We are identifying the end of the Democratic and Republican parties in the history of the earth beast. The earth beast of Revelation thirteen is divided into the Republican and Democratic parties who struggle within the prophetic history of the Republican horn. Horns are symbols of powers, and both horns contain microcosms of their prophetic relationship within their own prophetic history. For the Republican horn that microcosm is illustrated by the two primary political parties that pervade the history of the United States. The United States is one of a handful of kingdoms identified in prophetic history that are made up of two powers. All of the previous nations of Bible prophecy that are represented with two powers typify the United States. The Medo-Persian empire, France (Sodom and Egypt), and Israel with its northern and southern kingdoms all contribute to the prophetic characteristics of the United States.
Anyị na-achọpụta njedebe nke òtù ndọrọ ndọrọ ọchịchị Democratic na Republican n’akụkọ ihe mere eme nke anụ ọhịa sitere n’ala. Anụ ọhịa sitere n’ala nke Mkpughe isi nke iri na atọ kewara n’ime òtù Republican na Democratic, ndị na-alụ ọgụ n’ime akụkọ ihe mere eme amụma nke mpi Republican. Mpi bụ ihe nnọchianya nke ike ọchịchị, mpi abụọ ahụ kwa nwekwara obere oyiyi nke mmekọrịta amụma ha n’ime akụkọ amụma nke onwe ha. N’ihe banyere mpi Republican, a na-egosi obere oyiyi ahụ site n’òtù ndọrọ ndọrọ ọchịchị abụọ bụ isi nke jupụtara n’akụkọ ihe mere eme nke United States. United States bụ otu n’ime alaeze ole na ole e depụtara n’akụkọ amụma nke e ji ike ọchịchị abụọ wuo. Mba amụma Akwụkwọ Nsọ niile gara aga nke e ji ike ọchịchị abụọ nọchite anya na-anọchi anya United States n’ụdị. Alaeze Medo-Persia, France (Sodom na Ijipt), na Izrel ya na alaeze ugwu na ndịda ya, ha niile na-enye aka n’àgwà amụma nke United States.
The Medo-Persian empire in Daniel chapter eight had two horns and the last horn (Persia) came up higher. We have identified this element in identifying that the Democratic party came into history before the Republican party, so the Republican party will ultimately be the last of the two parties. The first Republican president came into history in response to the proslavery position of the Democratic party, and the first Republican president proclaimed the Emancipation Proclamation in 1863, which was the middle of the US Civil War, and the year of rebellion for the Laodicean Seventh-day Adventist church.
Alaeze Medo-Peshia dị na Daniel isi nke asatọ nwere mpi abụọ, mpi ikpeazụkwa (Peshia) bilitere dị elu karịa. Anyị akọwapụtala ihe a n’ịmata na òtù Democratic batara n’akụkọ ihe mere eme tupu òtù Republican, ya mere òtù Republican ga-abụ n’ikpeazụ nke ikpeazụ n’ime òtù abụọ ahụ. Onye isi ala Republican mbụ batara n’akụkọ ihe mere eme dịka nzaghachi megide ọnọdụ nkwado ịgba ohu nke òtù Democratic, onye isi ala Republican mbụ ahụkwa kwusara Emancipation Proclamation na 1863, nke bụ etiti Agha Obodo nke United States, nakwa afọ nnupụisi nke ụka Seventh-day Adventist nke Laodisia.
The last Republican president is typified by the first Republican president, so the last president will come into history in the middle of a civil war between the Democratic proslavery party and his Republican antislavery party. The slavery being promoted by the Democratic party of the last days is global slavery. As with the first Republican president, the last Republican president will be assassinated by the proslavery party, as was Trump politically assassinated in the stolen 2020 election. As the sixth president since the time of the end in 1989, Trump would be the richest president and he would stir up the globalists of not only the United States, but the entire world. Thus, in his announcement to run for president in 2015, the political civil war between the proslavery globalists’ Democratic party and the antislavery Republican party was initiated.
A na-anọchi anya onye isi ala Republican ikpeazụ site n’aka onye isi ala Republican mbụ, ya mere onye isi ala ikpeazụ ahụ ga-abata n’akụkọ ihe mere eme n’etiti agha obodo dị n’etiti òtù Democratic na-akwado ịgba ohu na òtù Republican ya na-emegide ịgba ohu. Ịgba ohu nke òtù Democratic nke ụbọchị ikpeazụ na-akwalite bụ ịgba ohu zuru ụwa ọnụ. Dị ka ọ dị n’aka onye isi ala Republican mbụ, a ga-egbu onye isi ala Republican ikpeazụ ahụ site n’aka òtù na-akwado ịgba ohu, dịka e si gbuo Trump n’ụzọ ndọrọ ndọrọ ọchịchị n’ntuli aka e zuru nke afọ 2020. Dị ka onye isi ala nke isii kemgbe oge ọgwụgwụ malitere na 1989, Trump ga-abụ onye isi ala kasị baa ọgaranya, ọ ga-akpasukwa ndị globalist iwe, ọ bụghị nanị na United States, kama n’ụwa dum. Ya mere, n’ọkwa nkwupụta ya ịsọ mpi ịbụ onye isi ala na 2015, a malitere agha obodo ndọrọ ndọrọ ọchịchị dị n’etiti òtù Democratic nke ndị globalist na-akwado ịgba ohu na òtù Republican na-emegide ịgba ohu.
In fulfillment of Revelation chapter eleven, Trump was politically assassinated in the stolen 2020 election, and the Democratic party began to rejoice in the street, until it became evident that in 2022, that Trump was going to once again run for President. Then great fear came upon the globalists in fulfillment of chapter eleven of Revelation and their warfare intensified. The testimony of the Medo-Persian horns identifies that the last horn to arise (the Republican party) would come up last, and come up higher. The last Republican president will prevail over the Democratic party.
N’ime mmezu nke Mkpughe isi nke iri na otu, e gburu Trump n’ụzọ ndọrọ ndọrọ ọchịchị n’ntuli aka e zuru nke afọ 2020, ma òtù Democratic malitere ịṅụrị ọṅụ n’okporo ámá, ruo mgbe o doo anya na n’afọ 2022, Trump ga-agba ọsọ ọzọ maka Onyeisi Ala. Mgbe ahụ, oké ụjọ bịakwara ndị globalists n’ime mmezu nke isi nke iri na otu nke Mkpughe, agha ha wee sikwuo ike. Àmà nke mpi Medo-Persia na-egosi na mpi ikpeazụ ga-ebili (òtù Republican) ga-apụta n’ikpeazụ, ma bilie karịa elu. Onyeisi ala Republican ikpeazụ ga-emeri òtù Democratic.
