“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

“E nwere n’Akwụkwọ Nsọ ụfọdụ ihe ndị siri ike ịghọta, nke, dịka okwu Pita si dị, ndị na-amụghị ihe na ndị na-adịghị eguzosi ike na-agbagọ gaa n’ọnwụ ha. Anyị nwere ike ghara inwe ike, n’ụbọchị ndụ a, ịkọwa ihe amaokwu ọ bụla nke Akwụkwọ Nsọ pụtara; ma ọ dịghị isi eziokwu ọ bụla dị oké mkpa n’omume ga-anọ n’ihe omimi kpuchiri. Mgbe oge ahụ ga-abịa, n’ime nduzi Chineke, ka a nwalee ụwa n’eziokwu maka oge ahụ, Mmụọ Ya ga-akpali uche mmadụ ịchọgharị Akwụkwọ Nsọ, ọbụna n’ibu ọnụ na n’ekpere, ruo mgbe a ga-achọpụta njikọ mgbe njikọ gasịrị ma jikọta ha ọnụ n’agbụ zuru okè. Eziokwu ọ bụla nke metụtara ozugbo nzọpụta nke mkpụrụ obi ga-eme ka o doo anya nke ukwuu, nke na ọ dịghị onye kwesịkwara ihie ụzọ ma ọ bụ ije n’ọchịchịrị.”

“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

“Dị ka anyị siri soro eriri amụma ahụ ruo ala, a hụrụ ma kọwaa n’ezi-okwu e kpughere eme nke ọma maka oge anyị. A ga-aza anyị ajụjụ banyere ihe ùgwù ndị anyị na-enwe na banyere ìhè ahụ nke na-enwupụta n’ụzọ anyị. Ndị biri n’ọgbọ ndị gara aga ga-aza ajụjụ banyere ìhè ahụ e kwere ka o mụkwasị ha. A kpọlitere uche ha n’ihe metụtara akụkụ dị iche iche nke Akwụkwọ Nsọ nke nwara ha. Ma ha aghọtaghị eziokwu ndị ahụ anyị na-aghọta. Ha ejighị ọrụ maka ìhè ahụ ha na-enweghị. Ha nwere Akwụkwọ Nsọ, dịka anyị nwere; ma oge maka mkpughe nke eziokwu pụrụ iche n’ihe gbasara ihe nkiri ikpeazụ nke akụkọ ụwa a bụ n’oge ọgbọ ikpeazụ ndị ga-adị ndụ n’elu ụwa.”

“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.

“E meela eziokwu pụrụ iche ka ọ daba n’ọnọdụ nke ọgbọ dị iche iche dịka ha siri dị adị. Eziokwu dị ugbu a, nke bụ ule nye ndị nke ọgbọ a, abụghị ule nye ndị nke ọgbọ ndị dị anya n’oge gara aga. Ọ bụrụ na e nyere ọgbọ ndị gara aga ìhè nke na-enwu ugbu a n’ebe anyị nọ banyere ụbọchị izu ike nke iwu nke anọ, Chineke gaara ejide ha n’aka n’ihi ìhè ahụ.” Testimonies, mpịakọta nke 2, 692, 693.

New and Old

Ọhụrụ na Ochie

“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

“N’oge ọ bụla, e nwere mmepe ọhụrụ nke eziokwu, ozi sitere n’aka Chineke nye ndị nke ọgbọ ahụ. Eziokwu ochie niile dị mkpa nke ukwuu; eziokwu ọhụrụ anaghị anọpụ iche n’eziokwu ochie, kama ọ bụ mkpughe na mmeghe ya. Ọ bụ naanị dịka a ghọtara eziokwu ochie ka anyị pụrụ ịghọta nke ọhụrụ. Mgbe Kraịst chọrọ imeghe ndị na-eso ụzọ Ya eziokwu banyere mbilite n’ọnwụ Ya, Ọ malitere ‘n’aka Mozis na ndị amụma niile’ ma ‘kọwaara ha n’Akwụkwọ Nsọ niile ihe ndị gbasara Onwe Ya.’ Luk 24:27. Ma ọ bụ ìhè nke na-enwu n’ime mmeghe ọhụrụ nke eziokwu ka na-enye ochie ahụ ebube. Onye jụrụ ma ọ bụ leghara nke ọhụrụ anya enweghị n’ezie nke ochie ahụ. N’ebe ọ nọ, ọ na-atụfu ike ndụ ya ma bụrụ naanị ọdịdị na-enweghị ndụ.”

“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

“E nwere ndị na-ekwupụta na ha kwere ma na-akụzi eziokwu nke Agba Ochie, ebe ha na-ajụ Agba Ọhụrụ. Ma n’ịjụ ịnabata ozizi Kraịst, ha na-egosi na ha ekweghị n’ihe ndị nna nna ochie na ndị amụma kwuru. ‘A sị na unu kwere Mozis,’ ka Kraịst kwuru, ‘unu gaara ekwere M; n’ihi na o dere banyere M.’ Jọn 5:46. Ya mere, enweghị ezi ike ọ bụla n’ozizi ha ọbụna banyere Agba Ochie.”

“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.

“Ọtụtụ ndị na-ekwu na ha kwere ma na-akụzikwa oziọma nọ n’otu njehie yiri nke a. Ha na-ewepụ Akwụkwọ Nsọ nke Agba Ochie n’akụkụ, nke Kraịst kwuru banyere ha, sị, ‘Ha bụ ndị ahụ na-agba àmà banyere M.’ Jọn 5:39. N’ịjụ Agba Ochie, ha n’ezie na-ajụkwa Agba Ọhụrụ; n’ihi na ha abụọ bụ akụkụ nke otu ihe a na-apụghị ikewapụ ekewa. Ọ dịghị mmadụ ọ bụla pụrụ igosi iwu Chineke nke ọma n’enweghị oziọma, ma ọ bụ oziọma n’enweghị iwu. Iwu ahụ bụ oziọma e mere ka ọ bụrụ ahụ, oziọma ahụ bụkwa iwu ahụ e kpughere. Iwu ahụ bụ mgbọrọgwụ, oziọma ahụ bụ ifuru na-esi ísì ọma na mkpụrụ ọ na-amị.”

