Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.
Daniẹl isi nke iri na otu amaokwu nke iri na isii na amaokwu nke iri abụọ na abụọ ha abụọ kwekọrọ na iwu Sọnde nke na-abịa n’oge na-adịghị anya. Mmezu nke amaokwu nke iri na eze n’afọ 1989 dugara n’Agha Ukraine n’afọ 2014, dị ka e si nọchite ya anya site n’ịmezu agha Raphia nke amaokwu nke iri na otu n’afọ 217 T.K. Amaokwu nke iri na otu ruo amaokwu nke iri na isii bụkwa amaokwu nke iri na otu ruo amaokwu nke iri abụọ na abụọ; ya mere, akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ, dị ka e si nọchite ya anya n’ime amaokwu nke iri na otu ruo nke iri na isii, bụkwa nke a nọchiri anya dịka akụkọ ihe mere eme nke amaokwu nke iri na otu ruo nke iri abụọ na abụọ. Akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ ka a nọchiri anya site n’amaokwu nke iri na otu ruo nke iri abụọ na abụọ.
Chapters Eleven through Twenty-two
Isi nke Iri na Otu ruo nke Iri Abụọ na Abụọ
That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.
A na-anọchitekwa anya akụkọ ihe mere eme ahụ zoro ezo n’isi iri na otu ruo iri abụọ na abụọ nke Jenesis, Matiu, Mkpughe na The Desire of Ages. Ndị àmà anọ ahụ nke isi “iri na otu ruo iri abụọ na abụọ” kwekọrọ n’akụkọ ihe mere eme ahụ zoro ezo, n’ihi na akụkọ ihe mere eme ahụ zoro ezo bụ amaokwu iri na otu ruo iri abụọ na abụọ n’ime Daniel iri na otu. Etiti ndị àmà anọ ahụ na-akọwapụta mgbe niile ihe ịrịba ama nke ọgbụgba ndụ ahụ, malite n’ọgbụgba ndụ nke ọnwụ nke Nimrọd nọchiri anya ya n’isi iri na otu nke Jenesis, ma kwụsị na akwụna nke Rom n’isi iri na asaa nke Mkpughe.
Seventeen
Iri na Asaa
With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.
Ewezuga Matiu, ndị àmà anọ ahụ na-akọwapụta isi nke iri na asaa dị ka etiti oge ahụ ha na-egosi. A na-ahụkwa ọnụọgụgụ iri na asaa ugboro atọ n’amụma atọ ahụ nke afọ narị abụọ na iri ise, ndị malitere na 457 BC, 64 na 1776. Ahịrị abụọ n’ime ha, (nke mbụ na nke ikpeazụ) na-egosi etiti oge mgbe ahịrị mbụ nke 457 BC kwụsịrị na 207 BC, ma ahịrị ikpeazụ nke 1776 na-akwụsị na 2026. 207 BC dị n’etiti ọgụ Raphia na Panium, ma 2026 bụ etiti ọchịchị nke onye isi ala ikpeazụ nke United States.
Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.
N’ime ahịrị afọ narị abụọ na iri ise atọ ahụ, Ptolemy chịrị afọ iri na asaa. E nwere afọ iri na asaa n’etiti 313 na 330 n’ahịrị Nero, ma e nwekwara afọ iri na asaa n’etiti ọgụ Raphia na 217 BC na ọgụ Panium na 200 BC. Atọ n’ime ndị akaebe anọ nke isi nke iri na otu ruo iri abụọ na abụọ na-akara kpọmkwem etiti ha dịka isi nke iri na asaa. Ya mere, a na-anọchi anya akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ n’amaokwu nke iri na otu ruo iri abụọ na abụọ nke otu isi ahụ, ma ndị akaebe anọ nke isi nke iri na otu ruo iri abụọ na abụọ na-adakọkwa n’otu amaokwu ndị ahụ kpọmkwem. Mmezu nke amụma afọ 250 nke ọ bụla n’ime atọ ahụ na-adakọ n’otu akụkọ ihe mere eme ahụ kpọmkwem. A na-emesi etiti ahụ ike dịka akara ụzọ, a na-akọwakwara ya n’ụzọ pụrụ iche dịka akara nke ọgbụgba ndụ na nke akara-ọrụ nke ndị nke Chineke.
Daniel Twelve
Daniel Isi na Abụọ
Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.
Amaokwu nke asaa, nke iri na otu na nke iri na abụọ nke Daniel isi nke iri na abụọ na-akọwapụta oge ikpeazụ nke ịchichi akara nke puku mmadụ otu narị na iri anọ na anọ. Amaokwu nke asaa na-akọwa Disemba 31, 2023, amaokwu nke iri na abụọ na-akọwa Julaị 18, 2020. Ịchụsasị ahụ nke amaokwu nke asaa nke kwụsịrị na Disemba 31, 2023, nke malitere na Julaị 18, 2020, ka a nọchiri anya ya na alfa na omega nke amaokwu atọ ahụ nke oge amụma dị na Daniel iri na abụọ. Amaokwu etiti nke afọ 1,290 na-akọwapụta akụkọ ihe mere eme site n’afọ 1989 ruo n’iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya dịka 30, ma mgbe ahụ 1,260 ruo na mmechi nke oge nnwale nke mmadụ. Afọ iri atọ na-anọchi anya afọ nke ọkwa nchụaja nke puku mmadụ otu narị na iri anọ na anọ, ma afọ 1260 na-anọchite anya n’ụzọ ihe atụ ọnwa iri anọ na abụọ ihe nnọchianya nke Mkpughe iri na atọ.
