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

“Ọ bụ n’ọchịchọ siri ike ka m ji atụ anya oge ahụ mgbe a ga-emeghachi ihe ndị mere n’ụbọchị Pentikọst, n’ike ọbụna karịrị nke e gosipụtara n’oge ahụ. Jọn na-ekwu, ‘Ahụrụ m mmụọ-ozi ọzọ ka o si n’eluigwe rịdata, onye nwere ike dị ukwuu; e wee mee ka ụwa nwuo n’ebube ya.’ Mgbe ahụ, dịka n’oge Pentikọst, ndị mmadụ ga-anụ eziokwu ahụ ka a na-agwa ha, onye ọ bụla n’asụsụ nke ya.”

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

“Chineke pụrụ iku ume ndụ ọhụrụ n’ime mkpụrụobi ọ bụla nke ji ezi obi achọ ijere Ya ozi, Ọ pụkwara iji nku ọkụ dị ndụ sitere n’elu ebe ịchụàjà metụ egbugbere ọnụ, ma mee ka ha bụrụ ndị nwere ikwu okwu nke ọma n’otuto Ya. A ga-eme ka puku puku olu jupụta n’ike ikwupụta eziokwu ndị dị ịtụnanya nke Okwu Chineke. A ga-atọghe ire na-asụ nsụ, a ga-emekwa ka ndị ihere na-atụ sie ike iburu akaebe nwere obi ike banyere eziokwu. Ka Onyenwe anyị nyere ndị Ya aka ime ka ụlọ nsọ nke mkpụrụobi dị ọcha pụọ n’ọ bụla mmetọ, ma debe njikọ chiri anya dị otu a n’etiti ha na Ya, ka ha wee bụrụ ndị na-ekere òkè n’ime mmiri ozuzo ikpeazụ ahụ mgbe a ga-awụsa ya.” Review and Herald, July 20, 1886.

Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.

Pentikọst, mgbe a na-atụle ya dịka oriri nke Onyenwe anyị, apụghị ikewapụ ya na Ngabiga, oriri nke achịcha na-ekoghị eko, onyinye mkpụrụ mbụ, na oriri nke izu. Pentikọst bụ oge dị ogologo, ọ bụ ezie na ọ bụkwa otu kpọmkwem oge. Nke a bụ ihe kpatara e ji akpọ ya “oge Pentikọstal.” Oge ahụ bidoro site n’ọnwụ Kraịst, ili Ya, na mbilite n’ọnwụ Ya. Mgbe ọ rịgoro n’eluigwe, Kraịst malitere ụbọchị iri anọ nke nkuzi onwe Ya nke e mesịrị soro ya ụbọchị iri n’ụlọ elu ebe e mezuru ịdị n’otu. 9/11 bidoro oge nke na-akwụsị n’iwu Sọnde na United States. A na-anọchi anya iwu Sọnde ahụ site n’ụbọchị Pentikọst dịka otu kpọmkwem oge; otu kpọmkwem oge nke otu oge dị ogologo buru ya ụzọ, nke bidoro na 9/11. Site na 9/11 ruo n’iwu Sọnde, a na-emegharị “oge Pentikọstal.”

Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.

Pita kọwara na ihe ịtụnanya ahụ nke “ire ọkụ,” abụghị nzuzu nke mmanya kpatara, kama ọ bụ mmezu nke akwụkwọ Joel n’ihi na e welitere esemokwu megide ozi ahụ. “Ire” na-anọchi anya iweta ozi, ọkụ ahụ kwa na-anọchi anya Mmụọ Nsọ. Ozi Pentikọst na-anọchi anya njikọta nke ịdị nsọ nke Chineke (Chineke bụ ọkụ na-erepịa ihe) na mmadụ nke ire. Dịka Pita na-anọchi anya narị puku na iri anọ na anọ n’oge mmiri ikpeazụ, otú ahụkwa ndị Juu ndị na-arụ ụka na-anọchi anya ndị nke ọgbụgba ndụ mbụ a na-agafe n’akụkụ n’otu oge ahụ ka mmiri ikpeazụ ahụ na-ezo.

And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.

Ha niile jupụtara na Mụọ Nsọ, wee malite ikwu okwu n’asụsụ ndị ọzọ, dịka Mụọ ahụ nyere ha ike ikwu. Ma ndị Juu, ndị na-atụ egwu Chineke, sitere n’agbụrụ niile dị n’okpuru eluigwe, nọ na-ebi na Jerusalem. Mgbe a nụrụ akụkọ a, igwe mmadụ bịakọtara, ha wee daa n’ọgba aghara, n’ihi na onye ọ bụla nụrụ ka ha na-ekwu okwu n’asụsụ nke ya. Ha niile juru anya, wee tụrụ n’anya nke ukwuu, na-agwa ibe ha, Lee, ndị a niile na-ekwu okwu, ọ̀ bụghị ndị Galili ka ha bụ? Olee kwa otú anyị nile si anụ, onye ọ bụla n’asụsụ nke ya, nke a mụrụ anyị n’ime ya? Ndị Patia, na ndị Midia, na ndị Elam, na ndị bi na Mesopotemia, na Judia, na Kapadoshia, na Pọntọs, na Eshia, Frijia, na Pamfilia, na Ijipt, na akụkụ Libya nke dị nso na Sirini, na ndị ọbịa si Rom, ma ndị Juu ma ndị a tọghatara n’okwukwe, ndị Krit na ndị Arab, anyị na-anụ ka ha na-ekwu n’asụsụ anyị ọrụ ebube nke Chineke. Ha niile juru anya, nọkwa n’ịtụ uche, na-agwa ibe ha, Gịnị ka nke a pụtara? Ma ndị ọzọ, na-akwa ha emo, sịrị, Ndị ikom ndị a ejupụtala na mmanya ọhụrụ. Ma Pita, ka ya na mmadụ iri na otu ahụ guzo, weliri olu ya elu, sị ha, Ụmụ nwoke Judia, na unu niile ndị bi na Jerusalem, ka nke a mara unu, nụkwaanụ okwu m: n’ihi na ndị a anaghị aṅụbiga mmanya ókè, dịka unu na-eche, ebe ọ bụ naanị awa nke atọ nke ehihie. Ọrụ Ndịozi 2:4–15.

Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.

Pita na-akọwa Pentikọst dị ka mmezu nke akwụkwọ Joel. Ọ na-eme nke a n’ụzọ amụma mgbe ụwa dum nọchiri anya, n’ihi na akụkụ Akwụkwọ Nsọ ahụ na-ekwu na ndị na-ege ya ntị sitere “na mba nile dị n’okpuru eluigwe.” N’oge 9/11 e mere ka ụwa maa ìhè site n’ebube Kraịst, ma mgbe ahụ kwa n’oge iwu ụbọchị Sọnde, otu narị na iri anọ na anọ puku ga-egosipụta ebube Kraịst n’ụzọ zuru okè ka a na-ebuli ha elu dịka ọkọlọtọ n’ihu ụwa dum. Oge Pentikọstal malitere na 9/11, ọ na-agwụkwa n’oge iwu ụbọchị Sọnde.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.

“Ọ dịghị otu n’ime anyị ga-enweta akara Chineke ma ọ bụrụ na e nwere ọbụna otu ntu ma ọ bụ unyi n’àgwà anyị. E hapụrụ ya n’aka anyị idozi ntụpọ dị n’àgwà anyị, ikpochapụ ụlọ nsọ nke mkpụrụobi n’ime mmetọ ọ bụla. Mgbe ahụ ka mmiri ozuzo ikpeazụ ga-adakwasị anyị, dịka mmiri ozuzo mbụ siri dakwasị ndị na-eso ụzọ Kraịst n’Ụbọchị Pentikọst.

“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …

“A na-eme ka afọ ju anyị ngwa ngwa n’ihe anyị rụzuru. Anyị na-eche na anyị bara ụba, ma baa ụba n’ihe onwunwe, ma anyị amaghị na anyị bụ ‘ndị ahụhụ, na ndị ebere na-agụ, na ndị ogbenye, na ndị kpuru ìsì, na ndị gba ọtọ.’ Ugbu a bụ oge ige ntị n’ịdọ aka ná ntị nke Ezi Onyeàmà ahụ: ‘Ana m adụ gị ọdụ ka ị zụta n’aka M ọlaedo a nwalere n’ọkụ, ka i wee baa ụba; na uwe ọcha, ka e wee yikwasị gị, ka ihere nke ịdị gị gba ọtọ ghara ịpụta ìhè; teekwa ọgwụ anya n’anya gị, ka i wee hụ.’ …”

“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.

“Ọ bụ ugbu a ka anyị ga-edobe onwe anyị na ụmụ anyị ka ụwa ghara imerụ ha n’uzuzu ya. Ọ bụ ugbu a ka anyị ga-asacha uwe agwa anyị ma mee ka ha dị ọcha n’ọbara Nwa Atụrụ ahụ. Ọ bụ ugbu a ka anyị ga-emeri mpako, agụụ iwe, na umengwụ nke mmụọ. Ọ bụ ugbu a ka anyị ga-eteta ma gbalịsie ike n’ụzọ kpebisiri ike ka agwa anyị nwee nhazi ziri ezi. ‘Taa, ọ bụrụ na unu anụ olu Ya, unu ekwela ka obi unu sie ike.’ Anyị nọ n’ọnọdụ nke nnwale kachasị sie ike, na-eche ma na-ele anya maka ngosipụta nke Onyenwe anyị. Ụwa nọ n’ọchịchịrị. ‘Ma unu, ụmụnna m,’ ka Pọl na-ekwu, ‘unu anọghị n’ọchịchịrị, ka ụbọchị ahụ wee bịakwute unu dịka onye ohi.’ Ọ bụ nzube Chineke mgbe niile isi n’ọchịchịrị weta ìhè, isi na mwute weta ọṅụ, na isi n’ike ọgwụgwụ weta izuike nye mkpụrụobi ahụ na-eche ma na-agụsi agụụ ike.”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

“Gịnị ka unu na-eme, ụmụnna, n’ọrụ ukwu a nke nkwadebe? Ndị ahụ na-ejikọta onwe ha na ụwa na-anata ụkpụrụ ụwa ma na-akwadebe maka akara nke anụ ọhịa ahụ. Ndị ahụ na-atụkwasịghị onwe ha obi, ndị na-eweda onwe ha ala n’ihu Chineke ma na-eme ka mkpụrụobi ha dị ọcha site n’irube isi n’eziokwu—ndị a na-anata ụkpụrụ nke eluigwe ma na-akwadebe maka akara nke Chineke n’egedege ihu ha. Mgbe iwu ahụ ga-apụta, ma a kụnye akara ahụ, agwa ha ga-anọgide dị ọcha na nke na-enweghị ntụpọ ruo mgbe ebighị ebi.”

“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.

“Ugbu a bụ oge nkwadebe. A gaghị etinye akara nke Chineke n’egedege ihu nwoke ma ọ bụ nwanyị na-adịghị ọcha. A gaghịkwa etinye ya n’egedege ihu nwoke ma ọ bụ nwanyị nke nwere oke ọchịchọ ma na-ahụ ụwa n’anya. A gaghịkwa etinye ya n’egedege ihu ndị nwoke ma ọ bụ ndị nwanyị nwere ire ụgha ma ọ bụ obi aghụghọ. Ndị niile na-anata akara ahụ aghaghị ịbụ ndị na-enweghị ntụpọ n’ihu Chineke—ndị e ji atụ anya eluigwe. Gaanụ n’ihu, ụmụnne m ndị nwoke na ndị nwanyị. Enwere m ike ide naanị nkenke banyere isi okwu ndị a n’oge a, naanị site n’ịkpọ uche unu gaa n’ebe mkpa nkwadebe dị. Chọọnụ Akwụkwọ Nsọ n’onwe unu, ka unu wee ghọta oke ịdị-nsọ na-atụ egwu nke awa ugbu a.” Testimonies, volume 5, 214, 216.

Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.

