Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.
Livaitikọs iri abụọ na atọ na-egosi ememme oge opupu ihe ubi na ememme oge mgbụsị akwụkwọ, ma nnọchiteanya nke ememme ndị ahụ dị omimi n’ụzọ Chineke si hazie ya, nakwa n’ime nhazi zuru okè nke akụkụ mbido na nke ngwụcha n’ime nhazi zuru ezu ahụ. Ememme oge opupu ihe ubi na ememme oge mgbụsị akwụkwọ kwekọrọ n’otu n’otu. Isi nke a na-agba àmà banyere Palmoni, Onye na-agụ ọnụ ọgụgụ n’ụzọ ebube, ugboro ugboro. Isi nke a na-ejikọta nke ọma ma n’ụzọ ịtụnanya na ozi nke ụbọchị ikpeazụ banyere narị puku na iri anọ na anọ.
The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.
Ọnụ ọgụgụ “23” na-anọchi anya mkpuchi mmehie, nke bụ njikọta nke Chi na mmadụ. Aha Levitikọs na-anọchi anya nchụ-aja nke puku iri na anọ na puku anọ, n’ihi na ndị amụma niile na-ekwu banyere ụbọchị ikpeazụ, ndị nchụ-aja nke ụbọchị ikpeazụ kwa bụ ndị ahụ Pita kpọrọ nchụ-aja dị nsọ. Nchụ-aja dị nsọ nke Pita bụ ndị amamihe nwere nghọta banyere mmụba nke ọmụma nke na-emepụta ozi nke Mkpu Etiti Abalị. Ndị nzuzu, ma ọ bụ ndị ajọ omume dịka Daniel si akọwa ha, na-ajụ mmụba nke ọmụma ahụ, Hosea na-emekwa ka anyị mata na n’ihi nke a, a jụrụ ha dị ka ndị nchụ-aja.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.
A na-ebibi ndị m n’ihi enweghị ihe ọmụma: n’ihi na ị jụwo ihe ọmụma, mụ onwe m ga-ajụkwa gị, ka ị ghara ịbụ onye nchụàjà nye m: ebe ị chefuwo iwu nke Chineke gị, mụ onwe m ga-echezọkwa ụmụ gị. Ka ha na-amụba, otu a ka ha mehieworo megide m: ya mere, aga m agbanwe ebube ha ka ọ bụrụ ihere. Hosea 4:6, 7.
The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.
Ndị mmanya na-egbu egbu nke Ifrem, ndị Aisaịa kpọkwara “okpueze nke ebube,” ka e mere ka ebube ha ghọọ “ihere.” Hosia kọwara kpọmkwem na ndị ahụ jụrụ mmụba nke ọmụma nke ụbọchị ikpeazụ bụ ụka ndị Seventh-day Adventist nke Laodisia, n’ihi na o dere, “Ndị m.” A ga-ajụ ndị Ya dịka ndị nchụàjà, nke a na-emekwa n’ọgbọ ikpeazụ na nke anọ, n’ihi na Ọ ga-echefu ụmụ ha, ụmụaka na-anọchitekwa anya ọgbọ ikpeazụ.
At—one—ment
Mmekọrịta-ọzọ-otu
The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.
Aha nke “Levitikọs 23,” pụtara “mkpuchi mmehie nke ụkọchukwu nke puku narị otu na iri anọ na anọ.” A pụrụ ịnakọta eziokwu a site naanị n’aha akwụkwọ ahụ jikọtara ya na ọnụ ọgụgụ isiakwụkwọ ahụ. Mkpuchi mmehie ahụ, nke Levitikọs iri abụọ na atọ na-ekwu maka ya, pụtara “ịghọ otu,” ma na-akọwapụta njikọta nke ịdị Chineke na ịdị mmadụ. A na-anọchi anya njikọta ahụ site n’ọtụtụ akara n’Okwu Chineke, otu n’ime ha bụ na a ga-ejikọta ụlọ nsọ nke mmadụ na Ụlọ Nsọ nke Chineke.
