We ended the previous article with the question, “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?”

Anyị kwụsịrị isiokwu gara aga n’ajụjụ a, “Ebe e debere echiche ndị a, a pụrụ ịjụ ajụjụ a: olee otú o si bụrụ na n’oge 9/11 akwụkwọ Joel ghọrọ ozi ahụ Pita kpọrọ aha na Pentikọst?”

Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”

Pita na-akọwapụta na a na-emezu Jowel n’ụbọchị Pentikọst, nke bụ otu oge a kara aka nke na-egosi njedebe nke oge Pentikọst. N’oge Pentikọst e nwere ngosipụta nke Mmụọ Nsọ na mbido, mgbe ahụkwa ngosipụta ka ukwuu nke Mmụọ Nsọ na ngwụcha. Site n’okwukwe, n’ịghọta na ma Akwụkwọ Nsọ ma Mmụọ nke Amụma na-etinye Jowel n’ọrụ n’oge mmiri ikpeazụ, anyị pụrụ ịmata na akwụkwọ Jowel ghọrọ eziokwu dị ugbu a na 9/11; nakwa na akụkụ ọ bụla nke akwụkwọ ahụ ga-ekwu kpọmkwem banyere akụkọ amụma nke na-amalite na 9/11, gaa n’ihu ruo na, tinyekwara, ọrịa otiti asaa ikpeazụ, nke Jowel kpọrọ “ụbọchị nke Onyenwe anyị.”

As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.

Dịka e si mee ya ihe nnọchianya n’afọ 1888, n’ụbọchị 9/11, igosipụta ozi Laodisia ghọrọ eziokwu ule dị ugbu a. Aịzaya na-eme ka otu ozi ahụ bụrụ ihe nnọchianya n’isi nke iri ise na asatọ, site n’olu opi na-egosi ndị Chineke mmehie ha. “Ụbọchị” ahụ Aịzaya malitere ịkpọpụta olu ya dịka opi bụ otu ụbọchị ahụ ọ na-abụ abụ ubi vaịn.

In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.

N’ụbọchị ahụ bụrụọ abụ banyere ya, Otu ubi-vine nke mmanya uhie. Mụ onwe m, Onyenweanyị, na-echekwa ya; aga m agba ya mmiri n’oge niile: ka ọ ghara inwe onye ga-emerụ ya, aga m eche ya abalị na ehihie. Iwe adịghị n’ime m: ònye ga-etinye ogwu na uke imegide m n’agha? Aga m agafe n’etiti ha, aga m susịa ha ọnụ. Ma-ọbụ ka o jidesie ike m, ka o wee mee udo n’etiti ya na m; ee, ọ ga-eme udo n’etiti ya na m. Ọ ga-eme ka ndị si n’aka Jekọb bịa gbanye mgbọrọgwụ: Izrel ga-epupụta okooko ma kụwa ome, jupụtakwa elu ụwa nile na mkpụrụ. Aịzaya 27:2–6.

Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.

“Izrel” ime mmụọ nke oge a “ga-epupụta ma too ifuru, juokwa ihu ụwa niile mkpụrụ” n’oge mmiri ozuzo ikpeazụ, n’ihi na mmiri ozuzo mbụ na-eme ka osisi too ifuru ma pụta, ma mmiri ozuzo ikpeazụ na-amịpụta mkpụrụ. Mgbe ụlọ ndị dị na New York dara na 9/11, mmụọ ozi dị ike nke Mkpughe iri na asatọ siri n’eluigwe rịdata, mmiri ozuzo ikpeazụ wee malite ịfesa. N’oge ahụ ndị nche Chineke kwesiri ịfụ opi nye nzukọ Laodisia. Ozi Aịzaya nke na-akọwapụta mmehie nke ndị Chineke bụkwa abụ nke ubi-vain nke mmanya uhie. Isi mbụ nke Joel bụ ozi ahụ n’onwe ya.

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

Okwu nke Onyenwe anyị nke bịakwutere Joel nwa Pethuel.

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

Nụnụ nke a, unu ndị okenye, tinyekwanụ ntị, unu nile ndị bi n’ala a. Ò nweela ihe dị otu a n’ụbọchị unu, ma ọ bụ ọbụna n’ụbọchị nna nna unu? Kọrọnụ ya ụmụ unu, ka ụmụ unu kọrọkwa ya ụmụ ha, ka ụmụ ha akọkwara ya ọgbọ ọzọ.

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

Ihe nke igurube nta hapụrụ ka igurube riri; ma ihe nke igurube hapụrụ ka ikpuru na-ata ahịhịa riri; ma ihe nke ikpuru na-ata ahịhịa hapụrụ ka ikpuru eri akwụkwọ riri.

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

Tetanu, unu ndị aṅụrụma, beekwanu ákwá; tie mkpu, unu niile ndị na-aṅụ mmanya-vine, n’ihi mmanya-vine ọhụrụ; n’ihi na e bipụwo ya n’ọnụ unu.

For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.

N’ihi na otu mba arịgoro n’ala m, nke siri ike, nke a na-apụghị ịgụta ọnụ; ezé ya bụ ezé ọdụm, o nwekwara ezé-agba nke nnukwu ọdụm. O meela ka osisi vaịn m bụrụ ihe tọgbọrọ n’efu, o kpochapụkwala osisi fiig m akpụkpọ ya: o meela ka ọ bụrụ kpamkpam ihe gba ọtọ, tụfuo ya; alaka ya aghọwo ọcha. Kwaa ákwá dị ka nwa agbọghọ na-amaghị nwoke nke yi ákwà mkpe maka di ntorobịa ya. A chụpụla onyinye nri na onyinye ihe ọṅụṅụ n’ụlọ Onyenwe anyị; ndị nchụàjà, ndị ozi Onyenwe anyị, na-eru uju. Ubi emebiwo, ala na-eru uju; n’ihi na ọka emebiwo: mmanya ọhụrụ akpọnwụwo, mmanụ adaala mbà.

Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.

Meenu ihere, unu ndị ọrụ ubi; tie mkpu, unu ndị na-elekọta vaịn, n’ihi ọka wit na ọka bali; n’ihi na owuwe ihe ubi nke ala laala n’iyi. Vaịn akpọnwụwo, osisi fig adaala mba; osisi pọmigranet, kwa osisi nkwụ, na osisi apụl kwa, ee, osisi niile nke ọhịa akpọnwụọla: n’ihi na ọṅụ akpọnwụwo n’ebe ụmụ mmadụ nọ.

Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

Kèenu onwe-unu, kwaa ákwá, unu ndi-nchu-àjà: tie mkpu, unu ndi nējere ebe-ichu-àjà ozi: bia, dinu n’abalị nile n’uwe-ákwà-nkpe, unu ndi nējere Chinekem ozi: n’ihi na àjà-nri na àjà-ihe-ọṅụṅụ ka ewepụrụ n’ụlọ Chineke-unu. Dòonu ibu-ọnu, kpọọ nzukọ nsọ, kpọkọta ndi-okenye na ndi nile bi n’ala ahu n’ụlọ Jehova Chineke-unu, tie-kwa-nu Jehova nkpu, Éwè! n’ihi ubọchi ahu! n’ihi na ubọchi Jehova di nso, ọ gābia kwa dika nbibi sitere n’aka Onye puru ime ihe nile. Ọ bughi n’anya-ayi ka ebipuru nri ahu? e, ọṅù na obi-utọ kwa n’ụlọ Chineke-ayi? Mkpuru-ọghọm erewo n’okpuru nkume-ala-ha, ulo-ọba nile tọbọrọ n’efu, ebibiriwo ebe idebe ọka; n’ihi na ọka akpọnwawo. Lee otú anumanu si su ude! ìgwè ehi nile na-enwe mgbagwoju anya, n’ihi na ha enweghi ebe-ata nri; e, ìgwè aturu kwa aburula ihe tọbọrọ n’efu.