N’ebe a, Sista White na-akọwa Pentikọst dịka otu oge kpọmkwem, na-eme ka ọ dabara na iwu Sọnde na United States, “mgbe ekwuputara iwu ahụ.” Ma, ọbụna n’agbanyeghị na ọ na-akara iwu Sọnde na Pentikọst dị ka otu oge kpọmkwem, ozi ya nke na-akpọ oku ka e nwee nkwadebe na-akọwa otu oge nke na-ebute tupu iwu Sọnde, dịka e ji oge Pentikọst mee ihe nnọchianya ya. Iwu Sọnde bụ ule nke Sabat ụbọchị nke asaa, a pụkwara ịmata oge ahụ sitere na 9/11 ruo n’iwu Sọnde dịka “ụbọchị nkwadebe nke Onyenwe anyị” nke ihe nnọchianya ya. Nkwadebe na-ebute tupu ule ahụ.

The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.

“Mmiri ozuzo ikpeazụ ga-adakwasị” puku mmadụ otu narị na iri anọ na anọ ahụ “dị nnọọ ka mmiri ozuzo mbụ si dakwasị ndị na-eso ụzọ n’Ụbọchị Pentikọst.” Oge ahụ a kọwara dịka oge Pentikọst bidoro site n’ịfesa ntakịrị mgbe Kraịst lọtara site n’ịrịgoro Ya n’eluigwe.

And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

Mgbe Ọ kwusịrị nke a, O kuru ume n’ime ha, sị ha, Nataanụ Mmụọ Nsọ. Jọn 20:22.

His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.

Ume Ya na-ebuga Mmụọ Nsọ, ume kwa bụ ihe na-amịpụta ụda okwu. Jizọs bụ Okwu ahụ, ume Ya na-ebugakwa Mmụọ Nsọ site n’inyefe Okwu Ya. Ọ bụ ume kpatara ahụ Adam ji dị ndụ, ọ bụkwa ume na-enye ndị agha Ezikiel, bụ́ ọkpụkpụ akọrọ nke ndị nwụrụ anwụ e mere ka ha bilie ọzọ, ndụ.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Omume Kraịst n’ịfụkuo ndị na-eso ụzọ Ya Mmụọ Nsọ, na n’inye ha udo Ya, dị ka ntakịrị ụmụ irighiri mmiri ozuzo tupu nnukwu mmiri ozuzo bara ụba a ga-enye n’ụbọchị Pentikọst.” Spirit of Prophecy, volume 3, 243.

At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.

Ná mmalite nke oge Pentikọst, “ume” Kraịst nyere ndị na-eso ụzọ ya Mmụọ Nsọ, ma ụfọdụ nwere obi abụọ.

But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.

Ma Tọmọs, otu n’ime mmadụ iri na abụọ ahụ, nke a na-akpọ Didymus, anọghị n’etiti ha mgbe Jisọs bịara. Ya mere, ndị ọzọ n’ime ndị na-eso ụzọ ahụ sịrị ya, Anyị ahụwo Onyenwe anyị. Ma ọ sịrị ha, Ọ bụrụ na ahụghị m n’aka Ya akara ntu ndị ahụ, ma tinye mkpịsị aka m n’akara ntu ndị ahụ, ma tinye aka m n’akụkụ Ya, agaghị m ekwere. Jọn 2:24, 25.

The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.

Oge Pentikọstal malitere oge nke “nnwale,” bido na ume nke Kraịst na esemokwu nke obi abụọ nke Tọmọs. Esemokwu Tọmọs n’mmalite na-anọchi anya esemokwu ndị Juu n’ọgwụgwụ oge Pentikọstal. Kraịst nyefere ndị na-eso ụzọ ya okwu Ya na Mmụọ Nsọ na mmalite, ndị na-eso ụzọ ahụ kwa nyefere ụwa okwu ahụ na Mmụọ Nsọ n’ọgwụgwụ oge Pentikọstal.

The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.

Ọrụ ahụ Kraịst rụzuru mgbe O kụfere ume n’ime ndị na-eso ụzọ Ya bụ àmà nke abụọ banyere otu ọrụ ahụ ahụ O ka rụzuru na ndị na-eso ụzọ ahụ n’ụzọ na-aga Emọs.

And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …

O wee ruo, na, ka ha na-ekwurịta okwu ọnụ ma na-atụgharị uche, Jizọs n’onwe ya bịaruru nso, soro ha na-aga. Ma e mechiri anya ha ka ha ghara ịmata ya. …

Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.

Mgbe ahụ, ọ sịrị ha, Unu ndị nzuzu, ndị obi unu na-adịkwa nwayọọ ikwere ihe niile ndị amụma kwuru: Ò kwesịghị ka Kraịst taa ahụhụ ihe ndị a, ma banye n’ebube ya? Site n’ịmalite na Mozis na ndị amụma niile, ọ kọwaara ha n’Akwụkwọ Nsọ niile ihe ndị metụtara onwe ya. Ha wee bịaruo nso n’obodo nta ahụ ebe ha na-aga; ma o mere dị ka a ga-asị na ọ ga-aga n’ihu. Ma ha rịọsiri ya ike, na-asị, Nọnyere anyị: n’ihi na ọ dịla nso n’anyasị, ụbọchị agakwaala nke ukwuu. O wee banye ka ọ nọnyere ha. O wee ruo, ka ọ nọdu n’eri nri ya na ha, na o were achịcha, gọzie ya, nyawaa ya, nye ha ya. Anya ha wee meghee, ha wee mara ya; ma ọ pụọ n’ihu ha n’anya. Ha wee sị ibe ha, Ò bụghị na obi anyị na-enwu n’ime anyị, mgbe ọ na-agwa anyị okwu n’ụzọ, na mgbe ọ na-emegheere anyị Akwụkwọ Nsọ? Luk 24:15, 16, 25–32.

Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.

Dịka Jizọs “nọ n’iri nri” n’Emọs, otú ahụkwa O mesịrị rie nri ya na ndị na-eso ụzọ ya. N’ihe abụọ ahụ, e gosipụtara iri nri. Ha abụọ ọnụ na-egosi na mmalite oge Pentikọst ka e ji ume nke Mmụọ Nsọ mara, nakwa site n’iri nri. Ihe omume mmalite ahụ na-ebute esemokwu n’etiti otu òtù nke kwere ekwe na otu òtù nke na-enwe obi abụọ. Iri nri ahụ, inye nke Mmụọ Nsọ, na imeghe Akwụkwọ Nsọ na-agụnye na Kraịst malitere ozizi Ya site na “Mosis na ndị amụma niile.” E zipụtara ozizi Kraịst site n’ịkpọrọ ahịrị amụma nke Mosis ma mee ka ọ kwekọọ na ahịrị nile nke ndị amụma, ntakịrị ebe a, ntakịrị ebe ahụ.