The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.
Amụma nke abụọ nke iri atọ nke afọ, nke sochiri otu puku afọ narị abụọ na iri isii, bụ akara nke amụma ọgbụgba-ndụ abụọ nke Abraham na Pọl nke narị afọ anọ na narị afọ anọ na iri atọ. Etiti amaokwu atọ ahụ gbasara oge n’ime Daniel iri na abụọ na-anọchi anya nnupụisi nke mkpụrụedemede nke iri na atọ, ma n’otu aka ahụ na-emesi ọgbụgba-ndụ ahụ na ịkpọchie nke puku mmadụ narị otu na iri anọ na anọ ike. Amaokwu atọ ahụ dakọtakwa na akụkọ ihe mere eme zoro ezo, ma na-agbakwụnyekwa onyeàmà ọzọ nke nkwusioru ike ahụ nke na-egosi na etiti ahụ bụ akara nke ọgbụgba-ndụ ahụ.
Spring and Fall
Opupu Ihe Ọkụ na Oge Ọdauku
With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.
N’ahịrị ndị a niile, anyị ga-etinyerịrị ndị àmà atọ nke ememme opupu ihe ubi na nke mgbụsị akwụkwọ ndị dị na Levitikọs iri abụọ na atọ, ka e dozie ha n’otu ahịrị ma jikọta ha na oge Pentikọọst n’akụkọ ihe mere eme nke obe. N’ebe ahụ, isiakwụkwọ ahụ bụ iri abụọ na atọ, nke bụ ihe nnọchianya nke ọrụ mkpuchi mmehie nke Kraịst. Isiakwụkwọ ahụ mejupụtara amaokwu iri anọ na anọ, nke n’ụzọ ihe nnọchianya na-anọchi anya Ọktoba 22, 1844. Ọktoba 22 na-anọchi anya ụbọchị iri abụọ na abụọ n’ime Ọktoba, na-amalite n’ụbọchị mbụ ma na-ejedebe n’ụbọchị nke iri abụọ na abụọ, si otu a na-ebu ihe akaebe nke mkpụrụedemede Hibru. Ebe Ọktoba bụ ọnwa nke iri, mgbe a mụbara ya site n’ụbọchị nke iri abụọ na abụọ, ọ hà nhata 220.
In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.
N’akalenda Hibru, ụbọchị nke iri n’ọnwa nke asaa bụ Ụbọchị nke Mkpuchi Mmehie, ma iri ugboro asaa bụ iri asaa, ihe nnọchianya nke oge ule. Afọ puku abụọ na narị atọ ahụ kwụsịrị na 1844 mgbe mmụọ-ozi nke atọ bịarutere, dịka e gosiri ya n’onyinyo site n’iwu nke atọ nke malitere oge ahụ. E kpebiri izu iri asaa dịka oge ule, nke e kenyere n’oge ahụ nye Izrel oge ochie nke n’ezi-okwu na mmalite nke ụbọchị 2,300 ahụ, ma na njedebe nke ụbọchị ndị ahụ, oge ule nke Izrel ime mmụọ nke oge a ka e ji ụbọchị nke iri n’ọnwa nke asaa nọchite anya ya, nke hà ka iri asaa. Ọktoba 22, 1844 bụ onyinyo nke iwu Sọnde nke na-abịa n’oge na-adịghị anya, ma ọ bụ n’ebe ahụ ka afọ iri asaa nke oge ule n’ihe nnọchianya ya na-agwụ maka Seventh-day Adventism, dịka o siri dịkwa nye ndị Juu mgbe a tụrụ Stephen nkume.
1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.
1844 na-anọchi anya oge mgbe ndị mmụọ ozi abụọ bịarutere, nke abụọ n’oge nkụda mmụọ mbụ na nke atọ n’oge nkụda mmụọ ukwu. “44” na-anọchi anya ozi okpukpu abụọ dịka e si anọchi anya ya n’amaokwu nke iri anọ na anọ nke Daniel iri na otu banyere akụkọ si n’ọwụwa anyanwụ na ugwu pụta. Levitikọs iri abụọ na atọ mejupụtara amaokwu iri anọ na anọ nke na-ekewa ememme nsọ ndị ahụ n’oge opupu ihe ubi na oge mgbụsị akwụkwọ. Amaokwu iri anọ na anọ ndị ahụ na-anọchi anya ozi okpukpu abụọ. Oge abụọ ndị ahụ bụ amaokwu iri abụọ na abụọ nke ọ bụla na-anọchi anya ha, ya mere ememme oge opupu ihe ubi na nke oge mgbụsị akwụkwọ abụọ ahụ na-anọchi anya mkpụrụedemede iri abụọ na abụọ nke kalenda Hibru. Mgbe e jikọtara ndị akaebe abụọ ahụ nke amaokwu iri abụọ na abụọ, tinyerekwa oge Pentikọst, ha na-emepụta usoro nzọụkwụ atọ.
The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.
Nzọụkwụ mbụ bụ akara-ụzọ e mejupụtara site n’akụkụ atọ, nke ụbọchị ise sochiri, dị ka nke ikpeazụ n’ime akara-ụzọ atọ ahụ. Akara-ụzọ nke etiti bụ ụbọchị iri atọ nke nkuzi ihu na ihu site n’aka Kraịst nye ndị a na-ete mmanụ ka ha bụrụ ndị nchụàjà maka ozi n’ime nzukọ mmeri. Levitikọs iri abụọ na atọ kwekọrọ na akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ.