O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.

O Onyenwe anyị, ọ bụ gị ka m ga-akpọku: n’ihi na ọkụ eripịawo ebe ịta nri niile nke ọzara, ire ọkụ ahụ akpọọla osisi niile nke ubi. Anụ ọhịa ndị nọ n’ubi na-etikwara gị mkpu: n’ihi na iyi mmiri niile akpọnwụwo, ọkụ eripịawakwala ebe ịta nri niile nke ọzara. Joel 1:1–20.

The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.

Isi nke mbụ nke Joel na-ekwu banyere mbibi nke ubi-vainị nke Chineke. Aịzaya na-eguzobe “ụbọchị ahụ” dịka ụbọchị mmiri ozuzo ikpeazụ na-amalite, n’ihi na n’ụbọchị ahụ ka ahịhịa ndị ahụ na-amalite ito okooko ma pụta mkpụrụ-ome. Eziokwu ahụ bụ na Aịzaya na-agwa anyị na ndị Chineke ga-“agbanye mgbọrọgwụ,” “too okooko ma pụta ome,” ma mejupụta ụwa dum na “mkpụrụ” na-egosi akụkọ na-aga n’ihu nke nzọụkwụ atọ. Ahịhịa na-agbanye “mgbọrọgwụ” n’ala. Ya mere, “agbanye mgbọrọgwụ” pụtara iguzo n’elu ala, nke bụ ala nke mbụ maọbụ ntọala. Ndị ahụ “si n’ime Jekọb pụta” “na-agbanye mgbọrọgwụ,” mgbe ahụ a na-akpọkwa ha “Izrel.” Ndị si na ahụmịhe Laodisia pụta ka a na-akpọzi ndị Filadelfia, ọ bụ ezie na ijigide ahụmịhe ahụ chọrọ mmeri n’ime usoro ule nke na-ejedebe n’iwu ụbọchị Sọnde.

The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.

Mmekọrịta amụma dị n’etiti Jekọb, (onye na-anapụ onye ọzọ ihe n’aghụghọ) na Izrel, (onye meriri) na-egosi na n’oge 9/11 ndị “na-agbanye mgbọrọgwụ” site n’ịlaghachi n’ntọala ndị ahụ, n’ebe ahụkwa na n’oge ahụ banye n’ime mmekọrịta ọgbụgba-ndụ. N’amụma, mgbanwe aha bụ akara nke ọgbụgba-ndụ, dịka e siri nọchite ya na Abram gaa Abraham, Sarai gaa Sarah, Jekọb gaa Izrel, na ndị ọzọ. N’amaokwu ahụ, ndị laghachiri n’eziokwu ntọala ochie n’oge 9/11 banyere n’ime mmekọrịta ọgbụgba-ndụ ka mmiri ozuzo malitere imepụta okooko na ọkpụkpụ ifuru. N’oge iwu ụbọchị ụka, ụwa dum ga-ejupụta na “mkpụrụ,” n’ihi na a ga-awụsa mmiri ozuzo ahụ mgbe ahụ n’enweghị atụ.

Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.

Aịsaịa aghaghị ikwenye na Aịsaịa, ma n’eziekwa ndị amụma ndị ọzọ niile, ma Aịsaịa ga-ebulikwa olu ya elu dịka opi ma gosi ndị Seventh-day Adventist nke Laodisia mmehie ha n’usoro abụ nke ubi-vine. Abụ ahụ ka Jisọs bụrụrịrị n’ilu ahụ banyere ubi-vine. Ubi-vine ahụ mere ka O bee ákwá mgbe Ọ, maka oge ikpeazụ tupu obe, lere Jerusalem anya; ebe Ọ maara na Izrel oge ochie eruola na njedebe nke oge nnwale ha ma a na-agafe ha dịka ndị ọgbụgba-ndụ nke Chineke. N’otu oge ahụkwa Kraịst na-abanye n’ọgbụgba-ndụ na ndị ga-amị mkpụrụ kwesịrị ekwesị site n’ubi-vine nke Chineke. Ma ọ bụrụ akụkọ ubi-vine nke Joshua na mmalite ma ọ bụ nke Jisọs na njedebe, ndị ghọrọ ndị ọgbụgba-ndụ ọhụrụ ahụ nọchiri anya otu narị puku na iri anọ na anọ.

Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.

Kraịst kwuru banyere amụma ubi-vainị nke Aịzaya, dịka Nwannaanyị White na-emekwa.

“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.

“Ilu ilu banyere ubi-vine ahụ abụghị naanị nke metụtara mba ndị Juu. Ọ nwere ihe mmụta ọ na-akụziri anyị. Chọọchị n’ọgbọ a ka Chineke enyewo nnukwu ohere na ngọzi, Ọ na-atụkwa anya ka e nwee mkpụrụ dabara na ha.” Christ Object Lessons, 296.

It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.

Ọ bụ ihe na-enye nkuzi ịgụ akụkụ nke na-eduga n’okwu ikpeazụ ahụ sitere n’aka Mmụọ nke Amụma.

“Chapter 23—The Lord’s Vineyard

“Isi nke 23—Ubi Mkpụrụ Vaịn nke Onyenweanyị”

“The Jewish Nation

“Mba Juu”

“The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.

“Soro a banyere ụmụ nwoke abụọ sochiri ilu a banyere ubi vaịn. N’otu n’ime ha, Kraịst tinyere n’ihu ndị nkụzi ndị Juu mkpa dị n’irube isi. N’ime nke ọzọ, O rụtụrụ aka n’ọtụtụ ngọzi bara ụba e nyere Izrel, ma site n’ihe ndị a gosi ihe Chineke na-azọrọ n’aka ha banyere irube isi ha. O tinyere n’ihu ha ebube nke nzube Chineke, nke ha gaara enwe ike imezu site n’irube isi. Ka O wepụrụ ákwà mkpuchi n’ihu ọdịnihu, O gosiri otú, site n’ịda ada imezu nzube Ya, mba ahụ dum si efunahụ ngọzi Ya, ma na-ewetara onwe ya mbibi.”

“‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’

“‘E nwere otu onye nwe ụlọ,’ ka Kraịst kwuru, ‘onye kụrụ ubi vaịn, gbarakwa ya ogige gburugburu, gwukwa ebe a na-azọ mkpụrụ vaịn n’ime ya, wurukwa ụlọ elu, nyekwa ya ndị ọrụ ubi ka ha lekọta ya, wee jee n’ala dị anya.’”

“A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.

“Onye amụma Aịzaya nyere nkọwa banyere ubi-vain a: ‘Ugbu a ka m ga-abụ abụ nye onye m hụrụ n’anya, abụ nke onye m hụrụ n’anya banyere ubi-vain Ya. Onye m hụrụ n’anya nwere ubi-vain n’elu ugwu na-amị mkpụrụ nke ukwuu; O wee gbaa ya gburugburu ogige, wee kpọkọta nkume dị n’ime ya pụọ, wee kụọ ya osisi vain kachasị mma, wee wuo ụlọ elu n’etiti ya, meekwa ebe a na-azọcha mmanya n’ime ya; O wee lee anya ka o mịa mkpụrụ vain.’ Aịzaya 5:1, 2.”

“The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.