On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.

N’ụbọchị 9/11, ume nke ifufe anọ nke Ezikiel fụụrụ ọkpụkpụ ndị nwụrụ anwụ, ndị kpọrọ nkụ, nke isi nke iri atọ na asaa. N’oge ahụ, dị ka e gosiri ya n’onyinyo site n’aka mmụọ-ozi ahụ nke siri n’eluigwe rịdata n’August 11, 1840 ma nye ozi mmụọ-ozi mbụ ike, mmụọ-ozi nke Mkpughe iri na asatọ rịdatara na ozi nke a ga-eri, dịka ndị na-eso ụzọ ahụ siri rie na mmalite nke oge Pentikọst. Enweghị mmasị Tọmọs igwere ekwere na-egosi na, mgbe e webatara ozi ahụ, a na-akara ịma jijiji.

Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.

N’ikwu okwu banyere ọdịda Ụlọ Elu Ejima ahụ n’ụbọchị 9/11, a gwara anyị na Onyenwe anyị biliri “ime ka mba dị iche iche maa jijiji n’ụzọ dị egwu.” Ọ dị mkpa icheta na a na-emezu “ịmaa jijiji” n’etiti ndị nke Chineke site n’aka ndị na-alụso ozi nke eziokwu ọgụ. E nwere “ịmaa jijiji” ndị dị n’èzí, ma ịmaa jijiji dị n’ime ụka na-eme n’ọnọdụ ebe a na-ewepụta ozi.

“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

“Ajụrụ m ihe ịma jijiji ahụ m hụrụ pụtara, e wee gosi m na a ga-ebute ya site n’akaebe kwụ ọtọ ahụ, nke ndụmọdụ Onyeàmà Eziokwu nye ndị Laodisia kpọpụtara. Nke a ga-enwe mmetụta ya n’obi onye natara ya, ọ ga-edukwa ya ibuli ọkọlọtọ ahụ elu ma wụsa eziokwu kwụ ọtọ ahụ. Ụfọdụ agaghị anagide akaebe kwụ ọtọ a. Ha ga-ebili imegide ya, nke a kwa bụ ihe ga-akpata ịma jijiji n’etiti ndị nke Chineke.”

“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.

“Ahụrụ m na a naghị ege ọgbụgba-ama nke Ezi Onyeàmà ntị ọbụna ọkara. A na-elelị ọgbụgba-ama ahụ dị nsọ nke ọdịnihu nzukọ dịịrị ya n’elu, ma ọ bụrụgodị na a hapụghị ya kpamkpam n’akụkụ. Ọgbụgba-ama a ga-arụpụta nchegharị miri emi; ndị niile na-anabata ya n’eziokwu ga-erube isi nye ya ma bụrụ ndị a sachapụrụ.” Early Writings, 271.

The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.

“Ịma jijiji” dị n’ime a na-esite n’aka ndị na-eguzogide ikwupụta ozi Laodisia. Nwanyị Nwanna White na-akọwa ozi Jones na Waggoner nke afọ 1888 dị ka ozi Laodisia.

“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

“Ozi e nyere anyị site n’aka A. T. Jones, na E. J. Waggoner bụ ozi nke Chineke nye nzukọ-nsọ Laodisia, ma ahụhụ ga-adịrị onye ọbụla nke na-ekwupụta na ọ na-ekwere eziokwu ma n’agbanyeghị nke ahụ ọ naghị egosipụta ndị ọzọ ụzarị ndị Chineke nyere.” The 1888 Materials, 1053.

The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.

Imegide a na-emegide ozi Laodisia na-eweta ịma jijiji, Nwanneanyị White kwekọọtakwa ozi nke afọ 1888 na ọdịda nke mmụọ-ozi nke Mkpughe iri na asatọ.

“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

“Ajụjụ ịhapụ echiche ndị e burula ụzọ kpee n’obi, na ịnakwere eziokwu a, bụ isi ihe dị n’okpuru nnukwu akụkụ nke mmegide e gosipụtara na Minneapolis megide ozi Onyenwe anyị site n’aka Ụmụnna Waggoner na Jones. Site n’ịkpalite mmegide ahụ, Setan nwee ihe ịga nke ọma n’ịmegide ka e nye ndị anyị, n’ogo dị ukwuu, ike pụrụ iche nke Mmụọ Nsọ nke Chineke gụsiri agụụ ike inye ha. Onye iro ahụ gbochiri ha inweta ịrụsi ọrụ ike ahụ nke gaara abụ nke ha n’ibu eziokwu ahụ gaa n’ụwa, dịka ndịozi kwusara ya mgbe ụbọchị Pentikọst gasịrị. Ìhè ahụ nke ga-eme ka ụwa dum nwuo site n’ebube ya ka a gbochiri, ma site n’omume nke ụmụnna anyị onwe ha, e debewokwa ya pụọ n’ụwa n’ogo dị ukwuu.” Selected Messages, book 1, 235.

The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?