“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.

“Agba Ochie na-amụnye ìhè n’Agba Ọhụrụ, Agba Ọhụrụ kwa n’Agba Ochie. Nke ọ bụla bụ mkpughe nke ebube Chineke n’ime Kraịst. Ha abụọ na-egosi eziokwu ndị ga-anọgide na-ekpughe omimi ọhụụ nke ihe ha pụtara nye onye na-achọsi ike n’ezie.” Christ’s Object Lessons, 128.

Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.

Eziokwu dị ugbu a bụ, n’ụzọ nkọwa ya, “eziokwu ekpughere” maka otu oge pụrụ iche nke a “na-ahụ nke ọma ma na-akọwa ya nke ọma.” A na-eme ka ọgbọ nke dị ndụ n’oge a na-ekpughe “eziokwu dị ugbu a” bụrụ ndị “ga-aza ajụjụ” iji nabata eziokwu ahụ ma ọ bụ nwụọ. Eziokwu ndị ahụ jikọtara ọnụ nke na-eme “eziokwu ule dị ugbu a” maka “ọgbọ a,” ka a na-anọchi anya ha n’“mmeghe nke eziokwu pụrụ iche” “n’ihe metụtara mmechi ihe nkiri nke akụkọ ụwa a.” Eziokwu, ya mere “eziokwu dị ugbu a,” ka Agba Ọhụrụ na-anọchite anya ya n’ihe metụtara Agba Ochie. A na-eguzobe eziokwu n’elu ndị àmà abụọ, eziokwu nwekwara mmalite na njedebe, nke nkịtị na nke mmụọ, nke oge ochie na nke oge a, alfa na omega, nke mbụ na nke ikpeazụ.

The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”

Ntọala ndị Millerait nke ozi mmụọ ozi mbụ bụ “ochie” n’ihe metụtara ozi “eziokwu nke ugbu a” nke mmụọ ozi nke atọ. Ndị na-“ajụ ihe Ochie,” “na-ajụkwa ihe Ọhụrụ n’ezie,” n’ihi na ha abụọ bụ akụkụ nke otu ihe a na-apụghị ikewapụ ekewa.

“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

“Ahụrụ m mkpa ndị-ozi ahụ, karịsịa, ịdị na-eche nche ma na-enyocha ụdị ọ bụla nke ịnụbiga mmụọ ọkụ ókè ebe ọbụla ha pụrụ ịhụ ka ọ na-ebili. Setan na-akpachapụ anya na-akụgide site n’akụkụ niile, ma ọ bụrụ na anyị echeghị ya nche, ma ka anya anyị mepere emepe n’ihu aghụghọ ya na ọnyà ya, ma yikwasịghị ngwá agha zuru ezu nke Chineke, àkụ́ ọkụ nke onye ajọ omume ahụ ga-adaba n’ahụ anyị. E nwere ọtụtụ eziokwu dị oké ọnụ ahịa dị n’Okwu Chineke, ma ọ bụ “eziokwu nke ugbu a” ka ìgwè atụrụ ahụ chọrọ ugbu a. Ahụwo m ihe ize ndụ dị n’aka ndị-ozi ahụ ịhapụ isi ihe ndị dị mkpa nke eziokwu nke ugbu a, ka ha nọrọ na-atụgharị uche n’isiokwu ndị na-abụghị nke e mere iji mee ka ìgwè atụrụ ahụ bụrụ otu ma doo mkpụrụ obi nsọ. N’ebe a Setan ga-eji uru ọbụla o nwere mee ihe iji merụọ ọrụ ahụ.”

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

“Ma isiokwu ndị dị ka ebe nsọ ahụ, n’ihe gbasara ụbọchị 2300, iwu nile nke Chineke na okwukwe Jisọs, kwekọrọ n’ụzọ zuru oke ịkọwa mmegharị Advent nke gara aga ma gosi ihe ọnọdụ anyị dị ugbu a bụ, ime ka okwukwe nke ndị na-enwe obi abụọ guzosie ike, ma nyekwa nkwenye banyere ọdịnihu ahụ dị ebube. Ndị a, ka m hụrụ ugboro ugboro, bụ isiokwu ndị bụ isi nke ndị ozi ahụ kwesịrị ilekwasị anya na ha.” Early Writings, 63.

The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.

“Ebe nsọ ahu, n’ihe jikọrọ ya na ụbọchị 2300 ahụ, iwu nile nke Chineke na okwukwe Jisọs” bụ igodo iji kọwaa “mgagharị Advent gara aga” nke ndị Millerite, ma site n’ime nke a, iji kọwaa “nke ọma nke ọma” “ihe ọnọdụ anyị ugbu a bụ.” Ndị na-“enwe obi abụọ” banyere “mgagharị Advent gara aga,” na-“enwe obi abụọ” banyere ihe na-enye “nkwenye doro anya nye ọdịnihu ahụ dị ebube.” Ihe na-enye nkwenye doro anya banyere ọdịnihu bụ ihe gara aga.

The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.

Akwụkwọ Joel bụ ozi nke eziokwu nnwale nke ugbu a. E ji ọtụtụ ndị àmà kwado nke a. A na-akọwa Joel dị ka “eziokwu nke ugbu a” site n’aka Mmụọ nke Amụma, nke, dị ka Jọn siri kwuo n’akwụkwọ Mkpughe, bụ àmà Jizọs.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.