“Onye ọrụ ubi na-ahọrọ otu iberibe ala n’ime ọzara; ọ na-agbachi ya ogige, na-ekpochapụ ya, na-akọkwa ya nke ọma, ma na-akụ ya vine ndị a họpụtara nke ọma, na-atụ anya owuwe ihe ubi bara ụba. Iberibe ala a, n’ịka mma karịa ala tọgbọrọ n’efu a na-akọghị, ọ na-atụ anya na ọ ga-enye ya nsọpụrụ site n’igosi nsonaazụ nlekọta ya na ndọgbu ya n’ịzụlite ya. Otu a ka Chineke siri họpụta otu ndị mmadụ n’ime ụwa ka Kraịst zụọ ha ma kuzie ha. Onye amụma ahụ sịrị, ‘N’ihi na ubi vaịn nke Jehova nke ụsụụ ndị agha bụ ụlọ Izrel, ndị ikom Juda bụkwa osisi Ya na-atọ Ya ụtọ.’ Aịsaịa 5:7. N’elu ndị a ka Chineke nyere nnukwu ihe ùgwù, na-agọzi ha n’ụba site n’ịdị mma Ya bara ụba. Ọ tụrụ anya na ha ga-asọpụrụ Ya site n’ịmị mkpụrụ. Ha ga-ekpughe ụkpụrụ nke alaeze Ya. N’etiti ụwa dara ada, ajọ omume jupụtara na ya, ha ga-anọchi anya agwa Chineke.”

“As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.

“Dịka ha bụ ubi-vain Onyenwe anyị, ha kwesịrị ịmị mkpụrụ nke dị nnọọ iche n’ozuzu ya na nke mba ndị ọgọ mmụọ. Ndị a na-ekpere arụsị enyefewo onwe ha nye ime ajọ omume. Ime ihe ike na mpụ, anyaukwu, mmegbu, na omume ndị kasị rụrụ arụ, ka a na-eme n’enweghị ihe mgbochi. Ajọ omume, mmebi nke agwa, na nhụsianya bụ mkpụrụ nke osisi rụrụ arụ ahụ. N’ụzọ pụtara ìhè nke ukwuu, mkpụrụ a ga-amị n’osisi-vain nke ịkụ aka Chineke ga-adị iche.”

“It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.

“Ọ bụ ihe ùgwù e nyere mba ndị Juu ka ha nọchite agwa Chineke dịka e si kpughee ya nye Mosis. N’ịza ekpere Mosis, ‘Gosi m ebube Gị,’ Onyenwe anyị kwere nkwa, sị, ‘Aga m eme ka ịdị mma M niile gafee n’ihu gị.’ Ọpụpụ 33:18, 19. ‘Onyenwe anyị wee gafee n’ihu ya, kwusaa, sị, Onyenwe anyị, Onyenwe anyị Chineke, onye ebere na onye amara, onye dị ogologo ntachi obi, jupụtakwa n’ịdị mma na eziokwu, na-edebe ebere ruo puku mmadụ, na-agbaghara ajọ omume na mmehie na mmebi iwu.’ Ọpụpụ 34:6, 7. Nke a bụ mkpụrụ Chineke chọrọ n’aka ndị Ya. N’ịdị ọcha nke agwa ha, n’ịdị nsọ nke ndụ ha, n’ebere ha na ịdị mma ịhụnanya ha na ọmịiko ha, ha ga-egosi na ‘iwu Onyenwe anyị zuru oke, na-atụgharị mkpụrụ obi.’ Abụ Ọma 19:7.”

“Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.

“Site n’aka mba ndị Juu ka ọ bụ nzube Chineke ikesa ngọzi bara ụba nye mmadụ nile. Site n’aka Izrel ka a ga-akwadebe ụzọ maka ikesa ìhè Ya n’ụwa nile. Mba dị iche iche nke ụwa, site n’isoro omume rụrụ arụ, efunahụla ihe ọmụma nke Chineke. Ma n’ebere Ya, Chineke ekpochapụghị ha ka ha ghara ịdịkwa. O bu n’obi Ya inye ha ohere isi n’aka nzukọ-Ya mara Ya nke ọma. O kpebiri na ụkpụrụ ndị e kpugheere site n’aka ndị Ya ga-abụ ụzọ e si weghachite oyiyi omume ọma nke Chineke n’ime mmadụ.”

“It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.

“Ọ bụ maka mmezu nke nzube a ka Chineke kpọrọ Ebreham ka o si n’etiti ndị ikwu ya na-ekpere arụsị pụta ma nye ya iwu ka o biri n’ala Kenan. ‘Aga m eme ka ị bụrụ nnukwu mba,’ ka Ọ sịrị, ‘agọzikwam gị, meekwa ka aha gị bụrụ nnukwu; ị ga-abụkwa ngọzi.’ Jenesis 12:2.

“The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.

“A kpọbatara ụmụ-descendants Ebreham, Jekọb na mkpụrụ ya n’Ijipt ka, n’etiti mba ukwu ahụ jọrọ njọ, ha wee kpughee ụkpụrụ nke alaeze Chineke. Nkwụsi-ike n’ezi omume nke Josef na ọrụ ya dị ebube n’ichekwa ndụ nke ndị Ijipt nile bụ nnọchianya nke ndụ Kraịst. Mosis na ọtụtụ ndị ọzọ bụ ndịàmà maka Chineke.

“In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.

“N’iweta Izrel n’Ọjipt, Onyenweanyị gosikwara ike Ya na ebere Ya ọzọ. Ọrụ ebube Ya n’ịzọpụta ha n’ịbụ ohu na omume Ya n’ebe ha nọ n’ije ha n’ọzara abụghị nanị maka uru ha. Ihe ndị a ga-abụ ihe ọmụmụ doro anya nye mba ndị gbara ha gburugburu. Onyenweanyị kpughere Onwe Ya dịka Chineke nọ n’elu ikike mmadụ nile na ịdị ukwuu nile. Ihe ịrịba ama na ọrụ ebube ndị O mere n’ihi ndị Ya gosiri ike Ya n’elu okike na n’elu ndị kasị ukwuu n’etiti ndị na-efe okike ofufe. Chineke gabigara n’ala mpako nke Ọjipt dịka Ọ ga-agabiga n’ụwa n’ụbọchị ikpeazụ. N’ọkụ na n’oké ifufe, n’ala ọma jijiji na ọnwụ, Onye ahụ ukwu AHAM zọpụtara ndị Ya. O wepụtara ha n’ala ịgba ohu. O duru ha gafee ‘nnukwu ọzara ahụ dị egwu, ebe agwọ na-enwu ọkụ nọ, na akpi, na ọkọchị.’ Diuterọnọmi 8:15. O si na ‘nkume siri ike’ mepụtara ha mmiri, ma jiri ‘ọka nke eluigwe’ zụọ ha. Abụ Ọma 78:24. ‘N’ihi na,’ ka Mozis kwuru, ‘oke Onyenweanyị bụ ndị Ya; Jekọb bụ òkè nke ihe nketa Ya. Ọ hụrụ ya n’ala ọzara, na n’ime ọzara efu nke na-eti mkpu; O duru ya gburugburu, O kuziri ya, O chebere ya dịka mkpụrụ anya Ya. Dịka ugo na-akpalite akwụ ya, na-efegharị n’elu ụmụ ya, na-agbasa nku ya, na-ewere ha, na-eburu ha n’elu nku ya: otu a ka Onyenweanyị naanị Ya duru ya, ma ọ dịghị chi ọzọ nọnyere ya.’ Diuterọnọmi 32:9–12. N’ụzọ dị otu a ka O wetara ha n’ebe Onwe Ya nọ, ka ha wee biri dịka ndị nọ n’okpuru onyinyo nke Onye Kasị Elu.”

“Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.

