The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.

Akwụkwọ Joel na-egosi na mbibi nke ubi vaịn nke Chineke na-eme n’ọgbọ nke anọ.

The word of the Lord that came to Joel the son of Pethuel.

Okwu nke Onyenwe anyị nke bịakwutere Joel nwa Petuel.

Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

Nụrụnụ ihe a, unu ndị okenye, tinyekwanụ ntị, unu niile ndị bi n’ala a. Ọ̀ dịla ihe dị otu a n’ụbọchị unu, ma ọ bụ ọbụna n’ụbọchị ndị nna unu? Kọọrọ ya ụmụ unu, ka ụmụ unu kọọkwara ya ụmụ ha, ka ụmụ ha akọọkwa ya ọgbọ ọzọ.

That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

Ihe nke ụkpara-igwè hapụrụ ka igurube riri; ihe nke igurube hapụrụ ka ikpuru-ebibi riri; ihe nke ikpuru-ebibi hapụrụ ka ikpuru-ata-ata riri.

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.

Tetanụ, unu ndị mmanya na-egbu, kwanụ akwa; tierọnụ mkpu, unu niile ndị na-aṅụ mmanya vaịn, n’ihi mmanya ọhụrụ ahụ; n’ihi na e bipụwo ya n’ọnụ unu. Joel 1:1–5.

The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.

Ilu nke ụmụ agbọghọ iri ahụ bụ ilu nke Adventism, ma iteta ahụ e kwuru n’ilu ahụ na-eme mgbe a kewapụrụ ọka wit na ahịhịa ọjọọ, n’oge ahụ ka ahịhịa ọjọọ ahụ na-amata eziokwu ahụ na e “bepụla” ha n’aka “mmanya ọhụrụ.” Okwu ahụ bụ “bepụla” na-anọchi anya nzọụkwụ mbụ nke ọgbụgba ndụ Abram, ebe e gbubiri nne ehi, ewu nwanyị, na ebule n’ime iberibe abụọ n’emume ahụ iji jiri ọbara kwadoo ọgbụgba ndụ ahụ. N’otu akụkụ ahụ nke ọgbụgba ndụ ahụ kwa, Chineke na-akọwapụta na Ọ ga-abịa leta ndị Ya na ikpe n’oge ọgbọ nke anọ.

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

Ọ sịrị Ebram, Mara nke ọma na mkpụrụ gị ga-abụ ndị ọbịa n’ala na-abụghị nke ha, ha ga-ejere ndị ya ozi; ndị ahụ ga-emegbu ha afọ narị anọ; ma mba ahụkwa, nke ha ga-ejere ozi, aga m ekpe ya ikpe: ma emesịa ha ga-apụta na nnukwu akụnụba. Ma gị onwe gị ga-alakwuru nna nna gị ha n’udo; a ga-eli gị n’ezi agadi. Ma n’ọgbọ nke anọ ha ga-alọghachi ebe a ọzọ: n’ihi na ajọ omume nke ndị-Amọra erubeghị oke. Jenesis 15:13–16.

When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.

Mgbe amụma ahụ mezuru n’ọgbọ nke anọ, n’ọgbọ nke Mosis, Onyenwe anyị weputara Iwu Iri ahụ dịka ihe nnọchianya nke ọgbụgba ndụ dị n’etiti Chineke na ndị Ya ọ họpụtara. N’iwu nke abụọ n’ime iwu iri ahụ, e mere ka ìhè nke ọgbọ anọ nke Ebram pụta ìhè karị.

Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

Ị gaghị emere onwe gị ihe oyiyi a pịrị apị, ma ọ bụ oyiyi nke ihe ọ bụla dị n’eluigwe n’elu, ma ọ bụ nke dị n’ụwa n’okpuru, ma ọ bụ nke dị n’ime mmiri n’okpuru ụwa: Ị gaghị akpọ isiala nye ha, ma ọ bụ fee ha ofufe: n’ihi na mụ onwe m, Jehova bụ Chineke gị, bụ Chineke ekworo, na-eleta ụmụaka mmehie nke ndị nna ha ruo n’ọgbọ nke atọ na nke anọ nke ndị kpọrọ m asị; Ma na-egosi ọtụtụ puku ndị hụrụ m n’anya, na-edebekwa iwu m ebere. Ọpụpụ 20:4–6.

The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”

Agbakwunyere ọgbọ anọ nke ọgbụgba-ndụ Abram n’ịbawanye ngosi nke agwa Chineke dịka Chineke ekworo. A na-eme ka ekworo Ya guzosie ike n’ichegharị ya megide arụsị a pịrị apị. N’ọgbọ nke anọ nke Abram ka anyị na-ahụkwa ikpe na-aga n’ihu. Ikpe ahụ dị n’elu mba ahụ ebe ndị nke Chineke nọ n’ịbụ ohu, nakwa n’elu ndị nke Chineke, ma mgbe nke ahụ gasịrị, a ga-ekpe ndị-Amọra ikpe. Abram na-akọwapụta usoro ikpe na-aga n’ihu nke na-amalite n’ụlọ Chineke ma na-agabiga n’ụwa n’ụzọ na-aga n’ihu, ma iwu nke abụọ na-egosi na usoro ikpe ahụ na-ekewa mmadụ n’ime òtù ndị kpọrọ Chineke asị, na òtù ndị hụrụ Chineke n’anya, si otú a bụrụ ihe nnọchianya nke iwu Ụka, nke na-eti mkpu, “Ọ bụrụ na unu hụrụ m n’anya, debe iwu m nile.”