The election of 2024 marks the end of the Democratic party, for they will never have another opportunity to run a presidential candidate before the Sunday law ends the prophetic history of the earth beast. At the Sunday law the Republican party also ceases. The Democratic party ends at the election of 2024, and the Republican party ends at the Sunday law. The Sunday law, being the end of the sixth kingdom of Bible prophecy, was illustrated by the beginning of the earth beast in 1798. The primary prophetic characteristic of the earth beast is its “speaking.” In 1798, the United States enacted the Alien and Sedition Acts, which therefore typify the Sunday law, when the United States speaks as a dragon.
Ntuli-aka nke 2024 na-akara njedebe nke òtù Democratic, n’ihi na ha agaghị enwekwa ohere ọzọ ịzọpụta onye ga-azọ ọkwa onye isi ala tupu iwu Sọnde akwụsị akụkọ amụma nke anụ ọhịa nke ụwa. N’oge iwu Sọnde, òtù Republican kwa na-akwụsị. Òtù Democratic na-agwụ na ntuli-aka nke 2024, òtù Republican kwa na-agwụ n’iwu Sọnde. Iwu Sọnde, ebe ọ bụ njedebe nke alaeze nke isii nke amụma Akwụkwọ Nsọ, ka e gosipụtara site na mmalite nke anụ ọhịa nke ụwa n’afọ 1798. Njirimara amụma bụ isi nke anụ ọhịa nke ụwa bụ “ikwu okwu” ya. N’afọ 1798, United States wepụtara Iwu ndị Ọbịa na Iwu Nkwutọ, nke ya mere ji bụrụ onyinyo nke iwu Sọnde, mgbe United States na-ekwu okwu dịka dragọn.
From 1776 to 1798, the United States, though not yet the sixth kingdom of Bible prophecy represents three waymarks of the United States speaking. That period led to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the ending of the earth beast’s reign as the sixth kingdom. The Declaration of Independence in 1776, followed by the Constitution in 1789 and the Alien and Sedition Acts of 1798, represent three waymarks in the history leading to the ending of the earth beast as the sixth kingdom at the Sunday law. The fulfillment of those three waymarks are represented differently within the history of both the Democratic and Republican parties.
Site n’afọ 1776 ruo 1798, United States, n’agbanyeghị na ọ ghọbeghị alaeze nke isii nke amụma Baịbụl, nọchiri anya ihe ngosi ụzọ atọ nke ikwu okwu nke United States. Oge ahụ dugara ná mmalite nke ọchịchị anụ ọhịa nke ụwa dị ka alaeze nke isii nke amụma Baịbụl, ya mere ọ na-anọchi anya oge nke na-eduga ná njedebe nke ọchịchị anụ ọhịa nke ụwa dị ka alaeze nke isii nke amụma Baịbụl. Nkwupụta nke Nnwere Onwe na 1776, nke Iwu Nsọ sochiri na 1789 na Iwu Banyere Ndị Ọbịa na Iwu Banyere Nsọsọ na 1798, na-anọchi anya ihe ngosi ụzọ atọ n’akụkọ ihe mere eme nke na-eduga ná njedebe nke anụ ọhịa nke ụwa dị ka alaeze nke isii na iwu ụbọchị Sọnde. Mmezu nke ihe ngosi ụzọ atọ ahụ ka a nọchiri anya ya n’ụzọ dị iche iche n’ime akụkọ ihe mere eme nke ma otu ndọrọ ndọrọ ọchịchị Democratic ma nke Republican.
The Patriot Act of 2001, identifies the beginning of the removal of independence for the citizens of the United States, and was typified by the proclamation that the genuine patriots of American history enacted with the Declaration of Independence. The waymark of the Patriot Act is the first of three waymarks for both the Republican and Democratic parties.
Iwu Patriot nke afọ 2001 na-akọwapụta mmalite nke iwepụ nnwere onwe n’aka ụmụ amaala nke United States, ma e jiri ya mee ụdị site n’okwupụta ahụ nke ndị ezi ndị hụrụ ala nna ha n’anya n’akụkọ ihe mere eme America jiri mee site na Nkwupụta nke Nnwere Onwe. Akara ụzọ nke Iwu Patriot bụ nke mbụ n’ime akara ụzọ atọ maka ma òtù Republican ma òtù Democratic.
The Democratic party ends in the election of 2024, which ushers in Trump’s Executive Orders that were prefigured by the Alien and Sedition Acts. The Executive Orders Trump then enacts are not the Sunday law, but they are a type of speaking as a dragon, for they will be used by Trump as he fulfills Sister White’s identification that “active despotism” will occur in the last days. Despotism is a word identifying a dictatorship, which is accomplished by the Executive Orders that are typified in the Alien and Sedition Acts. When Trump implements his Executive Orders, there will be a reversal of the Pelosi Trials that marked the failed presidency of Biden.
Otu Democratic Party na-akwụsị n’nhọpụta nke afọ 2024, nke na-ebute Iwu Nlekọta (Executive Orders) nke Trump, ndị e buru ụzọ gosipụta n’usoro amụma site n’Iwu Alien and Sedition Acts. Iwu Nlekọta ndị ahụ Trump ga-emesịa tinye n’ọrụ abụghị iwu Sunday, ma ha bụ ụdị ikwu okwu dịka dragọn, n’ihi na Trump ga-eji ha emezu njirimara Sister White nyere na “active despotism” ga-eme n’ụbọchị ikpeazụ. Despotism bụ okwu na-akọwa ọchịchị aka ike, nke a na-arụzu site n’Iwu Nlekọta ndị a na-anọchi anya ha n’ime Alien and Sedition Acts. Mgbe Trump tinyere Iwu Nlekọta ya n’ọrụ, a ga-enwe mgbagharị azụ nke Ikpe Pelosi ndị gosipụtara ọchịchị onye isi ala Biden dara ada.
The period of time that identifies the end of the Democratic and the Republican parties possess the signature of Alpha and Omega, for the beginning of each period represents the ending. For this reason, the first waymark for the Democratic party is the Patriot Act of 2001, and the second waymark is the Pelosi Trials that began in 2021. Those trials represent a complete rejection of the Constitution of 1789. The Pelosi Trials represent the middle waymark in the line of the Democratic party, which was typified when the Constitution was ratified by thirteen colonies, thirteen years after 1776. The Pelosi Trials represent rebellion against the Constitution and were typified by 1789. The third waymark for the Democratic line is where they end as a political party.