“Kraịst bụ Onye-ndú ụmụ Izrel n’ọgagharị ha n’ọzara. N’ebe e kpuchiri Ya n’ogidi ígwé ojii n’ehihie na ogidi ọkụ n’abalị, O duuru ha ma na-eduzi ha. O chebere ha pụọ n’ihe ize ndụ nile nke ọzara, O wee duru ha banye n’ala nkwa ahụ, ma n’ihu mba nile ndị na-ekwenyeghị na Chineke, O mere ka Izrel guzosie ike dịka ihe nketa nke Ya ahọpụtara, ubi vaịn nke Onyenwe anyị.”

“To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.

“A nyefere ndị a ka e nyefere okwu amụma nile nke Chineke. E ji iwu nile nke iwu Ya, bụ ụkpụrụ ebighị ebi nke eziokwu, ikpe ziri ezi, na ịdị ọcha, gbaa ha gburugburu. Nrubeisi nye ụkpụrụ ndị a ga-abụrịrị nchebe ha, n’ihi na ọ ga-azọpụta ha ka ha ghara ibibi onwe ha site n’omume mmehie. Ma dịka ụlọ elu dị n’ubi vaịn, Chineke debere n’etiti ala ahụ ụlọ nsọ Ya dị nsọ.

“Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.

“Kraịst bụ Onye nkuzi ha. Dị ka Ọ nọworo na ha n’ọzara, otu a ka Ọ ka ga-abụkwa Onye nkuzi na Onye nduzi ha. N’ụlọikwuu ahụ na n’ụlọ nsọ ahụ ka ebube Ya biri n’ime shekinah dị nsọ nke dị n’elu ebe ebere ahụ. N’ihi ha ka Ọ na-egosipụtakwa mgbe niile ụba nke ịhụnanya Ya na ndidi Ya.

“God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.

“Chineke chọsiri ike ime ka ndị Ya, Izrel, bụrụ otuto na ebube. E nyere ha uru ime mmụọ nile. Chineke egbochighị ha ihe ọbụla bara uru n’ịkpụpụta agwa nke ga-eme ka ha bụrụ ndị nnọchiteanya Ya.

“Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.

“Irube isi n’iwu Chineke ga-eme ka ha bụrụ ihe ijuanya nke ọganihu n’ihu mba nile nke ụwa. Onye ahụ nke nwere ike inye ha amamihe na nka n’ọrụ nkà nile ga-anọgide bụrụ Onye nkuzi ha, ọ ga-emekwa ka ha bụrụ ndị a na-asọpụrụ ma bulie ha elu site n’irube isi n’iwu Ya. Ọ bụrụ na ha erube isi, a ga-echebe ha pụọ n’ọrịa ndị na-emekpa mba ọzọ ahụ, a ga-agọzikwa ha site n’ike nke ọgụgụ isi. Ebube Chineke, ịdị ukwuu Ya na ike Ya, ka a ga-ekpughe n’ọganihu ha nile. Ha ga-abụ alaeze nke ndị nchụàjà na ndị isi. Chineke nyere ha ụzọ na ngwáọrụ nile iji bụrụ mba kasị ukwuu n’ụwa.”

“In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.

“N’ụzọ doro anya nke ukwuu Kraịst site n’aka Mosis edobeworị n’ihu ha nzube Chineke, ma meekwa ka ọnọdụ nke ọganihu ha bụrụ ihe doro anya. Ọ sịrị, ‘Ị bụ ndị nsọ nye Jehova bụ Chineke gị; Jehova bụ Chineke gị ahọpụtala gị ka ị bụrụ ndị pụrụ iche nye Onwe Ya, karịa mmadụ nile nọ n’elu ụwa.... Ya mere, mara na Jehova bụ Chineke gị, Ya bụ Chineke, Chineke nke kwesịrị ntụkwasị obi, onye na-edebe ọgbụgba ndụ na ebere nye ndị hụrụ Ya n’anya ma na-edebe iwu Ya ruo otu puku ọgbọ.... Ya mere, ị ga-edebe iwu nile, na ụkpụrụ nile, na ikpe nile, nke m na-enye gị iwu taa, ka unu mezuo ha. N’ihi ya, ọ ga-eme, ọ bụrụ na unu ege ntị n’ikpe ndị a, ma debe ha, ma mezuo ha, na Jehova bụ Chineke gị ga-edobere gị ọgbụgba ndụ na ebere nke O ṅụrụ ndị nna gị iyi; Ọ ga-ahụkwa gị n’anya, ma gọzie gị, ma mụbaa gị: Ọ ga-agọzikwa mkpụrụ afọ gị, na mkpụrụ ala gị, ọka gị, na mmanya gị, na mmanụ gị, mmụba ehi gị, na ìgwè atụrụ gị, n’ala ahụ nke O ṅụrụ ndị nna gị iyi na Ọ ga-enye gị. A ga-agọzi gị karịa mmadụ nile.... Jehova ga-ewepụkwa n’ahụ gị ọrịa nile, ọ gaghị etinyekwa n’ahụ gị ọrịa ọjọọ ọbụla nke Ijipt, nke ị maara.’ Diuterọnọmi 7:6, 9, 11–15.”

“If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.

“Ọ bụrụ na ha debe iwu Ya, Chineke kwere nkwa inye ha ihe kacha mma nke ọka wit, ma si n’okwute wetara ha mmanụ aṅụ. Ọ ga-eme ka ogologo ndụ ju ha afọ, ma gosi ha nzọpụta Ya.

“Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.

“Site n’ime nnupu-isi nye Chineke, Adam na Iv tufuru Iden, ma n’ihi mmehie ka a bụrụ ọnụ ụwa dum. Ma ọ bụrụ na ndị Chineke soro nduzi Ya, a ga-eme ka ala ha laghachi n’ịmị mkpụrụ nke ọma na ịma mma. Chineke n’onwe Ya nyere ha ntụziaka banyere ịzụlite ala, ha kwa ga-arụkọ ọrụ na Ya n’ime iweghachi ya. N’ụzọ dị otu a, ala ahụ dum, n’okpuru ọchịchị Chineke, ga-aghọ ihe ọmụmụ anya nke eziokwu ime mmụọ. Dịka n’ịṅa ntị n’iwu okike Ya ala ga-amịpụta akụnụba ya, otu a kwa n’ịṅa ntị n’iwu omume ọma Ya obi ndị mmadụ ga-egosipụta àgwà nke agwa Ya. Ọbụna ndị mba ọzọ ga-amata ịdị elu nke ndị ahụ na-ejere ma na-efe Chineke dị ndụ.”

“‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.

“‘Lee,’ ka Mosis kwuru, ‘akụzierela m unu ụkpụrụ na ikpe, dịka Onyenwe anyị bụ Chineke m nyere m iwu, ka unu wee mee otú ahụ n’ala ahụ unu na-aga inweta ka ọ bụrụ nke unu. Debenụ ha ya mere ma meekwa ha; n’ihi na nke a bụ amamihe unu na nghọta unu n’anya mba dị iche iche, ndị ga-anụ ụkpụrụ ndị a niile, ma kwuo, N’ezie, nnukwu mba a bụ ndị nwere amamihe na nghọta. N’ihi na ònye bụ mba dị ukwuu dị otu a, nke nwere Chineke nọ ha nso otu a, dịka Onyenwe anyị Chineke anyị nọ n’ihe niile anyị na-akpọku Ya n’ihi ha? Ònye kwa bụ mba dị ukwuu dị otu a, nke nwere ụkpụrụ na ikpe ziri ezi dịka iwu a niile, nke m na-edobe n’ihu unu taa?’ Diuterọnọmi 4:5–8.

“The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.