Midpoints
Etiti ụzọ
The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:
Etiti ahịrị Jenesis sitere n’isi nke iri na otu ruo n’isi nke iri abụọ na abụọ bụ isi nke iri na asaa, ebe e guzobere nzọụkwụ nke abụọ n’ime ọgbụgba-ndụ Abraham nke nzọụkwụ atọ, ya na ihe ịrịba ama nke ibi úgwù. Etiti kpọmkwem nke amaokwu niile dị n’isi nke iri na otu ruo n’isi nke iri abụọ na abụọ bụ Jenesis 17:22:
But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.
Ma ọgbụgba-ndụ m ka M ga-eme ka o guzosie ike n’ebe Aịzik nọ, onye Sera ga-amụụrụ gị n’oge a kara aka n’afọ na-abịa. O wee kwụsị ikwu okwu n’ebe ya nọ, Chineke wee si n’ebe Abraham nọ rịgoro. Jenesis 17:22.
God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.
Chineke malitere ikwu okwu na Abraham n’amaokwu nke mbụ, Ọ kwụsịrị mkparịta ụka Ya n’amaokwu nke iri abụọ na abụọ; ya mere, e debere mkparịta ụka niile nke ọgbụgba ndụ ibi úgwù n’ime ọnọdụ amụma nke mkpụrụedemede iri abụọ na abụọ nke asụsụ Hibru, ebe isiokwu nke amaokwu iri abụọ na abụọ ahụ bụ emume ibi úgwù, nke a ga-emezu n’ụbọchị nke asatọ. Ebe etiti, ma ọ bụ etiti kpọmkwem, nke akụkụ Jenesis ahụ bụ mmekọrịta Chineke na ndị otu narị puku iri anọ na anọ, dịka ọ na-anọchi anya ya n’ọgbụgba ndụ ibi úgwù Abraham. Etiti ahịrị isi nke Jenesis site n’isi nke iri na otu ruo n’isi nke iri abụọ na abụọ bụ isi nke iri na asaa, ma etiti kpọmkwem nke isi ahụ bụ amaokwu nke iri abụọ na abụọ, ebe Chineke kwụsịrị mkparịta ụka Ya banyere ọgbụgba ndụ ahụ na Abraham; otú a ka e si debe etiti ahụ n’ọnọdụ nke mkpụrụedemede Hibru iri abụọ na abụọ. Etiti amaokwu iri abụọ na abụọ ahụ bụ, n’ezie, amaokwu nke iri na otu.
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
Unu ga-ebikwakwa akpụkpọ úkwù unu; ọ ga-abụkwa ihe ịrịba ama nke ọgbụgba ndụ dị n’etiti mụ na unu. Jenesis 17:11.
The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.
Ebe etiti nke akụkụ anọ nke isi iri na otu ruo isi iri abụọ na abụọ n’ime Akwụkwọ Nsọ gụnyere amaokwu atọ iji mezue echiche nke ebe etiti ahụ.
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
Nke a bụ ọgbụgba ndụ m, nke unu ga-edebe, n’etiti m na unu na mkpụrụ gị mgbe gị gachara; ka e bie nwa nwoke ọ bụla n’etiti unu úgwù. Unu ga-ebikwa anụ úgwù unu; nke ahụ ga-abụkwa ihe ịrịba ama nke ọgbụgba ndụ dị n’etiti m na unu. Ma onye dị ụbọchị asatọ ka a ga-ebie úgwù n’etiti unu, nwa nwoke ọ bụla n’ọgbọ unu nile, ma onye a mụrụ n’ụlọ, ma onye e ji ego zụta n’aka onye ọbịa ọ bụla, onye na-abụghị nke mkpụrụ gị. Jenesis 17:10–12.
A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”
Akara bụ ihe-iriba-ama, nke na-anọchi anya ọkọlọtọ. Akụkụ Akwụkwọ Nsọ a bụ banyere ọkọlọtọ ahụ, ndị bụ otu narị puku iri anọ na anọ. E kwesịrị ibi nwata nwoke ahụ úgwù ụbọchị asatọ ka a mụsịrị ya, dịka ọgbụgba-ndụ Noa siri dị na mkpụrụ-obi asatọ nọ n’ime ụgbọ ahụ; ya mere, a na-eji ọnụọgụ asatọ ejikọ ọgbụgba-ndụ Noa na ọgbụgba-ndụ Ebreham ọnụ. Ha ga-abụ ndị Filadelfia, n’ihi na a ga-ebi ha úgwù, nke Pọl kọwara dịka ihe nnọchianya nke ịkpọgide anụ arụ n’obe. Mgbe a kpọgidere anụ arụ n’obe, Chi nke Kraịst na-adị n’ime mmadụ, ngwakọta ahụ kwa bụ ọkọlọtọ ahụ; n’ihi na dịka Nwannaanyị White kwuru, “Mgbe e mepụtachara àgwà Kraịst n’ụzọ zuru okè n’ime ụmụ Ya, Ọ ga-alọghachi maka ha.”
“Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.