Inwe obi abụọ nke Tọmọs ná mbido oge Pentikọst, nke nọchiri anya nnupụisi megide ozi ahụ bịarutere n’ụbọchị Pentikọst, nọchikwara anya ịma jijiji ahụ mere mgbe ndu nke Seventh-day Adventism biliri guzochie ozi ahụ e zigara nzukọ Laodisia dịka Jones na Waggoner gosipụtara ya n’afọ 1888. N’afọ 1888 mmụọ ozi dị ike nke Mkpughe iri na asatọ rịdatara ime ka ụwa mụọ ọkụ site n’ebube Ya, ma n’ihi, n’ókè buru ibu, na ndị ndu ahụ achọghị ịhapụ echiche ha tụrụ tupu oge eruo, nnupụisi Kora, Datan na Abiram ka e mere ọzọ. Tọmọs, ndị Juu n’oge Pentikọst, nnupụisi Kora n’oge Mosis, nnupụisi nke 1888—ha niile nọchiri anya 9/11 mgbe, dị ka Joel si kwuo—a ga-afụ opi. Opi ahụ, dị ka Aịsaịa si kwuo, ka a fụrụ iji kọwaa mmehie nke ndị Chineke, si otu a nọchite anya 1888 na ozi ahụ e zigara Laodisia. Onye nche Jeremaịa, onye na-afụ opi ka a laghachi n’“ụzọ ochie,” kwekọrọ na Aịsaịa ibuli olu ya elu dị ka opi. Ndị nche Jeremaịa bụ ndị nche Habakọk, onye jụrụ ajụjụ banyere ihe ọnọdụ ya ga-abụ n’arụmụka ma ọ bụ n’esemokwu nke akụkọ ihe mere eme ya?

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

Aga m eguzo n’ebe nche m, dozie onwe m n’elu ụlọ nche, lezie anya ịhụ ihe ọ ga-agwa m, na ihe m ga-aza mgbe a baara m mba. Habakuk 2:1.

The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.

Okwu a bụ “reproved” pụtara “ịbara mba ma ọ bụ ịrụ ụka na ya,” ọ na-egosikwa ajụjụ, n’ihi na amaokwu na-esonụ na-enye azịza.

And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

Ma Onye-nwe-anyị zara m, sị, Dee ọhụụ ahụ, meekwa ka o doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ. Habakkuk 2:2.

The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.

“Arụmụka” ahụ ma ọ bụ ịma jijiji nke malitere n’ime mmezu nke akụkọ ihe mere eme nke ndị Millerite bụ ozi William Miller na iwu ya banyere nkọwa amụma megide ndị ọkà mmụta okpukpe nke Protestantism. Arụmụka ahụ n’akụkọ ihe mere eme nke ndị Millerite malitere site n’ịkwado ozi Millerite na Ọgọst 11, 1840, mgbe ọ dịghị “onye dị ala karịa Jisọs Kraịst” si n’eluigwe rịdata na obere akwụkwọ nke Jọn ga-anata rie. Esemokwu nke ndị nche Habakkuk, obi abụọ nke Tọmọs, nnupụisi nke 1888, nnupụisi Kora, esemokwu banyere ịṅụbiga mmanya ókè n’oge Pentikọst, ha niile na-agba akaebe banyere arụmụka nke malitere na 9/11. Esemokwu a na-arụ ụka banyere ya bụ banyere ozi nke mmiri ozuzo ikpeazụ, nke malitere ịfesa ntakịrị na 9/11.

The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.

Azịza ahụ dị n’Akwụkwọ Habakkuk nke mere ka ndị Millerite wepụta eserese afọ 1843 jikọtara ya na mmepe nke òtù abụọ nke ndị na-efe ofufe, nke Kora na ndị ya na-anọchi anya ya megide Mosis, nke Tọmas na ndị ọzọ n’ime ndị na-eso ụzọ Jisọs na-anọchi anya ya; esemokwu ndị Juu banyere ịṅụbiga mmanya ókè n’ụbọchị Pentikọst, ọchịchị ndu nke Adventism n’afọ 1888; ndị Protestant megide ndị Millerite n’afọ 1844, na ụmụ agbọghọ-amaghị ihe na ụmụ agbọghọ nwere amamihe nke Ọktoba 22, 1844.

On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.

N’ụbọchị 9/11, Kraịst kuru ume n’elu ndị na-eso ụzọ Ya, ya bụrụ Mmụọ Nsọ dịka ntakịrị ntapụ tupu mịwụsị zuru ezu ahụ n’oge iwu Sọnde. Mgbe ahụ, O meghere nghọta ha banyere ozi amụma ahụ, bido “ahịrị n’elu ahịrị,” site n’aka Mosis, site n’iduru ndị na-eso ụzọ ahụ azụ n’ụzọ ochie nke Jeremaịa, ebe e tere ha mmanụ ka ha kpọọ opì ịdọ aka ná ntị. Ume Kraịst n’oge 9/11 sitere n’ifufe anọ nke Ezekiel na Jọn, ọ bụkwa ozi Laodisia, nke bụ “àmà kwụ ọtọ,” nke na-akpata ịma jijiji ka a na-eguzogide ya. Afọ 1888 na-anọchi anya nnupụisi nke Kora, Datan na Abiram, n’ihi na ọ bụghị naanị ozi ahụ ka a na-ajụ, kama ọbụna ndị nche ahọpụtara bụ́ ndị na-enye opì ahụ ụda doro anya.

Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.

Nwannaanyị White dere na, “ịma jijiji ahụ m hụworo” “ga-abụ ihe àmà kwụ ọtọ ahụ kpatara, nke ndụmọdụ nke Ezi Onyeàmà ahụ gwara ndị Laodisia kpọpụtara.” Ozi 1888 bụ ihe àmà kwụ ọtọ ahụ, ma 1888 na 9/11 abụọ ahụ na-akara mgbada nke mmụọ ozi nke Mkpughe iri na asatọ.

“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

“A ghaghị ibu àmà kwụ ọtọ nye ụka anyị na ụlọọrụ anyị dị iche iche, iji kpọte ndị nọ n’ụra.”

“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

“Mgbe e kwere ma debe okwu nke Onyenwe anyị, a ga-enwe ọganihu na-aga n’ihu n’ụzọ kwụsie ike. Ka anyị hụ ugbu a nnukwu mkpa anyị. Onyenwe anyị apụghị iji anyị rụọ ọrụ ruo mgbe Ọ ga-ekunye ndụ n’ọkpụkpụ ndị kpọrọ nkụ. Anụrụ m okwu ndị a e kwuru: ‘Na-enweghị omimi mkpali nke Mmụọ nke Chineke n’elu obi, na-enweghị mmetụta ya nke na-enye ndụ, eziokwu na-aghọ mkpụrụedemede nwụrụ anwụ.’” Review and Herald, November 18, 1902.

At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.

