The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.

Ozi nke mmiri ozuzo ikpeazụ bụ ịdọ aka ná ntị banyere mmechi oge amara nke na-abịanụ, jikọtara ya na oku maka nkwadebe onwe onye. A na-anọchi anya echiche abụọ ahụ n’isi nke iri na nke iri na otu nke ọhụụ Aịzaịa, a na-emekwa nke a n’ọnọdụ ozi Daniel iri na otu nke e meghepụtara na 1989, nke akụkọ ihe mere eme ya zoro ezo ka a na-ekpughe n’oge ịkachasị akara nke otu narị puku iri anọ na anọ, ndị a na-anọchi anya n’ọhụụ ahụ site n’Aịzaịa na ụmụ ya ndị ikom. Ahịrị abụọ ahụ ọnụ na-anọchi anya ịdọ aka ná ntị nye Ehaz, onye na-anọchi anya ndị Laodisia ndị na-enweghị “nghọta” banyere ahịrị ime na mpụga abụọ a nke jupụtara n’amụma nke Akwụkwọ Nsọ.

Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.

Daniel 11:11 na Mkpughe 11:11 na-egosi otu ihe nnọchianya ime na nke mpụta ahụ, ebe Daniel na-anọchi anya nke mpụta, Mkpughekwa nke ime. “Isi na amaokwu” abụọ ndị a nke ime na nke mpụta na-ejikọta ozugbo na ozi mpụta na nke ime nke isi nke iri na nke iri na otu, ha na-emekwa nke a n’Aịzaya 11:11.

Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.

Aịzaya isi nke isii bụ 9/11 ma na-akọwapụta ime ka Aịzaya dị ọcha na iti ya mmanụ dịka onye-ozi na 9/11. Isi nke asaa gaa n’ihu bụ nkọwapụta nke ozi ahụ nke bịarutere na 9/11. Isi nke iri na-akọwapụta ọrụ nke amaokwu isii ikpeazụ nke Daniel iri na otu, n’ihi na ọ bụ ozi ahụ e meghere emeghe n’oge ọgwụgwụ na 1989.

Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”

Isi nke iri na otu nke Aịsaịa na-anọchi anya 9/11 na mmanụ nsọ nke Aịsaịa na ozi ya. Amaokwu nke mbụ jikọtara ya na amaokwu nke iri site n’aha “Jesi,” amaokwu nke iri na-asị, “Ma n’ụbọchị ahụ,” amaokwu nke iri na otu na-aga n’ihu site n’ịsị, “O gēru kwa n’ụbọchị ahụ na Onye-nwe-ayi gāseti aka-ya ọzọ nke ugboro nke abụọ ịnapụta ndị fọdụrụ n’ime ndị ya.”

That day was 1850.

Ụbọchị ahụ bụ 1850.

And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

Ma ome ga-apụta n’ogwe osisi Jesi, alaka ga-epulitekwa n’akọrọgwụ ya: Mmụọ nke Onyenwe anyị ga-adakwasị ya, mmụọ amamihe na nghọta, mmụọ ndụmọdụ na ike, mmụọ ọmụma na ịtụ egwu Onyenwe anyị; ọ ga-emekwa ka nghọta ya bụrụ nke dị ngwa n’ịtụ egwu Onyenwe anyị: ọ gaghị ekpe ikpe dịka anya ya siri hụ, ọ gaghịkwa aba mba dịka ntị ya siri nụ: kama n’ezi omume ka ọ ga-eji kpee ndị ogbenye ikpe, werekwa nhatanha baara ndị dị umeala n’obi nke ụwa mba: ọ ga-eji mkpanaka nke ọnụ ya tie ụwa, jirikwa ume nke egbugbere ọnụ ya gbuo ndị ajọ omume. Ezi omume ga-abụkwa ihe ike ya ji kee n’úkwù, ntụkwasị obi bụrụkwa ihe ike ya ji kee n’akụkụ ya. Agụ ọhịa ga-ebikwa na nwa atụrụ, agụ mkpị ga-edinakwa na nwa ewu; nwa ehi na nwa ọdụm na anụ e mere ka o maa abụba ga-anọkọ ọnụ; obere nwatakịrị ga-edukwa ha. Ehi na anụ ọhịa bea ga-ata nri; ụmụ ha ga-edikọkwa ọnụ: ọdụm ga-erikwa ahịhịa dịka ehi. Nwa na-aṅụ ara ga-egwuri egwu n’ọnụ oghere agwọ asp, nwa e wepụrụ ara ga-etinyekwa aka ya n’ọgba agwọ cockatrice. Ha agaghị emerụ ahụ ma ọ bụ bibie n’ugwu nsọ m nile: n’ihi na ụwa ga-ejupụta n’ọmụma nke Onyenwe anyị, dịka mmiri si kpuchie oke osimiri.

11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

11:10 N’ụbọchị ahụ, a ga-enwe mgbọrọgwụ Jesi, nke ga-eguzo dịka ọkọlọtọ nke ndị mmadụ; ndị mba ọzọ ga-achọkwa ya: izu-ike ya ga-adịkwa ebube.