Oge ahụ nke na-akọwapụta njedebe nke pati Democratic na Republican nwere akara nke Alfa na Omega, n’ihi na mmalite nke oge ọ bụla na-anọchi anya njedebe ya. N’ihi nke a, akara-ụzọ mbụ maka pati Democratic bụ Patriot Act nke 2001, ma akara-ụzọ nke abụọ bụ Ikpe Pelosi ndị malitere na 2021. Ikpe ndị ahụ na-anọchi anya ịjụ kpamkpam Iwu Ọchịchị nke 1789. Ikpe Pelosi ndị ahụ na-anọchi anya akara-ụzọ etiti n’ahịrị pati Democratic, nke e gosipụtara n’ụdị ya mgbe ógbè iri na atọ kwadoro Iwu Ọchịchị ahụ, afọ iri na atọ mgbe 1776 gasịrị. Ikpe Pelosi ndị ahụ na-anọchi anya nnupụisi megide Iwu Ọchịchị ahụ, e gosipụtakwa ha n’ụdị ha site na 1789. Akara-ụzọ nke atọ maka ahịrị Democratic bụ ebe ha na-akwụsị ịdị adị dịka otu pati ndọrọ ndọrọ ọchịchị.
They end at the election of 2024, and once the inauguration of 2025 is accomplished the second set of Pelosi Trials will be brought about by Executive Orders which were typified by the Alien and Sedition Acts. Thus, the third waymark for the Democratic party is the Alien and Sedition Acts of 1798. The period representing the end of the Democratic party begins with an election, an inauguration, and the introduction of satanic political lawfare, and it ends with an election, an inauguration, and the introduction of satanic political lawfare.
Ha na-agwụ na ntuli aka nke 2024, ma ozugbo emechara mbido ọchịchị nke 2025, a ga-eweta usoro nke abụọ nke Ọnwụnwa Pelosi site n’Iwu Ndị Isi Nchịkwa, ndị e ji Alien and Sedition Acts mee ihe nnọchianya. N’ihi ya, akara ụzọ nke atọ maka otu Democratic bụ Alien and Sedition Acts nke 1798. Oge ahụ nke na-anọchite anya njedebe nke otu Democratic na-amalite site na ntuli aka, mbido ọchịchị, na iwebata agha iwu ndọrọ ndọrọ ọchịchị satanic, ma ọ na-agwụkwa site na ntuli aka, mbido ọchịchị, na iwebata agha iwu ndọrọ ndọrọ ọchịchị satanic.
For the Republican party the first waymark is the Patriot Act of 2001, typified by the Declaration of Independence in 1776. The second waymark is not the same as was the second waymark for the Democratic party. The second waymark, represented by the Constitution of 1789 for the Democrats was the first Pelosi Trials, but the second waymark for the Republicans represented by the Constitution of 1789, is the Alien and Sedition Act, that is fulfilled once the second inauguration of Trump is accomplished in 2025. How can the Alien and Sedition Acts of 1798, represent the Constitution of 1789?
Maka otu mbụ nke ndị Republican, akara ụzọ nke mbụ bụ Patriot Act nke 2001, nke e ji Nkwupụta Nnwere Onwe nke 1776 tụọ atụ. Akara ụzọ nke abụọ abụghị otu ihe ahụ akara ụzọ nke abụọ bụrịrị maka otu Democratic. Akara ụzọ nke abụọ, nke e ji Iwu Ọchịchị nke 1789 nọchite anya ya maka ndị Democrats, bụ ule Pelosi nke mbụ; ma akara ụzọ nke abụọ maka ndị Republicans, nke Iwu Ọchịchị nke 1789 nọchiri anya ya, bụ Alien and Sedition Act, nke a na-emezu ozugbo emechara nraranye nke abụọ nke Trump na 2025. Olee otú Alien and Sedition Acts nke 1798 pụrụ isi nọchite anya Iwu Ọchịchị nke 1789?
At Trump’s second inauguration his Executive Orders, that are typified by the Alien and Sedition Acts of 1798, initiate not only a second set of Pelosi Trials, but the acts also initiate the formation of the image of the beast. The period of the formation of the image of the beast begins and ends with the speaking as a dragon. The speaking at the beginning of the period represents the establishment of the kingly powers that are represented as a dictatorship, or as Sister White calls it, “despotism.” The speaking of a dragon at the end of the period of the formation of the image of the beast identifies the authority of the religious powers being established over the political powers.
N’ọbịbịa nke abụọ Trump n’oche ọchịchị, Iwu Nlekọta ya, ndị a na-egosi site n’Iwu Alien and Sedition nke 1798, na-ebido ọ bụghị naanị usoro nke abụọ nke Nnwale Pelosi, kama iwu ndị ahụ na-ebidokwa ịkpụpụta onyinyo nke anụ ọhịa ahụ. Oge ịkpụpụta onyinyo nke anụ ọhịa ahụ na-amalite ma na-akwụsị site n’ikwu okwu dịka dragọn. Ikwu okwu ahụ n’mmalite oge ahụ na-anọchi anya iwulite ike eze ndị a na-anọchi anya dị ka ọchịchị aka ike, ma ọ bụ, dịka Nwanyị White si akpọ ya, “despotism.” Ikwu okwu nke dragọn na njedebe oge ịkpụpụta onyinyo nke anụ ọhịa ahụ na-akọwapụta ikike nke ike okpukpe ndị a na-eme ka e guzobe n’elu ike ndọrọ ndọrọ ọchịchị.
The Declaration of Independence was a declaration against the tyranny of both the political authority of the kings of Europe and the religious authority of the Roman church. The period of the formation of the image of the beast is where these two corrupt powers are merged together, with the religious authority in control of the relationship. In the formation, or the merging of these two powers it is the religious authority that comes up last and is higher. Therefore, the beginning of that period represents the ending of the period. The Alien and Sedition Acts of 1798, represent the end of the Democratic party, and it is their third waymark, but it simultaneously represents the second waymark in the ending period of the Republican party. The third waymark for the Republican party is Sunday enforcement.
Nkwupụta nke Onwe Ha bụ nkwupụta megide ọchịchị aka ike nke ma ikike ndọrọ ndọrọ ọchịchị nke ndị eze Europe ma ikike okpukpe nke ụka Rom. Oge e si emepụta onyinyo nke anụ ọhịa ahụ bụ ebe a na-ejikọta ike ọjọọ abụọ ndị a ọnụ, ebe ikike okpukpe na-achịkwa mmekọrịta ahụ. N’ihe banyere imepụta ahụ, ma ọ bụ ijikọta ike abụọ ndị a, ọ bụ ikike okpukpe ka na-apụta n’ikpeazụ ma bụrụkwa nke dị elu karịa. Ya mere, mmalite nke oge ahụ na-anọchi anya njedebe nke oge ahụ. Iwu Alien and Sedition nke 1798, na-anọchi anya njedebe nke Democratic party, ma ọ bụkwa akara ụzọ ha nke atọ, ma n’otu oge ahụ ọ na-anọchikwa anya akara ụzọ nke abụọ n’oge njedebe nke Republican party. Akara ụzọ nke atọ nke Republican party bụ mmanye Sọnde.