In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.

N’otu oge ahụ ka a na-enye Iwu ahụ n’ugwu Saịnaị, a na-egosikwa Mozis àgwà Chineke.

And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

Onyenweanyị kwuru Moses, sị: Kpụpụtara onwe gị mbadamba nkume abụọ dị ka ndị mbụ: m ga-edekwa n’elu mbadamba ndị a okwu ndị dị n’ime mbadamba mbụ ndị ị gbajiri. Jikere n’ụtụtụ, ma rịgoro n’ụtụtụ gaa n’ugwu Saịnaị, ma gosi onwe gị n’ebe ahụ n’ihu m n’elu ugwu ahụ. Ka mmadụ ọbụla ghara iso gị rịgoro; ka a ghara ịhụkwa mmadụ ọbụla n’ugwu ahụ nile; e kwela ka ìgwè atụrụ ma ọ bụ ìgwè ehi taa nri n’ihu ugwu ahụ.

And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

O wee kpụọ mbadamba nkume abụọ dịka nke mbụ; Mozis wee bilie n’isi ụtụtụ, rigoo ugwu Saịnaị, dịka Onyenwe anyị nyere ya iwu, wee were mbadamba nkume abụọ ahụ n’aka ya. Onyenwe anyị wee rịdata n’urukpuru, guzo n’ebe ahụ n’akụkụ ya, kpọsakwa aha Onyenwe anyị. Onyenwe anyị wee gafee n’ihu ya, kpọsaa,

The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

Onyenweanyị, Onyenweanyị Chineke, onye ebere na onye amara, onye nwere ntachi-obi ogologo, nke jupụtara n’ịdị mma na eziokwu, onye na-edobere ọtụtụ puku ebere, na-agbaghara ajọ omume na njehie na mmehie, ma onye na-agaghị agụ onye ikpe mara n’efu n’ụzọ ọbụla; na-abịakwasị ụmụ ya ikpe ajọ omume nke ndị nna ha, na n’ahụ ụmụ ụmụ ha, ruo n’ọgbọ nke atọ na nke anọ.

And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.

Mozis wee mee ọsọ, kpọọ isi ya ala n’ụwa, fee ofufe. O wee sị, Ọ bụrụ na achọtaram amara n’anya Gị ugbu a, O Onyenweanyị, ka Onyenweanyị m, arịọ m Gị, soro anyị jee n’etiti anyị; n’ihi na ọ bụ ndị olu-kọrọ-ekwe ka ha bụ; gbagharakwa ajọ omume anyị na mmehie anyị, werekwa anyị bụrụ ihe nketa nke Gị. Ọpụpụ 34:1–9.

The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.

Inye iwu nke ugboro abụọ kwekọrọ na chaatị ndị pionia nke 1850. E mebiri mbadamba mbụ ndị ahụ, ma na mbadamba mbụ ahụ enwere njehie n’ọnụọgụgụ ndị ahụ. N’oge ahụ ka e mere Izrel oge ochie ndị nlekọta iwu ahụ, ma n’oge ahụ kwa ka e mere Izrel nke oge a ndị nlekọta iwu Chineke na iwu nke Okwu amụma Chineke. Mgbe e bu ụzọ webata mbadamba abụọ ahụ, e nwere nnupu-isi nkịtị n’ogige ahụ, ma mgbe e webatara chaatị 1850, nnupu-isi ime mmụọ nọ na-amakpụ ọkụ n’ogige ahụ. Amụma Abram banyere ọgbọ nke anọ mezuru site n’aka Moses n’ọgbọ nke anọ, ebe Chineke gbasara mkpughe nke ikpe n’ọgbọ nke anọ n’iwu nke abụọ. Akwụkwọ arụsị ghọrọ adịgboroja nke ofufe ezi Chineke, ma e jikọtara ekworo nke agwa Chineke na ikpe ahụ. Mgbe ahụ Moses hụrụ ebube Chineke. Ọ hụrụ ekworo Chineke dịka otu akụkụ nke agwa Chineke, dịka e si anọchi anya ya n’“aha” Ya, ma e gosipụtara mmekọrịta dị n’etiti onye na-efe ofufe na mmehie nke nna nna ha.

When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.

