We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.

Anyị nọ n’etiti ntụaka anọ banyere Izrel oge ochie, dịka ọgbọ nke “agwọ ọjọọ” n’isiokwu gara aga. N’Oziọma Matiu, ma Jọn ma Jizọs kpọrọ ndị Farisii na ndị Sadusii ọgbọ nke agwọ ọjọọ. Jọn nọchiri anya mmalite nke usoro nnwale nke a na-amata mgbe o kụziri na Jizọs, Onye ga-abịa n’azụ ya, ga-asachapụ mbara ala nzọcha Ya nke ọma. Jizọs gbakwụnyere n’usoro nnwale Jọn site n’itinyekwa usoro ikpe, dịka O zoro aka na eze nwanyị Shiba na Ninive. Ikpe na-eme n’ọgbọ nke anọ, otu òtù n’ime ikpe ahụ na-egosikwa onwe ha dịka agwọ, n’ihi na nna ha bụ ekwensu. Jizọs gbakwụnyekwara okwu banyere ọgbọ nke anọ na-achọ ihe ịrịba ama, mgbe ihe ịrịba ama ahụ dị n’ihu anya nke ọma.

In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.

N’ime Matiu iri abụọ na atọ, e gosipụtara “ahụhụ” ndị ahụ e kwuru megide ndị Farisii na ndị Sadusii, ma a jikọtakwa usoro nke nnwale na ikpe ọzọ na ọgbọ ikpeazụ. Isi nke iri abụọ na abụọ na-akwadebe ọnọdụ maka ahụhụ ndị dị n’isi nke iri abụọ na atọ.

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

Mgbe ndị Farisii zukọrọ ọnụ, Jisọs jụrụ ha, sị, Gịnị ka unu na-eche banyere Kraịst? nwa onye ka ọ bụ?

They say unto him, The Son of David.

Ha na-asị ya, Nwa Devid.

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

Ọ sịrị ha, Olee otú Devid, n’ime Mmụọ, ji akpọ ya Onyenwe anyị, na-asị, Onye-nwe-anyị gwara Onyenwe m, Nọdụ ala n’aka nri m, ruo mgbe m ga-eme ndị iro gị ihe mgbakwasị ụkwụ gị? Ya mere, ọ bụrụ na Devid akpọ ya Onyenwe anyị, olee otú ọ ga-esi bụrụ nwa ya?

And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

Ọ dịghịkwa onye ọbụla pụrụ ịza ya otu okwu, ọ dịghịkwa onye ọbụla nwara site n’ụbọchị ahụ gawa ịjụ ya ajụjụ ọzọ. Matiu 22:41–46.

When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.

Mgbe e mechiri ụzọ ahụ megide mmekọrịta ọ bụla ọzọ, Jizọs wee depụta ahuhu asatọ n’isi nke na-eso. N’amaokwu nke iri na atọ, ahuhu ahụ bụ n’ihi imechi ọnụ ụzọ alaeze eluigwe. Ọ bụ site n’ọnụ ụzọ nke Eluigwe ka a na-awụsa mmiri-ozuzo ikpeazụ. Ahuhu asatọ ahụ gbasara ndị na-ekwupụta na ha na-emepe ọnụ ụzọ nke ọ dịghị mmadụ pụrụ imepe, ma na-emechi ọnụ ụzọ nke ọ dịghị mmadụ pụrụ imechi. N’ọhụụ, e gosiri Nwanneanyị White ndị na-esoghị Kraịst banye n’Ebe Kachasị Nsọ, ka ha na-eziga ekpere ha n’Ebe Nsọ efu, ebe Setan, na-eme onwe ya ka ọ bụ Kraịst, duru ha ka ha kwere na ihe niile dị mma. Ha emepeghachila Ebe Nsọ ahụ, ma mechie Ebe Kachasị Nsọ.

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

“Ọtụtụ na-elekwa anya n’ụzọ ndị Juu siri jụ ma kpọgide Kraịst n’obe n’egwu dị ukwuu; ma ka ha na-agụ akụkọ mmegbu ihere ahụ e mere Ya, ha na-eche na ha hụrụ Ya n’anya, nakwa na ha agaraghị agọnarị Ya dịka Pita mere, ma ọ bụ kpọgide Ya n’obe dịka ndị Juu mere. Ma Chineke, onye na-agụ obi mmadụ niile, ewetala ịhụnanya ahụ ha kwuru na ha nwere n’ebe Jizọs nọ n’ọnwụnwa. Eluigwe niile ji mmasị miri emi nke ukwuu lelee otú e si nata ozi mmụọ-ozi mbụ ahụ. Ma ọtụtụ ndị na-ekwupụta na ha hụrụ Jizọs n’anya, ndị kwa na-awụsa anya mmiri mgbe ha na-agụ akụkọ banyere obe, jiri nlelị kwuo ozi ọma banyere ọbịbịa Ya. Kama ịnabata ozi ahụ n’ọṅụ, ha kwupụtara na ọ bụ aghụghọ. Ha kpọrọ ndị hụrụ mpụta Ya n’anya asị, ma chụpụ ha n’ime ụka. Ndị jụrụ ozi mbụ ahụ enweghi ike irite uru n’ozi nke abụọ; otu aka ahụkwa, ha eriteghịkwa uru n’iti mkpu etiti abalị ahụ, nke ga-akwadebe ha ka ha site n’okwukwe soro Jizọs banye n’Ebe Kasị Nsọ nke ebe nsọ nke eluigwe. Site n’ịjụ ozi abụọ mbụ ahụ, ha emeela ka nghọta ha gbaa ọchịchịrị nke ukwuu, nke na ha enweghị ike ịhụ ìhè ọbụla n’ozi mmụọ-ozi nke atọ, nke na-egosi ụzọ na-abanye n’Ebe Kasị Nsọ. Ahụrụ m na dịka ndị Juu kpọgidere Jizọs n’obe, otu ahụkwa ka ụka aha nanị kpọgidere ozi ndị a n’obe, ya mere ha enweghị ọmụma banyere ụzọ na-abanye n’Ebe Kasị Nsọ, ha apụghịkwa irite uru n’arịrịọ Jizọs nọ n’ebe ahụ. Dịka ndị Juu, ndị na-achụ aja ha na-abaghị uru, ha na-ebulikwa ekpere ha na-abaghị uru n’ime ngalaba ahụ Jizọs hapụrụ; ma Setan, ebe aghụghọ ahụ na-atọ ya ụtọ, na-eyiri àgwà okpukpe, ma na-eduba uche ndị a na-ekwupụta na ha bụ Ndị Kraịst n’ebe onwe ya nọ, na-eji ike ya, ihe ịrịba ama ya, na ọrụ ebube ụgha ya arụ ọrụ, iji kee ha nke ọma n’ọnyà ya.” Early Writings, 258–261.

Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.

Amaokwu nke iri na anọ bụ ahụhụ n’ihi iripịa ụlọ ndị inyom di ha nwụrụ, na ekpere ogologo. Ahụhụ nke amaokwu nke iri na ise bụ n’ihi ime ka ndị ha kpọrọ banye n’okwukwe bụrụ ụmụ hel ugboro abụọ karịa ka ha onwe ha dị. N’amaokwu nke iri na isii ruo iri abụọ na abụọ, ndị ajọ omume na-aṅụ iyi site n’ụlọ nsọ.

“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

“Ndị a abụghị okwu Nwanyị White, kama ha bụ okwu nke Onyenwe anyị, ma onye-ozi Ya enyewo m ha ka m nye unu. Chineke na-akpọku unu ka unu ghara ịdịzi arụ ọrụ n’ụzọ na-emegide Ya. E nyere ọtụtụ ntụziaka banyere ndị mmadụ na-azọrọ na ha bụ Ndị Kraịst mgbe ha na-egosipụta agwa Setan, na-egbochi n’ime mmụọ, n’okwu, na n’omume ọganihu nke eziokwu, ma n’ezie na-eso ụzọ ahụ Setan na-edu ha. N’ịkpa nkume nke obi ha, ha ejidela ikike nke na-adịghị n’ụzọ ọ bụla bụrụ nke ha, na nke ha ekwesịghị iji rụọ ọrụ. Onye Ozizi ukwu ahụ na-ekwu, ‘Aga m akwatu, akwatu, akwatu.’ Ndị mmadụ na-ekwu na Battle Creek, ‘Ụlọ nsọ nke Onyenwe anyị, ụlọ nsọ nke Onyenwe anyị ka anyị bụ,’ ma ha na-eji ọkụ nkịtị. Obi ha adịghị nro ma ọ bụ nwayọọ n’okpuru amara Chineke.” Manuscript Releases, volume 13, 222.

In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.

N’amaokwu nke iri abụọ na atọ na nke iri abụọ na anọ, ahụhụ ahụ bụ n’ihi ileghara ikpe ziri ezi, ebere, na ikwesi ntụkwasị obi anya. Amaokwu nke iri abụọ na ise na nke iri abụọ na isii bụ banyere ịgha ụgha nke ihicha mpụta iko ahụ, ma ọ bụghị ime ya.

“‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.

“‘Anyị nwere akụ a,’ ka onyeozi ahụ gara n’ihu, ‘n’ime ite ndị e ji aja kpụọ, ka ịdị ukwuu nke ike ahụ wee bụrụ nke Chineke, ọ bụghị nke anyị.’ Chineke gaara ekwupụta eziokwu Ya site n’aka ndị mmụọ ozi na-enweghị mmehie, ma nke a abụghị atụmatụ Ya. Ọ na-ahọrọ mmadụ, ụmụ mmadụ ndị adịghị ike gbara gburugburu, dịka ngwáọrụ n’ime mmezu nke nzube Ya. A na-etinye akụ ahụ dị oké ọnụ ahịa n’ime ite ndị e ji aja kpụọ. Site n’aka mmadụ ka a ga-ebunye ngọzi Ya nye ụwa. Site n’aka ha ka ebube Ya ga-enwu pụta n’ime ọchịchịrị nke mmehie.” Acts of the Apostles, 330.

Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:

Mgbe ahụ amaokwu nke iri abụọ na asaa na nke iri abụọ na asatọ na-akọwapụta ndị ajọ omume dị ka ili a sụchara ọcha, na-ejikọta ya na Shebna nke Aịsaịa isi nke iri abụọ na abụọ, ebe Shebna na-etu ọnụ n’ili ebube ọ na-ewu, ma ọ gaghị aba n’ime ya ma ọlị, n’ihi na Chineke ga-esi n’ọnụ Ya tụfuo ya n’ime ubi dị anya. Ubi dị anya ahụ ka e ji ili nke onye amụma ụgha nke Betel nọchite anya ya, onye duru onye amụma ahụ na-enupụ isi ka e lie ya n’otu ili ahụ. Mgbe ahụ ahụhụ nke asatọ na-ekwu, sị:

Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.

Ahụhụ ga-adịrị unu, ndị odeakwụkwọ na ndị Farisii, ndị ihu abụọ! n’ihi na unu na-ewu ili ndị amụma, na-achọkwa ebe a na-eli ndị ezi omume mma, Ma na-asị, Ọ bụrụ na anyị nọ n’ụbọchị ndị nna nna anyị, anyị agaghị eso ha keta òkè n’ọbara ndị amụma. Ya mere unu bụ ndị àmà megide onwe unu, na unu bụ ụmụ nke ndị ahụ gburu ndị amụma. Ya mere, mejuonụ kwa ihe ndị nna unu tụrụ.

Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

Agwọ unu, unu ọgbọ nke ajụala, kedu ka unu ga-esi gbanahụ ikpe ọmụma nke ọkụ mmụọ?

Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

Ya mere, lee, anam ezitere unu ndị amụma, na ndị maara ihe, na ndị odeakwụkwọ: ụfọdụ n’ime ha ka unu ga-egbu ma kpọgide n’obe; ụfọdụ kwa n’ime ha ka unu ga-apịa ihe n’ụlọ nzukọ unu, ma kpagbuo ha site n’obodo ruo n’obodo: Ka ọbara ezi omume niile a wụsịrị n’elu ụwa bịakwasị unu, site n’ọbara nke Abel onye ezi omume ruo n’ọbara nke Zekaraịa nwa Berakaịa, onye unu gburu n’etiti ụlọ nsọ na ebe ịchụàjà.

Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.

N’ezie, asị m unu, Ihe ndị a niile ga-abịa n’elu ọgbọ a. Matiu 23:29–36.

The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.

