nye ụka ndị ahụ. A na-anọchite ili ahụ (akwa ọnwụ ahụ) nke e liri ma onye amụma ụgha nke Betel ma onye amụma Juda nke na-erubeghị isi n’ime ya n’etiti “ịnyịnya ibu” na “ọdụm”.

Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.

Ịlaịja na-anọchi anya ndị Chineke n’ụbọchị ikpeazụ, ndị zutere onye-iro atọ nke Ahab, Jezebel, na ndị amụma Jezebel nọchiri anya ha. Jezebel bụ akara nke ike papal n’ụlọ-nsọ nke anọ, Tayaịtọra, ma ndị amụma ya nọ na Kamel ka e ji ndị amụma Bel na ndị nchụàjà nke ọhịa nọchite anya ha. Bel na-anọchi anya chi nwoke, ndị nchụàjà nke ọhịa wee nọchite anya Ashtaroth, chi nwanyị; ya mere, ndị amụma ụgha Jezebel gụnyere nwoke na nwanyị, na-anọchi anya njikọta nke Ụka na Ọchịchị nke e ji oyiyi nke anụ ọhịa ahụ nọchite anya ya n’akwụkwọ Mkpughe.

It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.

Ọ bụ United States ka mbụ na-ewu ihe oyiyi nke anụ ọhịa ahụ n’ime United States, ma emesịa n’ụwa, ọ bụkwa United States ka bụ onye amụma ụgha nke njikọ atọ ahụ. Ahab, eze nke ebo iri ahụ, na-anọchi anya ndị eze iri nke Mkpughe iri na asaa, ya bụ dragọn ahụ, Jezebel bụkwa anụ ọhịa ahụ. Elaịja nọ n’esemokwu megide njikọ atọ nke Babilọn nke Oge A, n’Ugwu Kamel, ebe akwụna Babilọn na-abịa na njedebe ya, na-enweghị onye ga-enyere ya aka. Ngwaọrụ atọ nke Elaịja na-anọchi anya esemokwu mpụga a na-ebuso ndị Chineke nke ụbọchị ikpeazụ agha, Elaịja na-anọchikwa anya onye amụma ahụ nke nọ n’esemokwu kpọmkwem megide ike atọ ahụ.

An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.

Otu ihe dị mkpa n’akụkọ Ịlaịja bụ “mmiri ozuzo,” nke na-anọchi anya mmiri ozuzo ikpeazụ a na-awụsa n’akụkọ ihe mere eme nke esemokwu ahụ. Tupu esemokwu ahụ eruo Ugwu Kamel, Ịlaịja ekwupụtala n’ụzọ doro anya na mmiri ozuzo agaghị adị, ma e wezụga n’okwu ya. Oge na-eduga n’“awa” nke ikpe Jezebel bụ oge a na-anọchi anya ya site n’“olu” mbụ pụrụ iche e nyere ụka dị iche iche. “Olu” ahụ bịara na Septemba 11, 2001, ma n’oge ahụ, a na “atụ” naanị “mmiri ozuzo” ahụ; ma n’oge ahụ kwa, e nwere ozi abụọ na-asọ mpi gbasara mmiri ozuzo ikpeazụ bụ́ ndị so n’arụmụka Habakuk. Otu bụ ozi ụgha nke ịkwa ákwá n’ihi Tammuz, nke na-anọchi anya “ozi udo na nchekwa,” nke ọzọkwa bụ ezi ozi nke Ahụhụ nke atọ nke Islam.

The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.

Ezi ozi “mmiri ikpeazụ” nke bụ eziokwu dabere n’ọrụ Alakụba nke Ahụhụ nke atọ. Ozi ahụ sitere n’otu isi mmalite (nke bụ Future for America), ma ozi abụọ ahụ lụrụ ọgụ maka ịdị elu ruo mgbe akụkọ ihe mere eme kwadoro izi ezi nke ozi ahụ nke bụ eziokwu, ma kwadokwa nzuzu nke ozi “udo na nchekwa” n’oge dị ka nke a.

> “The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “A ga-aghọta amụma Daniel na nke Jọn. Ha na-akọwapụta ibe ha. Ha na-enye ụwa eziokwu ndị onye ọ bụla kwesịrị ịghọta. Amụma ndị a ga-abụ àmà n’ime ụwa. Site n’imezu ha n’ụbọchị ikpeazụ ndị a, ha ga-akọwa onwe ha.” Kress Collection, 105.

The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.

Mmezu mbụ nke Ịlaịja n’ime itinye n’ọrụ atọ nke Ịlaịja, ka e ji Ịlaịja nke abụọ, onye Jisọs kpọrọ Jọn onye na-eme baptizim, kwado ya. Ọnụ, ndị àmà abụọ ahụ na-eguzobe Ịlaịja nke atọ.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.

> Ma ka ha na-apụ, Jisọs malitere ịgwa ìgwè mmadụ okwu banyere Jọn, sị, Gịnị ka unu pụrụ gaa n’ọzara ịhụ? Ọ̀ bụ ahịhịa amị nke ifufe na-efegharị? Ma gịnị ka unu pụrụ gaa ịhụ? Ọ̀ bụ mmadụ yi uwe dị nro? Lee, ndị na-eyi uwe dị nro nọ n’ụlọ ndị eze. Ma gịnị ka unu pụrụ gaa ịhụ? Ọ̀ bụ onye-amụma? Ee, asị m unu, na ọbụna karịa onye-amụma. N’ihi na onye a bụ onye e dere banyere ya, sị, Lee, ezipụ m onye ozi m n’ihu gị, onye ga-edozi ụzọ gị n’ihu gị. N’ezie asị m unu, N’etiti ndị nwanyị mụrụ, ọ dịghị onye ka Jọn Onye-nbaptizim ukwuu bilitere: ma n’agbanyeghị nke ahụ, onye kacha nta n’alaeze eluigwe ka ya ukwuu. Sitekwa n’ụbọchị Jọn Onye-nbaptizim ruo ugbu a, alaeze eluigwe na-ata ahụhụ ime ihe ike, ndị na-eme ihe ike na-anarakwa ya n’ike. N’ihi na ndị-amụma niile na iwu buru amụma ruo mgbe Jọn bịara. Ma ọ bụrụ na unu chọrọ ịnakwere ya, onye a bụ Elaịja, onye ahụ ga-abịa. Onye nwere ntị ịnụ ihe, ya nụ. Matiu 11:7–15.