Mkpughe nke Jisọs Kraịst, nke Chineke nyere ya, iji gosi ndị ohu ya ihe ndị ga-emezu n’oge na-adịghị anya; o wee zipu ya ma mee ka a mara ya site n’aka mmụọ-ozi ya nye ohu ya Jọn: onye gbara ama banyere okwu Chineke, na banyere àmà Jisọs Kraịst, na banyere ihe niile ọ hụrụ. Mkpughe 1:1, 2.

The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.

E gosipụtara “ama” Jọn (nke o “gbara ama” banyere ya) n’akụkụ atọ. O dekọrọ “okwu Chineke,” “ama Jisọs,” na “ihe ndị ọ hụrụ.” N’amaokwu abụọ mbụ nke Mkpughe, Jọn na-anọchite anya onye e nyeworo onyinye nke “mmụọ amụma.” Onyinye ahụ gụnyere mkpughe pụrụ iche nke Okwu Chineke, ọ na-agụnyekwa mkpughe pụrụ iche e si n’okwu Kraịst zigaara onye-amụma; (ma ọ bụ site n’aka Kraịst ozugbo ma ọ bụ site n’aka ndị nnọchiteanya mmụọ ozi Ya) onyinye ahụ na-agụnyekwa eziokwu e gosipụtara site n’ụzọ nrọ na ọhụụ. Mmụọ amụma bụ ama Kraịst nke a na-ebutee onye-amụma, ọ nwekwara otu ikike ahụ dịka a ga-asị na mmụọ ozi ma ọ bụ Kraịst n’onwe Ya kwuru okwu ndị ahụ.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

M wee daa n’ukwu ya iji kpọọ ya isiala. O wee sị m, Lezienụ anya ka ị ghara ime ya: abụ m odibo ibe gị, na nke ụmụnna gị ndị nwere àmà nke Jisọs: kpọọ Chineke isiala: n’ihi na àmà nke Jisọs bụ mmụọ amụma. Mkpughe 19:10.

Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”

Gebriel na-eme ka amata na ya na Jọn bụ otu ndị na-eje ozi ọnụ, na a gaghị asọpụrụ ya dị ka a na-asọ ofufe. Gebriel na-emekwa ka amata na “ụmụnna” ahụ Jọn nọchiri anya ha “nwere àmà Jisọs,” nke bụ “mmụọ amụma.” “Ụmụnna” ahụ Jọn nọchiri anya ha bụ otu narị puku iri anọ na anọ, ụmụnna ahụ niile nwekwara “mmụọ amụma.”

“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.

“Ha biliri n’isi ụtụtụ, pụta gaa n’ọzara Tekoa: ma ka ha na-apụta, Jehoshafat guzoro, sị, Nụrụ m, unu Juda, na unu ndị bi na Jerusalem; Kwenụ n’Onyenwe anyị Chineke unu, unu ga-eguzosikwa ike; kwenụ n’ụmụamụma Ya, unu ga-enwekwa ọganihu. 2 Ihe E Mere 20:20.

“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

“Kwere n’Onyenwe anyị Chineke unu, ka e wee mee ka unu guzosie ike; kwere ndị amụma Ya, ka unu wee nwee ọganihu.”

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Aịzaya 8:20. ‘Na iwu na na ama-ebe-àmà; ọ bụrụ na ha ekwughị dị ka okwu a si dị, ọ bụ n’ihi na ìhè adịghị n’ime ha.’ E debere akụkụ Akwụkwọ Nsọ abụọ n’ihu ndị nke Chineke ebe a: ọnọdụ abụọ maka ịga nke ọma. Iwu ahụ nke Jehova n’onwe ya kwuru, na mmụọ amụma, bụ isi mmalite amamihe abụọ iji duzie ndị Ya n’ime ahụmahụ ọ bụla. Diuterọnọmi 4:6. ‘Nke a bụ amamihe unu na nghọta unu n’anya mba ndị ahụ, ndị ga-asị, N’ezie, mba ukwu a bụ ndị nwere amamihe na nghọta.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Iwu Chineke na Mmụọ nke Amụma na-aga aka na aka iji duzie ma nye nzukọ uka ndụmọdụ, ma mgbe ọbụla nzukọ uka ahụ matara nke a site n’irube isi n’iwu Ya, e zitela mmụọ nke amụma ka o duzie ya n’ụzọ nke eziokwu.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Mkpughe 12:17. ‘Dragọn we iwe nke ukwuu megide nwanyị ahụ, ọ gara ibuso ndị fọdụrụ n’ime mkpụrụ ya agha, ndị na-edebe iwu nile nke Chineke, ndị nwekwara àmà Jisọs Kraịst.’ Amụma a na-egosi nke ọma na nzukọ ụka nke ndị fọdụrụ ga-ekweta Chineke n’iwu Ya ma nwekwaa onyinye amụma. Nrubeisi n’iwu Chineke, na mmụọ amụma, bụ ihe na-ekewapụ ndị ezi mmadụ nke Chineke mgbe niile, a na-enyekarịkwa ule ahụ dabere n’ihe ngosi ndị dị ugbu a.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“N’oge Jeremiah, ndị mmadụ enweghi ajụjụ ọ bụla banyere ozi Mosis, Elaija, ma ọ bụ Elisha, ma ha jụrụ ajụjụ ma wepụta n’akụkụ ozi Chineke zitere site n’aka Jeremiah ruo mgbe ike na mmetụta ya lara n’iyi, ma ọ dịghịkwa ọgwụgwọ ọzọ fọdụrụ ma e wezụga ka Chineke buru ha pụọ n’agha n’ala ọzọ.”