A na-ekpe agwọ ndị ahụ, bụ́ ndị bụ ọgbọ nke ajụala, ikpe n’akụkụ Akwụkwọ Nsọ ahụ. N’akụkụ Akwụkwọ Nsọ ahụ, ikpe ahụ esighị n’ịgba-ama nke eze nwanyị Sheba na Ninevah dabere, kama ọ dabere n’ọbara Ebel ruo Zekaraịa. A na-ekpe ọgbọ nke anọ, ndị bụ ajụala, ikpe site n’aka ndị àmà abụọ sitere n’akụkọ ihe mere eme dị n’èzí nke Izrel oge ochie, na ndị àmà abụọ sitere n’akụkọ ime ụlọ nke Izrel oge ochie. Luk isi nke atọ bụ nke ikpeazụ n’ime ntụaka anọ ahụ gbasara ajụala nke ọgbọ nke anọ na nke ikpeazụ, ọ bụkwa naanị ihe kwekọrọ na Matiu isi nke atọ. Ntụaka anọ nke na-egosi na n’oge ikpe ikpeazụ nke ụlọ Chineke, n’oge ọgbọ nke anọ, otu òtù ga-egosipụta agwa ha dị ka ụmụ nwoke na ụmụ nwanyị nke Setan, ebe òtù nke ọzọ ga-egosipụta onwe ha dị ka ụmụ nwoke na ụmụ nwanyị nke Chineke. Usoro nnwale ahụ nke na-amalite nkewa ahụ na-amalite mgbe onye ozi ahụ nke na-akwadebe ụzọ nye Onye Ozi nke Ọgbụgba-ndụ na-ebuli olu ya n’ọzara.

In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.

N’akwa dị nsọ nke Akwụkwọ Nsọ, aha abụghị naanị akara a na-akpọ mmadụ, kama ha bụ amụma ndị a na-asị nwayọ nwayọ—abụ nke abụọ a na-abụ n’okpuru elu akụkọ ihe mere eme, na-ekpughe obi mgbapụta. Mgbe a haziri nkọwa pụtara n’aha ụmụ sitere n’Adam ruo Noa ka ha bụrụ otu nkwupụta, ọ na-emepụta ozi nke kwekọrọ na akụkọ ihe mere eme nke usoro ọmụmụ ahụ na-anọchi anya ya. Adam pụtara “mmadụ,” Set pụtara “onye e họpụtara.” Inọsh pụtara “onye na-anwụ anwụ” (onye ọnwụ na-achị), Kenan pụtara “mwute.” Site n’aka “otuto/ngọzi nke Chineke” (Mahalalel), Eluigwe ga-“abịa ala” (Jared). Eluigwe bịara ala dịka “onye e doro nye ma ọ bụ onye e tere mmanụ” (Enọk), onye kpọsara ozi ikpe ahụ site n’aka nwa ya nwoke Metusela (“mgbe ọ nwụrụ, a ga-eziga ya”). Ọnwụ ya ga-abụ njedebe kachasị elu nke ịwụsa Mmụọ Nsọ “n’ike,” nke Lamek na-anọchi anya ya (ume), ka o jikọtara na Metusela dịka Mkpu Etiti Abalị siri jikọta na mmụọ ozi nke abụọ. Metusela bụ mmụọ ozi nke abụọ, Lamek bụkwa Mkpu Etiti Abalị nke ruru njedebe ya na idei mmiri nke Noa.

Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”

Mgbe e mechara mee ya nkenke karịa, aha ndị ahụ na-ekwupụta, sị: “E kenyere mmadụ ịbụ onye na-anwụ anwụ, onye nọ n’okpuru iru uju na ọnwụ, n’ihi Adam mbụ; ma site n’ịgọzi Chineke, Kraịst doro Onwe Ya nsọ ka O bịa n’ala, na-ekwusa ikpe site n’ọnwụ Ya n’obe, nke e sochiri site n’ịwụsa Mmụọ Nsọ n’ike.”

These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.

Aha iri ndị a iri na-achịkọkọta ozi-ọma ahụ ka ha na-esokwa akụkọ ihe mere eme nke ụwa site n’okike ruo n’mmiri ozuzo ikpeazụ, na-eru n’ókè ya na Ọbịbịa nke Abụọ. Ihe nnọchianya a, nke e zoro n’ime aha ndị a, na-achọta ihe kwekọrọ na ya n’Akwụkwọ Mkpughe. Jenesis na-eweta usoro ọmụmụ alfa, ma 144,000 nke Mkpughe 7 na-eweta mmezu omega n’ime ndị fọdụrụnụ a kpuchiri akara.

Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”

Judah pụtara “otuto,” Reuben pụtara “lee, nwa nwoke,” Gad pụtara “chi ọma/ìgwè agha,” Asher pụtara “obi ụtọ/ngọzi,” Naphtali pụtara “mgba.” Manasseh pụtara “ime ka e chefuo,” Simeon pụtara “ịnụ ihe,” Levi pụtara “ejikọrọ/arapara,” Issachar pụtara “ụgwọ ọrụ,” Zebulun pụtara “nsọpụrụ/obibi,” Joseph pụtara “mmụba,” Benjamin pụtara “nwa nke aka nri.”

Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.

Ndị na-eso Ọdụm nke ebo Juda bụ ụmụ Chineke, ndị a gọziri site n’ọganihu ọma ka ha na-agafe usoro ule nke ịlụ ọgụ na Chineke dịka Jekọb mere. Site n’ịgba mgba a, echefuru mmehie ha n’usoro ido nsọ nke a na-emepụta site n’ịnụ Okwu Chineke, nke n’aka nke ọzọ na-ejikọta ha na Kraịst n’ime mmekọrịta ọgbụgba ndụ. Ụgwọ ọrụ ha bụ ibikọ n’nsọpụrụ n’ebe Kraịst nọ n’ocheeze Ya, ebe ha nọ ọdụ n’ebe ndị dị n’eluigwe dị, ka Chineke na-eji ha amụba alaeze Ya—na-akpọkọta nnukwu ìgwè mmadụ ahụ ka ha si na Babilọn pụta dịka ụmụ aka nri Ya.

The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.

Ụmụ nwoke isii Lia mụrụ bụ Ruben, Juda, Simeon, Livaị, Isaka, na Zebulun. Ohu ya nwanyị, Zilpa, nke aha ya pụtara “ntakịrị ntapu na-esi ísì ụtọ,” mụrụ ụmụ nwoke abụọ—Gad na Asha. Ụmụ nwoke abụọ Rechel mụrụ bụ Josef na Benjamin. Bilha, ohu nwanyị Rechel, pụtara “onye ihere ma ọ bụ onye ụjọ,” ụmụ nwoke ya bụ Dan na Naftali. N’amụma, usoro ọmụmụ a na-enye ọtụtụ ahịrị a ga-atụle. N’adịghị ka alfa na ọgbọ iri ahụ dị na Jenesis isi nke ise, omega nwere ụmụ iri na abụọ, ya na mgbanwe amụma pụrụ iche nke ya. N’ime puku narị anọ na iri anọ na anọ ahụ, a kpọghị Dan aha, Manase dochikwara nwanne ya Efraim.

Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.