Mgbe Kraịst sachara ụlọ nsọ ahụ na nke mbụ, mgbe ahụ ka ndị na-eso ụzọ Ya chetara na ịnụ ọkụ n’obi banyere ụlọ Ya erichapụwo Ya. “Ịnụ ọkụ n’obi” ahụ bụ okwu ahụ bụ “ekworo.” Àgwà Chineke nke na-egosipụta ekworo Ya bụ mkpali nke duru Kraịst ka O sachaa ụlọ nsọ Ya, ma àgwà amụma ahụ nke mkpa ọ dị ikwupụta mmehie ndị nna gị hà ga-emesịa bụrụ akụkụ dị mkpa nke oku a na-akpọ ka e chegharịa n’okpuru ikpe “ugboro asaa” nke Levitikọs iri abụọ na isii. “Ọgbọ nke anọ” nke Ebreham na-enweta ibu dị ukwuu karị na karị ka ọ na-aga n’ihu n’akụkọ ihe mere eme nke ọgbụgba ndụ. Akwụkwọ Joel na-anọchi anya oge mmiri ozuzo nke ikpeazụ, nke na-eme n’ụbọchị ikpeazụ. Akwụkwọ Joel na-ewulite ozi ya n’elu iwebata ozi nke ọgbọ anọ, dịka isiokwu ahụ nke e dere n’ime nzọụkwụ mbụ nke ọgbụgba ndụ Ebreham na Chineke nke akụkụ atọ. Isiokwu ahụ rutere na mmechi ya n’akwụkwọ Joel.

Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.

Mgbe ha nọ n’Ala Nkwa ahụ, Igbe ọgbụgba ndụ ahụ dị na Shaịlo, ebe e ji Eli, onye isi nchụàjà ajọ na onye nzuzu, na ụmụ ya nwoke abụọ rụrụ arụ tụnyere ọkpụkpọ Samuel. Shaịlo ga-abụ otu nzọụkwụ n’ije Igbe ahụ, nke bụ akara nke ọgbụgba ndụ ahụ. Mgbe e jiworo Igbe ahụ dị ka akara nke iwetu mgbidi Jeriko, e debere ya na Shaịlo ihe dị ka afọ narị anọ, ruo ọnwụ Eli na ụmụ ya ajọ ahụ. E mesịa, ndị Filistia jidere ya; ma mgbe e mesịrị, mgbe Devid bufere Igbe ahụ na Jerusalem, e mezuru ihe atụ mbụ nke mbata mmeri n’ime Jerusalem. Ebumnuche e kwupụtara maka ibufe akara ọgbụgba ndụ ahụ na Jerusalem bụ na Chineke họọrọ idobe aha Ya na Jerusalem, aha Ya ahụkwa na-ejikọta ya na ekworo Ya, nke na-ejikọta ya na ikpe ekworo Ya n’ọgbọ nke anọ.

At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”

N’iwu Sọnde, Onye-nwe-anyị ga-ebuli chọọchị na-emeri emeri elu karịa ugwu nta niile na ugwu ukwu niile, ndị mba ọzọ ga-asịkwa, “bịanụ ka anyị jee n’ụlọ Chineke.”

And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

Ọ ga-erukwa n’oge ikpeazụ, na a ga-eme ka ugwu ụlọ nke Onyenwe anyị guzosie ike n’elu isi ugwu niile, a ga-ebulikwa ya karịa ugwu nta; mba niile ga-erukwara ya dịka mmiri na-asọba. Ọtụtụ ndị mmadụ ga-aga ma kwuo, Bịanụ, ka anyị rigoo n’ugwu nke Onyenwe anyị, n’ụlọ Chineke nke Jekọb; ọ ga-akụzikwa anyị ụzọ ya, anyị ga-ejekwa ije n’okporo ụzọ ya: n’ihi na ọ bụ site na Zayọn ka iwu ga-apụta, okwu nke Onyenwe anyị sitekwa na Jerusalem. Aịsaịa 2:2, 3.

The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

Okwu nke Onyenwe anyị na-esi na Jerusalem apụta, n’ihi na ọ bụ ebe ahụ ka Ọ họọrọ idobe “aha” Ya. N’akụkụ Mosis, “Onyenwe anyị wee rịdata n’urukpu igwe ojii ahụ, guzo n’ebe ahụ n’akụkụ ya, kpọsakwa aha Onyenwe anyị. Onyenwe anyị wee gafee n’ihu ya, kpọsaa,

The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.

Onyenwe anyị, Jehova Chineke, onye ebere na onye amara, onye na-enwe ndidi ogologo oge, jupụtakwa n’ịdị mma na eziokwu, na-edobere puku mmadụ ebere, na-agbaghara ajọ omume na njehie na mmehie, ma ọ gaghị agụ onye ikpe mara na onye ọcha n’ụzọ ọbụla; na-eleta ụmụaka na ụmụ ụmụaka mmehie nna ha, ruo n’ọgbọ nke atọ na nke anọ. Ọpụpụ 34:6, 7.

His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.