11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

11:11 Ọ gēru kwa n’ụbọchị ahụ, na Onye-nwe-anyị ga-agbatị aka Ya ọzọ nke ugboro nke abụọ iji nwetaghachi ndị fọdụrụ n’ime ndị Ya, ndị a ga-ahapụ, site n’Asiria, na site n’Ijipt, na site na Patros, na site na Kush, na site na Elam, na site na Shaina, na site na Hamat, na site n’agwaetiti dị n’osimiri.

11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

11:12 Ọ ga-ewulite ọkọlọtọ nye mba dị iche iche, ọ ga-achịkọta ndị a chụpụrụ n’Izrel, ma kpọkọta ndị Juda a gbasasịrị site n’akụkụ anọ nke ụwa.

The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

Ekworo Efrem ga-apụkwa, a ga-ebipụkwa ndị iro Juda: Efrem agaghị ekworo Juda, Juda agaghịkwa akpasu Efrem iwe. Ma ha ga-efega n’ubu ndị Filistia n’ebe ọdịda anyanwụ; ha ga-apụnara ndị ọwụwa anyanwụ ihe ọnụ: ha ga-etinye aka ha n’elu Edom na Moab; ụmụ Amọn ga-eruberekwa ha isi.

And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.

Onyenwe anyị ga-ebibikwa kpamkpam ire nke oke osimiri Ijipt; ma site n’ikuku ya dị ike ọ ga-amagharị aka ya n’elu osimiri ahụ, ọ ga-atikwa ya n’iyi asaa, meekwa ka ndị mmadụ gafee ya n’ụkwụ akọrọ. A ga-enwekwa okporo ụzọ ukwu maka ndị fọdụrụnụ n’ime ndị ya, ndị a ga-ahapụ, site n’Asiria; dịka o siri dị nye Izrel n’ụbọchị ahụ o si n’ala Ijipt pụta. Aịzaya 11:1–16.

Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.

Amaokwu nke mbụ na-ekwu, “Ma otu ome ga-esi n’osisi Jesi pụta, alaka ga-esikwa n’mgbọrọgwụ ya puo: Mmụọ nke Onyenwe anyị ga-adịkwasịkwa ya.” Nkọwa ahụ dị ike banyere Kraịst na-aga n’ihu, MA nkọwa ahụ metụtara ụbọchị ikpeazụ karịa ụbọchị Aịzaya ma ọ bụ ọbụna ụbọchị ndị ahụ Kraịst jere ije n’etiti ụmụ mmadụ.

A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.

Ịgụ ya nke ọma na-eme ka a mata na amaokwu nke mbụ ruo nke itoolu bụcha njirimara na-akọwa Kraịst, ma n’amaokwu nke iri, ọ na-asị, “Ma mkpanaka ga-esi pụta.” Enweghị nkwụsị ọ bụla n’usoro echiche ahụ site n’amaokwu nke mbụ gaa n’ihu ruo n’amaokwu nke iri. Amaokwu nke iri na-asị, “na n’ụbọchị ahụ,” nke ga-eme n’otu ụbọchị ahụ ka amaokwu nke mbụ. Ma amaokwu nke iri ma nke mbụ na-akọwa “mgbọrọgwụ ahụ,” ma site n’ime nke a, ha na-ejikọta amaokwu abụọ ahụ ọnụ, ahịrị n’elu ahịrị.

Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Ọnụ, amaokwu nke mbụ na nke iri na-ekwu, “Ọ ga-apụta kwa mkpara site n’ogwe Jesi, alaka ga-epukwa site na mgbọrọgwụ ya: N’ụbọchị ahụ kwa, a ga-enwe mgbọrọgwụ Jesi, nke ga-eguzo dịka ọkọlọtọ nke ndị mmadụ; ya ka ndị mba ọzọ ga-achọ: izuike ya ga-adịkwa ebube.”

A “rod” is a symbol of authority.

“Osi” bụ akara nke ikike.

And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.

O wee mụọ nwa okorobịa, onye ga-eji mkpara ígwè chịa mba nile: e wee welie nwa ya gakwuru Chineke, na n’ocheeze Ya. Mkpughe 12:5.

A “rod” is a symbol of selection, division and separation.

“Odo” bụ ihe nnọchianya nke nhọpụta, nkewa na ikewapụ.

And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.

Mosis debere nkpa ahu n’ihu Onyenwe anyị n’ụlọikwuu nke àmà. O wee ruo, n’echi ya, Mosis banyere n’ụlọikwuu nke àmà; ma lee, nkpa Eron maka ụlọ Livaị epupụtawo, mepụtaala ome, tọpụtakwala okooko, ma mịakwa almọnd. Mosis wee si n’ihu Onyenwe anyị wepụta nkpa nile ahụ nye ụmụ Izrel nile: ha wee lee ha anya, onye ọ bụla wee were nkpa nke ya. Onyenwe anyị wee sị Mosis, Weghachite nkpa Eron ọzọ n’ihu àmà ahụ, ka e debe ya ịbụ ihe ịrịba ama megide ndị nnupu isi; i wee wepụ kpamkpam ntamu ha n’ebe m nọ, ka ha ghara ịnwụ. Mosis wee mee otú ahụ: dịka Onyenwe anyị nyere ya iwu, otu a ka o mere. Ọnụ Ọgụgụ 17:7–11.

Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.

Mkpanaka Erọn nke pulitere na-akọwapụta “mkpanaka” n’oge mmiri ikpeazụ, n’ihi na nke Erọn bụ naanị “mkpanaka” nke pulitere n’etiti “mkpanaka” iri na atọ ahụ. Ipulite ahụ bụ ihe nnọchianya nke oge mmiri ikpeazụ mgbe Chineke ga-egosi ọdịiche dị n’etiti “mkpanaka” iri na abụọ ndị nnupụisi na-ekwu na ha nwere ozi nke mmiri ikpeazụ, ma dịkwa ka e gosiri ya n’omume Ịlaịja site n’ọkụ nke kpọrọ akara ọdịiche dị n’etiti eziokwu na ụgha. “Mkpanaka” bụkwa ihe nnọchianya nke atụ̀tụ na ikpe.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.

E nyekwara m ahịhịa yiri mkpara: mmụọ-ozi ahụ wee guzo, na-asị, Bilie, tụọ ụlọ nsọ nke Chineke, na ebe ịchụàjà, na ndị na-efe ofufe n’ime ya. Mkpughe 11:1.

The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.

“Mkpanaka” ahụ si n’akpụrụgwụ Jessi pụta, “Jessi” pụtakwa ‘ịpụ iche’ dịka ihe ịrịba-ama si eme n’amụma Baịbụl. Farez bụ n’eziokwu “mgbọrọgwụ” Jessi, ma Farez pụtara “mmebi, ịgbapụ ma ọ bụ ịgbasa.” Farez bụ mgbọrọgwụ ma ọ bụ mmalite nke usoro ọbara Jessi. Ya mere, “mgbọrọgwụ Jessi” bụ ihe nnọchianya nke Alfa Farez, Omega bụkwa Jessi—mmalite na ọgwụgwụ. Mgbọrọgwụ Jessi na-amalite n’ịgbasa (Farez) ma kwụsị n’ihe ịrịba-ama nke nwoke guzo. Ndị ikom iguzo ọtọ n’amụma na-akara alaeze. N’ime Baịbụl, Farez na-amalite usoro ọbara, na-enweghị njikọ ọ bụla tupu ewebata ya, aha ya pụtakwa mmebi; ya mere, ndekọ agbụrụ ya na aha ya na-akọwapụta Farez dịka mmalite, na-eme Jessi ọgwụgwụ. Melkizedek bụkwa onye e depụtara n’Akwụkwọ Nsọ dịka onye na-enweghị agbụrụ gara n’ihu ya, dịka ọ dịkwa n’aka Farez. Mgbọrọgwụ Farez nwere eziokwu ahụ na ọ na-anọchi anya ụkọchukwu nke Melkizedek, onye Abraham kwụrụ otu ụzọ n’ụzọ iri nye ya.

The order of Melchizedek is the priestly order of Christ.

Usoro Melkizedek bụ usoro nchụ-aja nke Kraịst.

Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.

Ebe onye bu ụzọ gbaa ọsọ batarala n’ihi anyị, ya bụ Jizọs, onye e mere nnukwu onye nchụàjà ruo mgbe ebighị ebi n’usoro Melkizedek. Ndị Hibru 6:20.

The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.

Mgbọrọgwụ nke Jessie bụ ọkwa nchụàjà nke Melchizedek, ma mmalite aghaghị igosipụta njedebe. Jessie na-anọchi anya ìgwè ikpeazụ nke ọkwa nchụàjà nke Melchizedek ga-ebili, ndị, dị ka Aịsaịa si kwuo, bụ ọkọlọtọ nye mba nile.

The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.

“Okpoko osisi” pụtara ‘igbutu ala (osisi); ogwe ma ọ bụ ogwe fọdụrụ nke osisi (dịka e gbuturu ya ma ọ bụ dịka a kụrụ ya),’ ma “okpoko osisi” ahụ na-epụta n’ime alaeze e leghaara anya ma gafee ya, dịka e mere Nebukadneza na Daniel isi nke anọ. Osisi bụ alaeze n’amụma, ma mgbe alaeze kwụsịrị, a gbutula osisi ahụ.

The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.

“Ọkpụkpụ” ahụ e kwuru n’ebe a na-apụta n’osisi e gbupụrụ fọdụrụ ka ogwe ya—ọ bụghị n’alaka dị n’elu. Site n’alaeze mbụ nke ogwe osisi ahụ na-anọchi anya ya, “mkpara,” nke bụ akara nke ikike, na-apụta; ikike ahụ kwa dabere n’ókè ma “mkpara” ahụ ọ na-amị “akụ na okooko” nke ozi nke mmiri ozuzo ikpeazụ. Ikike ahụ sitere n’alaeze gara aga, nke e gbuturu ala.

The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.