Usoro ọmụmụ alfa nke Jenesis kwekọrọ na usoro ọmụmụ omega nke Mkpughe, n’ihi na Jenesis na-akọwa ọrụ nsọ nke Kraịst n’ihe gbasara nzọpụta, ebe Mkpughe na-akọwa ndị ahụ bụ́ ndị, n’ime mmezu omega nke amụma alfa ahụ, na-emezu n’ụzọ zuru oke nkwa ahụ n’onwe ya na amụma ahụ e debere n’amụma alfa ahụ.

The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.

Ndị ọkà mmụta okpukpe na-etinyekarị ahịrị abụọ ndị a n’ọrụ, ma ọ dịghị mgbe ha ji echiche nke usoro “ahịrị n’elu ahịrị” mee ya. Ụmụnna abụọ nke ọmụmụ sitere na Genesis na Mkpughe na-enye ihe-àmà abụọ na Chineke na-ekwu okwu n’ọkwa nke abụọ. Otu asụsụ bụ ihe-àmà e dere ede dị ka e si dekọọ ya, ma e nwekwara ahịrị nke abụọ n’ime ihe-àmà ahụ nke e gosipụtara n’ọkwa ihe nnọchianya. Ndị ọkà mmụta okpukpe na-anọkarị naanị n’ihe a na-ahụ n’elu gbasara ozi a na-ebuga site n’ihe aha ndị ahụ pụtara na Genesis na Mkpughe. Ha na-ele ihe ha hụrụ anya dịka ihe ọhụrụ nke na-ekwu karịa amamihe mmadụ nke aka ha, dịka e si gosi ya site n’ike ha ji ịdị nsọ n’ihu mmadụ hụ ihe atụ n’ime ihe aha ndị ahụ pụtara. Ha anaghị ahụ ozi a kpọpụtara n’ụmụ nwoke iri na abụọ nke Ishmael. Ha anaghị ahụ nke ọma usoro ọmụmụ Jisọs dị na Matiu na Luk. Ha anaghị ahụ usoro ọmụmụ nke ndị eze asaa ikpeazụ nke Juda, na ndị eze asaa ikpeazụ nke Izrel, ma ọ bụ ndị eze asaa mbụ nke Juda ma ọ bụ ndị eze asaa mbụ nke Izrel.

When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.

Mgbe m na-asị na ha anaghị ahụ, ihe m na-ekwu bụ na ọ bụrụ na ị jụọ Google ma e nwere ozizi gbasara usoro ọmụmụ ndị a, azịza ya bụ “ee,” banyere Adam ruo Noa n’Akwụkwọ Jenesis, na “ee” banyere otu narị puku na iri anọ na anọ. Ma ha ò na-etinye ụmụ iri ahụ sitere n’Abram n’ọrụ n’ụzọ a n’ime Jenesis iri na otu? Mba. Hà na-akọwa usoro ọmụmụ nke Ken na usoro ọmụmụ nke Set? Ee, ma ha dị anya nke ukwuu n’ezi ihe ọ pụtara, nke na ọ dị ka a ga-asị na ha nọ n’okwu ọzọ kpamkpam. O doro anya na ha na-ekwu maka usoro ọmụmụ Kraịst n’ime Matiu na Luk, ma ọzọkwa, ha na-apụ n’ezigbo akara nke ukwuu. Gịnị mere nke ahụ ji dị mkpa, ka ị na-ajụ? N’ihi na ebumnuche m bụ inye nchịkọta gbasara ahịrị amụma ndị a nke usoro ọmụmụ, ma achọrọ m ime ka o doo anya site ná mbido na m na-agbalị ịchọpụta mkpa ọ dị nke ọgbọ nke anọ dịka ihe nnọchianya nke amụma Akwụkwọ Nsọ. Nchịkọta a banyere usoro ọmụmụ ndị a ga-enyere aka n’ihe ahụ, ma ọ ga-abụ nleghara anya n’akụkụ onye ọ bụla, ma ọ bụrụ na ha echee na nchịkọta dị mfe nke ihe ndị a ga-esote bụ naanị ihe niile dị na ya ịghọta banyere ahịrị ndị a nke usoro ọmụmụ.

After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.

Mgbe usoro ọmụmụ sitere n’aka Adam ruo n’aka Noa gasịrị, anyị na-ahụ ahịrị abụọ nke usoro ọmụmụ n’isi nke anọ na nke ise nke Jenesis. Ahịrị abụọ ahụ ka a na-anọchi anya ha site n’ụmụ Cain na ụmụ Seth. N’adịghị ka usoro ọmụmụ Adam ruo Noa nke nọchiri anya ụmụ iri, ahịrị Seth na Cain abụọ ahụ na-akọwapụta ụmụ asatọ n’otu n’otu. N’ihi nke a, a ghaghị ile ha anya dịka oge abụọ nke anọ-anọ. Seth na Cain bụ akara ọgbụgba-ndụ, ma Cain na-anọchi anya ndị ahụ ndị, n’Aịsaịa iri abụọ na asatọ na iri abụọ na itoolu, na-eme ọgbụgba ndụ nke ọnwụ, nke a ga-emebi mgbe ihe otiti na-eruju ókè bịara. Ha bụ ndị ahụ na-ewu ụlọ ha n’elu aja. Ndị ahụ na-ewu n’elu Nkume ahụ na-eme ọgbụgba ndụ nke ndụ, dịka e si nọchite ha anya na Pita Mbụ, isi nke abụọ, dịka ndị ahụ detụrụ ire na Onyenwe anyị dị mma, ma bụrụ “ọgbọ a họpụtara.” “Ọtụtụ” na-ewu n’elu aja, ma “ole na ole” ka a họpụtara.

Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.

Usoro ọmụmụ nke Ken bụ ụda nnupụisi n’ime ụda ọnụ nke aha dị iche iche, n’ihi na aha ndị ahụ na-anọchi anya ebube mmadụ nke bụ ihe efu, nke na-eduga n’ịkpafụ n’enweghị nzube, mgbe e mesịrị ka eluigwe tigburu ya. N’ileghara ịdọ aka ná ntị ahụ anya, ahịrị Ken na-ekwupụta chi ụgha, nke e ji ike mmegwara mmadụ kpuchie, nke nka dị iche iche nke mmadụ na-anọchi anya ya, nke na-akpụpụta omenala ígwè; mara mma, ma jupụta n’ihe ike, bụrụkwa nke olileanya na-adịghị amị mkpụrụ. Okwu ikpeazụ ahụ bụ nchịkọta ozi dị n’ọgbọ asatọ nke Ken nke sitere n’aha ndị ahụ.

Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.