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“N’otu aka ahụ kwa n’ụbọchị Kraịst, ndị mmadụ amụtala na ozi Jeremaya bụ eziokwu, ha wee kwenye onwe ha ikwere na, a sị na ha biri n’ụbọchị ndị nna nna ha, ha gaara anabata ozi ya; ma n’otu oge ahụ, ha na-ajụ ozi Kraịst, onye amụma niile dere banyere ya.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Dị ka ozi nke mmụọ ozi nke atọ bilitere n’ụwa, nke ga-ekpughe iwu Chineke nye ụka n’izu ezu ya na ike ya, e weghachikwara onyinye amụma ahụ ozugbo. Onyinye a arụwo ọrụ pụtara ìhè nke ukwuu n’ịzụlite na n’ịkwalite ozi a n’ihu.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.

“Dị ka ọdịiche n’echiche bilitere gbasara nkọwa nke Akwụkwọ Nsọ na ụzọ ọrụ, ndị e mere ka ha dọgharia okwukwe nke ndị kwere na ozi ahụ ma duru ha n’ịkewa n’ọrụ ahụ, mmụọ amụma anọgidewo na-awụsa ìhè n’ọnọdụ ahụ. Ọ na-ebute mgbe niile ịdị n’otu nke echiche na nkwekọrịta n’omume n’etiti òtù ndị kwere ekwe. N’ọgba aghara ọ bụla bilitere n’ime mmepe nke ozi ahụ na uto nke ọrụ ahụ, ndị guzosiri ike n’akụkụ iwu Chineke na ìhè nke Mmụọ amụma emerila, ọrụ ahụ kwa agawokwa nke ọma n’aka ha.” Loma Linda Messages, 33, 34.

The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.

A na-akọwa akwụkwọ Joel kpọmkwem dịka “eziokwu dị ugbu a” n’ime Mmụọ nke Amụma, nke, dịka Jọn si kwuo n’akwụkwọ Mkpughe, bụ àmà Jizọs. A kwadokwara ya ozugbo n’ime Okwu Chineke. Ma Akwụkwọ Nsọ ma Mmụọ nke Amụma na-etinye akwụkwọ Joel kpọmkwem n’ọrụ n’ụbọchị ikpeazụ.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …

“Onye ọ bụla n’ime ndị amụma oge ochie kwuru okwu ọ bụghị nke ukwuu maka oge nke ha kama maka oge anyị, nke mere na amụma ha ka dị ire nye anyị. ‘Ma ihe ndị a niile mere ha dịka ọmụmaatụ: e wee dee ha ka ha bụrụ ịdọ aka ná ntị nye anyị, ndị ọgwụgwụ nke ụwa bịakwasịrị.’ 1 Corinthians 10:11. ‘Ọ bụghị nye onwe ha, kama ọ bụ nye anyị ka ha jere ozi n’ihe ndị ahụ, ndị a na-akọrọ unu ugbu a site n’aka ndị kwusara unu ozi ọma site na Mmụọ Nsọ e ziterela site n’eluigwe; ihe ndị a ka ndị mmụọ ozi na-achọsi ike ilebanye anya n’ime ha.’ 1 Peter 1:12. …”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Baịbụl achịkọtala ma kee akụnụba ya ọnụ maka ọgbọ ikpeazụ a. Ihe omume ukwu niile na ọrụ nsọ niile nke akụkọ ihe mere eme nke Agba Ochie abụrụla, ma na-adịkwa, na-emegharị onwe ha n’ime nzukọ n’ụbọchị ikpeazụ ndị a.” Selected Messages, book 3, 338, 339.

The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.

Amụma Joel nọ “n’ọrụ” “n’ahụ” ndị ahụ “ndị ọgwụgwụ nke ụwa bịakwutere.” “N’ọrụ” na-emesi naanị na “eziokwu dị ugbu a” bụ ule mgbe niile ike, ma ndị na-ada n’ule ahụ ka e ji agwa ndị dị ka Judas n’Akwụkwọ Nsọ na-anọchi anya ha.

“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.

“Nkuzi soro nkuzi dara n’ntị Judas n’enweghị nlebara anya. Ọtụtụ mmadụ taa na-eso nzọụkwụ ya. N’ìhè nke iwu Chineke, ndị ịchọ ọdịmma onwe ha na-ahụ àgwà ọjọọ ha, ma ha ada ime mmegharị a chọrọ, wee na-aga n’ihu site n’otu ọnọdụ mmehie ruo n’ọzọ.”

“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.

“Ọmụmụ ihe nke Kraịst metụtara oge na ọgbọ nke anyị onwe anyị. O kwuru, ‘Ọ bụghị naanị maka ndị a ka m na-ekpe ekpere, kama kwa maka ndị ga-ekwere na m site n’okwu ha.’ A na-ewetara anyị n’ụbọchị ikpeazụ ndị a otu akaebe ahụ e wetara Judas. Otu ọmụmụ ihe ahụ nke o meghị ka ọ bụrụ ihe a na-eme n’ọrụ n’ime ndụ ya na-abịakwute ndị na-anụ ya, ma ha nwekwara otu ọdịda ahụ, n’ihi na ha adịghị atụfu mmehie ha.” Review and Herald, March 17, 1891.

John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.

Jọn, n’akwụkwọ Mkpughe dum, na-anọchi anya ndị nke Chineke nke ụbọchị ikpeazụ; ma n’ịbụ onye a chụpụrụ gaa Patmọs, Jọn na-anọchi anya ndị a na-akpagbu n’oge nsogbu iwu Sọnde. Ọ na-ekwu ihe mere e ji tụọ ya mkpọrọ.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Mụ onwe m, Jọn, onye bụkwa nwanne unu, na onye so unu na mkpagbu, na n’alaeze, na ndidi nke Jizọs Kraịst, nọ n’agwaetiti ahụ a na-akpọ Patmọs, n’ihi okwu Chineke, na n’ihi akaebe nke Jizọs Kraịst. Mkpughe 1:9.

John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.