For the Democratic party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the first Pelosi Trials of 2021 (1789), and the second Pelosi Trials of 2025 (1798).
Maka òtù Democratic, ihe ịrịba ama atọ ahụ nke 1776, 1789 na 1798 nọchiri anya ihe atụ nke 2001 (1776), Nnwale Pelosi nke mbụ nke 2021 (1789), na Nnwale Pelosi nke abụọ nke 2025 (1798).
For the Republican party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the second Pelosi Trials of 2025 (1789), and the Sunday law (1798).
N’aka òtù Republican, akara ụzọ atọ ndị 1776, 1789 na 1798 nọchiri anya ha na-egosi 2001 (1776), Ọnwụnwa Pelosi nke abụọ nke 2025 (1789), na iwu Sunday (1798).
1776, 1789 and 1798 represent twenty-two years, and twenty-two is the symbol of the combination of Divinity with humanity. These three waymarks bear the testimony of “Truth”, for they represent that the first and last waymark identify the same truth. 1776 identifies the establishment of independence, and 1798 identifies the removal of independence. They therefore represent the first and last letters of the Hebrew alphabet that consists of twenty-two letters. The thirteenth letter is a symbol of rebellion, and together those three letters; the first, the thirteenth and the last combined to form the Hebrew word “Truth”.
1776, 1789 na 1798 na-anọchi anya afọ iri abụọ na abụọ, ma iri abụọ na abụọ bụ akara nke njikọta nke ịdị nsọ Chineke na mmadụ. Akara ụzọ atọ ndị a na-ebu àmà nke “Eziokwu”, n’ihi na ha na-anọchi anya na akara ụzọ mbụ na nke ikpeazụ na-akọwa otu eziokwu ahụ. 1776 na-akọwa iguzobe nnwere onwe, ma 1798 na-akọwa iwepụ nnwere onwe. Ya mere, ha na-anọchi anya mkpụrụedemede mbụ na nke ikpeazụ nke mkpụrụedemede Hibru, nke mejupụtara mkpụrụedemede iri abụọ na abụọ. Mkpụrụedemede nke iri na atọ bụ akara nke nnupụisi, ma mkpụrụedemede atọ ndị ahụ ọnụ; nke mbụ, nke iri na atọ, na nke ikpeazụ jikọtara ọnụ wee mepụta okwu Hibru ahụ bụ “Eziokwu”.
1776 represents September 11, 2001, and marks the beginning of the sealing time of the one hundred and forty-four thousand. It marks the beginning of the sprinkling of the latter rain, which is the period of time when the dragon is given to the beast for services rendered, as the Democratic dragon party will be defeated by the Republican beast party.
1776 na-anọchi anya Septemba 11, 2001, ma ọ na-akara mmalite nke oge ịkabochi akara nke puku mmadụ otu narị na iri anọ na anọ. Ọ na-akara mmalite nke ifesa mmiri ozuzo nke ikpeazụ, nke bụ oge ahụ e nyere anụ-ọhia dragọn ahụ n’ihi ọrụ e rụrụ, dịka a ga-emeri òtù dragọn Democratic site n’aka òtù anụ-ọhia Republican.
During that history the sealing of the true Protestant horn is accomplished during the period of time when the Lord stretches His hand forth a second time to gather the people who are identified as the outcasts of Israel, and who will be lifted up as an ensign at the Sunday law.
N’ime akụkọ ihe mere eme ahụ, a na-emezu ịka akara nke mpi Protestant eziokwu ahụ n’oge ahụ Onyenwe anyị ga-esetịpụ aka Ya ọzọ nke ugboro abụọ ịchịkọta ndị ahụ e ji amata dị ka ndị a chụpụrụ n’Izrel, ndị a ga-ebulikwa elu dị ka ọkọlọtọ n’oge iwu Sọnde.
On July 18, 2020 the true Protestant horn was scattered and twenty-two years after 2001, in July of 2023 the work of the second gathering was initiated by a voice crying in the wilderness. The first gathering took place in 2001, when the angel of Revelation chapter eighteen descended as the great buildings of New York city came down. The descent of that angel represented the beginning of the sealing time, and the descent of Michael the archangel on July 18, 2020 represented the ending of the sealing time. Jesus, as the Alpha and Omega always illustrates the end with the beginning, so the prophetic elements of the first gathering that began on September 11, 2001, represent the prophetic elements that occur in the second gathering.
Na Julaị 18, 2020, a chụsasịrị mpi Protestant nke eziokwu, ma afọ iri abụọ na abụọ mgbe 2001 gasịrị, n’ime Julaị nke 2023, a malitere ọrụ nke nchịkọta nke abụọ site n’olu na-eti mkpu n’ọzara. Nchịkọta mbụ mere na 2001, mgbe mmụọ ozi nke Mkpughe isi nke iri na asatọ rịdatara ka nnukwu ụlọ nile nke obodo New York na-adakpu. Iridata nke mmụọ ozi ahụ nọchiri anya mmalite nke oge nke imechi akara, ma iridata nke Maịkel, onyeisi ndị mmụọ ozi, na Julaị 18, 2020 nọchiri anya njedebe nke oge nke imechi akara. Jisọs, dịka Alfa na Omega, na-egosi njedebe site ná mmalite mgbe niile; ya mere, ihe amụma ndị dị na nchịkọta mbụ nke malitere na Septemba 11, 2001, nọchiri anya ihe amụma ndị na-eme n’nchịkọta nke abụọ.
There are three clear illustrations of the second gathering that represent the ending history of the sealing time of the one hundred and forty-four thousand, which are the history of Christ, the history of the first and second angels’ messages from August 11, 1840 to October 22, 1844, and also the history of the third angel from October 22, 1844 unto the rebellion of 1863. Those three witnesses establish the second gathering of the one hundred and forty-four thousand from July 2023, unto the soon coming Sunday law. If we isolate one distinct element from each history we find the evidence of the role of the third woe.