The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.
Ụlọ nsọ mmadụ nwere ọkpụrụkpụ nke kromosom “23” nke nwoke na “23” nke nwanyị. Pita na-akọwa na òtù nchụàjà nke puku mmadụ otu narị na iri anọ na anọ bụ “ụlọ ime mmụọ.” Kromosom ndị ahụ na-ejikọta ọnụ dị ka nwoke na nwanyị si ejikọta, ma ihe Chineke jikọtara ọnụ, mmadụ ekewala ya. Alụmdi na nwunye bụkwa akara ọzọ nke ime ka ọ bụrụ otu. Levitikọs “23” pụtara njikọta nke ụlọ nsọ nke Onye Nnukwu Onye Nchụàjà nke eluigwe, na ụlọ nsọ nke ndị nchụàjà bụ́ ndị ahụ puku mmadụ otu narị na iri anọ na anọ.
Twenty-two Verses
Amaokwu Iri Abụọ na Abụọ
The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.
A na-anọchi anya ememme opupu ihe ubi ndị dị na Levitikọs iri abụọ na atọ n’amaokwu iri abụọ na abụọ mbụ nke isi ahụ, a na-anọchikwa anya ememme mgbụsị akwụkwọ n’amaokwu iri abụọ na abụọ ikpeazụ nke isi ahụ. Amaokwu ikpeazụ ahụ bụ amaokwu iri anọ na anọ, akara nke 1844, mgbe Ụbọchị Mkpuchi Mmehie nke ihe oyiyi ya malitere n’ụbọchị nke iri nke ọnwa nke asaa, na mmezu nke Levitikọs iri abụọ na atọ. E kewara isi nke iri abụọ na atọ n’oge abụọ nke amaokwu iri abụọ na abụọ; oge abụọ ahụ nke amaokwu iri abụọ na abụọ jikọtara ọnụ n’usoro uche n’ihi na ha bụ ememme, ma e kewakwara ha n’usoro uche site n’ọrụ ozi Kraịst n’ogige na n’Ebe Nsọ, nke opupu ihe ubi na-anọchi anya ya, na ọrụ ozi Ya n’Ebe Kachasị Nsọ, nke mgbụsị akwụkwọ na-anọchi anya ya.
22
22
Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.
A na-anọchi anya ma ememme opupu ihe ubi ma ememme ọdịda anyanwụ site n’amaokwu iri abụọ na abụọ, ma amaokwu ndị ahụ kwekọrọ na àmà nke mkpụrụedemede Hibru, nke mejupụtara mkpụrụedemede “22”. “22” bụ otu ụzọ n’iri nke “220,” nke bụ akara nke njikọta nke Chịbụ-chi na mmadụ. “220” na-anọchi anya mmalite nke ma afọ 2,520 nke ịchụsasị Juda, na afọ 2,300 ruo n’Ụbọchị Mkpuchi Mmehie. Ebe mmalite nke 2,520 bụ 677 BC, ebe mmalite nke 2,300 bụkwa 457 BC; ya mere a na-akọwapụta narị afọ abụọ na iri abụọ dịka njikọ dị n’etiti amụma nke ịzọpịa usuu ndị nke Chineke na amụma nke ịzọpịa ebe nsọ nke Chineke. Amụma abụọ ahụ mechara na mbata nke Ụbọchị Mkpuchi Mmehie nke ihe nnọchianya ya mezuru n’eziokwu, n’October 22, 1844.
On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.