A kpagburu Jọn n’ihi Baịbụl na Mmụọ nke Amụma. Gịnị mere e ji akpagbu otu narị puku na iri anọ na anọ n’ihi Mmụọ nke Amụma? Eziokwu mbụ onye-amụma Joel kọwara bụ ndapụ n’ezi okwukwe nke ụka Seventh-day Adventist. Mgbe onyeozi Pita kọwara na Pentikọst bụ mmezu nke akwụkwọ Joel, Pita mere nke a dịka nzaghachi nye ndị Juu na-awakpo ngosi nke “asụsụ dị iche iche.” Ndị Juu ahụ, ndị n’oge ahụ nọchiri anya Seventh-day Adventists n’ụbọchị ikpeazụ, na-arụ ụka na Pita na ndị ahụ na-ekwusa ozi ahụ “mmanya na-egbu ha.” Seventh-day Adventists ga-alụso ozi nke mmiri ozuzo ikpeazụ ọgụ dịka ndị Juu mere n’oge Pita. Ha na-eme nke a n’ihi na ndị ahụ na-ekwusa ozi nnwale nke “eziokwu dị ugbu a” nke mmiri ozuzo ikpeazụ nwere eziokwu ntọala “ochie,” n’ihi na eziokwu ọhụrụ na-adabere mgbe niile n’eziokwu ochie. Jeremaịa kpọrọ ndị nke Chineke n’oge mmiri ozuzo ikpeazụ oku ka ha jee ije n’ụzọ ochie ma gee ntị n’olu opi nke onye nche, ma ha jụrụ. Ozi eziokwu ntọala “ochie” ahụ ka e ji “ugboro asaa” nke Levitikọs iri abụọ na isii nọchianya, nke na-akọwa mmekọrịta ọgbụgba ndụ n’usoro Sabat maka ala ahụ.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

“Ahụrụ m na ụka aha naanị ya na ndị Adventist aha naanị ha, dịka Judas, ga-arara anyị nye n’aka ndị Katọlik iji nweta mmetụta ha ka ha bịa luso eziokwu ahụ ọgụ. Ndị nsọ ahụ mgbe ahụ ga-abụ ndị a na-amaghị nke ọma, ndị ndị Katọlik na-amachaghị; ma ụka dị iche iche na ndị Adventist aha naanị ha bụ ndị maara okwukwe anyị na omenala anyị (n’ihi na ha kpọrọ anyị asị n’ihi ụbọchị izu ike, n’ihi na ha enweghị ike ịgọnarị ya) ga-arara ndị nsọ ahụ nye ma kọọrọ ha ndị Katọlik dịka ndị na-eleghara ụkpụrụ ndị mmadụ guzobere anya; ya bụ, na ha na-edebe ụbọchị izu ike ma na-eleghara Ụka anyanwụ anya.”

“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

“Mgbe ahụ ndị Katọlik ga-agwa ndị Protestant ka ha gaa n’ihu, ma wepụta iwu na onye ọbụla na-agaghị edebe ụbọchị mbụ nke izu, kama ụbọchị nke asaa, a ga-egbu ya. Ndị Katọlik, ndị ọnụ ọgụgụ ha dị ukwuu, ga-akwado ndị Protestant. Ndị Katọlik ga-enye ike ha nye oyiyi nke anụ ọhịa ahụ. Ndị Protestant ga-arụkwa ọrụ dịka nne ha rụrụ tupu ha, iji bibie ndị nsọ. Ma tupu iwu ha amịpụta ma ọ bụ mụọ mkpụrụ, a ga-anapụta ndị nsọ site n’Ụda Olu nke Chineke.” Spalding and Magan, 1, 2.

Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.

Ugboro abụọ Nwanyị White kọwara “ụka aha naanị” na “ndị Adventist aha naanị,” ebe ọ na-eme ka e nwee ọdịiche n’etiti “òtù abụọ ndị a bụ aha naanị” na “ndị Katọlik.” “Ụka aha naanị” na “ndị Adventist aha naanị” “kpọrọ asị” ndị a nọchiri anya ha site n’aka Pita na Jọn “n’ihi ụbọchị izu ike ahụ, n’ihi na ha apụghị ịjụ ya n’ọnụ.” Ụka aha naanị na ndị Katọlik apụghị “ịjụ n’ọnụ” eziokwu nke ụbọchị izu ike nke ụbọchị nke asaa, ma “ndị Adventist aha naanị” apụghị “ịjụ n’ọnụ” “oge asaa” nke Levitikọs iri abụọ na isii, nke bụ iwu ụbọchị izu ike nke ala ahụ. Ụka aha naanị na ndị Katọlik apụghị “ịjụ n’ọnụ” eziokwu ahụ na ụbọchị izu ike nke ụbọchị nke asaa bụ eziokwu Akwụkwọ Nsọ “ntọala,” ma “ndị Adventist aha naanị” apụghị “ịjụ n’ọnụ” eziokwu ahụ na “oge asaa” nke Levitikọs iri abụọ na isii bụ eziokwu Millerite “ntọala.”

John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”

Mkpọrọ Jọn nọ n’Agwaetiti Patmos na-anọchi anya puku mmadụ otu narị na iri anọ na anọ ahụ bụ ndị na-akwado ma Akwụkwọ Nsọ ma Mmụọ nke Amụma, na ndị a na-akpagbu n’ụzọ pụrụ iche site n’èzí n’ihi ụbọchị izu ike nke ụbọchị nke asaa, ma a na-akpagbukwa ha site n’ime n’ihi izu ike nke afọ nke asaa maka ala ahụ. N’ihi nke a, akaebe Jọn banyere ihe kpatara a ji akpagbu ya n’amaokwu nke itoolu sochiri amaokwu nke iri, ya na ụbọchị izu ike ahụ na ozi sitere n’oge gara aga (“n’azụ”) site n’“olu ukwu” dịka nke “opi.”

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.