Usoro Seth na-aza usoro Ken site n’amara. N’adịghị ike nke mmadụ e kenyere ụmụ mmadụ, ndị na-akpọku Chineke ka a ga-eme ka iru uju ha ghọọ otuto mgbe eluigwe na-arịdata. N’ịga n’ụzọ nke na-ebili ruo n’ebube n’ikwesị ntụkwasị obi, n’oge ule, ruo mgbe mkpu nke “olileanya” ga-abịa, na-eweta izuike, site na mmiri nke nnapụta. Okwu ikpeazụ ahụ bụ nchịkọta nke ozi dị n’ọgbọ asatọ nke Seth nke a na-enweta site n’aha ndị ahụ.

The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.

Ihe kpatara e ji kewaa ọgbọ asatọ ahụ n’ìgwè abụọ nke ọgbọ anọ-anọ ka e guzobere n’ụkwụ mbụ nke ọgbụgba-ndụ ahụ, mgbe amụma banyere ịbụ ohu n’Ijipt ka a kọwara dịka afọ 400, nakwa na afọ 400 ahụ ga-agwụ n’ọgbọ nke anọ. Mgbe a jikọtara àmà Pọl n’amụma ọgbụgba-ndụ alfa ahụ, ọ na-emepụta oge abụọ nke afọ 215, nke ọgbọ anọ mejupụtara n’oge nke ọ bụla. Ọgbọ asatọ ahụ, n’ime afọ 430 ahụ, na-anọchi anya oge abụọ nke afọ 215. Oge mbụ ahụ bụ nke Fero ọma ahụ nọchiri anya ya, onye maara Josef. Afọ 215 ka e mesịrị, e nwere Fero ọhụrụ, onye na-amaghị Josef. Mgbe ahụ ka ìgwè ọzọ nke ọgbọ anọ ahụ malitere.

Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.

Ọgbọ asatọ e kewara hà nhata n’ime oge abụọ, nke e ji ihe ịrịba ama doro anya mata dị ka oge nke ya nke ọgbọ anọ, na-akwado itinye ọgbọ asatọ nke Ken na nke Set n’otu ụzọ ahụ. Mgbe etinyere ya n’ụzọ ahụ, ị ga-enwe ọgbọ asatọ nke Set dakọtara n’ahịrị na ọgbọ asatọ nke Ken. Ken na-anọchi anya ọtụtụ ndị na-anata akara nke anụ ọhịa ahụ, Set kwa na-anọchi anya mmadụ ole na ole na-anata akara-ngosi nke Chineke. Ken bụ ihe ịrịba ama nke mmadụ, Set kwa bụ ihe ịrịba ama nke mmadụ ejikọrọ na Chi n’ihe gbasara ọgbụgba ndụ nke Noa, ebe ahịrị Josef na Mosis nọ n’ihe gbasara ọgbụgba ndụ nke Ebram.

Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.

Mgbe ahụ, n’isi nke iri na otu, a na-anọchi anya usoro ọmụmụ nke ndị a họpụtara site n’aha iri, site na Shem ruo Abram. Isi nke iri na otu bụ akụkọ ụlọ elu Babẹl, ma bụrụkwa usoro ọmụmụ nke ndị a họpụtara, dịka e si nọchite ya n’Abraham. Isi nke iri na otu na-ebute ndị a họpụtara bụ ndị ga-abanye n’ọgbụgba ndụ atọ na Chineke. Nzọụkwụ nke atọ na nke ikpeazụ bụ àjà Aịzik n’isi nke iri abụọ na abụọ. Isi “iri na otu” bụ mmalite alfa, isi “iri abụọ na abụọ” bụ ngwụcha omega. Okwukwe a chọrọ iji nụ olu Chineke n’ihe aha pụtara, adịghị iche n’okwukwe a chọrọ iji nụ olu Ya n’ọnụọgụgụ nke Okwu Ya. Otu etu e si etinye usoro ọmụmụ n’ọrụ nke ndị ọkà mmụta okpukpe na-anabataghị, bụ usoro ọmụmụ nke Ishmael, ihe nnọchianya nke Islam.

And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

Ndị a kwa bụ aha ụmụ Izmel, site n’aha ha, dịka ọgbọ ha si dị: ọkpara Izmel, Nebajọt; na Keda, na Adbeel, na Mibsam, na Mishma, na Duma, na Masa, Hada, na Tema, Jetur, Nafish, na Kedema: ndị a bụ ụmụ Izmel, ndị a kwa bụ aha ha, site n’obodo nta ha, na site n’ụlọ mgbidi ha; ndị isi iri na abụọ dịka mba ha si dị. Jenesis 25:13–16.

When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.

Mgbe e debere nkọwa nke aha iri na abụọ ndị a n’usoro otu nkwupụta, ọ na-agụ dị ka, “N’amụma, ụmụ ụmụ Ishmael bụ ndị ojii akpụkpọ ahụ́ na-amị mkpụrụ nke ọma, ndị a ma ama dịka ndị agha, ma e meela ka ha nwee mwute n’akụkọ ihe mere eme na n’amụma na August 11, 1840, ma emesịa na September 11, 2001. A na-akpọ ha ụmụ nke ọwụwa anyanwụ n’akụkọ ihe mere eme nke Akwụkwọ Nsọ. Ha sitere n’Arabia ebe a na-akụ ísì ụtọ na-esi ísì ọma ndị a na-eji arụ ọrụ nsọ nke ebe nsọ ndị Hibru. Okwu ahụ “assassins” sitere n’akụkọ ihe mere eme Alakụba ma na-anọchi anya ọnwụ a na-eweta n’ịgbachi nkịtị. N’oge Agha Ntụte, Islam gbachibidoro, gbaa gburugburu, ma nọchibido Europe Katọlik, ma igbochi onwe ha nke sochirinụ gosipụtara mbata nke ume ọhụrụ nke 1840 ruo 1844, nakwa site na 9/11 ruo n’ọgbaaghara iwu Sọnde. A na-anọchi anya nkọwa nke aha iri na abụọ nke ụmụ Ishmael niile n’ime nkwupụta gara aga site n’ụdị mkpụrụedemede e mere ka ha sie ike.”

The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.

Aha iri na abụọ nke usoro ọmụmụ Ishmael na-anọchi anya iri na atọ, ma ọ bụrụ na etinye Ishmael n’ime ndepụta ahụ. Iri na atọ bụ ọnụọgụ ihe nnọchianya nke “nnupụisi,” nke ahụ bụ ihe Hagar mere, nke kpatara ka Abraham kwe ka a chụpụ Hagar na Ishmael. Pọl ji ihe omume ahụ kọwaa ịchụpụ Izrel oge ochie dịka ndị ọgbụgba-ndụ Chineke, n’otu oge ahụ Ọ na-eguzobe ọgbụgba-ndụ Ya na nwunye Kraịst Ya.