“Agwa mmadụ emebiwo emebi, a na-amakwa ya ikpe n’ezi omume site n’aka Chineke dị nsọ. Ma e mere ndokwa maka onye mmehie nke na-echegharị, ka, site n’okwukwe n’ime mkpuchi mmehie nke Ọkpara Chineke Ọ Mụrụ Naanị Ya, o wee nata mgbaghara mmehie, chọta ngụpụta n’ezi omume, nata nkuzi n’ezinụlọ eluigwe, ma bụrụ onye nketa alaeze Chineke. Mgbanwe agwa ka a na-arụ site n’ọrụ Mmụọ Nsọ, onye na-arụ ọrụ n’ahụ onye mmadụ ahụ, na-akụnye n’ime ya, dịka ọchịchọ ya na nkwenye ya si dị ka e mee ya, agwa ọhụrụ. A na-eweghachi oyiyi Chineke n’ime mkpụrụobi ahụ, ma site n’amara, kwa ụbọchị a na-eme ka o sie ike ma mee ka ọ dị ọhụrụ, a na-emekwa ka o nwee ike, n’ụzọ na-arịwanye elu n’izu oke, igosipụta agwa Kraịst n’ezi omume na ịdị nsọ nke bụ eziokwu.”
“The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.
“Mmanụ ahụ nke ndị e sere dị ka ụmụ agbọghọ nzuzu ji nke ukwuu chọọ, abụghị ihe a ga-etinye n’èzí. Ha kwesịrị ibata eziokwu ahụ n’ime ebe nsọ nke mkpụrụ obi, ka o wee sachapụ, nụchaa, ma doo ha nsọ. Ọ bụghị echiche efu ka ha chọrọ; ọ bụ ozizi nsọ nke Akwụkwọ Nsọ, nke na-abụghị ozizi ndị na-edoghị anya, ndị kewara ekewa, kama ha bụ eziokwu dị ndụ, ndị metụtara ọdịmma ebighị ebi nke etiti ha dị n’ime Kraịst. N’ime Ya ka usoro zuru oke nke eziokwu Chineke dị. Nzọpụta nke mkpụrụ obi, site n’okwukwe n’ime Kraịst, bụ ala na ogidi nke eziokwu ahụ. Ndị na-emezu okwukwe eziokwu n’ime Kraịst na-egosi ya site n’ịdị nsọ nke agwa ha, site n’irube isi n’iwu Chineke. Ha na-amata na eziokwu ahụ dịka ọ dị n’ime Jisọs na-eru eluigwe ma gbaa ebighị ebi gburugburu. Ha na-aghọta na agwa Onye Kraịst kwesịrị ịnọchite anya agwa Kraịst, ma jupụta n’amara na eziokwu. Ọ bụ ha ka a na-enye mmanụ nke amara, nke na-akwado ìhè na-adịghị ada ada. Mmụọ Nsọ n’ime obi onye kwere ekwe na-eme ka ọ zuo oke n’ime Kraịst. Ọ bụghị ihe àmà doro anya na nwoke ma ọ bụ nwanyị bụ Onye Kraịst n’ihi na ọ na-egosi mmetụta miri emi mgbe ọ nọ n’okpuru ọnọdụ na-akpali akpali. Onye ahụ nke yiri Kraịst nwere ihe dị omimi, siri ike, na-anọgidesi ike n’ime mkpụrụ obi ya, ma o nwekwara nghọta banyere adịghị ike nke onwe ya, a naghịkwa aghọgbu ma ọ bụ dufu ya site n’aka Ekwensu ka e mee ka o tụkwasị onwe ya obi. O nwere ọmụma nke okwu Chineke, ma mara na ọ nọ ná nchebe naanị mgbe ọ na-etinye aka ya n’aka Jisọs Kraịst, ma jidesie Ya ike.”
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“A na-ekpughe àgwà mmadụ site n’oge nsogbu. Mgbe olu ahụ siri ike kwusara n’etiti abalị, sị, ‘Lee, nwoke ahụ a na-alụ nwanyị na-abịa; pụtanụ izute ya,’ ụmụ agbọghọ na-amaghị nwoke ndị na-arahụ ụra tetara n’ụra ha, e wee hụ ndị mere nkwadebe maka ihe omume ahụ. E jidere akụkụ abụọ ahụ na mberede, ma otu dị njikere maka ọnọdụ mberede ahụ, ebe nke ọzọ a hụrụ na ọ nweghị nkwadebe. A na-ekpughe àgwà mmadụ site n’ọnọdụ dị iche iche. Ọnọdụ mberede na-eme ka ezigbo ụdị ọla nke àgwà mmadụ pụta ìhè. Ụfọdụ ọdachi na mberede a na-atụghị anya ya, iru újú n’ihi ọnwụ, ma ọ bụ nsogbu, ọrịa ụfọdụ a na-atụghị anya ya ma ọ bụ ahụhụ, ihe ọbụla nke na-eweta mkpụrụobi ihu na ihu na ọnwụ, ga-eme ka ezi ịdị-ime nke àgwà mmadụ pụta ìhè. A ga-eme ka o doo anya ma e nwere ma ọ bụ na e nweghị okwukwe n’eziokwu n’ime nkwa nile nke okwu Chineke. A ga-eme ka o doo anya ma mkpụrụobi ọ̀ na-enweta nkwado site n’amara, ma e nwere mmanụ n’ime ite ya na oriọna.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’