“A ga-eme ka ụmụ Izrel jide ókèala ahụ nile nke Chineke họpụtara ha. A ga-anapụkwa mba ndị ahụ nke jụrụ ofufe na ije ozi nye ezi Chineke ala ha. Ma nzube Chineke bụ na site na mkpughe nke agwa Ya site n’aka Izrel, a ga-adọta mmadụ bịa n’ebe Ọ nọ. A ga-enye ụwa nile òkù oziọma ahụ. Site n’ozizi nke ozi aja, a ga-ebuli Kraịst elu n’ihu mba niile, ndị niile ga-elekwa anya n’ebe Ọ nọ ga-adị ndụ. Ndị niile, dịka Rehab onye Kenean, na Rut onye Moab, ndị si n’ikwere arụsị tụgharịa bịa n’ofufe nke ezi Chineke, ga-esonye onwe ha na ndị Ya a họpụtara. Ka ọnụ ọgụgụ Izrel na-abawanye, ha ga-agbasakwa ókèala ha, ruo mgbe alaeze ha ga-amakụ ụwa.”

“God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.

“Chineke chọrọ iweta ndị mmadụ niile n’okpuru ọchịchị ebere Ya. Ọ chọrọ ka e jupụta ụwa n’ọṅụ na udo. O kere mmadụ maka obi ụtọ, Ọ na-agụkwa Ya agụụ imeju obi mmadụ n’udo nke eluigwe. Ọ chọrọ ka ezinụlọ ndị dị n’ụwa n’okpuru bụrụ ihe nnọchianya nke nnukwu ezinụlọ nke dị n’elu.”

“But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.

“Ma Izrel emeghịzu nzube Chineke. Onye-nwe-anyị kwupụtara, ‘Akụwo m gị dịka osisi vaịn dị mma, mkpụrụ ya niile bụ ezi mkpụrụ: oleezi otú i si ghọọ nye M osisi vaịn mba ọzọ nke emebiwo emebi?’ Jeremaya 2:21. ‘Izrel bụ osisi vaịn efu, ọ na-amịpụta mkpụrụ nye onwe ya.’ Hosia 10:1. ‘Ma ugbu a, unu ndị bi na Jerusalem, na unu ndị Juda, biko, kpeenụ ikpe n’etiti Mụ na ubi vaịn M. Gịnị ọzọ ka a gaara emere ubi vaịn M nke m na-emebeghị n’ime ya? Gịnị mere, mgbe M tụrụ anya na ọ ga-amị mkpụrụ vaịn, o ji mịpụta mkpụrụ vaịn ọhịa? Ma ugbu a, bịanụ; aga m agwa unu ihe M ga-eme ubi vaịn M: Aga m ewepụ ogige ya, a ga-eripịa ya; bibie mgbidi ya, a ga-azọkwa ya n’ala: Aga m eme ka ọ bụrụ ihe tọgbọrọ n’efu; a gaghị akụcha ya ma ọ bụ gwuo ya; kama ogwu na uke ga-etolite n’ime ya: Aga m enyekwa ígwé ojii iwu ka ha ghara izo mmiri n’elu ya. N’ihi na … Ọ tụrụ anya ikpe ziri ezi, ma lee mmegbu; tụrụ anya ezi omume, ma lee mkpu.’ Aịzaya 5:3–7.”

“The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.

“Onyenwe anyị sitere n’aka Mosis dọbaara ndị Ya n’ihu nsonaazụ nke ekwesịghị ntụkwasị obi. Site n’ịjụ idebe ọgbụgba ndụ Ya, ha ga-ekewapụ onwe ha n’ebe ndụ nke Chineke nọ, ngọzi Ya agaghịkwa abịakwasị ha. ‘Kpacharanụ anya,’ ka Mosis kwuru, ‘ka ị ghara ichefu Onyenwe gị Chineke, site n’ịghara idebe iwu Ya, na ikpe Ya, na ụkpụrụ Ya, nke m na-enye gị iwu taa: ka o wee ghara ịbụ na mgbe i richara nri ma juo afọ, ma wuo ụlọ ọma ma biri n’ime ha; ma mgbe ìgwè ehi gị na ìgwè atụrụ gị bara ụba, ma ọlaọcha gị na ọlaedo gị baa ụba, ma ihe niile i nwere baa ụba; mgbe ahụ ka obi gị welie elu, i wee chefuo Onyenwe gị Chineke…. Ma ị sị n’obi gị, Ike m na ịdị ike nke aka m enyela m akụnụba a…. Ọ ga-erukwa, ma ọ bụrụ na i chefuo Onyenwe gị Chineke kpamkpam, ma soro chi ọzọ, fee ha ofufe, ma kpọọ isi ala n’ihu ha, ana m agba àmà megide unu taa na unu ga-ala n’iyi n’ezie. Dị ka mba ndị Onyenwe anyị na-ebibi n’ihu unu, otu a ka unu ga-esi la n’iyi; n’ihi na unu achọghị irube isi n’olu Onyenwe unu Chineke.’ Deuteronomy 8:11–14, 17, 19, 20.

“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

“Ndụmọdụ ịdọ aka ná ntị ahụ ndị Juu egeghị ntị na ya. Ha chefuru Chineke, ha efunahụkwa ịhụnanya nke ohere dị elu ha nwere dịka ndị nnọchiteanya Ya. Ngọzi ndị ha natara ewetaghị ngọzi nye ụwa. Uru ha nile ka ha jiri mee ka onwe ha dị ebube. Ha napụrụ Chineke ozi Ọ chọrọ n’aka ha, ha napụkwara mmadụ ibe ha nduzi n’okpukpe na ihe nlereanya dị nsọ. Dị ka ndị bi n’ụwa tupu iju mmiri ahụ, ha gbasoro echiche nile nke obi ọjọọ ha. N’ụzọ dị otu a ka ha mere ka ihe dị nsọ yie ihe ọchị, na-asị, ‘Ụlọ nsọ nke Jehova, ụlọ nsọ nke Jehova, ndị a bụ’ (Jeremiah 7:4), ebe n’otu oge ahụ ha na-akọwa agwa Chineke n’ụzọ na-ezighị ezi, na-emebi aha Ya nsọpụrụ, ma na-emetọkwa ebe nsọ Ya.”

“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.

“Ndị-ọlụ ubi a kpọrọ ka ha lekọta ubi vaịn nke Onyenwe anyị ekwesịghị ntụkwasị obi n’ihe e nyefere ha. Ndị nchụàjà na ndị nkụzi abụghị ndị nkuzi kwesịrị ntụkwasị obi nye ndị mmadụ. Ha edobereghị n’ihu ha ịdị mma na ebere nke Chineke, na ihe O ji arịọ ịhụnanya na ozi ha. Ndị ọrụ ubi a chọọrọ otuto nke onwe ha. Ha chọrọ iweghara mkpụrụ nke ubi vaịn ahụ. Ọ bụ ọrụ ha ka ha dọta nlebara anya na nsọpụrụ nye onwe ha.”

“The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.

“Ikpe nke ndị ndu a nọ n’Izrel adịghị ka ikpe nke onye mmehie nkịtị. Ndị ikom a nọ n’okpuru ọrụ dị nsọ nke ukwuu n’ihu Chineke. Ha ekwela onwe ha nkwa na ha ga-akụzi, ‘Otú a ka Onyenwe anyị kwuru,’ nakwa ibute nrubeisi siri ike n’ime ndụ ha nke omume. Kama ime nke a, ha na-agbagọ Akwụkwọ Nsọ. Ha boro ndị mmadụ ibu arọ dị arọ, na-amanye emume ndị ruru n’ụzọ ọ bụla nke ndụ. Ndị mmadụ biri n’ọnọdụ mgbagwoju anya na-adịghị akwụsị akwụsị, n’ihi na ha enweghị ike imezu ihe ndị rabaị nyere n’iwu. Ka ha na-ahụ enweghị ike idebe iwu ndị mmadụ chepụtara, ha ghọrọ ndị na-eleghara iwu Chineke anya.”