“Mgbọrọgwụ” ahụ bụ “mgbọrọgwụ Jesi,” ma “ogwe” nke si n’“ukwuu osisi” ahụ pụta na-abịa site n’“ukwuu osisi” ahụ nke mgbọrọgwụ ya bụ mgbọrọgwụ Jesi. Ogwe ahụ nke na-emepụta ikike si n’ukwuu osisi ahụ pụta, ma Alaka ahụ si na mgbọrọgwụ ahụ pụta—ọ bụkwa mgbọrọgwụ ahụ bụ ọkọlọtọ. Mgbọrọgwụ ahụ bụ mmalite, ọgwụgwụ ya bụkwa Alaka ahụ.

The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.

Okwu a bụ “branch” pụtara onye nche ma ọ bụ akara ụzọ. Aịzaya na-eme ka anyị mata na Branch ahụ na-abịa n’oge iwu Sọnde.

And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.

N’ụbọchị ahụ, ụmụnwaanyị asaa ga-ejide otu nwoke, na-asị, Anyị ga-eri nri nke anyị onwe anyị, yikwasịkwa uwe nke anyị onwe anyị: naanị ka a kpọọ anyị n’aha gị, ka e wepụrụ anyị ihere anyị. N’ụbọchị ahụ, Alaka nke Onyenwe anyị ga-adị mma ma bụrụkwa nke ebube, mkpụrụ nke ụwa ga-adịkwa ebube ma maa mma n’ihi ndị ahụ nke Israel bụ́ ndị gbapụtara. O gēme kwa, na onye a hapụrụ na Zayọn, na onye fọdụrụ na Jerusalem, a ga-akpọ onye nsọ, ọbụna onye ọ bụla e dere n’etiti ndị dị ndụ na Jerusalem: mgbe Onyenwe anyị ga-asachapụ unyi ụmụnwaanyị ndị inyom Zayọn, ma sachapụkwa ọbara Jerusalem n’etiti ya site na mmụọ nke ikpe, na site na mmụọ nke ire ọkụ. Aịsaịa 4:1–4.

The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.

“Nwoke otu” ahụ ndị inyom asaa jidere bụ poopu, onye na-aghọ nke asatọ nke sitere na asaa ahụ n’iwu Ụka nke Ụbọchị Sọnde, na-eme nṅomi mkpụrụ obi asatọ nọ n’elu ụgbọ mmiri ahụ. N’iwu Ụka nke Ụbọchị Sọnde, “n’ụbọchị ahụ” “alaka nke Onyenwe anyị ga-adị mma ma bụrụ nke ebube” “mgbe Onyenwe anyị sachapụworo unyi nke ụmụ ndị inyom Zayọn, ma wepụsịkwa ọbara Jerusalem n’etiti ya site na mmụọ nke ikpe, na site na mmụọ nke ire ọkụ.” A na-eme nsachapụ ahụ site na mmụọ nke ikpe na nke ire ọkụ site n’aka Onye-ozi nke Ọgbụgba-ndụ ahụ n’ime Malakaị atọ n’iwu Ụka nke Ụbọchị Sọnde. “Alaka mara mma” ahụ bụ otu narị puku iri anọ na anọ ahụ, ndị na-esiteghị n’osisi ahụ e gbuturu, kama ha sitere na mgbọrọgwụ Jesse, nke bụ ọkọlọtọ ahụ.

Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.

A na-anọchi anya ikike ha site n’aka-nchị nke si n’alaka nke alaeze dara ada pụta. Alaeze Filadelfia dara site n’afọ 1856 ruo n’afọ 1863, a na-emekwa ka ikike e guzobere n’ime alaeze ahụ dara ada guzoro ọzọ n’oge iwu Sọnde. Mgbe a weliri alaka ahụ nke bụ ọkọlọtọ elu, mmegharị Laodisia nke puku narị na iri anọ na anọ na-agafe banye n’ime mmegharị Filadelfia nke puku narị na iri anọ na anọ. Ọ bụ mgbe ahụ ka a na-anọchi anya ikike ahụ ma ọ bụ aka-nchị ahụ nke sitere n’alaeze Millerite ma ọ bụ Filadelfia site n’igodo e tinyere n’elu Eliakim n’Aịsaịa 22:22.

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

M ga-edobe igodo ụlọ Devid n’ubu ya; ọ ga-emeghekwa, ọ dịghị onye ga-emechi; ọ ga-emechikwa, ọ dịghị onye ga-emeghe. Aịzaya 22:22.

The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.

Amaokwu a na-akara ụbọchị Ọktoba 22, 1844 ma na-egosi Ịliakim dịka onye na-anata “igodo.” N’amaokwu abụọ bu ya ụzọ, a napụrụ Shebna ọchịchị Laodisia wee nye ya Ịliakim. N’oge iwu ụbọchị Ụka, a na-anapụ ikike ahụ e nyere ndị ọgbụgba ndụ a họpụtara n’alaeze Adventizim ụbọchị nke asaa nke Laodisia, wee nye ya alaeze mmegharị Filadelfia nke puku mmadụ narị otu na iri anọ na anọ—nke bụ alaeze ebube.