N’ụbọchị ahụ, ọrụ Kraịst n’ịjikọta ụlọ nsọ mmadụ na Ụlọ Nsọ Chineke malitere, ma n’oge ahụ ka e mezuru Habakuk 2:20 na Jọn 2:20. Habakuk mere ka a mata na Chineke nọ n’ebe Nsọ Kachasị Nsọ n’oge ahụ, Jọn dekọkwara na ụlọ nsọ ndị Millerite nke ga-abanye site n’okwukwe n’ebe ahụ Nsọ Kachasị Nsọ emezuwo oge afọ iri anọ na isii ahụ, nke kpọrọ akara iwuli ụlọ nsọ mmadụ nke Millerite site na 1798 ruo 1844. Akụkọ ihe mere eme nke afọ “46,” nke mejupụtara “23” na “23,” ka a na-anọchi anya ya site n’ọrụ William Miller onye malitere izisa ozi nke akụkọ ihe mere eme ahụ na 1831, “220” afọ mgbe e bipụtara Baịbụl King James. Okwu Chineke ahụ e bipụtara na 1611, ka ejikọtara na onye ozi mmadụ “220” afọ mgbe e mesịrị na 1831. A na-anọchi anya ma ememme mmiri opupu ihe ubi ma nke mgbụsị akwụkwọ site n’amaokwu “22”.
Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.
Ama iri na abụọ nke ahịrị abụọ gbasara otu isiokwu ahụ na-achọ ka, n’ụzọ amụma, a dọba amaokwu iri na abụọ na abụọ mbụ n’elu amaokwu iri na abụọ na abụọ na-esote. N’ịkwado ahịrị abụọ ahụ n’ụzọ a, ị na-ejikọta ọrụ nke ogige mpụta na Ebe Nsọ, nke e gosipụtara n’ememme oge opupu ihe ubi, na ọrụ Kraịst n’Ebe Kachasị Nsọ. N’ogo amụma a, ọ na-anọchi anya njikọta nke ụlọ nsọ abụọ, nke na-akọwapụta ọrụ Kraịst nke ime ka mmadụ na Chineke bụrụ otu.
When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.
Mgbe e mere ka amaokwu nke mbụ ruo nke iri abụọ na abụọ kwekọọ na amaokwu nke iri abụọ na atọ ruo nke iri anọ na anọ, a na-eguzobe ahịrị amụma nke mkpụrụedemede iri abụọ na abụọ nke mkpụrụedemede Hibru na-agba àmà banyere ya, nakwa nke nnọchianya nke ọnụọgụgụ “22” na-anọchi anya ya, nakwa kwa nke nnọchianya nke emume nsọ dị iche iche na-anọchi anya ya, n’ijikọta ya na mmezu nke emume ndị ahụ n’akụkọ ihe mere eme dị nsọ.
The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.
Mmalite nke emume ndị a na-eme n’oge opupu ihe ubi na-ebu ụzọ kọwaa ụbọchị izu ike nke ụbọchị nke asaa, mmechi nke emume ndị a na-eme n’oge mgbụsị akwụkwọ na-akọwakwa afọ izu ike nke afọ nke asaa. Kraịst, dịka Alfa na Omega, debere ụbọchị izu ike ahụ na mmalite na na njedebe nke ndị àmà abụọ nke “22” n’ahịrị nchụaja nke puku mmadụ otu narị na iri anọ na anọ.
The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.