Mụ onwe m, Jọn, onye bụkwa nwanne unu, na onye so unu n’ahụhụ, na n’alaeze, na n’ntachi obi nke Jisọs Kraịst, nọ n’agwaetiti ahụ a na-akpọ Patmọs, n’ihi okwu Chineke, na n’ihi àmà Jisọs Kraịst. Anọ m n’ime Mmụọ n’ụbọchị nke Onyenwe anyị, wee nụ n’azụ m nnukwu olu, dị ka nke opi. Mkpughe 1:9, 10.

John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.

Jọnn na-anọchi anya ndị ahụ n’oge 9/11 nụrụ olu opi nke mmụọ ozi nke Mkpughe iri na asatọ, nke na-akpọ ndị Chineke ka ha laghachi n’“ụzọ ochie” nke Jeremaya. Olu ukwu ahụ bụkwa ịdọ aka ná ntị nke opi nke asaa, nke bụkwa ahụhụ nke atọ.

Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.

Nwanyị White dere na “Akwụkwọ Nsọ achịkọtala ma kekọrịtakwara akụ ya ọnụ maka ọgbọ ikpeazụ a.” Akwụkwọ Joel bụ otu n’ime “akụ” Akwụkwọ Nsọ ndị ahụ nke bụ eziokwu dị ugbu a n’ime “ụbọchị ikpeazụ.” N’oge Pentikọst, Pita kọwara na ọ bụ akwụkwọ Joel ka a na-emezu n’oge ahụ. Pita, dịka Joel, “kwuru obere maka” oge Pentikọst karịa maka “oge” anyị. Oge Pentikọst bụ mmiri mbido maka Oge Ndị Kraịst. Pentikọst na-akara mmalite nke Oge Ndị Kraịst, ma site n’ime nke a ọ na-egosikwa njedebe nke Oge Ndị Kraịst. Njedebe nke Oge Ndị Kraịst bụ oge mmiri ikpeazụ dịka e si mee ka o doo anya site n’ihe atụ Pentikọst. Ya mere, Pita bụ ihe nnọchianya nke ndị Chineke n’oge njedebe nke Oge Ndị Kraịst, ndị na-achọpụta mmezu nke ịwụsa Mmụọ Nsọ site n’iji akwụkwọ Joel mee nke a.

But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.

Ma Pita, ebe o guzo ọtọ ya na mmadụ iri na otu ahụ, weliri olu ya elu, sị ha, Unu ndị Judia, na unu niile bi na Jerusalem, ka e mee ka unu mara nke a, nụkwa okwu m: N’ihi na ndị a aṅụghịbiga mmanya ókè, dịka unu na-eche, ebe ọ bụ naanị awa nke atọ nke ụbọchị. Kama nke a bụ ihe e kwuru site n’ọnụ onye-amụma Joel; O ga-erukwa na ụbọchị ikpeazụ, ka Chineke kwuru, na M ga-awụkwasị Mmụọ M n’elu anụ ahụ niile: ụmụ unu ndị ikom na ụmụ unu ndị inyom ga-ebu amụma, ụmụ okorobịa unu ga-ahụ ọhụụ, ndị okenye unu ga-arọ nrọ: Ọzọkwa n’elu ndị ohu M ndị ikom na n’elu ndị odibo M ndị inyom ka M ga-awụkwasị n’ụbọchị ndị ahụ Mmụọ M; ha ga-ebukwa amụma: M ga-egosikwa ihe ịtụnanya n’eluigwe n’elu, na ihe ịrịba ama n’ụwa n’okpuru; ọbara, na ọkụ, na anwụrụ ọkụ: Anyanwụ ga-agbanwe ghọọ ọchịchịrị, ọnwa agbanweekwa ghọọ ọbara, tupu nnukwu ụbọchị ahụ nke Onyenwe anyị, nke dị ebube ma bụrụkwa nke a ma ama, abịa: O ga-erukwa na onye ọbụla nke ga-akpọku aha Onyenwe anyị ka a ga-azọpụta. Ọrụ Ndịozi 2:14–21.

To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”

Iji bụrụ onye na-amụ amụma nke ọma chọrọ nghọta siri ike na njedebe nke ụwa ka e ji “ahịrị n’elu ahịrị” kọwaa n’ime akụkọ ihe mere eme nke Akwụkwọ Nsọ. Ihe ejikọtara na eziokwu a bụ na ndị amụma n’onwe ha na-anọchite anya ndị nke Chineke n’ụbọchị ikpeazụ. Joel tinyere akwụkwọ ya n’ụbọchị ikpeazụ n’ihi na ọ na-ekwusa nso nke “ụbọchị nke Onyenwe anyị.”

Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.

Kụọnụ opi ike na Zayọn, kụkwaanụ mkpu ịdọ aka ná ntị n’ugwu nsọ m: ka ndị niile bi n’ala ahụ maa jijiji: n’ihi na ụbọchị nke Onyenwe anyị na-abịa, n’ihi na ọ dị nso n’aka. Joel 2:1.

A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.

“Opi” dị ka ihe nnọchianya, n’etiti nkọwa ndị ọzọ, na-anọchi anya ozi ịdọ aka ná ntị. Dị ka ihe nnọchianya, opi nwere ike ịnọchi anya oge dịrị ogologo ma ọ bụ otu oge kpọmkwem, ma ọ bụ ha abụọ—dị ka ọnọdụ ederede si gosi. Opi na-anọchikwa anya ikpe. Emume opi, ụbọchị iri tupu Ụbọchị Mkpuchi Mmehie, bụ ịdọ aka ná ntị banyere ikpe na-abịanụ.

The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.