“Aha” Ya bụ agwa Ya, ma agwa Chineke dị omimi nke ukwuu ma dịkwa mfe nke ukwuu. Chineke bụ ịhụnanya; nke a na-egosipụta agwa Ya n’ụzọ zuru okè, ma n’ụzọ dị mfe. Eziokwu ọgbụgba ndụ Ebram banyere “ọgbọ nke anọ nke ikpe” ka a gbasara “akara n’elu akara” site n’ìhè agbakwunyere nke iwu nke abụọ banyere ọgbọ nke anọ. Mgbe ahụ ahụmahụ Mosis na-agbasawanye ìhè gbasara njikọ ọgbọ nke anọ na agwa Chineke, site n’itinye ìhè banyere ekworo Ya. Mmụọ nsọkọwa akọwapụtala agwa dịka “echiche na mmetụta ejikọtara ọnụ,” ma mmụọ nsọkọwa agwakwala anyị na echiche anyị abụghị dịka echiche Chineke. Agwa Ya bụ echiche na mmetụta Ya ejikọtara ọnụ, ma agwa Ya nwere ọtụtụ akụkụ karịrị echiche na mmetụta mmadụ anyị dị mfe, nke mere na ọdịiche ahụ bụ na echiche Ya dị elu karịa eluigwe n’ihe metụtara ụwa.

For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.

N’ihi na echiche m abụghị echiche unu, ụzọ unu abụghịkwa ụzọ m, ka Onyenwe anyị kwuru. N’ihi na dịka eluigwe si dị elu karịa ụwa, otu a ka ụzọ m si dị elu karịa ụzọ unu, na echiche m karịa echiche unu. Aịzaịa 55:8, 9.

So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?

Ya mere, lee echiche mmadụ ga-atụle; ọ bụrụ na agwa Chineke nọchiri anya ya site n’aha Ya, mgbe ahụ ngosipụta ọ bụla nke aha Chineke bụ ngosipụta nke agwa Ya. Ọdụm nke ebo Juda na-akara ma na-emeghekwa Okwu amụma Ya, Palmoni bụ Onye dị Ebube na-agụ Ọnụ Ọgụgụ nke Ihe Nzuzo, onye bụkwa Mgbọrọgwụ si n’ala akọrọ pụta, bụrụkwa ọhịa na-enwu ọkụ, ogidi ọkụ, Maịkel nnukwu mmụọ ozi, ma na-aga n’ihu, na-aga n’ihu. Àgwà nke agwa Chineke dịka e si n’aha Ya dị iche iche nọchite ha anya enweghị ọgwụgwụ. “Echiche mmadụ ga-atụle” ahụ bụ nke a. N’etiti ngosipụta dị iche iche niile nke agwa Chineke a maara na ha dị, gịnị bụ ihe ọ pụtara—na n’ime nzọụkwụ ọgbụgba ndụ mbụ nke usoro ọgbụgba ndụ akụkụ atọ ahụ ya na Abram—“ikpe ọgbọ nke anọ” bụ nkwupụta ntọala dị n’ọgbụgba ndụ ahụ—nke ahụ na-egosipụta aha Ya?

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

O wee sị Ebram, Mara n’ezie na mkpụrụ gị ga-abụ ọbịa n’ala na-abụghị nke ha, ha ga-ejere ndị mmadụ nọ n’ebe ahụ ozi; ndị ahụ ga-emegbukwa ha puku afọ anọ; Ma mba ahụ kwa, nke ha ga-ejere ozi, ka M ga-ekpe ikpe: emesịa ha ga-apụta na nnukwu akụ. Ma gị onwe gị, ị ga-ala n’udo soro nna gị hà; a ga-eli gị mgbe ị mere agadi nke ọma. Ma n’ọgbọ nke anọ ka ha ga-alọghachi ebe a ọzọ: n’ihi na ajọ omume nke ndị Amọraịt erubeghị oke. Jenesis 15:13–16.

The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.

Àgwà Chineke dị ka Onye-ikpe nke mmadụ n’otu n’otu na mba dị iche iche na-enye mmadụ oge nnwale, nke a na-anọchi anya ya site n’ọgbọ anọ. Chineke bụ Onye-ikpe, Ọ bụ Onye ebere, Ọ bụ Onye ntachi-obi, Ọ na-ewetakwa ikpe nke mmadụ na nke mba dị iche iche n’ókè ya n’ọgbọ nke anọ. Okwu ntọala Chineke n’ọgbụgba ndụ Ya na ndị a họọrọ gụnyere ikpe nke ọgbọ nke anọ. Dị nnọọ ka ozi nke mmụọ-ozi mbụ nwere àgwà nile nke ozi nke mmụọ-ozi atọ ahụ n’otu n’otu, otu a kwa, nzọụkwụ mbụ nke ọgbụgba ndụ Abram nwere àgwà nile nke ọgbụgba ndụ ahụ atọ n’otu. Aha Chineke bụ na Ọ bụ Onye-ikpe ebere, Onye na-ekpe ikpe n’ọgbọ nke anọ. Nzọụkwụ ọ bụla ọzọ n’akụkọ ihe mere eme nke ọgbụgba ndụ nke ndị a họọrọ na-ewuli n’elu ntọala ahụ.

When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.