Ụbọchị Izuike nke ụbọchị nke asaa bụ ìhè pụrụ iche ná mmalite nke Ụbọchị Mkpuchi Mmehie nke ihe nnọchianya ya mezuru n’afọ 1844, ma ìhè nke Ụbọchị Izuike nke afọ nke asaa bụ ìhè dị ná njedebe. Ụbọchị Izuike nke ụbọchị nke asaa bụkwa nnọkọ nsọ mbụ nke Levitikọs “23,” dịka Ụbọchị Izuike nke afọ nke asaa bụ nnọkọ nsọ ikpeazụ n’isiakwụkwọ ahụ. Ụbọchị Izuike bụ Alfa na Omega nke ahịrị onye nchụàjà n’isiakwụkwọ “23.” Nke mbụ, ya bụ Ụbọchị Izuike nke ụbọchị nke asaa, bụ Alfa nke ọchụàjà nke otu narị puku iri anọ na anọ, ma nke ikpeazụ, ya bụ Ụbọchị Izuike nke afọ nke asaa, bụ Omega nke ọchụàjà nke otu narị puku iri anọ na anọ.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Ndị na-enwe udo na mmekọrịta nsọ na Chineke na-eje ije n’ìhè nke Anyanwụ nke Ezi Omume. Ha adịghị emebi nsọpụrụ nke Onye Mgbapụta ha site n’imerụ ụzọ ha n’ihu Chineke. Ìhè nke eluigwe na-enwupụta n’ahụ ha. Ka ha na-eru nso na njedebe nke akụkọ ụwa a, ọmụma ha banyere Kraịst, na banyere amụma ndị metụtara Ya, na-abawanye nke ukwuu. Ha bara uru na-enweghị nsọtụ n’anya Chineke; n’ihi na ha nọ n’ịdị n’otu na Ọkpara Ya. Nye ha, okwu Chineke bụ nke ịma mma na ịdị nro nke karịrị akarị. Ha na-ahụ mkpa ọ dị. Eziokwu na-ekpughere ha. E ji ìhè dị nro kpuchie ozizi nke ịbụ mmadụ nke Kraịst. Ha na-ahụ na Akwụkwọ Nsọ bụ mkpịsị ugodi nke na-emepe ihe omimi niile ma na-edozi ihe isi ike niile. Ndị na-achọghị ịnara ìhè ma jee ije n’ìhè agaghị enwe ike ịghọta ihe omimi nke nsọpụrụ Chineke, ma ndị na-adịghị ala azụ iburu obe ahụ soro Jizọs, ga-ahụ ìhè n’ìhè Chineke.” The Southern Watchman, Eprel 4, 1905.
Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.
N’ebe a, “nso n’akụkụ ngwụcha akụkọ ihe mere eme nke ụwa a,” n’ọgwụgwụ Ụbọchị Mkpuchi Mmehie nke ihe atụ ya mezuru n’eziokwu, e tinyewo “ozizi banyere ịbịa Kraịst n’anụ ahụ” n’ime ìhè “dị nro,” dịka e tinyere ozizi banyere Ụbọchị-Izu-ike nke ụbọchị nke asaa ná mmalite Ụbọchị Mkpuchi Mmehie nke ihe atụ ya mezuru n’eziokwu.
“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.
“Jisọs weliri mkpuchi nke igbe ọgbụgba-ndụ ahụ, m wee hụ mbadamba nkume ndị ahụ e dere Iwu Iri ahụ n’elu ha. O juru m anya mgbe m hụrụ iwu nke anọ n’etiti iwu iri ahụ n’onwe ya, ebe ìhè dị nro gbara ya gburugburu. Mmụọ-ozi ahụ sịrị: ‘Ọ bụ naanị ya n’ime iwu iri ahụ nke na-akọwa Chineke dị ndụ, onye kere eluigwe na ụwa na ihe niile dị n’ime ha. Mgbe a tọgbọrọ ntọala nke ụwa, n’oge ahụ ka a tọgbọrọkwa ntọala nke ụbọchị izu ike ahụ.’” Testimonies, volume 1, 75.
The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.
Ụbọchị izu ike nke ụbọchị nke asaa, nke bụ “ntọala,” na-amalite Levitikọs “23,” ma ụbọchị izu ike nke afọ nke asaa na-emechi àmà nke ndị nchụàjà dịka e si anọchi ya anya n’ememme opupu ihe ubi na nke mgbụsị akwụkwọ. Ụbọchị izu ike nke afọ nke asaa na-anọchi anya ụlọ nsọ ahụ e wuru n’elu ntọala ahụ. Ụbọchị izu ike nke afọ nke asaa n’ọgwụgwụ ka a na-anọchi anya site na 2,520, dịka ụbọchị izu ike nke ụbọchị nke asaa si anọchi anya ya site na 2,300. Ụbọchị izu ike nke afọ nke asaa na-anọchi anya “ozizi nke mme mmadụ.” Ụbọchị izu ike nke ụbọchị nke asaa bụ akara nke Onye Okike, ma ụbọchị izu ike nke afọ nke asaa bụ akara nke ịdị Chineke jikọtara na ọdịdị mmadụ.