E nwere ihe atụ atọ doro anya nke nchịkọta nke abụọ ahụ nke na-anọchi anya akụkọ mmechi nke oge-akara nke puku narị otu na iri anọ na anọ ahụ; nke bụ akụkọ Kraịst, akụkọ ozi nke mmụọ-ozi mbụ na nke abụọ site n’August 11, 1840 ruo n’October 22, 1844, nakwa akụkọ mmụọ-ozi nke atọ site n’October 22, 1844 ruo n’inupụisi nke 1863. Ndị àmà atọ ahụ na-eme ka nchịkọta nke abụọ nke puku narị otu na iri anọ na anọ ahụ guzosie ike site na July 2023 ruo n’iwu Ụka ga-abịa n’Ụbọchị Sọnde n’oge na-adịghị anya. Ọ bụrụ na anyị ekewapụ otu ihe pụrụ iche doro anya n’ime akụkọ nke ọ bụla, anyị ga-achọta ihe àmà banyere ọrụ nke ahuhu nke atọ ahụ.
At the conclusion of the Exeter camp meeting on August 17, 1844, the message of the Midnight Cry was proclaimed. That proclamation represented the proclamation of the Midnight Cry message in the history of the one hundred and forty-four thousand, for both histories were and are a fulfillment of the parable of the ten virgins. Sister White identifies that Christ’s triumphal entry into Jerusalem represented the proclamation of the Midnight Cry in 1844. The only time Christ ever rode an animal was in His entry into Jerusalem, and the animal He rode was an ass, which is the symbol of Islam. In the period of the second gathering of 1844 unto 1863, in 1848 Sister White identifies that the European nations were being angered, and the angering of the nations in that history was accomplished by the threats of continued warfare being brought upon Europe by Islam. In each of the three histories of a second gathering, the role of Islam of the third woe is identified.
N’ọgwụgwụ nzukọ ịma ụlọikwuu Exeter n’ụbọchị Ọgọst 17, 1844, e kwusara ozi nke Mkpu Etiti Abalị. Nkwusa ahụ nọchiri anya nkwusa nke ozi Mkpu Etiti Abalị n’akụkọ ihe mere eme nke puku iri na anọ na puku anọ, n’ihi na akụkọ ihe mere eme abụọ ahụ bụkwa ma bụrụ mmezu nke ilu ụmụ agbọghọ iri ahụ. Nwanyị White na-akọwapụta na nbata mmeri nke Kraịst n’ime Jerusalem nọchiri anya nkwusa nke Mkpu Etiti Abalị n’afọ 1844. Naanị oge Kraịst ji anụmanụ gbaa bụ n’ọbịbịa Ya n’ime Jerusalem, anụmanụ Ọ gbara bụkwa ịnyịnya ibu, nke bụ akara nke Islam. N’oge nchịkọta nke abụọ site n’afọ 1844 ruo 1863, n’afọ 1848 Nwanyị White na-akọwapụta na a na-akpasu mba Europe iwe, na ime ka mba ndị ahụ wee were iwe n’akụkọ ihe mere eme ahụ mezuru site n’ihe iyi egwu nke agha na-aga n’ihu nke Islam na-ebute n’elu Europe. N’ime nke ọ bụla n’ime akụkọ ihe mere eme atọ nke nchịkọta nke abụọ, a na-egosipụta ọrụ Islam nke ahụhụ nke atọ.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001 with a surprise attack from Islam of the third woe, upon the modern glorious land of the United States. Twenty-two years later on October 7, 2023, Islam of the third woe, brought a surprise attack upon the ancient glorious land. At the soon coming Sunday law, which is the great earthquake of Revelation eleven, the third woe suddenly comes again, as it once again accomplishes a surprise attack upon the modern glorious land.
Oge nke ịkpọchi akara nke otu narị puku mmadụ iri anọ na anọ malitere na Septemba 11, 2001, site n’ọgụ mberede sitere n’aka Alakụba nke ahuhu nke atọ, megide ala ebube nke oge a nke United States. Afọ iri abụọ na abụọ ka e mesịrị, na Ọktoba 7, 2023, Alakụba nke ahuhu nke atọ wetara ọgụ mberede megide ala ebube ochie ahụ. N’oge iwu Sọnde nke na-abịa n’oge na-adịghị anya, nke bụ nnukwu ala-ọma jijiji nke Mkpughe isi nke iri na otu, ahuhu nke atọ na-abịa ọzọ na mberede, dịka ọ na-emezukwa ọzọ ọgụ mberede megide ala ebube nke oge a.
The rebellion represented by literal Israel, as a symbol of those who crucified their Messiah, and the three surprise attacks of Islam of the third woe bear the signature of “Truth.” The message that seals the one hundred and forty-four thousand accomplishes the work of gathering God’s last-day people a second time occurs during a period of time when the activities of Islam of the third woe are active.
Nnupụisi nke Izrel n’eziokwu nọchiri anya, dị ka ihe nnọchianya nke ndị kpọgidere Mesaya ha n’obe, na mwakpo mberede atọ nke Alakụba nke ahụhụ nke atọ, na-eburu akara nke “Eziokwu.” Ozi nke na-akà akara n’otu narị puku iri anọ na anọ na-emezu ọrụ nke ịkpọkọta ndị Chineke nke ụbọchị ikpeazụ Ya nke ugboro nke abụọ na-eme n’oge mgbe ọrụ nile nke Alakụba nke ahụhụ nke atọ ka na-arụ ọrụ.
The prophetic period represented as the “second gathering,” distinctly identifies specific prophetic periods that make up the entire history of the “second gathering”. The descent of Christ after His resurrection marks the beginning of His work to gather those who had been scattered at the cross.
Oge amụma e gosiri dịka “nzukọta nke abụọ” na-akọwapụta n'ụzọ doro anya oge amụma pụrụ iche ndị mejupụtara akụkọ ihe mere eme dum nke “nzukọta nke abụọ”. Ibilata nke Kraịst mgbe mbilite n’ọnwụ Ya gasịrị na-egosi mmalite nke ọrụ Ya nke ịnakọta ndị ahụ a chụsasịrị n’obe.
Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Matthew 26:31.
Mgbe ahụ Jisọs sịrị ha, Unu niile ga-asụ ngọngọ n’ihi m n’abalị a: n’ihi na e dere, Aga m eti onye-ọzụzụ-atụrụ ahụ, atụrụ nke ìgwè atụrụ ahụ ga-agbasasịkwa. Matiu 26:31.
After the three days in the tomb, Christ descended unto the disciples, initiating a forty-day period of personal instruction, which was followed by a ten-day period of unification and prayer in advance of the outpouring of the Holy Spirit without measure at Pentecost.