“Ụbọchị nke Onyenwe anyị” na-anọchi anya ma otu oge kpọmkwem ma ọ bụ oge dị ogologo, dabere n’ọnọdụ ederede nke ebe e jiri “ụbọchị nke Onyenwe anyị” mee ihe. “Ụbọchị nke Onyenwe anyị” pụrụ ịbụ akara nke ikpe mmezu e gosipụtara dịka ọrịa otiti asaa ikpeazụ, ma ọ bụkwa o nwere ike ịbụ ikpe mmezu ahụ n’ọgwụgwụ puku afọ ahụ. N’ọnọdụ nke ọ bụla, opi ahụ na-akọwapụta ikpe mmezu nke Chineke. Ya mere, “ụbọchị nke Onyenwe anyị” pụrụ ịnọchi anya oge kpọmkwem ebe e nyere ntaramahụhụ Chineke ma ọ bụ oge dị ogologo mgbe a na-enye ntaramahụhụ Chineke.

A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.

“Opi” dịka “ụbọchị nke Onyenwe anyị” nwere ike ịnọchite anya otu ebe n’oge na otu oge gbatịrị agbatị, dịka a na-agba àmà ya n’ebe ndị ahụ n’akụkọ ihe mere eme na n’oge ndị ahụ nke opi asaa nke Mkpughe isi nke asatọ na nke itoolu nọchiri anya. “Ụbọchị nke Onyenwe anyị” nke Joel ji “opi” nke a ga-afụ nọchite anya ya—bụ ma otu ebe n’oge ma bụrụkwa oge gbatịrị agbatị nke malitere mgbe ikpe nke ndị nwụrụ anwụ kwụsịrị, ikpe nke ndị dị ndụ wee malite. N’ụbọchị 9/11, a fụrụ opi nke kara akara mbata nke ikpe nke ndị dị ndụ dịka otu ebe n’oge, ma kara kwa akara 9/11 dịka mmalite nke oge ikpe nke ndị dị ndụ.

Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.

Ya mere ugbu a kwa, ka Onyenwe anyị na-ekwu, lọghachikwutenụ m n’obi unu niile, site n’ibu ọnụ, na n’ịkwa ákwá, na n’iru uju: Dọwakwaanụ obi unu, ọ bụghị uwe unu, lọghachikwutekwanụ Onyenwe anyị bụ Chineke unu: n’ihi na ọ bụ onye amara na ebere, onye na-adịghị ewe iwe ọsọ ọsọ, onye juputara n’obiọma dị ukwuu, ọ na-echegharịkwa n’ihe ọjọọ ahụ. Ònye maara ma ọ gaghị alọghachi chegharịa, hapụ ngọzi n’azụ ya; ọbụna onyinye nri na onyinye ihe ọṅụṅụ nye Onyenwe anyị bụ Chineke unu? Kpọọnụ opi ike na Zayọn, dọọ nsọ ibu ọnụ, kpọọ nzukọ dị nsọ. Joel 2:12–15.

This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.

Nke a bụ oge nke abụọ Joel ji nye iwu ka a fụọ opi. “Opi” ndị ahụ dị na Joel bụ ma ịdọ aka ná ntị banyere ikpe nchịkwa na-abịanụ nke ihe otiti asaa ikpeazụ, ma e debekwara ha n’ime usoro nke ọkpụkpọ Laodisia maka nchegharị na mmechi oge amara nke na-eru nso.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Tikuo n’oké olu, echefula ịkụda ya, welie olu gị elu dịka opi, ma gosi ndị m mmehie ha, gosi kwa ụlọ Jekọb mmehie ha. Aịzaịa 58:1.

Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.

Aịzaya, Jọel, Jọn na Pita niile na-anọchi anya puku otu narị na iri anọ na anọ nke ụbọchị ikpeazụ, otu a kwa ka Jeremaya si eme, bụ onye na-akọwapụta mgbe a ga-afụ opi ahụ.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Otú a ka Onye-nwe-anyị kwuru, Guzonu n’ụzọ dị iche iche, legidekwa anya, jụọkwa ajụjụ banyere ụzọ ochie nile, ebe ezi ụzọ ahụ dị, gagharịakwanụ n’ime ya, unu ga-ahụkwa izuike nye mkpụrụobi unu. Ma ha sịrị, Anyị agaghị ejegharị n’ime ya. Ọzọkwa, edobere m ndị nche n’elu unu, na-asị, Nụrụnụ olu opi ahụ. Ma ha sịrị, Anyị agaghị anụ ya. Jeremiah 6:16, 17.

The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.

Opì-ìké ahụ dara n’ụbọchị ikpeazụ ndị a na 9/11, mmiri ozuzo ikpeazụ ahụ wee malite izo n’ahụ ndị họọrọ ụzọ ọma ahụ ma jee ije n’ime ya. Ọ bụ mgbe ahụ ka mmụọ ozi nke Mkpughe iri na asatọ siri n’eluigwe rịdata.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Mmiri ozuzo nke ikpeazụ ga-adakwasị ndị nke Chineke. Mmụọ ozi dị ike ga-esi n’eluigwe bịa ala, a ga-emekwa ka ebube ya nye ụwa dum ìhè.” Review and Herald, Eprel 21, 1891.

When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.

Mgbe e wedara nnukwu ụlọ ndị dị na New York n’ụbọchị 9/11, mmụọ ozi ahụ dị ike rịdatara, mmiri ozuzo ikpeazụ wee malite ịda.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Ugbu a, ọ̀ bụ okwu ahụ ka na-abịa nke m kwuputara na a ga-eji ebili mmiri ukwu sachapụ New York? Nke a abụghị ihe m kwuru mgbe ọ bụla. Agwara m, dịka m lere anya n’ụlọ ndị ahụ ukwu a na-ewu n’ebe ahụ, elu n’elu, ‘Lee ihe ndị jọgburu onwe ha ga-eme mgbe Onyenwe anyị ga-ebili ịma jijiji ụwa nke ukwuu! Mgbe ahụ ka okwu ndị dị na Mkpughe 18:1–3 ga-emezu.’ Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’ụwa. Ma enweghị m ìhè pụrụ iche banyere ihe na-abịa n’elu New York, naanị na amaara m na otu ụbọchị a ga-atụda ụlọ ndị ukwu ndị ahụ dị n’ebe ahụ site n’ịtụgharị na ịtụgharị ọzọ nke ike Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ụwa. Otu okwu sitere n’aka Onyenwe anyị, otu mmetụ nke ike Ya dị ukwuu, ụlọ ndị a buru ibu ga-ada. Ihe omume ga-eme nke ịdị egwu ha anyị apụghị ichetụ n’echiche.” Review and Herald, July 5, 1906.