Na 9/11 ozi Laodisia ruru mmezu ya zuru okè dịka oku ikpeazụ nye ndị bụbu ndị nke ọgbụgba-ndụ Chineke malitere ikwusara. Ọ bụ n’oge ahụ ka Sista White kwuru, “A ghaghị iburu ụka anyị na ụlọọrụ anyị àmà kwụ ọtọ, iji teta ndị na-ehi ụra.” Ozi Laodisia malitere mgbe mmụọ ozi nke Mkpughe iri na asatọ siri n’eluigwe rịdata na 9/11, nke pụtara na na 9/11 ozi nye ndị Adventist ụbọchị nke asaa nke Laodisia bụkwa ma ka bụ, “tetanụ.” Joel nyere ndị aṅụrụma iwu ka ha teta n’amaokwu nke ise nke isi nke mbụ. 9/11 na-akara ọbịbịa nke oge ule ikpeazụ maka Adventizim, ọ na-anọchikwa anya iwu Joel nyere ka a teta. Mmalite nke oge Pentikọst na-amalite site n’iteta nke ndị Chineke na 9/11, ọ na-ejedebe kwa na mmezu nke ilu ụmụ agbọghọ iri ahụ obere oge tupu iwu ụbọchị Sọnde.

The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.

Ịtetara n’ụbọchị 9/11 bụ oku a na-akpọ ọgbọ ikpeazụ nke ndị ọgbụgba-ndụ nọ n’ọdapụ n’okwukwe. Ịtetara ahụ, nke na-abịa kpọmkwem tupu iwu Sọnde, na-emechi ụzọ n’ihu ndị mbụ ahụ bụ ndị ọgbụgba-ndụ. Mmalite na njedebe bụ otu ihe ahụ, ma na Julaị nke afọ 2023, a kpọtere ndị àmà abụọ nke Mkpughe isi nke iri na otu ka ha hụ nnupụisi nke amụma e buru maka Julaị 18, 2020. Ịtetara nke etiti ka e ji nnupụisi nọchite anya ya, nke na-egosi 9/11 dịka mkpụrụedemede mbụ nke alifbet Hibru, Julaị 18, 2020 dịka mkpụrụedemede nke iri na atọ, na iwu Sọnde dịka mkpụrụedemede nke iri abụọ na abụọ, nke bụkwa nke ikpeazụ, nke alifbet Hibru. Mkpụrụedemede nke iri abụọ na abụọ na-anọchi anya njikọta nke ịdị-nsọ Chineke na mmadụ, nke a na-emezu kpamkpam n’ime nke ikpeazụ n’ime ịtetara atọ ahụ.

The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.

Onyenwe anyị “na-ekunye ndụ n’ọkpụkpụ akọrọ akọrọ” na 9/11, dịka O si kukwasị ndị na-eso ụzọ ya Mmụọ Nsọ na mmalite oge Pentikọst. Ndị na-eso ụzọ ya mgbe ọ rịgoro n’elu na-anọchi anya ndị natara Mmụọ Nsọ, ndịkwa e mechara meghee nghọta ha banyere Okwu amụma site n’usoro nke “ahịrị n’elu ahịrị.” Nnata nke Mmụọ Nsọ mere mgbe a na-eri nri, n’ihi na iri nri n’ụzọ ime mmụọ chọrọ ka i rie anụ ahụ ma ṅụọ ọbara Jisọs, onye bụ Okwu ahụ.

The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.

Ndị nnupụisi ahụ sonyere Kora, Detan na Abiram nọchiri anya (dịka kwa ndị ndu Adventism n’afọ 1888 mere) òtù ahụ nke na-ebute ịma jijiji site n’ịgụgide ozi opi ahụ nke na-akọwa mmehie nke ndị Chineke, ebe ha n’otu aka ahụ na-akpọkwa ka e laghachikwute ụzọ ochie ahụ, eziokwu ndị ntọala nke “ugboro asaa” nke Levitikọs iri abụọ na isii nọchiri anya. Opi ahụ na-akpọ ka e nwee ma mmeghari ma ndozigharị. Nke mbụ n’ime nkume ọnụ ahịa amụma Miller, nke bụkwa nke mbụ Adventism jụrụ, nọchiri anya mmalite na njedebe nke mmegharị Millerite. A na-eji “ugboro asaa” nke Mosis akara ma mmalite ma njedebe nke ozi mmụọ ozi mbụ dịka ndị Millerite kwusara ya. Ná mmalite a nabatara ya, ná njedebe a jụrụ ya. N’ihi ajụjụ ahụ, Ezikiel na-egosi Adventism dịka ndagwurugwu nke ọkpụkpụ nwụrụ anwụ akọrọ. Oge ahụ sitere n’afọ 1863 ruo iwu Sunday dị na United States bụ ndagwurugwu ọhụhụ, dị ka Aịzaya iri abụọ na abụọ si kwuo, ma ọ bụ ndagwurugwu nke ọkpụkpụ nwụrụ anwụ akọrọ dịka Ezikiel si kwuo. Ndagwurugwu amụma abụọ ahụ na-adakọkwa na ndagwurugwu Jehọshafat nke Joel, nke Joel kpọkwara ndagwurugwu mkpebi.

With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.

Site n’ihe ndị a ka edobere, a pụrụ ịjụ, òlee otú o si bụrụ na n’oge 9/11 akwụkwọ Joel ghọrọ ozi Pita kọwara n’ụbọchị Pentikọst? Anyị ga-anwa ime ka ihe ndị a doo anya n’isiokwu ndị na-esonụ.

“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)

“(Edere ya na November 5, 1892, site na Adelaide, South Australia, degaara ‘Nwa Nna m nwoke na Nwa Nna m nwaanyị m hụrụ n’anya, Frank na Hattie [Belden].’)”