Mgbe a na-edobe akwụkwọ Joel n’oge ịkpọku etiti abalị nke ịmụrụ anya ya n’amaokwu nke ise, ma a “bepụ” “mmanya ọhụrụ” n’ọnụ ha, mmeghe nye nkewa ọgbụgba ndụ ikpeazụ ahụ nke ndị ọgbụgba ndụ a họpụtara bụ ozi ntọala nke ọgbụgba ndụ ahụ nke na-akọwapụta nnupụisi nke ndị ọgbụgba ndụ ahụ bụ ndị a na “ebipụ” mgbe ahụ, dị ka ihe e mezuru n’ọgbọ nke anọ. A “na-ebipụ” ha, n’ihi na ha aghọtaghị ozi ntọala nke ọgbụgba ndụ ahụ.

That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.

Ozi dị ntọala ahụ nke ọgbụgba-ndụ n’amaokwu anọ nke Jenesis iri na ise, bụ nkpa-ịtụ—ahịrị ikpe ahụ a na-eji mgbe e gosipụtara ozi nkume-isi nke ọgbụgba-ndụ dịka “mmanya ọhụrụ” n’ụbọchị ikpeazụ. Ibu arọ ahụ nke a na-ejikọta na ịkpọte ndị aṅụrụma nke Ifrem, mgbe a “ebipụ” “mmanya ọhụrụ” ahụ, ka a na-aghọta n’ezie naanị—mgbe e debere ya n’ime okirikiri nke nkwupụta ikpe megide ọgbọ nke anọ ikpeazụ nke ndị a họpụtara nnupụisi, n’oge ule nke mmiri ozuzo ikpeazụ.

In Genesis seventeen, we find the second step of the threefold covenant with Abraham:

N’ime Jenesis iri na asaa, anyị hụrụ nzọụkwụ nke abụọ n’ime ọgbụgba ndụ a kpara ugboro atọ na Abraham:

And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;

Ma Chineke gwara Abraham, Ị ga-edebe ọgbụgba ndụ m; gị onwe gị, na mkpụrụ gị ga-eso gị n’ọgbọ ha niile. Nke a bụ ọgbụgba ndụ m, nke unu ga-edebe, n’etiti m na unu na mkpụrụ gị ga-eso gị;

Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.

Ka a bie nwoke ọ bụla n’etiti unu úgwù. Unu ga-ebikwa anụ nke apị apị unu; ọ ga-abụkwa ihe ịrịba ama nke ọgbụgba ndụ dị n’etiti mụ na unu. Nwoke ọ bụla nke dị ụbọchị asatọ ka a ga-ebikwa úgwù n’etiti unu, ya bụ, nwoke ọ bụla n’ọgbọ unu nile, ma onye a mụrụ n’ụlọ, ma onye e ji ego zụta n’aka onye ọbịa ọ bụla nke na-esiteghị n’ọmụmụ gị. Onye a mụrụ n’ụlọ gị, na onye e ji ego gị zụta, aghaghị n’ezie ibikwa úgwù: ọgbụgba ndụ m ga-adịkwa n’anụ unu dịka ọgbụgba ndụ ebighị ebi. Ma nwa nwoke ahụ a na-ebighị úgwù, onye a na-ebighị anụ nke apị apị ya, mkpụrụobi ahụ ka a ga-ebipụ n’etiti ndị nke ya; ọ emebiwo ọgbụgba ndụ m. Jenesis 17:9–14.

The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.

Nzọụkwụ nke abụọ na-enye àmà nke abụọ banyere akara nke ịbụ “e bepụrụ.” Okwu ahụ a sụgharịrị dị ka “e bepụrụ,” nwere mgbọrọgwụ ya n’anụmanụ ndị ahụ Ebram bepụrụ n’ọkara n’isi nke iri na ise, ma n’ebe ahụ, onye ọbụla a na-ebighị úgwù ga-abụ “e bepụrụ” n’ọgbụgba-ndụ ahụ. E jiri baptizim dochie ibi úgwù n’akụkọ ihe mere eme nke ọgbụgba-ndụ ahụ, n’ebe Kraịst nọ na-eme ka eziokwu ndị a bụrụ ndị a kwadoro; ma n’ihi nke a, Ya onwe Ya, dị ka ihe atụ anyị, e mere ka O si n’ọnwụ bilie n’ụbọchị nke asatọ.

That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.

A ga-eme ihe-iriba-ama ahụ n’ụbọchị nke asatọ, dịka e ji mkpụrụobi asatọ ahụ nọ n’ime ụgbọ ahụ nọchite ya. Ọ bụ n’ọkwa nke abụọ ka a na-anọchi anya ule a na-ahụ anya, ma ọ bụrụ na ọ bụ Izrel ịhọrọ n’etiti ndị amụma Jezebel na Elaija tupu ikpe ahụ Elaija mere, ma ọ bụ na ọdịdị ihu Daniel, Shedrak, Mishak na Abednego pụtara ka mma ma bụrụkwa ndị toro abụba karịa ndị riri nri eze; ule nke abụọ bụ nke a na-ahụ anya. Ibi úgwù bụ ihe-iriba-ama nke ndụ, mkpụrụobi asatọ ahụ nọ n’elu ụgbọ ahụ na-anọchi anya ndị dị ndụ n’iche megide ndị nwụrụ anwụ.