“Oge ule na-abịara mmadụ niile. Olee otú anyị si eme onwe anyị n’okpuru ule na nnwale nke Chineke? Ìhè oriọna anyị ò na-anyụ? ka ọ bụ anyị ka na-eme ka ha na-enwu? Ànyị akwadoro maka ihe mberede ọ bụla site n’ịjikọta anyị na Ya onye jupụtara n’amara na eziokwu? Ụmụ agbọghọ ise ndị amamihe enweghị ike ịkekọrịta ụmụ agbọghọ ise ndị nzuzu àgwà ha. A ghaghị ịkpụzi àgwà site n’aka anyị dị ka ndị n’otu n’otu. A pụghị inyefe ya onye ọzọ, ọbụna ma ọ bụrụ na onye nwe ya dị njikere ime àjà ahụ. E nwere ọtụtụ ihe anyị pụrụ imere ibe anyị mgbe ebere ka nọgide na-adị. Anyị pụrụ ịnọchite àgwà nke Kraịst. Anyị pụrụ inye ndị na-emehie ihe ịdọ aka ná ntị kwesịrị ntụkwasị obi. Anyị pụrụ ịkatọ, baa mba, n’ime ndidi niile na ozizi, na-ebute ozizi nke Akwụkwọ Nsọ Nsọ n’ụlọ ruo n’obi. Anyị pụrụ igosi ọmịiko sitere n’obi. Anyị pụrụ iso ibe anyị kpee ekpere ma kpekwara ibe anyị ekpere. Site n’ibi ndụ nlezianya, site n’idebe mkparịta ụka dị nsọ, anyị nwere ike inye ihe nlereanya nke ihe Onye Kraịst kwesịrị ịbụ; ma ọ dịghị onye pụrụ inye onye ọzọ ụdị àgwà nke onwe ya. Ka anyị tụlee nke ọma eziokwu ahụ na a ga-azọpụta anyị, ọ bụghị dị ka ìgwè, kama dị ka ndị n’otu n’otu. A ga-ekpe anyị ikpe dịka àgwà anyị kpụrụ siri dị. Ọ dị ize ndụ ileghara ịkwadebe mkpụrụ obi maka ebighị ebi anya, ma yigharịa ime udo anyị na Chineke ruo mgbe anyị nọ n’elu akwa ọnwụ. Ọ bụ site n’omume nke ndụ kwa ụbọchị, site n’ime mmụọ anyị na-egosi, ka anyị si ekpebi ọdịnihu ebighị ebi anyị. Onye kwesiri ntụkwasị obi n’ihe dị ntakịrị, kwesikwara ntụkwasị obi n’ihe dị ukwuu. Ọ bụrụ na anyị emewo Kraịst ihe nlereanya anyị, ọ bụrụ na anyị ejeela ije ma rụọ ọrụ dịka o si nye anyị ihe atụ n’ime ndụ nke ya, anyị ga-enwe ike izute ihe ịtụnanya ndị ahụ dị nsọ nke ga-abịakwasị anyị n’ime ahụmahụ anyị, ma kwuo site n’obi anyị, ‘Ọ bụghị uche m, kama nke Gị, ka e mee.’”
“It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.
“Ọ bụ n’oge ule, bụ oge anyị nọ na-ebi ndụ n’ime ya, ka anyị kwesịrị iji nwayọọ tụlee usoro nzọpụta, ma bie ndụ dị ka ọnọdụ ndị e depụtara n’Okwu Chineke si dị. Anyị kwesịrị ịkụziri ma zụọ onwe anyị, elekere kwa elekere na ụbọchị kwa ụbọchị, site n’ọzụzụ nke nlezianya, imezu ọrụ ọ bụla. Anyị kwesịrị ịmata Chineke na Jizọs Kraịst onye Ọ zitere. N’ime ọnwụnwa ọ bụla, ọ bụ ihe ùgwù anyị ịdabere n’aka Ya bụ́ onye kwuru, ‘Ka o jide ike m, ka o wee mee udo n’etiti mụ na ya; ọ ga-emekwa udo n’etiti mụ na ya.’ Onyenwe anyị na-ekwu na Ọ dị njikere karịa nne na nna inye ụmụ ha achịcha ka Ọ ga-enye anyị Mmụọ Nsọ. Ya mere, ka anyị nwee mmanụ amara n’ime ite anyị tinyere oriọna anyị, ka a ghara ịhụ anyị n’etiti ndị ahụ a kọwara dịka ndị-amaghị-ihe na-amaghị ihe, ndị na-adịghị njikere ịpụ izute nwoke na-alụ nwaanyị.” Review and Herald, September 17, 1895.
The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.
Akara nke ndị otu narị puku iri anọ na anọ ahụ, ndị e ji ibi úgwù Abraham na mkpụrụobi asatọ ndị nọ n’elu ụgbọ mmiri ahụ wee bụrụ onyinyo ha, bụ ndị amamihe n’etiti ụmụ agbọghọ na-amaghị nwoke ahụ n’ilu ahụ, ndị na-egosipụta n’ụzọ zuru oke agwa Kraịst n’oge nsogbu ahụ na-abịa n’oge na-adịghị anya. Ọ bụ naanị ihe kwesịrị ekwesi ka Sister White jiri amaokwu ahụ mechie site n’ịkpọ Aịsaịa, n’ihi na ọ bụ amaokwu nke na-ezo aka kpọmkwem n’oge a na-akara ndị otu narị puku iri anọ na anọ ahụ akara.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.