Aligning the Lines
Ime Ka Ahịrị Dị N’otu
When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.
Mgbe anyị kwekọrọ ememme oge opupu ihe ubi na ememme oge mgbụsị akwụkwọ dị na Levitikọs iri abụọ na atọ, ememme Ngabiga sochiri n’echi ya ememme achịcha na-ekoghị eko nke ụbọchị asaa, ma ememme mkpụrụ mbụ na-eso n’ụbọchị na-esote mgbe ememme achịcha na-ekoghị eko nke ụbọchị asaa malitere. Ihe ịrịba ama atọ n’ime ụbọchị atọ.
The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.
Oge ụbọchị asaa nke mejupụtara emume achịcha na-ekoghi eko na-amalite site n’ọgbakọ nsọ ma na-ejedebe kwa n’ọgbakọ nsọ dị otu ahụ. Ụbọchị na-esote mgbe emume achịcha na-ekoghi eko malitere, emume mkpụrụ mbụ na-abịa, ọ gụnyekwara onyinye mkpụrụ mbụ nke ọka bali nke oge opupu ihe ubi. Pentikọst, nke a na-akpọkwa emume izu, na-eme ụbọchị iri ise mgbe emume mkpụrụ mbụ gasịrị; nke a na-akara mmalite nke oge izu asaa nke na-ejedebe n’ụbọchị nke iri anọ na itoolu, nke Pentikọst na-eso, nke pụtara iri ise.
Passover begins at even on the fourteenth. Passover is not a holy convocation.
Ngabiga ngabido na mgbede n’ụbọchị nke iri na anọ. Ngabiga abụghị nzukọ nsọ.
Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.
Mgbe ahụ, n’ụbọchị nke iri na ise, ememme ụbọchị asaa nke achịcha na-ekoghị eko na-abịa. Ụbọchị mbụ na ụbọchị ikpeazụ nke ememme ụbọchị asaa ahụ bụ nzukọ nsọ.
The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.
N’echi ya na-esonụ, ụbọchị nke iri na isii, ụbọchị nke mkpụrụ mbụ, na-abịa. Mgbe ahụ, izu asaa ahụ nke emere akara site n’emume Pentikọst na-amalite, Pentikọst kwa bụ otu n’ime nzukọ nsọ asaa ndị a na-anọchi anya ha n’emume oge opupu ihe ubi na oge mgbụsị akwụkwọ. Mkpụrụ mbụ abụghị nzukọ nsọ.
Then on the first day of the seventh month the feast of trumpets, is a holy convocation.
Mgbe ahụ, n’ụbọchị mbụ nke ọnwa nke asaa, emume opi bụ nnọkọ nsọ.
The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.
Ụbọchị Mkpuchi Mmehie n’ụbọchị nke iri nke ọnwa nke asaa bụ nzukọ nsọ, ma ọ bụghị oriri.
The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.
Ụbọchị mbụ nke ememme Ụlọikwuu bụ nzukọ nsọ. Mgbe ememme ụbọchị asaa ahụ gasịrị, e nwere ụbọchị nke asatọ nke Ụlọikwuu, ọ bụ ezie na a na-ewere ụbọchị nke asatọ ahụ dịka nke dị n’èzí oge ndị ememme ahụ na-anọchi anya. Ụbọchị nke asatọ ahụ bụ nzukọ nsọ.
This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.