Mgbe ụbọchị atọ ahụ gasịrị n’ili, Kraịst bịakwutere ndị na-eso ụzọ Ya, malite oge ụbọchị iri anọ nke nkuzi onwe Ya, nke e mesịrị soro ya oge ụbọchị iri nke ịdị n’otu na ekpere tupu mwụsa nke Mmụọ Nsọ n’enweghị atụ n’ụbọchị Pentikọst.
The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. . .. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. Acts 1:1–9, 2:1, 2.
Akụkọ mbụ ka m dere, O Tiofilọs, banyere ihe niile Jisọs bidoro ime na ịkụzi, ruo n’ụbọchị e buliri ya elu, mgbe o site n’aka Mmụọ Nsọ nyesịrị ndịozi ahụ ọ họrọrọ iwu: ndị o gosikwara onwe ya ndụ mgbe ahụhụ ya gasịrị site n’ọtụtụ àmà ndị na-apụghị ịgọnarị, ka ha na-ahụ ya ụbọchị iri anọ, ma ọ na-ekwu okwu banyere ihe ndị metụtara alaeze Chineke: Ma, ka ya na ha zukọtara ọnụ, o nyere ha iwu ka ha ghara isi na Jerusalem pụọ, kama ka ha chere nkwa nke Nna, nke, ka ọ sịrị, unu anụwo n’ọnụ m. N’ihi na Jọn n’ezie jiri mmiri mee baptizim; ma a ga-eji Mmụọ Nsọ mee unu baptizim n’ime ụbọchị ole na ole na-abịa. Ya mere, mgbe ha zukọtara, ha jụrụ ya, na-asị, Onyenweanyị, ọ̀ bụ n’oge a ka ị ga-eme ka alaeze ahụ laghachikwute Izrel ọzọ? O wee sị ha, Ọ bụghị nke unu ịmata oge ma ọ bụ ugbò, ndị Nna tinyere n’ike nke ya. Ma unu ga-anata ike, mgbe Mmụọ Nsọ bịakwutere unu: unu ga-abụkwa ndị àmà m ma na Jerusalem, ma n’ala Judia niile, na Sameria, ruo kwa n’akụkụ ụwa kachasị anya. Ma mgbe o kwusịrị ihe ndị a, ka ha nọ na-ele ya anya, e buliri ya elu; igwe ojii wee nabata ya pụọ n’anya ha.... Ma mgbe ụbọchị Pentikọst zuru oke, ha niile nọ n’otu obi n’otu ebe. Na mberede, ụda si n’eluigwe bịa dịka nke oke ifufe na-efe ike, o wee jupụta ụlọ ahụ niile ebe ha nọ ọdụ. Ọrụ Ndịozi 1:1–9, 2:1, 2.
For forty days, followed by the ten days the disciples were to “wait” for the promise of the Father, Christ was gathering His disciples a second time. The period of waiting in Jerusalem, is a symbol of a tarrying time, in agreement with the tarrying times of Matthew twenty-five and Habakkuk two. The entire period is identified by Christ as beginning at the work of Elijah, when John was baptizing, and the entire period ended with the baptism of the Holy Spirit at Pentecost. Baptism is a symbol of death, burial and resurrection, so the middle waymark in the entire period was the cross, for the entire period bears the signature of “Truth”.
Ruo ụbọchị iri anọ, nke sochiri ụbọchị iri ndị ahụ e nyere ndị na-eso ụzọ iwu ka ha “chere” nkwa nke Nna ahụ, Kraịst nọ na-achịkọta ndị na-eso ụzọ Ya nke ugboro abụọ. Oge ichere ahụ dị na Jerusalem bụ ihe nnọchianya nke oge ịtụ aka, n’otu nkwenye na oge ịtụ aka ndị ahụ nke Matthew iri abụọ na ise na Habakkuk abụọ. Kraịst kọwara oge ahụ dum dịka nke malitere n’ọrụ Ịlaịja, mgbe Jọn nọ na-eme baptizim, ma oge ahụ dum kwụsịrị na baptizim nke Mmụọ Nsọ n’oge Pentikọst. Baptizim bụ ihe nnọchianya nke ọnwụ, ili ozu na mbilite n’ọnwụ, ya mere, akara etiti n’oge ahụ dum bụ obe, n’ihi na oge ahụ dum bu akara njirimara nke “Eziokwu”.
The entire period begins with the baptism of Christ by John, when the Holy Spirit descended in the form of a dove. Then the work of gathering the disciples who were to be the foundation of the Christian temple began. At the end of that period Christ gathers His disciples a second time, and the period of the second gathering is a repetition of the period of the first gathering, for Christ illustrates the ending of a thing with its beginning.
Oge ahụ dum malitere site n’ịbaptizim Kraịst site n’aka Jọn, mgbe Mmụọ Nsọ rịdatara n’ụdị nduru. Mgbe ahụ ka ọrụ ịnakọta ndị na-eso ụzọ, ndị ga-abụ ntọala nke ụlọ nsọ Ndị Kraịst, malitere. N’ọgwụgwụ oge ahụ, Kraịst na-akpọkọta ndị na-eso ụzọ Ya ugboro nke abụọ, ma oge nke nchịkọta nke abụọ ahụ bụ mmeghachi nke oge nchịkọta mbụ, n’ihi na Kraịst na-egosi njedebe nke ihe site na mmalite ya.
The cross had been typified by Christ’s baptism, and both events began a work of gathering disciples. The waymark that identifies the beginning and the ending represents death, burial and resurrection. After the resurrection, forty days of testing in the wilderness represented forty days of instruction after His descent unto the disciples. The forty days both represent a primary truth that is expressed by Jesus as, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”
E gosipụtara obe ahụ n’ụdị amụma site n’ime baptizim Kraịst, ihe omume abụọ ahụ kwa malitere ọrụ nke ịchịkọta ndị na-eso ụzọ. Ihe nrịbama nke na-akọwa mmalite na ngwụcha na-anọchi anya ọnwụ, olili, na mbilite n’ọnwụ. Mgbe mbilite n’ọnwụ gasịrị, ụbọchị iri anọ nke ọnwụnwa n’ọzara nọchiri anya ụbọchị iri anọ nke ntụziaka mgbe O rịdatara bịakwute ndị na-eso ụzọ Ya. Ụbọchị iri anọ abụọ ahụ na-anọchi anya eziokwu mbụ bụ isi nke Jisọs kwupụtara sị, “E dere ya n’akwụkwọ, Mmadu agaghi-adi ndu site n’achicha nani, kama site n’okwu nile nke nēsi n’ọnu Chineke puta.”