On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.

N’ụbọchị 9/11 ka mmiri ozuzo nke ikpeazụ malitere ịtụ ntakịrị tupu e wụsa ya n’uju n’oge iwu ụbọchị Sọnde.

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.

“Ọrụ ukwu nke oziọma ahụ agaghị akwụsị site n’igosipụta ike Chineke nke dị ntakịrị karịa nke kpọrọ akara n’mmalite ya. Amụma ndị ahụ e mezuru n’ịwụsa mmiri ozuzo mbụ n’mmalite oziọma a ga-emekwa ọzọ n’ime mmiri ozuzo ikpeazụ n’ọgwụgwụ ya. Ndị a bụ ‘oge nke ime ka ume dị ọhụrụ’ nke onyeozi Pita lere anya n’ihu mgbe o kwuru, sị: ‘Ya mere, chegharịanụ, laghachikwutekwanụ Chineke, ka e wee hichapụ mmehie unu, mgbe oge nke ime ka ume dị ọhụrụ ga-abịa site n’ihu Onyenwe anyị; Ọ ga-ezipụkwa Jisọs.’ Ọrụ 3:19, 20.” The Great Controversy, 611, 612.

The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.

Mmezuzu zuru okè nke “oge ntụsara ahụ” na-emezu mgbe ị ka dị ndụ, n’ihi na ịdọ aka ná ntị ahụ bụ ka “chegharịa,” nke na-agaghị ekwe omume ime ma ọ bụrụ na ị nwụrụ anwụ. “Oge ntụsara ahụ” na-abịa mgbe “mmehie” nke mkpụrụ obi ndị dị ndụ ka pụrụ ịbụ “ehichapụ”. “Oge ntụsara ahụ” malitere na 9/11, si otu a na-akọwapụta mmalite nke ikpe ndị dị ndụ. A na-emegharị Pentikost n’oge mmechi nke usoro oge oziọma. Mgbe “oge ntụsara ahụ” bịarutere, ihe omume ndị e jiri mee ihe nnọchianya na Pentikost malitere imegharị onwe ha.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Ọ bụ n’ịgụsi agụụ ike n’obi ka m ji atụ anya oge ahụ mgbe a ga-emegharị ihe ndị mere n’ụbọchị Pentikọst, n’ike ọbụna karịa nke e gosipụtara n’oge ahụ. Jọn na-asị, ‘Ahụrụ m mmụọ ozi ọzọ ka o si n’eluigwe na-abịa, nwee ike dị ukwuu; e wee mee ka ụwa nwuo ìhè site n’ebube ya.’ Mgbe ahụ, dịka n’oge Pentikọst, ndị mmadụ ga-anụ eziokwu ahụ ka a na-agwa ha, onye ọ bụla n’asụsụ nke ya.

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Chineke pụrụ iku ume ndụ ọhụrụ n’ime mkpụrụ obi ọ bụla nke ji ezi obi achọ ijere Ya ozi, ma nwee ike iji icheku ọkụ dị ndụ sitere n’elu ebe-ichu-àjà metụ egbugbere ọnụ aka, mee ka ha bụrụ ndị nwere asụsụ na-atọ ụtọ n’ịkpọsa otuto Ya. A ga-eme ka puku kwuru puku olu jupụta n’ike ikwupụta eziokwu ndị dị ebube nke Okwu Chineke. A ga-atọghe ire na-asụ nsụ, a ga-emekwa ka ndị ụjọ sie ike iburu àmà obi ike banyere eziokwu ahụ. Ka Onyenwe anyị nyere ndị Ya aka ime ka ụlọ nsọ nke mkpụrụ obi dị ọcha pụọ n’ime mmetọ ọ bụla, ma debe njikọ dịrị nso nke ukwuu n’etiti ha na Ya, ka ha wee bụrụ ndị sonyere na mmiri ozuzo ikpeazụ mgbe a ga-awụsa ya.” Review and Herald, July 20, 1886.

We will continue in the next article.

Anyị ga-aga n’ihu n’isiokwu na-esonụ.

And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

Mmụọ-ozi ahụ nke soro m na-ekwu okwu bịakwutere m ọzọ, kpọtee m, dịka a na-akpọte mmadụ n’ụra ya. O wee sị m, Gịnị ka ị na-ahụ? M wee sị, Eleworom, ma lee, ihe-idọba-oriọna nke ọlaedo niile, nke nwere efere n’elu ya, na oriọna asaa ya dị n’elu ya, na ọkpọkọ asaa nye oriọna asaa ahụ ndị dị n’elu ya: Na osisi oliv abụọ n’akụkụ ya, otu n’aka nri nke efere ahụ, nke ọzọkwa n’aka ekpe ya.

So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

Ya mere ka m zara, gwa kwa mụọ-ozi ahụ nke na-agwa m okwu okwu, sị, Gịnị ka ihe ndị a bụ, onyenwe m? Mụọ-ozi ahụ nke na-agwa m okwu wee zaa m, sị, Ì maghị ihe ndị a bụ? M wee sị, Mba, onyenwe m.

Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.

Mgbe ahụ o zara ma gwa m, sị, Nke a bụ okwu nke Onyenwe anyị nye Zerubabel, sị, Ọ bụghị site n’ike, ọ bụghịkwa site n’ọgụgụ isi, kama ọ bụ site na Mmụọ m, ka Onyenwe ndị agha kwuru. Zekaraya 4:1–6.