In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.

N’akụkọ ihe mere eme nke Kraịst, mgbe ihe ịrịba ama nke ọgbụgba ndụ gbanwere gaa na baptizim, onyeozi Pọl jiri akụkọ ihe mere eme nke ọgbụgba ndụ nke amaokwu ndị a kpọmkwem gosipụta nnukwu mgbanwe ahụ n’akụkọ ihe mere eme nke ọgbụgba ndụ. O jiri anụ ahụ a na-ebipụ n’úgwù dị ka ihe nnọchianya nke mmadụ n’ihe metụtara ịdị Chukwu, nakwa dị ka ihe nnọchianya nke ọdịdị dị ala nke mmadụ n’ihe metụtara ọdịdị dị elu nke mmadụ. Pọl kụziri ndị na-amụ ihe n’aka ya site n’iji Okwu amụma nke Chineke, ma nzube ya dịka “onye a họpụtara,” (dịka aha ya bụ Sọl pụtara) bụ ịkọwapụta nnukwu mgbanwe ahụ n’akụkọ ihe mere eme nke ọgbụgba ndụ nke mgbanwe ahụ site n’Izrel nkịtị gaa n’Izrel ime mmụọ dị ka ndị ọgbụgba ndụ Chineke na-anọchi anya ya. N’imezu ọrụ e kenyere ya, o wepụtara ozi amụma ya n’ọdịdị nke akụkọ ihe mere eme nke ọgbụgba ndụ.

Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.

Jenesis isi nke iri na asaa na-anọchi anya nzọụkwụ nke abụọ n’ime nzọụkwụ ọgbụgba-ndụ atọ bụ isi nke na-achọta mmezu omega ha n’ime ndị mmụọ ozi atọ nke Mkpughe iri na anọ. A na-anọchi anya nzọụkwụ nke abụọ site n’akara ibi úgwù, nke na-anọchi anya akara Chineke dị n’elu otu narị puku na iri anọ na anọ, ndị bụ ọkọlọtọ, nke na-anọchi anya ule a na-ahụ anya. Ndị mmụọ ozi atọ ahụ bụ omega nke ọgbụgba-ndụ alpha nke Ebreham. Nzọụkwụ nke atọ nye Ebreham bụ isi nke iri abụọ na abụọ.

And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.

Mmụọ-ozi nke Onyenwe anyị wee kpọọ Abraham site n’eluigwe ugboro nke abụọ, wee sị, N’onwe m ka M ji ṅụọ iyi, ka Onyenwe anyị kwuru, n’ihi na i mewo ihe a, ị jụghịkwa inye nwa gị, ọkpara gị naanị ya: na n’ịgọzi ka M ga-agọzi gị, na n’ịba ụba ka M ga-eme ka mkpụrụ gị baa ụba dịka kpakpando nke eluigwe, na dịka ájá nke dị n’akụkụ osimiri; mkpụrụ gị ga-enwetakwa ọnụ ụzọ ámá nke ndị iro ya; ma n’ime mkpụrụ gị ka a ga-agọzi mba niile nke ụwa; n’ihi na i rubere olu m isi. Jenesis 22:15–18.

Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.

Amaokwu mbụ nke isi nke a na-ekwu, “O wee ruo, mgbe ihe ndị a gasịrị, na Chineke nwara Abraham, sị ya, Abraham: ọ sịrị, Le, anọ m ebe a.” Chineke nwara Abraham, si otú a na-akọwa ule ikpeazụ tupu mkpọsa ọgbụgba-ndụ nke atọ. Mgbe Abraham gafesịrị ule ahụ, mgbe ahụ ka e gosipụtara amaokwu anọ ikpeazụ nke ọgbụgba-ndụ Abraham nke okpukpu atọ. N’ihi na Abraham “geere” olu Chineke ntị, nke n’akụkụ a bụ “olu ọgbụgba-ndụ” Ya, a ga-agọzi Abraham dịka nna nke mba dị iche iche. Mmụọ-ozi nke atọ bụ ule, nke, dịka Abraham, na-anọchi anya ule nke na-egosi agwa, ma agwa dabere n’ebe ị na-ekwere Chineke, dịka Abraham mere, ma ọ bụ na ị naghị ekwere. Ndị na-agafe ule ahụ, dịka Abraham mere, ka a ga-eji kpọkọta mba nile nke ụwa. Amaokwu iri na asaa ahụ, sitere n’isi atọ, na-akọwapụta ọgbụgba-ndụ dị n’etiti Chineke na ndị a họpụtara; ma n’ime ime otú a ha na-anọchi anya alpha nke akụkọ ihe mere eme nke ọgbụgba-ndụ nke ndị a họpụtara, ma n’ime ime otú a, amaokwu ndị ahụ na-anọchikwa anya omega nke akụkọ ihe mere eme nke ọgbụgba-ndụ, dịka e si egosi ya n’ịkpọlite otu narị puku iri anọ na anọ ahụ.

How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.