N’ụbọchị ahụ, bụrụọnụ abụ nye ya, ubi vaịn nke mmanya ọbara ọbara. Mụ onwe m, Jehova, na-echekwa ya; aga m na-enye ya mmiri oge ọ bụla: ka onye ọ bụla ghara imerụ ya, aga m eche ya abalị na ehihie. Iwe adịghị n’ime m: ònye ga-edobe ogwu na ịkpọ nkụgide imegide m n’agha? Aga m agafe n’etiti ha, aga m esure ha ọnụ. Ma ọ bụghị ya, ka o jidesie ike m aka, ka o wee mee ka mụ na ya dị n’udo; ọ ga-emekwa ka mụ na ya dị n’udo. Ọ ga-eme ka ndị si na Jekọb bịa gbanye mgbọrọgwụ: Izrel ga-ama ifuru ma gbaa ome, wee juputa ụwa dum n’ mkpụrụ. Ò tiela ya ihe, dịka o siri tie ndị tiri ya ihe? Ma ọ bụ e gburu ya dịka ogbugbu ndị ahụ o gburu? N’ókè kwesịrị ekwesị, mgbe ọ na-apụta, ị ga-arụrịta ya ụka: ọ na-egbochi ifufe ya siri ike n’ụbọchị ifufe ọwụwa anyanwụ. N’ihi nke a ka a ga-eji sachapụ ajọ omume Jekọb; nke a bụkwa mkpụrụ niile nke iwepụ mmehie ya; mgbe ọ na-eme nkume niile nke ebe ịchụàjà ka ha dị ka nkume nzu a kụrisịrị akụrisị, ogige arụsị na ihe oyiyi agaghị eguzo. Ma obodo ahụ e wusiri ike ga-abụ nkịtị, ebe obibi ahụ ka a ga-ahapụ, ka ọ dịkwa ka ọzara: ebe ahụ ka nwa ehi ga-ata nri, ebe ahụkwa ka ọ ga-edina, rie alaka ya. Mgbe alaka ya akpọnwụwo, a ga-agbajikwa ha: ụmụ nwanyị ga-abịa kpọọ ha ọkụ: n’ihi na ọ bụ ndị na-enweghị nghọta: ya mere onye kere ha agaghị emere ha ebere, onye kpụkwara ha agaghị egosikwa ha amara. Aịzaya 27:2–11.
The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.
“ụbọchị ifufe ọwụwa anyanwụ,” mgbe a na-asachapụ ajọ omume Jekọb, ma a na-anakọtakwa ma na-ere ọkụ klaasị nke ọzọ nke “ndị mmadụ na-enweghị nghọta,” bụ oge e ji emechi akara nke otu narị puku na iri anọ na anọ. N’oge ahụ, onye chọrọ ime ka ya na Kraịst dị n’udo nwere ike ime otú ahụ, ma mmegharị ikpeazụ ndị ahụ na-eme ngwa ngwa.
The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.
Ndị nchụàjà ga-abụ ndị dị afọ iri atọ mgbe ha malitere ije ozi, ma puku mmadụ otu narị na iri anọ na anọ ahụ bụ alaeze ndị nchụàjà nke Pita, ndị na-eme ka ọgbụgba ndụ ha na Chineke dị ọhụrụ n’ụbọchị ikpeazụ.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.
Unu kwa, dika nkume di ndu, a na-ewuli unu ka unu buru ulo nke Mmuo, ndi nchu-àjà di nsọ, ka unu were chụara Chineke àjà nke Mmuo, nke a na-anabata n’iru Chineke site n’aka Jisọs Kraịst. 1 Pita 1:5.
The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.
A kwadebere ndị nchụàjà ka ha jee ozi n’ime emume ite mmanụ nke ụbọchị asatọ; ya mere, ọnụọgụ asatọ bụ akara nke nchụàjà ahụ e tere mmanụ nọ n’ime igbe ọgbụgba ndụ.
Aaron’s Rod
Mkpanaka Erọn
The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.
A na-anọchi anya òtù nchụàjà e tere mmanụ nke puku iri na anọ na anọ n’ime igbe ọgbụgba-ndụ ahụ dịka mkpanaka Erọn nke pupụtara ome. Mgbe mkpanaka Erọn pupụtara ome, ọ mere ka e nwee ọdịiche n’etiti Erọn na mkpanaka ndị ọzọ nke agbụrụ Izrel ndị na-apụtaghị ome. N’Akwụkwọ Nsọ, ọ bụ mmiri ozuzo na-eme ka osisi pụta ome.
All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.
Ndị amụma niile na-ekwu banyere ụbọchị ikpeazụ; ya mere, mkpanaka nchụ-aja Eron na-anọchi anya mmanụ-otite nke puku narị na iri anọ na anọ n’ọnọdụ kwekọrọ na Ịlaịja n’elu Kamel nakwa ndị Millerite na 1844. Ọ na-ezo aka n’oge a na-eme ka ọdịiche doro anya n’etiti ozi eziokwu na ozi ụgha nke mmiri ozuzo ikpeazụ. Joel na-eme ka ọdịiche ahụ pụta ìhè mgbe ọ na-akọwa na a napụrụ “mmanya ọhụrụ” otu òtù. Òtù ahụ a napụrụ mmanya ọhụrụ ahụ n’ọnụ ha bụ ndị mmanya na-egbu nke Ifrem dị na Aịsaịa. Ha bụkwa ndị boro ndị na-eso ụzọ ebubo na ha ṅụbigara mmanya ókè n’oge Pentikọst, ha bụkwa ndị nnupụisi nke 1888, bụ ndị sooro nna ha, ndị bụ ndị nnupụisi nke 1863. Ahịrị amụma ndị ahụ niile kwekọrọ n’ahịrị ahụ Nwanyị White kọwara dị ka nke na-eme n’oge ụwa matara na Adventism amarala banyere bọọlụ ọkụ nke Nashville ihe dị ka afọ otu narị na iri abụọ na ise ma ekwughị ihe ọ bụla.