For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.

N’ihi na e dere ya n’akwụkwọ, na Abraham mụtara ụmụ nwoke abụọ, otu sitere n’aka odibo nwanyị, nke ọzọ sitere n’aka nwanyị nweere onwe ya. Ma onye ahụ sitere n’aka odibo nwanyị ka a mụrụ dịka anụ ahụ si dị; ma onye ahụ sitere n’aka nwanyị nweere onwe ya sitere na nkwa. Ihe ndị a bụ ilu ime mmụọ: n’ihi na ndị a bụ ọgbụgba ndụ abụọ ahụ; otu sitere n’Ugwu Saịnaị, nke na-amụpụta ịbụ n’ohu, nke bụ Ega. N’ihi na Ega a bụ Ugwu Saịnaị dị n’Arebia, ọ na-adabara Jerusalem nke dị ugbu a, nke ya na ụmụ ya nọkwa n’ohu. Ma Jerusalem nke dị n’elu nweere onwe ya, nke bụ nne anyị niile. N’ihi na e dere ya n’akwụkwọ, Ṅụrịa ọṅụ, gị nwanyị aga, nke na-amụtaghị nwa; tie mkpu, kwaa ákwá n’olu ike, gị onye na-amụbeghị ime: n’ihi na nwanyị tọgbọrọ n’efu nwere ọtụtụ ụmụ karịa nwanyị nwere di. Ugbu a anyị, ụmụnna m, dịka Aịzik dị, bụ ụmụ nke nkwa. Ma dịka n’oge ahụ onye a mụrụ dịka anụ ahụ si dị kpagburu onye a mụrụ dịka Mmụọ si dị, otu a kwa ka ọ dị ugbu a. O sina dị, gịnị ka Akwụkwọ Nsọ kwuru? Chụpụ odibo nwanyị ahụ na nwa ya nwoke: n’ihi na nwa nwoke nke odibo nwanyị ahụ agaghị eso nwa nwoke nke nwanyị nweere onwe ya keta ihe nketa. Ya mere, ụmụnna m, anyị abụghị ụmụ nke odibo nwanyị, kama anyị bụ ndị nke nwanyị nweere onwe ya. Ndị Galeshia 4:22–31.

Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.

Ishmel bụ akara nke Alakụba, Hagaa, nne Ishmel, bụkwa akara nke nzukọ nke ọgbụgba-ndụ nke ọnwụ. Aịzik bụ akara nke Kraịstniti, Sera bụkwa akara nke nzukọ nke ọgbụgba-ndụ nke ndụ. N’ihi nke a, Ishmel mụrụ ụmụ nwoke iri na abụọ, n’ihi na iri na abụọ bụ akara nke ndị Chineke na ha nọ n’ọgbụgba-ndụ ya, Alakụba bụkwa adịgboroja nke ndị Chineke na ha nọ n’ọgbụgba-ndụ ya.

There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.

E nwere usoro ọmụmụ abụọ nke Kraịst n’Oziọma ndị ahụ. Otu dị na Matiu, nke ọzọkwa dị na Luk.

And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.

Jekọb mụrụ Josef, di Meri, onye si n’aka ya mụọ Jisọs, onye a na-akpọ Kraịst. Ya mere, ọgbọ niile site n’Abraham ruo Devid bụ ọgbọ iri na anọ; site na Devid ruo n’ịdọrọ ha n’agha n’ala Babilọn bụ ọgbọ iri na anọ; sitekwa n’ịdọrọ ha n’agha n’ala Babilọn ruo Kraịst bụ ọgbọ iri na anọ. Ugbu a, ọmụmụ Jisọs Kraịst dị otu a: Mgbe e kwere Meri, nne ya, nkwa nye Josef, tupu ha ebikọta ọnụ, a hụrụ na ọ dị ime site na Mụọ Nsọ. Matiu 1:16–18.

Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.

Usoro-ọmụmụ nke Matiu na-akọwapụta oge atọ hà nhata nke iri na anọ, ndị mejupụtara otu oge nke iri anọ na abụọ. Kraịst bụ omega nke akụkọ ihe mere eme nke ọgbụgba ndụ n’ihe gbasara Mosis dịka alfa nke akụkọ ihe mere eme nke ọgbụgba ndụ. Mosis buru amụma na Kraịst ga-adị “dị ka onwe ya.” Mosis nwere oge atọ nke afọ iri anọ n’ime ndụ ya nke afọ otu narị na iri abụọ. Oge ọ bụla nke afọ iri anọ nke ndụ Mosis, mgbe e debere ha ahịrị n’elu ahịrị, na-ejedebe na Kedesh, ihe nnọchianya nke 1863 na iwu ụbọchị Sọnde. Oge atọ nke Kraịst na-ejedebe na Devid, ndọkpụ n’agha na Babilọn, na Kraịst na-eji ọbara Ya kwado ọgbụgba ndụ ahụ n’obe. Devid na-anọchi anya ibuli elu nke nzukọ mmeri n’iwu ụbọchị Sọnde, ahịrị nke abụọ na-akọwapụtakwa ụmụ agbọghọ-amaghị-ama ka a na-ebuga ha Babilọn, n’iwu ụbọchị Sọnde. Oge nke atọ na-ejedebe n’obe, nke, ọzọkwa, bụ ihe atụ nke iwu ụbọchị Sọnde ebe Kraịst na-akwado ọgbụgba ndụ Ebreham na otu narị na iri anọ na anọ puku ahụ, na ọgbụgba ndụ Noa na nnukwu ìgwè mmadụ ahụ.

What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.

Ihe a pụrụ ịghọta mgbe a tọkwasịrị ahịrị abụọ ndị a n’elu ibe ha na-eju anya. Otu narị afọ na afọ iri abụọ nke Moses jikọtara ya na otu narị afọ na afọ iri abụọ nke Noa, ma ọgbọ iri anọ na abụọ nke Kraịst jikọtara ya na ọchịchị nke onye ahụ na-emegide Kraịst ruo ọnwa ihe nnọchianya iri anọ na abụọ n’oge iwu ụbọchị Sọnde.

And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.

Onyenwe anyị wee sị, Mmụọ m agaghị na-alụso mmadụ ọgụ ruo mgbe ebighị ebi, n’ihi na ọ bụkwa anụ arụ: ma ụbọchị ya ga-abụ otu narị afọ na iri abụọ. Jenesis 6:3.

Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.