Ole ndị n’ime anyị ga-azụta ụlọ, ma ọ bụ ụgbọala, na-enweghị ibu ụzọ nyochaa usoro nkwekọrịta ahụ? Ole ndị Seventh-day Adventist nke Laodisia maara na okwu mbụ nke nkwekọrịta ọgbụgba ndụ ha na Chineke bụ na Chineke n’onwe Ya na-egosi na Ọ bụ Chineke ebere nke na-eme ikpe n’ọgbọ nke anọ? Ihe ọdachi dị na ya bụ na ha amaghị eziokwu ndị bụ isi nke akụkọ ihe mere eme Millerite, ma ha amaghịkwa eziokwu ndị bụ isi nke mmekọrịta ọgbụgba ndụ ha na-ekwu na ha nwere; n’ihi nke a, ha, dịka Izrel oge ochie, amaghị oge nleta ha. Mmechi nke oge nleta ahụ, nke malitere na 9/11, bụ mgbe a na-akpọte ha n’etiti abalị naanị ka ha ghọta na e bepụrụ ha.

We will continue in the next article.

Anyị ga-aga n’ihu n’isiokwu na-esonụ.

“On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.

“N’ụbọchị iri na asatọ nke ọnwa Eprel, ụbọchị abụọ mgbe ihe onyonyo ahụ nke ụlọ na-ada ada gafere n’ihu m, agara m imezu ọkpụkpọ e mere m na Ụka Carr Street, Los Angeles. Ka anyị na-eru nso n’ụlọ ụka ahụ, anyị nụrụ ụmụaka ndị na-ere akwụkwọ akụkọ na-eti mkpu, sị: ‘Ala ọma jijiji ebibiela San Francisco!’ N’obi dị arọ ka m gụrụ akụkọ mbụ e bipụtara ngwa ngwa banyere ọdachi dị egwu ahụ.”

“Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.

“Izu abụọ ka e mesịrị, n’ụzọ anyị na-alaghachi n’ụlọ, anyị gafere San Francisco, ma, mgbe anyị goro ụgbọ ịnyịnya, anyị tinyere otu elekere na ọkara n’ilele mbibi e mere n’obodo ukwu ahụ. Ụlọ ndị e chere na ha ga-eguzogide ọdachi dina n’ọkpụkpụ. N’ọnọdụ ụfọdụ, ụlọ ụfọdụ dọrọ akụkụ n’ime ala. Obodo ahụ gosipụtara ihe oyiyi kachasị egwu nke adịghị ike nke amamihe mmadụ n’iwulite ụlọ ndị na-adịghị ere ọkụ na ndị na-adịghị ada n’ala ọma jijiji.”

“Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’

“Site n’ọnụ onye-amụma Ya, bụ Zefanaịa, Onyenwe anyị kọwara ikpe ndị Ọ ga-ewetara ndị na-eme ihe ọjọọ: ‘Aga m ekpochapụ ihe niile kpamkpam n’elu ala, ka Onyenwe anyị kwuru. Aga m ekpochapụ mmadụ na anụ ọhịa; aga m ekpochapụ nnụnụ nke eluigwe, na azụ nke oké osimiri, na ihe ịsụ ngọngọ ha na ndị ajọ omume; aga m ebipụkwa mmadụ n’elu ala, ka Onyenwe anyị kwuru.’”

“‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….

“‘Ọ ga-erukwa na n’ụbọchị àjà nke Onyenwe anyị, na M ga-ata ndị isi, na ụmụ nke eze, na ndị niile yi uwe ndị mba ọzọ ahụhụ. N’otu ụbọchị ahụ kwa ka M ga-ata ndị niile na-awụlikwa n’elu ọnụ ụzọ ahụhụ, ndị na-ejupụta ụlọ ndị nna ha ukwu ime ihe ike na aghụghọ….

“‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

“‘Ọ ga-erukwa n’oge ahụ, na M ga-eji oriọna nyochaa Jerusalem, ma taa ndị mmadụ ahụhụ bụ ndị guzosiri ike n’ihi ha, ndị na-ekwu n’obi ha, Onyenwe anyị agaghị eme ezi ihe, ọ gaghịkwa eme ihe ọjọọ. Ya mere akụ ha ga-abụ ihe nkwata, ụlọ ha aghọkwa ebe tọgbọrọ n’efu: ha ga-ewukwa ụlọ, ma ha agaghị ebi n’ime ha; ha ga-akụkwa ubi vaịn, ma ha agaghị aṅụ mmanya ya.

“‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.