8, Eighty and 81
8, Iri Asatọ na 81
The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.
Nọmba iri atọ na nọmba asatọ bụ ihe nnọchianya nke òtù nchụàjà nke ndị puku narị otu na iri anọ na anọ, ndị bụ ọkọlọtọ nke ụbọchị ikpeazụ, nke na-anọchi anya njikọta nke Chi na mmadụ. Nọmba asatọ bụ otu ụzọ n’ụzọ iri nke nọmba iri asatọ, nke bụ nọmba nke ndị nchụàjà iri asatọ ahụ dike, ndị soro nnukwu onye nchụàjà guzo megide eze Uzaịa, onye nwara ịchụ aja nsure ọkụ n’ebe nsọ. Nọmba iri asatọ na otu na-anọchi anya Chi ejikọtara na mmadụ n’ọnọdụ gbasara òtù nchụàjà nke nzukọ mmeri. Akụkọ banyere nnupụisi Uzaịa na-ejikọta òtù nchụàjà ahụ nke iri asatọ na otu n’ime nnọọ nsogbu ahụ nke kwekọrọ na nnupụisi Ptolemy ozugbo agha Raphia gasịrị. Ndị amụma niile na-akọwa ụbọchị ikpeazụ, ya mere a na-amata òtù nchụàjà nke Chi ejikọtara na mmadụ, nke bụ òtù nchụàjà nke nzukọ mmeri nke mejupụtara ndị nchụàjà mmadụ iri asatọ na otu Nnukwu Onye Nchụàjà nke Chukwu, n’akụkọ ahụ nke malitere n’afọ 2014 mgbe a malitere Agha Ukraine.
The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.
Isi nke etiti n’ime ahịrị isi iri na abụọ nke Jenesis bụ isi nke iri na asaa. Amaokwu etiti nke ahịrị isi iri na abụọ ahụ bụ amaokwu nke iri abụọ na abụọ. Amaokwu nke iri abụọ na abụọ na-akara njedebe doro anya nke mkparịta ụka dị n’etiti Chineke na Abraham nke malitere n’amaokwu nke mbụ, si otu a gosi amaokwu nke iri abụọ na abụọ dịka njedebe nke ahịrị amụma nke na-ebu akara mkpụrụedemede iri abụọ na abụọ nke alfabẹt Hibru. Amaokwu etiti nke ahịrị amaokwu iri abụọ na abụọ ahụ bụ amaokwu nke iri na otu, nke n’aka nke ya bụ etiti amaokwu atọ ndị na-akọwapụta ọkọlọtọ nke puku mmadụ otu narị na iri anọ na anọ. Ya mere, amaokwu nke iri na otu bụ etiti amaokwu atọ pụrụ iche, amaokwu nke iri na otu na-ebukwa eziokwu bụ isi ọ bụghị naanị nke amaokwu iri abụọ na abụọ ahụ, kama kwa nke amaokwu atọ ahụ ọ dị n’ime ha, si otu a gosi amaokwu nke iri na otu na nke iri abụọ na abụọ dịka mmalite na njedebe nke echiche bụ isi. N’ihi ya, amaokwu nke iri na otu ruo nke iri abụọ na abụọ n’isi nke iri na asaa bụ isiokwu bụ isi nke isi nke iri na otu ruo nke iri abụọ na abụọ.
The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.
Etiti isi nke iri na otu ruo nke iri abụọ na abụọ n’akwụkwọ Matiu bụ isi nke iri na isii.
Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.
Mgbe ahụ, o nyere ndị na-eso ụzọ ya iwu siri ike ka ha ghara ịgwa onye ọ bụla na ọ bụ Jisọs Kraịst. Matiu 16:20.
As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.
Dịka ọ dịkwa n’etiti Akwụkwọ Jenesis, amaokwu nke iri abụọ na-akara njedebe nke mkparịta ụka pụrụ iche nke malitere n’amaokwu nke iri na atọ mgbe Kraịst na ndị na-eso ụzọ Ya rutere na Sizaria Filipi.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
Mgbe Jisọs bịarutere n’ókè ala Sizaria Filipaị, ọ jụrụ ndị na-eso ụzọ ya, sị, Ònye ka ndị mmadụ na-ekwu na mụ onwe m, Ọkpara nke mmadụ, bụ? Ha wee sị, Ụfọdụ na-ekwu na ị bụ Jọn Baptist; ụfọdụ, Ilaịja; ndị ọzọkwa, Jeremaịa, ma ọ bụ otu n’ime ndị amụma. Ọ sịrị ha, Ma unu onwe unu, ònye ka unu na-ekwu na m bụ? Saịmọn Pita zara, sị, Ị bụ Kraịst, Ọkpara nke Chineke dị ndụ. Jisọs zara ya, sị, Ngọziri agọzi ka ị bụ, Saịmọn Barjona; n’ihi na anụ ahụ na ọbara ekpugheghị gị nke a, kama Nna m nke nọ n’eluigwe. Mụ onwe m na-agwakwa gị, na ị bụ Pita, ọ bụkwa n’elu nkume a ka m ga-ewu nzukọ m; ọnụ ụzọ ámá nke ala mmụọ agaghị emeri ya. M ga-enyekwa gị mkpịsị ugodi nke alaeze eluigwe: ihe ọbụla ị ga-ekekọta n’ụwa, a ga-ekekọta ya n’eluigwe: ihe ọbụla ị ga-atọpụ n’ụwa, a ga-atọpụ ya n’eluigwe. Mgbe ahụ, o nyere ndị na-eso ụzọ ya iwu siri ike ka ha ghara ịgwa onye ọbụla na ọ bụ Jisọs Kraịst. Matiu 16:13–20.