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. Matthew 16:16–19.

Ọ sịrị ha, Ma ònye ka unu na-asị na m bụ? Simon Pita wee zaa sị, Gị bụ Kraịst ahụ, Ọkpara nke Chineke dị ndụ. Jisọs wee zaa sị ya, Ngọzi dịrị gị, Simon Bajona: n’ihi na anụ ahụ na ọbara ekpughere gị nke a, kama ọ bụ Nna m nke nọ n’eluigwe. Mụ onwe m na-agwakwa gị, na gị bụ Pita, n’elu nkume a ka m ga-ewu nzukọ m; ọnụ ụzọ ámá nke hel agaghị emeri ya. M ga-enyekwa gị mkpịsị ugodi nke alaeze eluigwe: ihe ọ bụla ị ga-ekekọta n’elu ụwa ga-abụ ihe e kekọtawo n’eluigwe: ihe ọ bụla ị ga-atọghe n’elu ụwa ga-abụ ihe a tọghere atọghe n’eluigwe. Matiu 16:16–19.

The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.

Mkpanaka ọchịchị, nke a na-anọchi anya ya dị ka mkpịsị ugodi e nyere Pita, ka e debere n’ubu Eliakim n’Aịzaya 22:22. Pita na-anọchi anya alaka nke otu narị puku na puku iri anọ na anọ ndị na-abanye n’ọgbụgba-ndụ na Kraịst kpọmkwem tupu iwu ụbọchị Ụka. N’akụkụ amaokwu ahụ, Pita nọ na Sizaria Filipi, nke bụ Panium nke amaokwu nke iri na atọ ruo nke iri na ise nke Daniel iri na otu. A gbanwere aha ya, nke na-anọchi anya mmekọrịta ọgbụgba-ndụ, ma aha ahụ bụ Pita, mgbe e si n’ịmụba ọnụọgụ ọnọdụ nke mkpụrụedemede ọ bụla bịakwute ya, hà nhata na 144,000. Ikike ahụ, ma ọ bụ mkpanaka ahụ, ma ọ bụ mkpịsị ugodi ahụ, nke e debere n’ahụ Eliakim mgbe a tụbara Shebna n’ubi dịka bọl, bụkwa “mkpanaka” ahụ nke si n’ogwe osisi nke Adventizim Millerite Filadelfia pụta, nke e gbuturu site n’afọ 1856 ruo n’afọ 1863.

Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.

Pita na-anata ikike nke ndị ọgbụgba ndụ Chineke n’oge nkewa nke ọka wit na ata, n’ihi na a ga-ebuli ọka wit elu dịka àjà ogbe achịcha a na-efegharị efegharị nke Pentikọst. A na-ebu ụzọ kewaa ata ahụ, dịka e si nọchite anya ya n’ihe iko na-eme n’ime ogbe achịcha a na-efegharị efegharị nke Pentikọst, nke a na-ewepụ site n’usoro ịsa ya ọkụ. Ikike nke mkpanaka ma ọ bụ mkpịsị ugodi ahụ si n’ukwu fọdụrụ nke alaeze dara ada bịa, alaka ahụ nke bụ ọkọlọtọ ahụ esitekwa n’akọrọ Jese pụta ma bụrụkwa akọrọ Jese, n’ihi na Jisọs ji ngwụcha ihe atụpụta ya na mmalite ihe. Akọrọ bụ mmalite, alaka ahụ bụkwa ọgwụgwụ. Agaghị aghọta itinye amụma a n’ọrụ site n’aka ndị Juu na-emegide okwu n’oge Kraịst ma ọ bụ taa, n’ihi na ọ bụ isi ụkpụrụ nke usoro mmiri ozuzo ikpeazụ, a na-anọchitekwa ya anya dịka mkpịsị ugodi nke ụlọ Devid. Mkpịsị ugodi ahụ na-emepe ụzọ nke ụlọ Devid nke e mechiri emechi. Mkpịsị ugodi ahụ na-emepe ụzọ banye n’ebe nsọ nke eluigwe, ụlọ Devid. Alfa nke Ọktoba 22, 1844, na-ekwughachi onwe ya n’omega nke iwu ụbọchị Sọnde.

David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.

Devid, nwa Jesi, depụtara ilu mgbagwoju anya nke kwụsịrị mkparịta ụka ọ bụla ọzọ ya na ndị Juu na-agbagha agbagha n’ụbọchị Kraịst, si otu a gosi njedebe nke àmà Ya nye ndị Juu.

A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.

Abụ Ọma nke Devid. Jehova gwara Onyenwe m, Nọdụ ala n’aka nri m, ruo mgbe m ga-eme ka ndị iro gị bụrụ ihe mgbakwasị ụkwụ gị. Jehova ga-esi na Zayọn zitere mkpara nke ike gị: chịwa n’etiti ndị iro gị. Ndị gị ga-eji obi ha niile sonyere n’ụbọchị ike gị, n’ịma mma nke ịdị nsọ site n’afọ nke ụtụtụ: i nwere igirigi nke ntorobịa gị. Jehova aṅụwo iyi, ọ gaghị echegharịkwa, Ị bụ onye nchụàjà ruo mgbe ebighị ebi dịka usoro Melkizedek siri dị. Abụ Ọma 110:1–4.

Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.

Palmoni kpebiri idowe amaokwu a n’Abụ Ọma 110, nke, n’ezie, bụkwa ọnụ ọgụgụ ọzọ n’ụwa mgbakọ na mwepụ a na-amata dịka ọnụ ọgụgụ pụrụ iche. Ọkara nke “220” na ugboro iri nke “11” ga-eduga mkpụrụobi n’ịtụ anya na ọnụ ọgụgụ “110” nwere ihe ọ pụtara, ma o nwere—dịkwa ka amaokwu ahụ n’onwe ya. Ọ bụ abụ Devid, Devid bụkwa akara nke puku otu narị na iri anọ na anọ, ya mere ọ bụ amaokwu sitere n’abụ ubi vaịn, nke bụ abụ Mosis na Nwa Atụrụ ahụ. Ọ na-egosi mgbe a gafesịrị ndị bụbu ndị ọrụ ubi vaịn ahụ, e nyekwa ubi vaịn ahụ n’aka puku otu narị na iri anọ na anọ ahụ. Mgbe nke ahụ mere, ọ bụ “ụbọchị nke ike gị” nke na-adaba n’otu na ike Pentikost n’oge njedebe nke oge Pentikost.

God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.

Ndi nke Chineke ga-abụ “ndị dị njikere” n’ụbọchị ha si “n’afọ nke ụtụtụ” pụta, ha nwerekwa “igirigi nke ntorobịa gị.” Ọmụmụ ọhụrụ bụ ihe atụ nke ntọghata na ndụ. E si n’afọ mụta puku iri anọ na anọ ahụ n’ọnwa Julaị nke afọ 2023, a mụkwara ha na igirigi nke ntorobịa ha, n’ihi na a mụrụ ha n’ozi nke Mkpu Etiti Abalị, nke mere kwa n’etiti ndị Millerite na mmalite, maọbụ n’oge “ntorobịa” ha. Ọ bụ otu igirigi ahụ, n’ihi na ọ bụ mmegharị nke akụkọ ihe mere eme alpha n’ime akụkọ ihe mere eme omega. N’“ụbọchị nke” ‘inye ha ike,’ mgbe a chụpụrụ Shebna “n’” “ọkwá” ya, na “n’” “ọnọdụ” ya, a dọkpụrụkwa ya “ala,” a na-eme puku iri anọ na anọ ahụ ndị nchụàjà omega, n’ihi na a na-eme ha dịka usoro Melkizedek si dị, n’ihi na puku iri anọ na anọ ahụ agaghị atọ ọnwụ ire, maọbụ dịka ọ dị n’aka Melkizedek, ha bụ ndị nchụàjà ruo mgbe ebighị ebi.

In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.

N’“ụbọchị nke ike Ya” Onyenwe anyị ga-eziga “mkpara nke ike Ya site na Zayọn.” E tinyewo ikike nke alaeze Ya abụọ—amara (ịgụ mmadụ n’iru ezi omume) na ebube (ido nsọ)—n’elu ndị na-eyi okpueze ebube Ya, n’ihi na ha na-anọchi anya alaeze Ya. E si na Zayọn ziga ha, n’ihi na ihe Zayọn pụtara na-anọchi anya ọkọlọtọ nke ndị otu narị puku iri anọ na anọ ahụ.

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

Mgbe ndị Farisii zukọtara ọnụ, Jizọs jụrụ ha, sị, Gịnị ka unu na-eche banyere Kraịst? Ọ bụ nwa onye ka ọ bụ? Ha sịrị ya, Ọ bụ nwa Devid.

He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

Ọ sịrị ha, Òleezi otú Devid, n’ime Mmụọ, ji kpọọ ya Onyenwe m, na-asị, Onyenweanyị sịrị Onyenwe m, Nọdụ ala n’aka nri m, ruo mgbe m ga-eme ndị iro gị ihe mgbakwasị ụkwụ gị? Ọ bụrụ na Devid akpọọ ya Onyenwe m, olee otú ọ ga-esi bụrụ nwa ya?

And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.

Ọ dịghịkwa onye ọbụla nwere ike ịza Ya otu okwu; ọ dịghịkwa onye ọbụla sitere n’ụbọchị ahụ gaa n’ihu nwee obi ike ịjụ Ya ajụjụ ọzọ. Matiu 24:41–46.

David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.

Mmekọrịta amụma Devid nwere na Kraịst n’usoro alfa na omega—mmalite na ọgwụgwụ—bụ iwu mbụ nke usoro “ahịrị n’elu ahịrị,” ma ndị Juu na-arụ ụka enweghị ike ịghọta iwu ahụ karịa ka onye Adventist nke ụbọchị nke asaa nke Laodisia pụrụ isi ghọta na akụkọ ihe mere eme nke ndị Millerite n’oge ozi nke Mkpu Etiti Abalị bụ ebe igirigi nke eluigwe wụsara n’oge ntorobịa nke Adventizim. “Igirigi” nke ntorobịa gị dị n’elu otu narị puku iri anọ na anọ, ọ malitekwara ịfesa na 9/11, ma iwu ụbọchị ụka bụ “ụbọchị nke ike,” mgbe a na-ete ndị fọdụrụ mmanụ ka ha bụrụ ndị nchụàjà n’usoro Melkizedek.

Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.

Site n’úkwù nke Seventh-day Adventism nke Laodisia (ụka agha) ka alaka ahụ (ụka mmeri) si apụta, ebe site n’akọrọgwụ Jesi, otu narị puku iri anọ na anọ—ndị ahụ bụ alaka nke mkpụrụ dị ebube—ka e weliri elu dịka àjà ifegharị n’ụbọchị ike ya.

We will continue these thoughts in the next article.

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

“Proverbs One

“Ilu Nsọ Otu”

“April 1, 1850 To the ‘Little Flock.’

“Eprel 1, 1850 Nye ‘Obere Ìgwè Atụrụ’ ahụ.

“Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

“Ndị Nna-ukwu m hụrụ n’anya.—Onyenwe anyị nyere m ọhụhụ n’ụbọchị Jenụwarị 26, nke m ga-akọ. Ahụrụ m na ụfọdụ n’ime ndị Chineke bụ ndị nzuzu ma na-ehi ụra n’ime mmụọ; ha kwa bụ naanị ọkara anya ha meghere, ha aghọtaghịkwa oge anyị nọ ugbu a na-ebi; na ‘nwoke’ ahụ nke ji ‘ahịhịa ihicha unyi’ abatala, nakwa na ụfọdụ nọ n’ihe ize ndụ nke ịbụ ndị a ga-ehichapụ wepụ. Arịọọrọ m Jisọs ka Ọ zọpụta ha, ka Ọ hapụ ha obere oge ọzọ, ka O kwekwa ka ha hụ oke egwu nke ihe ize ndụ ha nọ na ya, ka ha wee kwadebe tupu o ruo mgbe ọ ga-adịru mgbe ebighị ebi akachaala oge. Mụọ-ozi ahụ sịrị, ‘Mbibi na-abịa dịka oké ifufe dị ike.’ Arịọrọ m mụọ-ozi ahụ ka o nwee ọmịiko ma zọpụta ndị ahụ hụrụ ụwa a n’anya, ndị raparakwara n’ihe onwunwe ha, ndị na-adịghị njikere ịtọhapụ onwe ha n’ebe ihe ndị ahụ dị, ma were ha chụọ aja iji mee ka ndị ozi ahụ gaa ngwa ngwa n’ụzọ ha ịzụ atụrụ agụụ na-agụ, ndị na-anwụ n’ihi ụkọ nri ime mmụọ.”

“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.

“Ka m nọ na-ele mkpụrụ-obi ndị ogbenye anya ka ha na-anwụ n’ihi enweghị eziokwu nke oge a, ụfọdụ ndị na-ekwu na ha kwere eziokwu ahụ kwa na-ahapụ ha ka ha nwụọ, site n’ijide ihe ndị dị mkpa e ji aga n’ihu n’ọrụ Chineke, ọhụụ ahụ dị nnọọ nwute nke ukwuu, m wee rịọ mmụọ ozi ahụ ka o wepụ ya n’ebe m nọ. Ahụrụ m na mgbe ihe kpatara Chineke chọrọ ụfọdụ n’ime ihe onwunwe ha, dịka nwa okorobịa ahụ bịakwutere Jizọs, [Matthew 19:16–22.] ha lara n’iyi n’obi; nakwa na n’oge na-adịghị anya ihe otiti ahụ na-ejubiga ókè ga-agafe ma kpochapụ ihe niile ha nwere, mgbe ahụkwa ọ ga-abụ ihe agafela oge ịchụ àjà nke ngwongwo ụwa, na ịchịkọbara onwe ha akụ n’eluigwe.”

“I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.

“Mgbe ahụ, ahụrụ m Onye Mgbapụta dị ebube, mara mma ma bụrụ onye a hụrụ n’anya, na Ọ hapụrụ alaeze nke ebube, bịa n’ụwa a gbara ọchịchịrị ma bụrụ nke owu na-ama, ka O nye ndụ Ya dị oké ọnụ ahịa ma nwụọ, onye ezi omume n’ihi ndị ajọ omume. O buru ịkwa emo obi ọjọọ na iti ihe, ma yikwasị okpueze ogwu a kpụrụ akpụ, ma gbaa ọsụsọ nnukwu ntapụ ọbara n’ubi ahụ; ebe ibu arọ nke mmehie nke ụwa dum dịkwasịrị Ya. Mmọ-ozi ahụ jụrụ, ‘Maka gịnị?’ O, ahụrụ m ma mara na ọ bụ n’ihi anyị; n’ihi mmehie anyị ka O ji taa ahụhụ ihe ndị a niile, ka site n’ọbara Ya dị oké ọnụ ahịa O wee gbapụta anyị nye Chineke.

“Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.

“Mgbe ahụ, e gosikwara m ọzọ ndị ahụ na-achọghị iji ihe onwunwe nke ụwa a zọpụta mkpụrụobi ndị na-ala n’iyi, site n’izigara ha eziokwu ahụ, ebe Jisọs guzo n’ihu Nna, na-arịọsite n’ọbara ya, ahụhụ ya, na ọnwụ ya n’ihi ha; nakwa ebe ndị ozi Chineke nọ na-eche, dị njikere ibutere ha eziokwu nzọpụta ahụ ka e wee jiri akara nke Chineke dị ndụ kaa ha akara. O siere ụfọdụ ndị na-ekwupụta na ha kwenyere n’eziokwu nke oge a ike ọbụna ime obere ihe dị otu a, ya bụ, inyefe ndị ozi ahụ ego nke Chineke n’onwe ya, nke ọ nyefere ha n’aka ka ha bụrụ ndị nlekọta ya.

“Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’

“Mgbe ahụ, e gosikwara m ọzọ Jisọs ahụ na-ata ahụhụ, àjà ya na ịhụnanya ya miri emi nke ukwuu, ruo n’ókè na o nyere ndụ ya n’ihi ha; ma mesịa, e gosikwara m ndụ nke ndị na-ekwupụta na ha bụ ndị na-eso ụzọ ya, ndị nwere akụ nke ụwa a, ma na-ewere ya dị ka ihe dị ukwuu nke ukwuu inyere ọrụ nzọpụta aka. Mmụọ-ozi ahụ kwuru, ‘Ndị dị otu a hà nwere ike ịbanye n’eluigwe?’ Mmụọ-ozi ọzọ zara, ‘Mba, ọ dịghị mgbe, ọ dịghị mgbe, ọ dịghị mgbe. Ndị na-enweghị mmasị n’ọrụ Chineke n’ụwa, agaghị enwe ike ọbụla ịbụ abụ nke ịhụnanya mgbapụta n’elu.’”

“I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’

“Ahụrụ m na ọrụ ọsọ ọsọ ahụ nke Chineke na-arụ n’ụwa ga-emecha ebipụ mkpụmkpụ n’ezi omume, nakwa na ndị ozi ngwa ngwa ahụ aghaghị ime ngwangwa n’ụzọ ha iji chọpụta ìgwè atụrụ ahụ gbasasịrị agbasa. Otu mmụọ ozi sịrị, ‘Ha niile ò bụ ndị ozi? Mba, mba, ndị ozi Chineke nwere ozi ha ga-ekwusa.’”

“I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.

“Ahụrụ m na e gbochila ọrụ Chineke, e meekwa ya ihere, n’ihi ụfọdụ ndị na-eme njem ebe ha na-enweghị ozi sitere n’aka Chineke. Ndị dị otu a ga-enye Chineke akụkọ banyere dollar ọ bụla ha jiri mee njem gaa ebe ọ na-abụghị ọrụ ha ịga; n’ihi na ego ahụ gaara enyere ọrụ Chineke aka, ma n’ihi ụkọ ya, mkpụrụ obi agụola agụụ wee nwụọ n’ihi enweghị nri ime mmụọ, nke Chineke gaara enye ha site n’aka ndị ozi Ya a kpọrọ ma họrọ ma a sị na ha nwere ụzọ isi mee ya.

“The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.

“Ịma jijiji ahụ dị ike amalitela, ọ ga-aga n’ihu kwa, a ga-amapụkwa ndị niile na-adịghị njikere ijidesi eziokwu ike ma guzosie ike n’enweghị nkwụghachi azụ, na ịchụ aja n’ihi Chineke na n’ihi ọrụ Ya. Mmụọọma ahụ sịrị, ‘Ị̀ na-eche na a ga-amanye onye ọ bụla ịchụ aja? Mba, mba. Ọ ghaghị ịbụ onyinye e si n’obi nye. Ọ ga-ewe ihe niile iji zụta ubi ahụ.’—Akwara m Chineke arịrịọ ka Ọ chebe ndị Ya, ụfọdụ n’ime ha na-agwụ ike ma na-anwụ anwụ.”

“I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.

“Ahụrụ m na ndị nwere ike iji aka ha rụọ ọrụ, ma nyere aka ịkwado ozi ahụ, ga-aza ajụjụ maka ike ahụ, dịka ndị ọzọ ga-aza ajụjụ maka akụnụba ha.

“Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.

“Mgbe ahụ, ahụrụ m na ikpe nile nke Chineke Pụrụ Ime Ihe Niile na-abịa ngwa ngwa. Arịọrọ m mmụọ-ozi ahụ ka o were asụsụ ya gwa ndị mmadụ okwu. O kwuru, ‘Égbè eluigwe na amụma nile nke Ugwu Saịnaị agaghị akpalite ndị na-achọghị ka e kpalite ha site n’eziokwu doro anya nke okwu Chineke; ọ gaghịkwa abụ ozi nke mmụọ-ozi ga-eme ka ha teta.’” Review and Herald, April 1, 1850.