In that period of time Jesus opened up to the disciples all that the prophets had testified about Christ, thus identifying that period as an opening of His prophetic Word.
N’oge ahụ Jisọs kọwaara ndị na-eso ụzọ Ya ihe niile ndị amụma gbaara ama banyere Kraịst, si otu a mee ka oge ahụ pụta ìhè dị ka mmeghe nke Okwu amụma Ya.
And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. . .. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:13–16, 26–31.
Ma, lee, mmadụ abụọ n’ime ha gara n’otu ụbọchị ahụ n’obodo nta a na-akpọ Emeọs, nke dị ihe dị ka stedia iri isii site na Jerusalem. Ha na-akparịta ụka ọnụ banyere ihe ndị a nile mere. O wee ruo, mgbe ha na-ekwurịta ọnụ ma na-atụgharị uche, na Jisọs n’onwe ya bịarutere nso, soro ha na-aga. Ma e jidere anya ha ka ha ghara ịmata ya.... O wee sị ha, Unu ndị nzuzu, unu ndị obi unu dịkwa nwayọọ ikwere ihe nile ndị amụma kwuru: Ò kwesịghị ka Kraịst ahụ taa ahụhụ ihe ndị a, ma banye n’ebube ya? O wee bido n’aka Mozis na ndị amụma nile, kọwaara ha n’Akwụkwọ Nsọ nile ihe ndị gbasara onwe ya. Ha wee bịaruo nso n’obodo nta ahụ ebe ha na-aga; o meekwa ka ọ ga-aga n’ihu. Ma ha siri ya ike, sị, Nọnyere anyị: n’ihi na mgbede eruworo, ụbọchị adịkwala anya ịgwụ. O wee banye ịnọnyere ha. O wee ruo, mgbe ya na ha nọ ọdụ iri nri, na ọ kpọrọ achịcha, gọzie ya, nyajie ya, nye ha. Mgbe ahụ e meghere anya ha, ha wee mata ya; o wee pụọ n’anya ha. Luk 24:13–16, 26–31.
Christ tarried with the disciples who did not recognize who He was, until He opened their eyes, “and beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Their eyes were opened when they were given “bread” to eat. After forty days Christ ascended unto heaven, and “vanished out of their sight,” as He had done with the disciples of Emmaus in the beginning of the forty days of instruction. They then began the ten days of preparation for Pentecost, which typifies the soon coming Sunday law.
Kraịst nọrọnyere ndị na-eso ụzọ ahụ ndị na-amaghị onye Ọ bụ, ruo mgbe O meghere anya ha, “ma bido n’aka Mozis na ndị amụma niile, Ọ kọwaara ha n’Akwụkwọ Nsọ niile ihe ndị gbasara onwe ya.” E meghere anya ha mgbe e nyere ha “achịcha” ka ha rie. Mgbe ụbọchị iri anọ gasịrị, Kraịst rigoro n’eluigwe, ma “pụọ n’ihu anya ha,” dịka O mere ndị na-eso ụzọ Emọs ná mmalite ụbọchị iri anọ ahụ nke nkuzi. Mgbe ahụ ha malitere ụbọchị iri ahụ nke nkwadebe maka Pentikọst, nke na-anọchi anya iwu Sọnde nke na-abịa ngwa ngwa.
At the great earthquake, which is the Sunday law, the third woe of Islam comes quickly, and Islam is Isaiah’s “rough” “east wind,” that is Ezekiel’s breath that comes from John’s four winds that are restrained during the sealing of the one hundred and forty-four thousand.
N’oge nnukwu ala ọma jijiji ahụ, nke bụ iwu Sọnde, ahụhụ nke atọ nke Alakụba na-abịa ngwa ngwa, ma Alakụba bụ “ifufe siri ike” nke “ọwụwa anyanwụ” nke Aịzaya kwuru, nke ahụ bụ ume Ezikiel nke na-esi n’ifufe anọ nke Jọn bịa, ndị a na-egbochi n’oge a na-akà akara ndị narị puku na iri anọ na puku anọ.
Once the one hundred and forty-four thousand are sealed then the four winds are loosed, and “suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house.” Islam of the third woe strikes “suddenly” and unexpectedly, and produces the “sound from heaven” that is the seventh trumpet, which identifies when the mystery of God is finished, and the mystery of God is finished for the one hundred and forty-four thousand when Divinity (the outpouring of the Holy Spirit) is permanently combined with humanity, and the Lord suddenly comes to His temple (the house where the disciples were gathered) and enters into covenant with the one hundred and forty-four thousand.
Ozugbo e mechisịrị ndị puku narị anọ na iri anọ na anọ ahụ akara, mgbe ahụ ka a tọhapụrụ ifufe anọ ahụ, ma “na mberede, ụda sitere n’eluigwe bịara dị ka ifufe dị ike na-agba ọsọ, ọ jupụtakwa ụlọ ahụ dum.” Alakụba nke ahụhụ nke atọ na-eti “na mberede” na n’atụghị anya, ma ọ na-emepụta “ụda sitere n’eluigwe” nke bụ opi nke asaa, nke na-akọwapụta mgbe ihe omimi nke Chineke gwụchara; a na-emekwa ka ihe omimi nke Chineke gwụchaa n’ebe ndị puku narị anọ na iri anọ na anọ ahụ nọ mgbe Chineke-nsọ (ịwụsa Mmụọ Nsọ) jikọtara n’ụzọ na-adịgide adịgide na mmadụ, ma Onyenweanyị na-abịa na mberede n’ụlọ nsọ Ya (ụlọ ahụ ebe ndị na-eso ụzọ zukọtara) ma banye n’ọgbụgba ndụ ya na ndị puku narị anọ na iri anọ na anọ ahụ.
We will continue this study in the next article.
Anyị ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esonụ.
“The Lord wants us to come up into the mount,—more directly into his presence. We are coming to a crisis which, more than any previous time since the world began, will demand the entire consecration of every one who has named the name of Christ.
“Onyenwe anyị chọrọ ka anyị rịgoro n’ugwu,—ka anyị banye n’ihu ya n’ụzọ ka nso karị. Anyị na-abịarukwu n’oge nsogbu siri ike nke, karịa oge ọ bụla gara aga kemgbe e kere ụwa, ga-achọ nraranye zuru ezu nke onye ọbụla kpọrọ aha Kraịst.”
“A revival of true godliness among us is the greatest and most urgent of all our needs. We must have the holy unction from God, the baptism of his Spirit; for this is the only efficient agent in the promulgation of sacred truth. It is the Spirit of God that quickens the lifeless faculties of the soul to appreciate heavenly things, and attracts the affections toward God and the truth.