Raphia and Panium
Raphia na Panium
Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.
Ọ bụghị nanị na akụkụ etiti nke Matiu na-anọchi anya mkparịta ụka na isiokwu pụrụ iche, kama dịka ihe nnọchianya ọgbụgba-ndụ nke akaebe Jenesis si dakọrịta na agha Rafịa, mkparịta ụka Matiu na-eme na Siserịa Filipaị, nke bụ Panium. Panium nke amaokwu nke iri na ise nke Daniel iri na otu bụ etiti akara isi iri na abụọ nke Matiu, ebe Rafịa nke amaokwu nke iri na otu nke Daniel iri na otu bụ etiti akara isi iri na abụọ nke Jenesis.
The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.
Afọ 250 ahụ nke malitere n’afọ 457 T.K. gwụsịrị n’afọ 207 T.K., n’etiti Raphia nke amaokwu nke iri na otu na Panium nke amaokwu nke iri na ise, ebe ihe ịrịba ama nke ibi ugwu Abraham na nkwupụta Pita banyere Mesaịa ahụ na-ezukọta. N’usoro akwụkwọ Matiu, Pita na-agba àmà banyere ịmata ya ọ matara Kraịst, Ọkpara Chineke, n’oge baptizim Ya.
Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.
Saịmọn pụtara “onye na-anụ,” Barjona pụtakwa “nwa nke nduru.” Saịmọn bụ onye nụrụ ozi nke baptism Kraịst, mgbe Mmụọ Nsọ rịdatara n’ụdị nduru. Baptism Kraịst bụ onyinyo nke Ọgọst 11, 1840, mgbe mmụọ ozi dị ike nke Mkpughe iri rịdatara. Otu mmụọ ozi ahụ ka rịdatara n’ụbọchị 9/11. Pita na-anọchi anya ndị na-amata 9/11 dị ka ozi nnwale nke ọgbọ nke ndị narị otu na puku iri anọ na anọ ahụ.
Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.
Pita nọchiri anya ndị na-eji usoro ahịrị n’elu ahịrị arụ ọrụ. Ọ bụ “nwa” nduru, ya mere, dịka nwa, ọ na-anọchi anya ọgbọ ikpeazụ n’ụzọ ihe nnọchianya. Pita bụ ihe nnọchianya nke ọgbọ ikpeazụ, ma site n’ọnụọgụ ihe nnọchianya nke aha ya, ọ na-anọchi anya otu narị puku na iri anọ na anọ. Pita nọchiri anya ọgbọ ikpeazụ nke na-anụ ozi nke inye ike mgbe Kraịst pụtara n’ahịrị amụma. Pita ghọtara ozi e jikọtara na baptizim Kraịst, ya mere Pita pụrụ ịmata Jizọs dịka Onye E Tere Mmanụ, nke bụ Mesaya n’asụsụ Hibru na Kraịst n’asụsụ Grik. Pita nọchiri anya ndị na-aghọta na mmụọ ozi nke Mkpughe iri na asatọ, onye rịdatara na 9/11, rịdatakwara na Ọgọst 11, 1840. Pita nọchiri anya ndị na-aghọta 9/11 dịka akara ụzọ nke a na-eguzobe naanị site n’àmà nke ahịrị abụọ ma ọ bụ atọ.
Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.
Nkwupụta Pita bụ na 9/11 na-akọwapụta ọbịbịa nke ahụhụ nke atọ, nke bụ ozi ule maka ọgbọ ikpeazụ. Nkwupụta ahụ bụ ebe a na-agbanwe aha. Abraham nọ na Raphia, Pita nọkwa na Panium, kpọmkwem tupu obe. N’etiti Panium na obe, Pita ga-eleta Ugwu Ngbanwe ahụ. Ọ bụ na Panium ka a gbanwere Saimọn bụrụ Pita mgbe o nyere nkwupụta ya banyere ozi ule maka ọgbọ ya. Maka narị puku iri anọ na anọ ahụ, ozi ule ahụ bụ Islam nke ahụhụ nke atọ, nke bịarutere n’akụkọ ihe mere eme amụma na 9/11.
The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.
Mmalite nke ọnwụnwa nke Adventism malitere na 9/11, ma na njedebe nke ọnwụnwa nke Adventism ozi Islam nke ahuhu nke atọ na-akọwapụta mgbe na ebe e gbanwere aha Saịmọn. Ozi ahụ Pita na-aghọta na njedebe, nke e ji ozi nke 9/11 n’mmalite gosi dịka ụdị ya, bụ ozi ziri ezi emeziri emezi banyere bọl ọkụ nke Nashville. N’ebe ahụ ka oriri opi-abùbà na-abịa n’otu oge na nrịgo nke ọkọlọtọ na ụzọ mechiri emechi nke Ụbọchị Mkpuchi Mmehie.
We will continue these things in the next article.
Anyi ga-aga n’ihu n’ihe ndị a n’isiokwu na-esote.