Tinyere usoro ọmụmụ Matiu, nke na-ekwusi ike ọgbụgba-ndụ Abraham, usoro ọmụmụ Kraịst, dịka Luk depụtara ya, na-alaghachi ruo n’okike, si otu a na-ekwusi ike ọgbụgba-ndụ nke ndụ ahụ Adam mebiri n’Iden. Usoro ọmụmụ Luk malitere na Jizọs, wee laa azụ site n’usoro ọmụmụ Ya ruo n’aka Adam, onye a kpọrọ nwa Chineke. Usoro ahụ na-ejedebe na Adam nke abụọ zuru okè, ma ọ na-amalite na Adam mbụ zuru okè. Site n’aka Adam mbụ ruo n’aka Adam nke abụọ, e gosipụtara ya dịka ọgbọ iri asaa na asaa.

The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.

Akụkụ ọmụmụ ọmụmụ nke Akwụkwọ Nsọ na-anọchi anya ahịrị nke eziokwu. Anyị ka kpọrọ aha ọtụtụ n’ime ha nke karịrị nnọọ ndịàmà dị mkpa iji guzobe eziokwu. Ahịrị ọmụmụ ọmụmụ ahụ nwere olu nke mmezu ndị mere eme na amụma nke ọdịnihu, ha nwekwara olu nke Palmoni, Onye Ọnụọgụ Dị Ịtụnanya nke ihe nzuzo, ebe ihe omimi ọnụọgụ ndị e debere n’ime ahịrị ndị ahụ na-enye olu nke abụọ. A na-anụ olu abụọ ahụ ọnụ na olu nke atọ ọzọ, olu nke Onye Nkuzi Asụsụ Dị Ịtụnanya, Onye kere ma na-achịkwa ihe niile, tinyere aha ndị mmadụ, ebe na ihe.

When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.

Mgbe Jọn tụgharịrị ịhụ olu ahụ nke dị n’azụ ya, ọ dị ka olu nke ọtụtụ mmiri; ma mgbe Daniel hụrụ otu ọhụụ ahụ, olu Ya bụ olu nke ìgwè mmadụ. Ozi dị n’elu ala nke Akwụkwọ Nsọ, nakwa aha ndị a hụrụ n’ime ozi ahụ, tinyere kwa ọnụọgụ ndị dị n’ime ozi ahụ, bụ olu atọ n’otu amaokwu. Mgbe ị were ahịrị nwere olu atọ ahụ ma dọba ya n’elu ahịrị ọzọ yiri ya, olu atọ ahụ na-aghọ ọtụtụ olu.

And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.

Olu wee si n’ocheeze ahụ pụta, na-asị, Toonụ Chineke anyị, unu nile ndị ohu ya, na unu ndị na-atụ egwu ya, ma ndị nta ma ndị ukwu. M wee nụ dị ka olu nke oké ìgwè mmadụ, na dị ka olu nke ọtụtụ mmiri, na dị ka olu nke égbè eluigwe dị ike, na-asị, Aleluya: n’ihi na Onyenweanyị Chineke Onye pụrụ ime ihe nile na-achị. Mkpughe 19:5, 6.

Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.

Ụfọdụ n’ime usoro ọmụmụ ndị kacha dị mkpa ka a hụrụ n’ime ndị eze Izrel. Ndị eze asaa mbụ nke Izrel, alaeze ugwu ahụ, na-ejedebe na Ehab, Jezebel na Elaịja, si otu a na-anọchi anya iwu ụbọchị Sọnde. Usoro nke ndị eze asaa ikpeazụ nke alaeze ebo ugwu ahụ na-amalite n’iwu ụbọchị Sọnde ma kwụsị na mmechi nke oge nnwale mmadụ, mgbe Maịkel biliri dịka e dere na Daniel 12. Ndị eze asaa mbụ nke Juda na-akọwa akụkọ ihe mere eme site n’iwu ụbọchị Sọnde ruo mgbe Maịkel biliri, ndị eze asaa ikpeazụ kwa na-akọwapụta akụkọ ihe mere eme nke na-eduga n’iwu ụbọchị Sọnde. Usoro ọmụmụ abụọ, ha abụọ nwekwara akụkọ ihe mere eme alpha na akụkọ ihe mere eme omega. Akụkọ ihe mere eme alpha bụ oge site na 9/11 ruo n’iwu ụbọchị Sọnde, oge omega bụkwa iwu ụbọchị Sọnde ruo mmechi nke oge nnwale. Ndị eze asaa mbụ nke Izrel kwekọrọ na ndị eze asaa ikpeazụ nke Juda; ndị eze asaa ikpeazụ nke Izrel kwa kwekọrọ na ndị eze asaa mbụ nke Juda.

We will continue in the next article.

Anyị ga-aga n’ihu n’isiokwu na-esonụ.

“Be Steadfast Unto the End

“Nọgidesie Ike Ruo Ọgwụgwụ”

“[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.

“[Mkpughe 1:1, 2, dịka e hotara.] Akwụkwọ Nsọ niile bụ mkpughe; n’ihi na mkpughe niile nye mmadụ sitere n’aka Kraịst, ma ha niile na-etinye isi n’ime Ya. Chineke agwala anyị okwu site n’Ọkpara Ya, Onye anyị bụ nke Ya site n’okike na site n’mgbapụta. Kraịst bịakwutere Jọn, onye a chụpụrụ n’agwaetiti Patmọs, iji nye ya eziokwu maka ụbọchị ikpeazụ ndị a, igosi ya ihe ahụ ga-emezu n’oge na-adịghị anya. Jizọs Kraịst bụ nnukwu onye nlekọta ntụkwasị obi nke mkpughe dị nsọ. Ọ bụ site n’aka Ya ka anyị ji nweta ọmụma banyere ihe anyị ga-atụ anya ya n’ihe nkiri mmechi nke akụkọ ihe mere eme nke ụwa a. Chineke nyere Kraịst mkpughe a, Kraịst wee gwa Jọn otu ahụ.”

“John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.

“Jọn, onye-eso ụzọ a hụrụ n’anya, bụ onye a họpụtara ka ọ nata mkpughe a. Ọ bụ ya bụ onye ikpeazụ n’ime ndị mbụ a họpụtara ka ọ bụrụ ndị-eso ụzọ ka dị ndụ. N’okpuru nhazi nke Agba Ọhụrụ, e nyere ya nsọpụrụ dịka e nyere onye-amụma Daniel nsọpụrụ n’okpuru nhazi nke Agba Ochie.”

“The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.