“‘Nnukwu ụbọchị nke Onyenwe anyị dị nso, ọ dị nso, ọ na-abịakwa ọsọ ọsọ nke ukwuu; ọbụna olu ụbọchị nke Onyenwe anyị: dike ga-eti mkpu ilu n’ebe ahụ. Ụbọchị ahụ bụ ụbọchị ọnụma, ụbọchị nsogbu na mkpagbu, ụbọchị mbibi na ịtọgbọrọ n’efu, ụbọchị ọchịchịrị na ịgba ọchịchịrị, ụbọchị igwe ojii na nnukwu ọchịchịrị, ụbọchị opi na mkpu agha megide obodo ndị e wusiri ike, na megide ụlọ elu ndị dị elu. M ga-ewetakwa mkpagbu n’ahụ mmadụ, ka ha wee na-ejegharị dịka ndị ìsì, n’ihi na ha emehiewo megide Onyenwe anyị: a ga-awụsakwa ọbara ha dịka ájá, anụ ahụ ha dịka nsị. Ọlaọcha ha ma ọ bụ ọlaedo ha agaghị enwe ike ịnapụta ha n’ụbọchị ọnụma nke Onyenwe anyị; kama ọkụ nke ekworo Ya ga-eripịa ala ahụ dum: n’ihi na Ọ ga-emekwa ngwangwa ikpochapụ ndị niile bi n’ala ahụ kpamkpam.’ Zefanaịa 1:2, 3, 8–18.”

“God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.

“Chineke apụghị ịnagide ya ogologo oge ọzọ. Ugbua ikpe-ya amalitelarị ịdakwasị ụfọdụ ebe, ma n’oge na-adịghị anya a ga-enwe mmetụta nke iwe-Ya pụrụ iche n’ebe ndị ọzọ nọ.

“There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.

“A ga-enwe usoro ihe omume ga-ekpughe na Chineke bụ Onyeisi nke ọnọdụ ahụ. A ga-ekwusara eziokwu ahụ n’asụsụ doro anya, nke a na-apụghị imehie. Dị ka otu ndị mmadụ, anyị ga-akwadebe ụzọ Onyenwe anyị n’okpuru nduzi nchịkwa nke Mmụọ Nsọ. A ga-enye oziọma ahụ n’ịdị ọcha ya. Iyi nke mmiri ndụ ga-emikwu emi ma gbasaa n’ụzọ ọ na-agba. N’ubi ọrụ niile, nke dị nso na nke dị anya, a ga-akpọ ndị mmadụ site n’ọrụ ịkọ ubi na site n’ọrụ azụmahịa ndị ọzọ a na-ahụkarị nke na-akarị ewere uche mmadụ, a ga-akụzikwara ha n’ime mmekọrịta ha na ndị nwere ahụmahụ. Ka ha na-amụta otú e si arụ ọrụ nke ọma, ha ga-ekwusa eziokwu ahụ n’ike. Site n’ọrụ dị ịtụnanya nke nlekọta Chineke, ugwu nile nke ihe isi ike ga-ewepụ ma tụba n’ime oké osimiri. A ga-anụ ma ghọta ozi ahụ nke pụtara nnukwu ihe nye ndị bi n’elu ụwa. Ndị mmadụ ga-amata ihe bụ eziokwu. N’ihu, ma n’ihu kwa, ọrụ ahụ ga-aga n’ihu ruo mgbe a ga-adọ ụwa dum aka ná ntị, mgbe ahụkwa ka ọgwụgwụ ga-abịa.”

“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

“Ka ụbọchị ndị ahụ na-aga n’ihu, ọ na-apụta ìhè karịa na karịa na ikpe Chineke dị n’ụwa. N’ọkụ na n’iju mmiri na n’ala ọma jijiji ka Ọ na-adọ ndị bi n’ụwa a aka ná ntị banyere ịbịaru Ya nso. Oge ahụ na-abịaru nso mgbe nnukwu nsogbu ahụ n’akụkọ ihe mere eme nke ụwa ga-abịarukwuola, mgbe a ga-eji mmasị siri ike nke ukwuu na ụjọ a na-apụghị ịkọwa akọwa na-elegharị mmegharị ọ bụla n’ọchịchị Chineke. N’usoro ngwa ngwa ka ikpe Chineke ga-eso ibe ha—ọkụ na iju mmiri na ala ọma jijiji, ya na agha na mwụfu ọbara.”

“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

“Ewoo, a sị na ndị mmadụ ga-ama oge nleta ha! E nwere ọtụtụ ndị na-anụbeghị eziokwu nnwale maka oge a. E nwere ọtụtụ ndị Mmụọ nke Chineke na-adọsi aka ike n’ime ha. Oge ikpe mbibi nke Chineke bụ oge ebere nye ndị ahụ na-enwetabeghị ohere ịmụta ihe bụ eziokwu. N’ịdị nro ka Onyenwe anyị ga-elekwasị ha anya. A na-emetụ obi ebere Ya; aka Ya ka agbatịrịrị ka ọ zọpụta, ebe a na-emechibido ụzọ n’ihu ndị na-achọghị ịbanye.

“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.

“A na-egosi ebere Chineke n’ime ndidi Ya ogologo. Ọ na-ejide ikpe Ya azụ, na-eche ka e kwusaa ozi ịdọ aka ná ntị ahụ nye mmadụ niile. Ọ dị m ka ya bụrụ na ndị anyị ga-enwe mmetụta, dịka ha kwesịrị, banyere ibu ọrụ dịkwasịrị ha nke inye ụwa ozi ikpeazụ nke ebere, lee ụdị ọrụ dị ịtụnanya a ga-arụ!” Testimonies, olu nke 9, 94–97.