“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

“Mgbe Mmụọ Nsọ mere ka a mata gị, ị ga-ahụ ajọ omume ahụ nile e mere na Minneapolis dịka ọ dị, dịka Chineke si ele ya anya. Ọ bụrụ na m agaghị ahụ gị ọzọ n’ụwa a, jide n’aka na agbagharawo m gị mwute na nrụgide na ibu nke mkpụrụobi i wetara m n’enweghị ihe kpatara ya. Ma n’ihi mkpụrụobi gị, n’ihi Onye ahụ nwụrụ n’ihi gị, achọrọ m ka ị hụ ma kwupụta njehie gị. I sonyeere ndị ahụ jụrụ iguzogide Mmụọ nke Chineke. I nwere ihe-àmà nile dị gị mkpa na Onyenwe anyị na-arụ ọrụ site n’aka Ụmụnna Jones na Waggoner; ma ị nataghị ìhè ahụ; ma mgbe mmetụta ndị e nyeere ohere, na okwu ndị e kwuru megide eziokwu ahụ gasịrị, ị naghị eche na ị dị njikere ikwupụta na i mehiere, na ndị ikom a nwere ozi sitere n’aka Chineke, nakwa na i ledara ma ozi ahụ ma ndị ozi ahụ anya.”

“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

“Ọ dịbeghị mgbe m hụworo n’etiti ndị anyị nnọọ ike afọ-ju-onwe-ha na enweghị mmasị ịnakwere ma kweta ìhè dịka e gosipụtara ya na Minneapolis. E gosiri m na ọ dịghị onye ọbụla n’ime ìgwè ahụ bụ ndị jigidere mmụọ e gosipụtara na nzukọ ahụ ga-enwekwa ọzọ ìhè doro anya iji mata ịdị oké ọnụ ahịa nke eziokwu ahụ e zitere ha site n’eluigwe ruo mgbe ha wedara mpako ha n’ala ma kwupụta na ọ bụghị Mmụọ nke Chineke kpaliri ha, kama na ajọmbunobi jupụtara n’uche na n’obi ha. Onye-nwe-ayi chọrọ ịbịakwute ha nso, ịgọzi ha ma gwọọ ha n’ịlaghachi azụ ha, ma ha achọghị ịnụ olu. Mmụọ ahụ kpaliri ha bụ otu mmụọ ahụ kpaliri Kora, Datan, na Abiram. Ndị ikom ahụ nke Izrel kpebisiri ike iguzogide ihe àmà nile ga-egosi na ha mehiere, ha wee nọgide na-aga n’ụzọ ha nke nnupụisi ruo mgbe a dọtara ọtụtụ mmadụ pụọ ka ha sonyere ha.”

“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

“Ònye ka ndị a bụ? Ọ bụghị ndị na-adịghị ike, ọ bụghị ndị na-amaghị ihe, ọ bụghị ndị na-enwetabeghị ìhè. Nnupu-isi ahụ gụnyere ndị isi narị abụọ na iri ise ndị a ma ama n’etiti ọgbakọ ahụ, ndị ikom a ma ama. Gịnị ka àmà ha bụ? ‘ọgbakọ ahụ nile dị nsọ, onye ọbụla n’ime ha, Onye-nwe-anyị nọkwa n’etiti ha: gịnị mere unu ji ebuli onwe unu elu karịa ọgbakọ Onye-nwe-anyị?’ [Ọnụ Ọgụgụ 16:3]. Mgbe Kora na ndị ya so ya lara n’iyi n’okpuru ikpe Chineke, ndị mmadụ ndị ahụ o duhieworo ahụghị aka Onye-nwe-anyị n’ọrụ ebube a. N’ụtụtụ echi ya, ọgbakọ ahụ nile boro Mosis na Erọn ebubo, sị, ‘Unu egbuola ndị nke Onye-nwe-anyị’ [amaokwu 41], ọrịa ntiwapụ wee dakwasị ọgbakọ ahụ, ihe karịrị puku iri na anọ wee laa n’iyi.”

“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.

“Mgbe m kpebiri ịpụ na Minneapolis, mmụọ ozi nke Onyenwe anyị guzoro n’akụkụ m wee sị: ‘Ọ bụghị otú ahụ; Chineke nwere ọrụ ọ chọrọ ka i rụọ n’ebe a. Ndị mmadụ ahụ na-emegharị nnupụisi nke Kora, Datan, na Abiram. Edebewo m gị n’ọnọdụ kwesịrị ekwesị gị, nke ndị na-anọghị n’ìhè agaghị ekweta; ha agaghị ege akaebe gị ntị; ma m ga-anọnyere gị; amara M na ike M ga-akwado gị. Ọ bụghị gị ka ha na-eleda anya, kama ọ bụ ndị ozi na ozi ahụ M na-ezigara ndị nke M. Ha egosila nlelị n’okwu nke Onyenwe anyị. Setan ekpuchiela anya ha ma mebie ikpe ha; ma ọ bụrụ na mkpụrụobi ọ bụla echegharịghị ná mmehie a ha, nnwere onwe a na-adịghị edo nsọ nke na-akparị Mmụọ nke Chineke, ha ga-eje ije n’ọchịchịrị. Aga m ewepụ ihe ndọba oriọna n’ọnọdụ ya ma ọ bụrụ na ha echegharịghị ma laghachighị, ka m wee gwọọ ha. Ha emeela ka ịhụ nke mmụọ ha kpuchie. Ha achọghị ka Chineke gosipụta Mmụọ Ya na ike Ya; n’ihi na ha nwere mmụọ ịkwa emo na ịkpọ okwu M asị. A na-eme kwa ụbọchị ihe efu, ịkpọ nkụ, ịgba ọchị, na ịkpa ọchị. Ha etinyeghị obi ha n’ịchọ M. Ha na-eje ije n’ọkụ ha onwe ha mụnyere, ma ọ bụrụ na ha echegharịghị, ha ga-edina n’iru újú. Otu a ka Onyenwe anyị kwuru: Guzoro n’ọdụ ọrụ gị; n’ihi na m nọnyere gị, agaghị m ahapụ gị ma ọ bụ hapụ gị n’iyi.’ Okwu ndị a sitere n’aka Chineke, anwaaghị m ileghara anya.”