“Ntuziaka ahụ a ga-ekwusara Jọn dị oke mkpa nke na Kraịst si n’eluigwe bịa inye ya ohu Ya, na-agwa ya ka o ziga ya n’ụlọ-nzukọ ndị ahụ. Ntuziaka a kwesịrị ịbụ ihe ọmụmụ anyị nke ọma na nke ekpere; n’ihi na anyị na-ebi n’oge ndị mmadụ ndị na-anọghị n’okpuru nkuzi nke Mmụọ Nsọ ga-ebubata ozizi ụgha. Ndị a anọwo na ọnọdụ dị elu, ha nwekwara atụmatụ agụụ-ịdị-ukwu ha chọrọ imezu. Ha na-achọ ibuli onwe ha elu, ma gbanwee kpamkpam ọdịdị ihe nile. Chineke enyela anyị ntụziaka pụrụ iche iji chebe anyị pụọ n’aka ndị dị otu a. O nyere Jọn iwu ka o dee n’akwụkwọ ihe ndị ga-eme n’oge mmechi nke akụkọ ihe mere eme nke ụwa a.”

“After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.

“Mgbe oge ahụ gafesịrị, Chineke nyefere ndị na-eso Ya n’ikwesị ntụkwasị obi ụkpụrụ dị oké ọnụ ahịa nke eziokwu dị ugbu a. E nyereghị ụkpụrụ ndị a ndị na-enweghị òkè ọ bụla n’ịkpọsa ozi nke mmụọ ozi mbụ na nke abụọ. E nyere ha ndị ọrụ ndị sonyere n’ọrụ ahụ site na mmalite.”

“Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.

“Ndị gara n’ime ahụmahụ ndị a ga-adị ike dịka nkume n’ihe gbasara ụkpụrụ ndị meworo anyị Ndị Adventist Ụbọchị nke Asaa. Ha ga-abụ ndị ha na Chineke na-arụkọ ọrụ, na-ekekọta àmà ahụ ma na-akàrà iwu ahụ n’etiti ndị na-eso ụzọ Ya. Ndị sonyere n’ịtọlite ọrụ anyị n’elu ntọala nke eziokwu Bible, ndị maara ihe ịrịba ama ndị ahụ nke gosipụtara ụzọ ziri ezi, ka a ga-ele anya dị ka ndị ọrụ bara uru nke ukwuu. Ha pụrụ ikwu site n’ahụmahụ onwe ha banyere eziokwu ndị e nyefere ha n’aka. Ndị ikom ndị a ekwesịghị ikwe ka a gbanwee okwukwe ha ka ọ bụrụ ekweghị-ekwe; ha ekwesịghị ikwe ka ewepụ ọkọlọtọ nke mmụọ ozi nke atọ n’aka ha. Ha ga-ejidesi mmalite nke ntụkwasị obi ha ike ruo ọgwụgwụ.”

“The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.

“Onyenwe anyị ekwuola na a ga-atụgharịkọ akụkọ ihe mere n’oge gara aga ka anyị na-abanye n’ọrụ mmechi. Eziokwu ọ bụla nke O nyere maka ụbọchị ikpeazụ ndị a ka a ga-ekwusara ụwa. Ogidi ọ bụla nke O guzobere ka a ga-eme ka o sie ike. Anyị apụghị ugbu a isi n’ntọala ahụ Chineke tọgbọrọ pụọ. Anyị apụghịkwa ugbu a ịbanye n’òtù ọhụrụ ọ bụla; n’ihi na nke a ga-abụ ịdapụ n’eziokwu.”

“The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.

“A ga-eme ka ọrụ oziọma ahụike dị ọcha ma sachapụ ya pụọ n’ihe niile ga-eme ka okwukwe nke ndị kwere ekwe daa mba n’ahụmahụ gara aga nke ndị nke Chineke. Iden, Iden mara mma, bụ nke e wedara ala site n’itinye mmehie n’ime ya. Ugbu a ọ dị mkpa ikwughachi ahụmahụ nke ndị ikom bụ ndị sonyere n’ịtọlite ọrụ anyị na mbido.

“From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.

“Site n’oge ruo n’oge anyị na-agụ ọkwa ọnwụ nke ndị ukwu nke ụwa. Oge ha bịara na mberede, dị ka n’otu ntabi anya. Ọtụtụ, ndị e chere na ahụ́ ha dị mma, na-anwụ mgbe emume oriri gasịrị, ma ọ bụ mgbe ha tọrọ atụmatụ ịchọ ọdịmma onwe ha maka ibuli onwe ha elu. Okwu ahụ apụ, ‘E jikọtara ya na arụsị ya; hapụ ya ka ọ nọrọ naanị ya.’ Nke a pụtara na Onyenwe anyị anaghịzi echebe ya pụọ n’ihe ọjọọ. Ọnwụ mberede abịa, gịnịkwa ka ọrụ ndụ ya bara? Ndụ ya abụrụla ọdịda. Osisi ahụ ada n’ihi na ike nke kwadoro ya ahapụla ya nye àjà arụsị ya.”

“Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.

“Ndị nwoke na ndị inyom etinyewo onwe ha n’ịchọ ihe ha ga-enwe ọṅụ na ya. Ha na-ere mkpụrụ obi ha n’efu, Chineke wee wepụ ndidi Ya na ogologo ntachi-obi Ya. A hapụrụ ha n’aka nhọrọ nke ha.

“There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.

“E nwere ndị, ebe ha na-ekwupụta na ha kweere eziokwu nke oge a, emebiwo okwukwe ha ma jụ ije n’ìhè. Ònye ga-edobe onwe ya ugbu a n’akụkụ, hapụ ụkpụrụ ịhụ onwe n’anya na nke ụwa? Ònye ga-agbalị ugbu a ịghọta uru mkpụrụ obi bara? Gịnị ka ọ ga-abara mmadụ uru, ma ọ bụrụ na ọ rite ụwa dum uru ma tufuo mkpụrụ obi ya? Ma ọ bụ gịnị ka mmadụ ga-enye ka e jiri dochie mkpụrụ obi ya? Agụụ na-akụ gị, akpịrị na-akpọkwa gị nkụ maka achịcha nke ndụ na mmiri nke nzọpụta? Ị na-amata uru mkpụrụ obi ndị Kraịst nwụrụ n’ihi ha bara? Ndị a na-atụ anya na ha bụ Ndị Kraịst, ha na-ebi ndụ kwekọrọ n’ihe ha na-ekwupụta n’okwukwe? Ha ò nwere nghọta banyere uru mkpụrụ obi bara? Ha na-agbalị ime ka mkpụrụ obi ha dị ọcha site n’irube isi n’eziokwu?” Manuscript Releases, volume 20, 150, 151.