We will continue this study in the next article.

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

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.

> “Taa, n’ime mmụọ na ike nke Ịlaịja na nke Jọn Onye-nbapụta, ndị ozi Chineke họpụtara na-adọ uche nke ụwa e kpebiri maka ikpe aka ná ntị n’ihe omume ndị ahụ dị nsọ nke na-adịghị anya imezu, n’ihe metụtara awa ikpeazụ nke ohere ebere na mpụta nke Kraịst Jizọs dịka Eze nke ndị eze na Onyenwe nke ndị nwe. N’oge na-adịghị anya, a ga-ekpe mmadụ ọ bụla ikpe n’ihi ọrụ ndị e mere n’anụ ahụ. Awa ikpe Chineke abịawo, ma n’elu ndị otu nzukọ-Ya n’ụwa ka ibu ọrụ dị nsọ dị nke inye ịdọ aka ná ntị nye ndị ahụ guzo, dị ka a sị na ha nọ kpọmkwem n’ọnụ ọnụ mbibi ebighị ebi. Nye mmadụ ọ bụla n’ụwa sara mbara nke ga-aṅa ntị, a ghaghị ime ka ụkpụrụ ndị ahụ a na-alụ ọgụ banyere ha n’ime nnukwu esemokwu ahụ doo anya, bụ ụkpụrụ ndị akara aka nke mmadụ niile kpọrọ n’elu ha.”

> “In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.

> “N’oge ikpeazụ ndị a nke ohere nnwale maka ụmụ mmadụ, mgbe a ga-ekpebi ọdịnihu nke mkpụrụobi ọ bụla ruo mgbe ebighị ebi n’oge na-adịghị anya, Onyenwe eluigwe na ụwa na-atụ anya ka nzukọ-Ya bilie ime ihe dị ka ọ dịtụbeghị mbụ. Ndị a tọhapụrụ n’ime Kraịst site n’ịma eziokwu ahụ dị oké ọnụ ahịa, ka Onyenwe anyị Jisọs na-ele dịka ndị Ọ họpụtara, ndị e mere amara karịa mmadụ niile ọzọ n’elu ụwa; Ọ na-adaberekwa na ha ka ha gosi otuto nke Onye ahụ kpọrọ ha si n’ọchịchịrị pụta banye n’ìhè ya dị ebube. Ngọzi ndị ahụ a na-enyekarị n’ụba ka a ga-eme ka ha ruo ndị ọzọ. Ozi ọma nke nzọpụta ga-eru mba nile, agbụrụ nile, asụsụ nile, na mmadụ nile.”

> “In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.

> “N’ọhụụ ndị amụma nke oge ochie, e gosiri Onyenwe ebube ahụ dịka Onye na-awụkwasị nzukọ Ya ìhè pụrụ iche n’ụbọchị ọchịchịrị na ekweghị ekwe nke na-ebute ọbịbịa Ya nke ugboro abụọ. Dị ka Anyanwụ nke Ezi Omume, Ọ ga-ebili n’elu nzukọ Ya, ‘nwere ọgwụgwọ n’akụkụ nku Ya.’ Malakaị 4:2. Ma site n’aka ezi onye na-eso ụzọ ọ bụla ka a ga-agbasa mmetụ nke ndụ, obi ike, inye aka, na ezi ọgwụgwọ.”

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.

> “Ọbịbịa nke Kraịst ga-eme n’oge kacha ọchịchịrị n’akụkọ ihe mere eme nke ụwa a. Ụbọchị Noa na nke Lot na-egosi ọnọdụ ụwa dịrị nnọọ nso tupu ọbịbịa nke Ọkpara nke mmadụ. Akwụkwọ Nsọ, na-atụ aka n’ihu n’oge a, na-ekwupụta na Setan ga-arụ ọrụ n’ike niile na ‘n’aghọgbu nile nke ajọ omume.’ 2 Ndị Tesalonaịka 2:9, 10. E kpughere ọrụ ya nke ọma site n’ọchịchịrị na-arịwanye elu ngwa ngwa, ọtụtụ njehie, ozizi ụgha, na aghụghọ nke ụbọchị ikpeazụ ndị a. Ọ bụghị naanị na Setan na-eduga ụwa n’agha n’agbụ, kama aghụghọ ya na-eko achịcha n’ime ụka ndị na-azọrọ na ha bụ nke Onyenwe anyị Jisọs Kraịst. Nnukwu ndapụ n’ezi okwukwe ga-etolite bụrụ ọchịchịrị miri emi dịka etiti abalị. Nye ndị nke Chineke, ọ ga-abụ abalị nke ọnwụnwa, abalị nke ịkwa ákwá, abalị nke mkpagbu n’ihi eziokwu. Ma site n’abalị ọchịchịrị ahụ ìhè Chineke ga-enwu.” Prophets and Kings, 716, 717.

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