“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

“Ìhè na-enwuwo n’Battle Creek n’ìhè doro anya, na-egbuke egbuke; ma ònye n’ime ndị ahụ so rụọ akụkụ n’ọgbakọ ahụ dị na Minneapolis bịarutere n’ìhè ahụ ma nata akụ̀ bara ụba nke eziokwu nke Onyenwe anyị zitere ha site n’eluigwe? Ònye ndị ji nzọụkwụ na nzọụkwụ soro Onye Ndú ahụ, Jisọs Kraịst? Ònye ndị kwupụtara n’uju ịnụ ọkụ n’obi ha hiere ụzọ, ìsì ha, ekworo ha na echiche ọjọọ ha, imegide ha megide eziokwu? Ọ dịghị ọbụna otu; ma n’ihi ogologo oge ha ji leghara ịnakwere ìhè ahụ anya, ọ hapụla ha n’azụ nke ukwuu; ha etobeghị n’amara na n’ọmụma nke Kraịst Jisọs Onyenwe anyị. Ha adaala ịnata amara dị ha mkpa, nke ha pụrụ inwewo, nke gaara emekwa ka ha bụrụ ndị siri ike n’ahụmahụ okpukpe.”

“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

“Ọnọdụ e weere na Minneapolis yiri ka ọ bụ ihe mgbochi a na-apụghị imeri emeri nke, n’ókè dị ukwuu, mechibidoro ha ọnụ na ndị na-enwe obi abụọ, ndị na-ajụ ajụjụ, tinyere ndị na-ajụ eziokwu na ike nke Chineke. Mgbe nsogbu ọzọ bịara, a ga-anwale ọzọ ndị ahụ jụrụ ihe akaebe ruo ogologo oge, ihe akaebe chịkọtara n’elu ihe akaebe, n’ihe ndị ahụ ha dara n’ụzọ doro anya nke ukwuu, ọ ga-esiri ha ike ịnata ihe si n’aka Chineke bịa ma jụ ihe si n’aka ike nke ọchịchịrị bịa. Ya mere, naanị ụzọ ha ga-esi nwee nchekwa bụ ịga n’iru n’umeala, na-eme ka ụzọ ụkwụ ha kwụ ọtọ, ka onye ngwọrọ ghara isi n’ụzọ wezuga. Ọ na-eme ka ọdịiche niile pụta ìhè onye anyị na ya na-emekọrịta, ma ọ bụrụ na ọ bụ ndị mmadụ na Chineke na-eje ije, ndị kweere na Ya ma tụkwasị Ya obi, ma ọ bụ ndị mmadụ na-eso amamihe ha chere na ọ bụ nke ha, na-eje ije n’ọkụ nke nkwụnye ha onwe ha.”

“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

“Oge na nlebara anya na ọrụ siri ike e ji gbochie mmetụta nke ndị rụrụ ọrụ megide eziokwu abụrụwo nnukwu ọnwụ; n’ihi na anyị gaara abụrịrị ọtụtụ afọ n’ihu n’ihe ọmụma nke mmụọ; ma a gaara etinyekwa ọtụtụ mkpụrụobi, ee, ọtụtụ nke ukwuu, n’ime nzukọ ma ọ bụrụ na ndị kwesiri ije n’ìhè gara n’ihu ịmata Onyenwe anyị, ka ha wee mara na ọpụpụ Ya akwadoro dịka ụtụtụ. Ma mgbe a ga-etinye nnukwu ọrụ nke ukwuu n’ime nzukọ n’onwe ya iji gbochie mmetụta nke ndị ọrụ ndị guzoro dịka mgbidi nkume siri ike megide eziokwu ahụ Chineke na-ezitere ndị Ya, a na-ahapụ ụwa n’ọchịchịrị tụnyere.”

“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.

“Chineke zubere ka ndị nche bilie, ma site n’olu ha jikọtara ọnụ zipu ozi doro anya nke kpebisiri ike, na-enye opì ụda ziri ezi, ka ndị mmadụ wee niile gbaa ọsọ gaa n’ọdụ ọrụ ha ma rụọ akụkụ nke ha n’ọrụ ukwu ahụ. Mgbe ahụ, ìhè ahụ siri ike, doo anya, nke mmụọ ozi nke ọzọ ahụ, onye si n’eluigwe rịdata n’ike dị ukwuu, gaara ejupụta ụwa n’ebube ya. Anyị nọ ọtụtụ afọ n’azụ; ma ndị ahụ guzoro n’ìsì ma gbochie ọganihu nke ozi ahụ kpọmkwem Chineke zubere ka o si na nzukọ Minneapolis pụta dị ka oriọna na-enwu ọkụ, kwesịrị iweda obi ha n’ihu Chineke ma hụ ma ghọta otú e si egbochi ọrụ ahụ site n’ìsì nke uche ha na ike isi nke obi ha.”

“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.

“E tinyela ọtụtụ awa n’ịrụ ụka banyere obere ihe; e mebiela ohere ọlaedo, ebe ndị ozi eluigwe nọ na-eru uju, na-enwe ndidi-agwụ n’ihi oge a na-egbu. Mmụọ Nsọ—e nweela ntakịrị ekele e nyere uru Ya ma ọ bụ mkpa ọ dị ka mkpụrụobi ọ bụla nata Ya. Ndị na-anata onyinye ahụ sitere n’eluigwe ga-apụta n’ihu yi uwe-agha nke ezi omume ime agha n’ihi Chineke. Ha ga-asọpụrụ nduzi nke Onyenwe anyị, ha ga-ejukwa n’obi ekele nye Ya n’ihi ebere Ya. Ma n’ọtụtụ, ọtụtụ ebe, nakwa n’ọtụtụ, ọtụtụ oge, a pụrụ ikwu eziokwu dịka e kwuru n’ụbọchị Kraịst banyere ndị ahụ na-ekwu na ha bụ ndị Chineke, na a pụghị ime ọtụtụ ọrụ dị ike, n’ihi enweghị okwukwe ha. A na-asọpụrụ ọtụtụ ndị e jikọrọ n’agbụ nke ọchịchịrị n’ihi na Chineke ejirila ha rụọ ọrụ, ma ekweghị ekwe ha akpalitela obi abụọ na ajọ mbunobi megide ozi nke eziokwu nke ndị mmụọ ozi nke eluigwe nọ na-achọ ikwusa site n’aka ndị mmadụ—ịgụnye onye ezi omume site n’okwukwe, ezi omume nke Kraịst.” The 1888 Materials, 1066–1070.