“The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.

“Onyenwe anyị akụziwo ndị Ya na Ọ bụ Ya nwe ubi-vine ahụ, nakwa na e nyere ha ihe nile ha nwere ka ha bụrụ ndị nlekọta a tụkwasịrị obi iji were ya rụọ ọrụ n’ihi Ya. Ma ndị nchụàjà na ndị nkụzi emeghị ọrụ nke ọfịs ha dị nsọ dị ka ndị na-elekọta akụ Chineke. Ha na-apụnara Ya n’ụzọ a haziri ahazi ihe onwunwe na ohere e nyefere ha ka e jiri mee ka ọrụ Ya gaa n’ihu. Anyaukwu na erighị afọ ha mere ka ọbụna ndị mba ọzọ ledara ha anya. N’ụzọ dị otu a, e nyere ụwa ndị Jentaịl ihe kpatara ha ga-eji kọwahie àgwà Chineke na iwu nke alaeze Ya.”

“With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.

“N’obi nna, Chineke tachiri obi n’ebe ndị Ya nọ. O ji ebere ndị O nyere na ebere ndị O jidere azụ rịọ ha arịrịọ. N’ime ndidi O dobere mmehie ha n’ihu ha, ma n’ime ntachi-obi chere ka ha kweta ha. E zitere ndị amụma na ndị ozi ka ha kpalie ihe Chineke na-arịọ n’aka ndị ọrụ ubi-vain ahụ; ma kama ịbụ ndị a nabatara nke ọma, e mesoro ha dịka ndị iro. Ndị ọrụ ubi ahụ kpagburu ha ma gbuo ha. Chineke zigakwara ndị ozi ọzọ, ma ha natara otu omume ahụ e mere ndị mbụ, naanị na ndị ọrụ ubi ahụ gosipụtara ịkpọasị siri ike karị ma bụrụ nke e kpebisiri ike.”

“As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.

“Dịka ihe mgbaba ikpeazụ, Chineke zigara Ọkpara Ya, na-asị, ‘Ha ga-asọpụrụ Ọkpara M.’ Ma nguzogide ha emewo ka ha bụrụ ndị iwe ọjọọ jupụtara n’obi, ha wee sị n’etiti onwe ha, ‘Nke a bụ onye nketa; bianụ, ka anyị gbuo Ya, ka anyị weghara ihe nketa Ya.’ Mgbe ahụ, a ga-ahapụ anyị ka anyị nwee ọṅụ n’ubi vaịn ahụ, ma mee mkpụrụ ya dịka masịrị anyị.

“The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.

“Ndị isi ndị Juu ahụghị Chineke n’anya; ya mere ha kewapụrụ onwe ha pụọ n’ebe Ọ nọ, jụkwa arịrịọ Ya nile maka idozi ihe n’ezi omume. Kraịst, Onye Chineke hụrụ n’anya, bịara ikwupụta ihe Onye nwe ubi-vainị na-arịọ; ma ndị ọrụ ugbo ahụ ji nlelị doro anya mesoo Ya, na-asị, Anyị agaghị ekwe ka nwoke a chịkwaa anyị. Ha nụụrụ ịma mma agwa Kraịst anyaụfụ. Ụzọ nkuzi Ya karịrị nke ha nke ukwuu, ha atụkwa egwu ịga nke ọma Ya. Ọ dọrọ ha aka ná ntị, na-ekpughe ihu abụọ ha, na-egosikwa ha nsonaazụ doro anya nke ụzọ omume ha. Nke a kpaliri ha ruo n’ịgba ara. Obi wutere ha n’okwu nkọcha ndị ahụ ha na-apụghị ime ka ha kwụsị. Ha kpọrọ ụkpụrụ ịdị n’ezi omume dị elu nke Kraịst na-edobe n’ihu ha mgbe niile asị. Ha hụrụ na ozizi Ya na-etinye ha n’ọnọdụ ebe a ga-ekpughe ịchọ ọdịmma onwe ha, ha wee kpebie igbu Ya. Ha kpọrọ ihe atụ Ya nke ikwu eziokwu na nsọpụrụ Chineke, na mmụọ ime mmụọ dị elu nke ekpughere n’ihe nile O mere, asị. Ndụ Ya dum bụ ịba mba megide ịchọ ọdịmma onwe ha, ma mgbe ule ikpeazụ bịara, ule ahụ nke pụtara nrubeisi ruo ná ndụ ebighị ebi ma ọ bụ nnupụisi ruo ná ọnwụ ebighị ebi, ha jụrụ Onye Nsọ nke Izrel. Mgbe a jụrụ ha ka ha họrọ n’etiti Kraịst na Barabas, ha tiri mkpu, ‘Hapụụrụ anyị Barabas!’ Luk 23:18. Ma mgbe Paịlet jụrụ, ‘Gịnịzi ka m ga-eme Jisọs?’ ha tiri mkpu n’ike, ‘Ka akpọgide Ya n’obe.’ Matiu 27:22. ‘M ga-akpọgide Eze unu n’obe?’ ka Paịlet jụrụ, site n’aka ndị nchụàjà na ndị isi wee pụta azịza a, ‘Anyị enweghị eze ọzọ ma e wezụga Siza.’ Jọn 19:15. Mgbe Paịlet sachara aka ya, na-asị, ‘Enweghị m ikpe n’ọbara onye ezi omume a,’ ndị nchụàjà sonyekwara na ìgwè mmadụ ahụ na-amaghị ihe, na-ekwupụta n’oké iwe, ‘Ka ọbara Ya dịkwasị anyị na ụmụ anyị.’ Matiu 27:24, 25.”

“Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.

“N’ụzọ dị otu a ka ndị ndu ndị Juu mere nhọrọ ha. E debanyere mkpebi ha n’akwụkwọ ahụ Jọn hụrụ n’aka Onye ahụ nọdụrụ n’ocheeze, bụ akwụkwọ nke ọ dịghị onye pụrụ imeghe. N’ihe ọjọọ ịbọ̀ ọ́bọ̀ niile ya, mkpebi a ga-apụta n’ihu ha n’ụbọchị ahụ a ga-ewepu akara nke akwụkwọ a site n’aka Ọdụm nke ebo Juda.

“The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.

“Ndị Juu jidesiri echiche ahụ ike na ha bụ ndị e ji mee ihe n’anya eluigwe, nakwa na a ga-ebuli ha elu mgbe niile dịka nzukọ Chineke. Ha bụ ụmụ Abraham, ka ha kwuru, ma ntọala ọganihu ha wee yie ha nke siri ike nke ukwuu ruo n’ókè na ha kpọrọ ụwa na eluigwe aka ka ha napụ ha ikike ha. Ma site n’ụzọ ndụ nke ekwesịghị ntụkwasị obi ha nọ na-akwadebe onwe ha maka ikpe ọmụma nke eluigwe na maka nkewa site n’aka Chineke.”

“In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’

“N’ilu gbasara ubi-vain, mgbe Kraịst gosipụtachara n’ihu ndị nchụàjà ọrụ ha kachasị elu nke ajọ omume, Ọ jụrụ ha ajụjụ a, ‘Ya mere, mgbe Onyenwe ubi-vain ahụ bịara, gịnị ka ọ ga-eme ndị ọrụ ubi ahụ?’ Ndị nchụàjà ahụ ji mmasị miri emi na-eso akụkọ ahụ, ma n’enweghị ichebara mmekọrịta isiokwu ahụ na onwe ha echiche, ha sonyere ndị mmadụ n’ịza, ‘Ọ ga-ebibi ndị ajọ mmadụ ahụ n’ụzọ dị oke njọ, ma nye ubi-vain Ya n’aka ndị ọrụ ubi ọzọ, ndị ga-enye Ya mkpụrụ ya n’oge ha kwesịrị ekwesị.’”

“Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’

“N’amaghị ama ha ekwupụtala ikpe ọnwụ nke onwe ha. Jizọs legidere ha anya, ma n’okpuru nlele Ya nke na-enyocha ihe niile, ha matara na Ọ na-agụ ihe nzuzo nke obi ha. Chi Ya pụtara ìhè n’ihu ha n’ike a na-apụghị ịgbagha agbagha. Ha hụrụ n’ime ndị ọrụ ubi ahụ onyinyo nke onwe ha, ha wee tie mkpu n’amaghị ama, sị, ‘Chineke ekwela!’”

“Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’

N’ụzọ dị nsọ ma juputara n’iru uju, Kraịst jụrụ, “Ọ̀ dịbeghị mgbe unu gụrụ n’Akwụkwọ Nsọ, Nkume ahụ ndị na-ewu ụlọ jụrụ ajụ, otu ahụ ka e mere isi nkuku; nke a bụ ọrụ Onyenwe anyị, ọ dịkwa ịtụnanya n’anya anyị? Ya mere asị m unu, a ga-anapụ unu alaeze Chineke, e nyekwa ya mba nke na-amị mkpụrụ ya. Onye ọ bụla ga-ada n’elu nkume a, a ga-agbajikwa ya; ma onye ọ bụla nkume a ga-adakwasị, ọ ga-azọpịa ya ka ọ bụrụ ntụ.”

“Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.

“Krist ga-egbochiwo mbibi nke mba ndị Juu ma ọ bụrụ na ndị ahụ anabatara Ya. Ma anyaụfụ na ekworo mere ka ha ghara ịrịọ mgbaghara ma ọ bụ ịgbanwe obi. Ha kpebiri na ha agaghị anabata Jisọs onye Nazaret dịka Mesaịa. Ha jụrụ Ìhè nke ụwa, ma site n’oge ahụ gawa ndụ ha gbara ọchịchịrị gburugburu dịka ọchịchịrị nke etiti abalị. Mbibi ahụ e buru amụma ya bịakwasịrị mba ndị Juu. Mmasị obi ọjọọ nke ha onwe ha, nke a na-achịkwaghị achịkwa, kpatara mbibi ha. N’ime iwe ha kpuru ìsì, ha bibiri ibe ha. Nnupụisi ha na mpako isiike ha wetara ha iwe nke ndị Rom meriri ha. E bibiri Jerusalem, a tụgharịa ụlọ nsọ ahụ ka ọ bụrụ mkpọmkpọ ebe, a kụrụkwa ebe ọ dị dịka a na-akọ ubi. Ụmụ Juda nwụrụ n’ụzọ ọnwụ kasị jọgburu onwe ya. E rere ọtụtụ nde mmadụ ka ha bụrụ ndị ohu n’ala ndị mba ọzọ na-ekpere arụsị.”

“As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.

“Dị ka otu mba, ndị Juu adaala imezu nzube Chineke, e wepụrụkwa ubi-vine ahụ n’aka ha. Ihe ùgwù ndị ha jiri mee ihe n’ụzọ na-ekwesịghị ekwesị, na ọrụ ahụ ndị ha lelịrị, e nyefere ndị ọzọ.”

“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.

“Ilu nke ubi vaịn adịghị emetụta naanị mba ndị Juu. O nwere nkuzi nye anyị. E nyere ụka n’ọgbọ a site n’aka Chineke nnukwu ihe ùgwù na ngọzi, ma Ọ na-atụ anya mkpụrụ kwekọrọ n’ime ha.” Christ’s Object Lessons. 284–296.

The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.

Akwụkwọ Joel na-akọwapụta akụkọ ihe mere eme nke mmiri ozuzo nke ikpeazụ n’ọgwụgwụ ụwa. Mmiri ozuzo nke ikpeazụ bụ ozi ịdọ aka ná ntị ikpeazụ nke Chineke nke mmụọ ozi nke atọ nke Mkpughe iri na anọ. Ọ bụ ezie na mmiri ozuzo nke ikpeazụ na-anọchi anya ozi nke mmụọ ozi nke atọ, ọ na-anọchikwa anya usoro nkwurịta okwu dị n’etiti Chi na mmadụ dị ka e ji mmanụ ọlaedo Zekaraya, mmiri ozuzo mbụ na nke ikpeazụ, ọkụ si n’ebe ịchụàjà pụta, na ihe nnọchianya ndị ọzọ gosipụta ya. Mmiri ozuzo nke ikpeazụ abụghị naanị ozi, na usoro nkwurịta okwu dị n’etiti Chineke na mmadụ, kama ọ bụkwa naanị “usoro ọmụmụ” e doro nsọ nke ọmụmụ Akwụkwọ Nsọ nke e guzobere n’Okwu Chineke. Usoro ahụ bụ “ahịrị n’elu ahịrị” nke Aịzaya, nke a hụrụ n’isi nke iri abụọ na asatọ.

At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.

Ná mmalite nke Izrel oge ochie nakwa nke Izrel nke oge a, Chineke, “onye na-akọ ubi-vain,” kpọpụtara Izrel “n’ọzara.” Ma ọ bụ ndọkpụ n’agha nke afọ narị anọ na iri atọ n’Ijipt, ma ọ bụ ndọkpụ n’agha nke Oge Ọchịchịrị site n’afọ 538 ruo 1798, a kpọpụtara Izrel n’ime “ọzara,” n’ihi na “ọzara” bụ akara nke ịgba ohu na ndọkpụ n’agha. Ma ọ bụ Izrel nkịtị nke oge ochie ma ọ bụ Izrel nke mmụọ nke oge a, Chineke napụtara ha n’aka ndọkpụ n’agha nke ọzara ma “mee ka ha guzosie ike” “dị ka ihe nketa O họọrọ n’Onwe Ya, ubi-vain nke Onyenwe anyị,” ndị a kpọrọ ka ha bụrụ ndị nchụàjà na ndị isi eze, ndị “enyere n’aka” otuto nke ịnọchite anya “okwu amụma nile nke Chineke.” “Okwu amụma” ndị ahụ, n’ihe banyere Izrel oge ochie, bụ Iwu ahụ; ma n’ihe banyere Izrel nke oge a, ọ bụ ma Iwu ahụ ma amụma nile.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Chineke akpọwo nzukọ-Ya n’ụbọchị a, dịka O siri kpọọ Izrel oge ochie, ka o guzoro dịka ìhè n’ụwa. Site n’oke mma nkewa nke eziokwu, ya bụ ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ, O kewapụtawo ha n’ebe ụka dị iche iche nọ nakwa n’ebe ụwa nọ, iji kpọbata ha n’ịdị nso dị nsọ n’ebe Ya onwe Ya nọ. O mewo ha ndị e nyefere iwu-Ya n’aka, nyefekwa ha nnukwu eziokwu dị n’amụma maka oge a. Dịka e nyefere okwu nsọ ndị ahụ n’aka Izrel oge ochie, ndị a bụ nkwụnye ntụkwasị obi dị nsọ a ga-ekwusara ụwa. Ndị mmụọ ozi atọ nke Mkpughe 14 na-anọchite anya ndị na-anabata ìhè nke ozi Chineke ma pụta dịka ndị nnọchi anya Ya iji kpọsa ịdọ aka ná ntị ahụ n’ogologo na obosara ụwa nile.” Testimonies, volume 5, 455.

Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.

E chiri Israel nke oge a iji kwusa oke mkpu nke mmụọ ozi nke atọ n’okpuru ike nke mmiri ozuzo ikpeazụ, ebe ha na-egosipụta agwa nke Kraịst n’ime ahụmahụ nke onwe ha n’okpuru ike nke Mmụọ Nsọ. A na-emezu oke mkpu nke mmụọ ozi nke atọ n’oge a na-awụsa mmiri ozuzo ikpeazụ, n’oge a na-akwalite ozi ụgha nke mmiri ozuzo ikpeazụ banyere udo na nchekwa ụgha site n’aka otu òtù ndị ikom ndị mmanya nke Babilọn emeela ka ha ṅụbiga mmanya ókè. Ndị a bụ ndị aṅụrụma Ifrem nke Aịsaịa na ndị na-aṅụ mmanya nke Joel, ndị e bipụrụ mmanya ọhụrụ n’ọnụ ha. Ndị na-anata ezi ozi nke mmiri ozuzo ikpeazụ ka e ji Daniel, Mishael, Hananiah, na Azariah nọchite anya ha, ndị jụrụ nri Babilọn ka ha nata nri nke eluigwe. Ndị a bụ otu narị na iri anọ na anọ puku ahụ na-abụ abụ Mozis na nke Nwa Atụrụ, kamakwa nke ubi-vain, n’ihi na e mezuru ilu ubi-vain ahụ n’akụkọ ihe mere eme nke Mozis na mbido mmekọrịta ọgbụgba ndụ nke Israel oge ochie, e mezukwara ya ọzọ na ngwụcha mmekọrịta ọgbụgba ndụ nke Israel oge ochie n’akụkọ ihe mere eme nke Nwa Atụrụ.

The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.

Abụ nke ubi vaịn na-ejedebe site n’ịgafe ndị bụbu ndị ọgbụgba ndụ mgbe a na-alụ ndị ọhụụ nke ọgbụgba ndụ ọhụrụ ka ha bụrụ nke Onyenwe anyị. Onyenwe anyị gafere ndị ahụ nwụrụ n’ime afọ iri anọ nke ịwagharị n’ọzara, ma banye n’ọgbụgba ndụ na Joshua n’otu oge ahụ kwa nke Ọ na-agbahapụ ndị ahụ ga-anwụ. Onyenwe anyị na-agba alụkwaghịm Israel oge ochie n’otu oge ahụ kpọmkwem Ọ na-alụ nzukọ Kraịst. Alfa ma ọ bụ mbido akụkọ ihe mere eme ka Mosis nọchiri anya ya, omega kwa ka Nwa-aturu ahụ nọchiri anya ya. Akụkọ ihe mere eme ha abụọ nọchiri anya ya bụ akụkọ ihe mere eme nke ilu ubi vaịn; ya mere, abụ Isaiah banyere ubi vaịn bụ abụ John Onye Mkpughe banyere Mosis na Nwa-aturu ahụ.

We will continue these thoughts in the next article.

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

“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 nke Sister White, kama ọ bụ okwu nke Onyenwe anyị, onye ozi Ya enyewo m ha ka m nye unu. Chineke na-akpọ unu ka unu ghara ịrụkọ ọrụ n’ụzọ na-emegide Ya ọzọ. E nyere ọtụtụ ntụziaka banyere ndị mmadụ na-ekwu na ha bụ Ndị Kraịst ebe ha na-egosi àgwà Setan, na-egbochi n’ime mmụọ, n’okwu, na n’omume ọganihu nke eziokwu, ma n’ezie ha na-agbaso ụzọ ebe Setan na-eduga ha. N’ime isi ike nke obi ha, ha ejidela ikike nke na-adịghị n’ụzọ ọ bụla bụrụ nke ha, nke ha kwesịghịkwa iji eme ihe. Ka Onye Ozizi ukwu na-ekwu, ‘Aga m atụgharị, atụgharị, atụgharị.’ 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 nọrọ n’okpuru amara Chineke.” Manuscript Releases, volume 13, 222.

“The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.

“Ndidi nke Chineke nwere ihe ọ na-achọ iru, ma unu na-egbochi ya. Ọ na-ekwe ka ọnọdụ nke ihe dịrịrị nke unu ga-achọsi ike ịhụ ka e gbochie n’oge na-adịghị anya, ma mgbe ahụ ọ ga-abụla oge agafewo. Chineke nyere Ịlaịja iwu ka o tee Hazael, onye obi ọjọọ na onye aghụghọ, mmanụ ka ọ bụrụ eze n’elu Siria, ka ọ bụrụ ihe-iti-aka nye Izrel na-ekpere arụsị. Ònye maara ma Chineke agaghị ahapụ unu n’aka aghụghọ ndị unu hụrụ n’anya? Ònye maara ma ndị nkwusa ahụ ndị kwesịrị ntụkwasị obi, ndị kwụsie ike, na ndị eziokwu, hà agaghị abụ ndị ikpeazụ ga-enye oziọma nke udo nye ụka anyị ndị na-enweghị ekele? O nwere ike ịbụ na ndị mbibi ahụ na-azụrịrị onwe ha ugbu a n’okpuru aka Setan, ma naanị ha na-eche ka ndị ọzọ ole na ole na-eburu ọkọlọtọ pụọ, ka ha were ọnọdụ ha, ma site n’olu onye amụma ụgha tie mkpu, ‘Udo, udo,’ mgbe Onye-nwe-anyị ekwughị udo. Anaghị m akwa ákwá ugboro ugboro, ma ugbu a, achọpụtara m na anya mmiri ekpuchila m anya; ha na-adakwasị akwụkwọ m ka m na-ede. O nwere ike ịbụ na n’oge na-adịghị anya amụma nile n’etiti anyị ga-abịa n’isi njedebe, ma olu ahụ nke kpaliri ndị mmadụ agaghịkwa adọkpụrụ ụra nke anụ ahụ ha aka ná ntị.”

“When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.

“Mgbe Chineke ga-arụ ọrụ Ya pụrụ iche n’elu ụwa, mgbe aka ndị nsọ agaghị ebukwa igbe ọgbụgba ndụ ọzọ, ahụhụ ga-adakwasị ndị mmadụ. Ewoo, a sị na ị maara, ọbụna gị onwe gị, n’ụbọchị a nke gị, ihe ndị metụtara udo gị! Ewoo, ka ndị anyị nwee ike, dịka Nineve mere, ichegharị n’ike ha nile ma kwere n’obi ha nile, ka Chineke wee wepụ iwe Ya dị ọkụ n’ebe ha nọ.” Testimonies, mpịakọta nke 5, 77.

“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

“Ọ bụrụ na i were isi-ike nke obi gị na-atọ gị ụtọ, ma site n’nganga na ịgụ onwe gị n’ezi omume ghara ikwupụta mmehie gị, a ga-ahapụ gị n’okpuru ọnwụnwa Setan. Ọ bụrụ na mgbe Onyenwe anyị kpugherehị gị njehie gị, i chegharaghị ma ọ bụ kwupụta ha, nlekọta amamihe ya ga-eme ka i laghachi n’otu ala ahụ ugboro ugboro. A ga-ahapụ gị ka i mee njehie ndị yiri nke ahụ, ị ga-anọgide n’enweghị amamihe, ị ga-akpọ mmehie ezi omume, kpọọkwa ezi omume mmehie. Ọtụtụ aghụghọ ndị ga-achị n’ụbọchị ikpeazụ ndị a ga-agbakwasị gị gburugburu, ị ga-agbanwekwa ndị ndu, ma ghara ịma na i meela otu a.” Review and Herald, December 16, 1890.