“Mbịaghachi nke ezi nsọpụrụ Chineke n’etiti anyị bụ nke kasị ukwuu ma bụrụkwa nke kasị dị ngwa n’ime mkpa anyị niile. Anyị aghaghị inwe mmanụ nsọ ahụ sitere n’aka Chineke, baptizim nke Mmụọ Ya; n’ihi na nke a naanị ya bụ onye ọrụ dị irè n’ịgbasa eziokwu dị nsọ. Ọ bụ Mmụọ Chineke na-eme ka ikike mkpụrụobi nke na-enweghị ndụ dịghachi ndụ iji nwee ekele maka ihe ndị nke eluigwe, ma na-adọkwa ịhụnanya obi n’ebe Chineke nọ na n’ebe eziokwu ahụ nọ.”
“It is our privilege to take God at his word. As Jesus was about to leave his disciples, to ascend into heaven, he commissioned them to bear the gospel message to all nations, tongues, and peoples. He told them to tarry in Jerusalem till they were endued with power from on high. This was essential to their success. The holy unction must come upon the servants of God. All who were fully identified as disciples of Christ and associated with the apostles as evangelists, assembled together at Jerusalem. They put away all differences. They continued with one accord in prayer and supplication, that they might receive the fulfillment of the promise of the Holy Spirit; for they were to preach the gospel in the demonstration of the Spirit and in the power of God. It was a time of great danger to the followers of Christ. They were as sheep in the midst of wolves, yet they were of good courage, because Christ had risen from the dead, and had revealed himself to them, and had promised them a special blessing which would qualify them to go forth to preach his gospel to the world. They were waiting in expectation of the fulfillment of his promise, and were praying with special fervency.
“Ọ bụ ihe ùgwù anyị ịnara Chineke n’okwu ya. Mgbe Jisọs na-achọ ịhapụ ndị na-eso ụzọ ya, ịrịgoro n’eluigwe, o nyere ha iwu ka ha buru ozi-ọma ahụ gaa n’etiti mba niile, asụsụ niile, na ndị niile. Ọ gwara ha ka ha nọrọ na Jerusalem ruo mgbe e were ike si n’elu yikwasị ha. Nke a dị mkpa nke ukwuu n’ịga nke ọma ha. Mmanụ nsọ ahụ ga-abịakwasị ndị ohu Chineke. Ndị niile e ji n’ezie mara dị ka ndị na-eso ụzọ Kraịst ma sonyere ndịozi dị ka ndị nkwusa ozi-ọma, zukọrọ ọnụ na Jerusalem. Ha wepụrụ ihe niile dị iche n’etiti ha. Ha nọgidere n’otu obi n’ekpere na arịrịọ, ka ha wee nata mmezu nke nkwa nke Mmụọ Nsọ; n’ihi na ha ga-ekwusa ozi-ọma ahụ n’igosipụta nke Mmụọ na n’ike Chineke. Ọ bụ oge nnukwu ihe ize ndụ nye ndị na-eso ụzọ Kraịst. Ha dị ka atụrụ n’etiti agụ, ma ha jupụtara n’obi ike, n’ihi na Kraịst esila n’ọnwụ bilie, ma gosi onwe ya ha, ma kwekwa ha nkwa ngọzi pụrụ iche nke ga-eme ka ha ruo eru ịpụ gaa kwusa ozi-ọma ya n’ụwa. Ha nọ na-eche n’olileanya mmezu nke nkwa ya, na-ekpekwa ekpere n’ọkụ pụrụ iche.”
“This is the very course that should be pursued by those who act a part in the work of proclaiming the coming of the Lord in the clouds of heaven; for a people are to be prepared to stand in the great day of God. Although Christ had given the promise to his disciples that they should receive the Holy Spirit, this did not remove the necessity of prayer. They prayed all the more earnestly; they continued in prayer with one accord. Those who are now engaged in the solemn work of preparing a people for the coming of the Lord, should also continue in prayer. The early disciples were of one accord. They had no speculations, no curious theory to advance as to how the promised blessing was to come. They were one in faith and spirit. They were agreed.
“Nke a bụ ụzọ ahụ kpọmkwem ndị na-ekere òkè n’ọrụ ikwusa ọbịbịa nke Onyenwe anyị n’ígwé ojii nke eluigwe kwesịrị isi mee; n’ihi na a ghaghị ịkwadebe otu ndị mmadụ ka ha guzosie ike n’ụbọchị ukwu nke Chineke. Ọ bụ ezie na Kraịst enyela ndị na-eso ụzọ ya nkwa na ha ga-anata Mmụọ Nsọ, nke a ekpochapụghị mkpa ekpere dị. Ha kpekwuru ekpere karịa n’ịdị uchu; ha nọgidere n’ekpere n’otu obi. Ndị ugbu a na-etinye aka n’ọrụ nsọ ahụ siri ike nke ịkwadebe otu ndị mmadụ maka ọbịbịa nke Onyenwe anyị, kwesịkwara ịnọgide n’ekpere. Ndị na-eso ụzọ mbụ ahụ nọ n’otu obi. Ha enweghị echiche efu ọ bụla, enweghị ozizi ọchịchọ ịmata ihe ọ bụla ha ga-akwalite banyere otú ngọzi ahụ e kwere ná nkwa ga-esi bịa. Ha bụ otu n’okwukwe na n’mmụọ. Ha kwekọrọ n’otu.”
“Put away all doubt. Dismiss your fears, obtain the experience that Paul had when he exclaimed, ‘I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’ [Galatians 2:20.] Surrender everything to Christ, and let your life be hid with Christ in God. Then you will be a power for good. One shall chase a thousand, and two put ten thousand to flight.” Gospel Workers, 369–371.
“Wepụnụ obi abụọ niile. Chụpụnụ egwu unu, nweta ahụmahụ ahụ Pọl nwere mgbe o kwupụtara, ‘E kpọgidere m n’obe mụ na Kraịst: ma agbanyeghị m dị ndụ; ma ọ bụghịzi m, kama Kraịst na-ebi n’ime m: ndụ ahụkwa m na-ebi ugbu a n’anụ ahụ, m ji okwukwe nke Ọkpara Chineke bie ya, onye hụrụ m n’anya, nyefee onwe ya n’ihi m.’ [Galatians 2:20.] Were ihe niile nyefee Kraịst, ka e wee zoo ndụ unu na Kraịst n’ime Chineke. Mgbe ahụ unu ga-abụ ike maka ezi ihe. Otu ga-achụ puku mmadụ, mmadụ abụọ emee ka puku iri gbapụ ọsọ.” Gospel Workers, 369–371.