Nke a hà nhata nnọkọ nsọ asaa ma ọ bụrụ na ị gụnyere Sabbath nke ụbọchị nke asaa nke na-ewebata emume ndị ahụ. Nnọkọ nsọ asaa na emume asaa, ọ bụ ezie na ha na-adakọ n’ụzọ dị iche na nnọkọ nsọ ndị ahụ. Akara-ụzọ mbụ na nke ikpeazụ bụ Sabbath, nke mbụ bụ nke ụbọchị, emesia nke afọ. N’ime emume ndị a kpọrọ aha n’etiti Sabbath alfa na omega, e nwere emume asaa na nnọkọ nsọ ise. Ọ bụrụ na ị gụnyere Sabbath nke ụbọchị nke asaa nke alfa na Sabbath nke afọ nke asaa nke omega, ị ga-enwe nnọkọ nsọ asaa na emume asaa. A ghọtara na ụbọchị nke asatọ nke Ụlọikwuu abụghị akụkụ nke emume ndị ahụ, ma na-eme ka ihe omimi ahụ pụta, nke asatọ ịbụ nke asaa. Isi ihe m na-akọwapụta ebe a bụ na Jisọs, dịka Palmoni, haziri mgbanwe dị iche iche nke ọnụọgụgụ n’ime isi “23” n’ụzọ na-eju nnọọ anya.
Spring
Udu Mmiri Opupu Ihe Nkụ
The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.
Emume nke opupu ihe ubi nwere oge emume ụbọchị asaa nke achịcha na-ekoghị eko, nke nwere nzukọ nsọ alpha na mbido ya na nzukọ nsọ omega na njedebe ya. Pentikọst bụ nzukọ nsọ nke atọ n’emume nke opupu ihe ubi. Pentikọst na-abịa mgbe oge izu asaa gasịrị, nke na-agwụ n’emume n’ụbọchị nke iri ise. E ji ụbọchị emume anọ na oge atọ mara emume nke opupu ihe ubi. Ngabiga, achịcha na-ekoghị eko, mkpụrụ mbụ na Pentikọst bụ ụbọchị emume anọ ahụ, oge atọ ahụkwa bụ ụbọchị asaa nke achịcha na-ekoghị eko, ụbọchị iri anọ na itoolu ndị na-ebute ma na-agụnye ụbọchị nke iri ise nke Pentikọst, na ụbọchị atọ mbụ ndị bụ oge nke mejupụtara nzọụkwụ atọ.
The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.
Àjà mkpụrụmbu nke oge Ngabiga kwekọrọ n’àjà mkpụrụmbu nke ụbọchị Pentikọst; àjà mkpụrụmbu nke ọka bali n’ime ụbọchị atọ nke Ngabiga, na àjà mkpụrụmbu nke ọka wit n’ụbọchị Pentikọst n’isi njedebe nke oge Pentikọst nke ụbọchị iri anọ na itoolu, slash— ụbọchị iri ise.
Fall
Ịda Mbà
The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.
Ememme ndị a na-eme n’oge mgbụsị akwụkwọ na-amalite site n’ụbọchị ememme pụrụ iche nke na-ebute oge ụbọchị iri nke na-eduga n’ikpe. Ụbọchị ise mgbe ikpe gasịrị, a na-enwe ememme ụbọchị asaa, nke ụbọchị mbụ na ụbọchị ikpeazụ n’ime ụbọchị asaa ahụ ka a kọwara dị ka nzukọ nsọ. Site n’ụbọchị nke iri na ise ruo n’ụbọchị nke iri abụọ na abụọ ka a na-eme Ememme Ụlọikwuu, ma n’ụbọchị nke iri abụọ na atọ ka a na-akara ụbọchị izu ike nke ala.
When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.
Mgbe anyị weere mmemme nsọ nke mgbụsịakwụkwọ ma dobe ha n’elu mmemme nsọ nke oge opupu ihe ubi, anyị na-enwe ahịrị abụọ ndị e ji amaokwu iri abụọ na abụọ nọchite anya ha; ya mere, mkpụrụedemede iri abụọ na abụọ nke alifabet Hibru na-anọchitekwa anya ha. Mgbe e mere nke a, akara ụzọ mbụ bụ nzukọ nsọ nke Sabbat ụbọchị nke asaa, akara ụzọ ikpeazụkwa bụ nzukọ nsọ nke Sabbat afọ nke asaa.
Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.
Ọzọkwa, n’ụbọchị nke iri na ise nke ọnwa nke asaa, mgbe unu chịkọtara mkpụrụ nke ala ahụ, unu ga-eme emume nye Onyenwe anyị ụbọchị asaa: n’ụbọchị mbụ ga-abụ ụbọchị izuike, n’ụbọchị nke asatọkwa ga-abụ ụbọchị izuike. Levitikọs 23:39.
Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.
Pentikọst bụ mmiri ozuzo mbụ, Ụlọikwuu bụkwa mmiri ozuzo ikpeazụ. Iwusị nke Mmụọ Nsọ n’oge Pentikọst ka e ji otu ụbọchị nọchite anya ya, iwusị ahụ nke Ụlọikwuu nọchiri anya ya bụkwa oge nke na-eru ọgwụgwụ, mgbe ahụ ka a na-esote ya na ụbọchị izuike, ya bụ ụbọchị nke asatọ, nke ụbọchị asaa. Ụbọchị izuike nke na-esochi ngosipụta ikpeazụ nke iwusị nke Mmụọ Nsọ nọchiri anya ụbọchị izuike nke ụwa ga-ezu ike otu puku afọ.
“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.
“N’oge nsogbu ahụ, anyị niile gbapụrụ n’obodo ukwu na n’obodo nta, ma ndị ajọ omume chụso anyị, ha wee banye n’ụlọ ndị nsọ ji mma agha. Ha weliri mma agha ahụ iji gbuo anyị, ma ọ gbajiri, daa n’ala dịka ihe na-enweghị ike dịka ahịhịa. Mgbe ahụ anyị niile kpọkuru maka mgbapụta ehihie na abalị, mkpu ahụ wee rịgoro n’iru Chineke. Anyanwụ wara, ọnwa wee kwụsị. Iyi mmiri kwụsịrị iyi. Ojii gbara ọchịchịrị, dị arọ, biliri ma dakwasị ibe ha. Ma e nwere otu ebe doro anya nke ebube kwụ chịm, ebe olu Chineke si bịa dịka ọtụtụ mmiri, nke mere ka eluigwe na ụwa maa jijiji. Eluigwe meghere ma mechie, nọkwa n’ọgba aghara. Ugwu maa jijiji dịka ahịhịa amị n’ime ifufe, wee tufuo okwute gbajiri agbaji gburugburu. Oké osimiri sịrị ụfụfụ dịka ite na-esi esi, wee tụfuo okwute n’elu ala. Ma ka Chineke na-ekwu ụbọchị na awa ọbịbịa Jisọs ma nyefee ọgbụgba ndụ ebighị ebi nye ndị Ya, Ọ kwuru otu ahịrịokwu, wee kwụsịtụ, ebe okwu ndị ahụ na-agagharị n’ụwa niile. Izrel nke Chineke guzo, anya ha kwụsie ike n’elu, na-ege okwu ndị ahụ ntị ka ha si n’ọnụ Jehova pụta, ma na-agagharị n’ụwa dịka ụda égbè eluigwe kacha ike. Ọ bụ ihe dị oke nsọ na egwu. Na njedebe nke ahịrịokwu ọ bụla ndị nsọ na-eti mkpu, ‘Ebube! Aleluya!’ Ihu ha wee nwuo n’ebube Chineke; ha wee na-enwu n’ebube ahụ, dịka ihu Mosis siri dị mgbe o si na Saịnaị rịdata. Ndị ajọ omume enweghị ike ile ha anya n’ihi ebube ahụ. Ma mgbe e kwupụtara ngọzi na-adịghị agwụ agwụ n’elu ndị ahụ sụrụ Chineke nsọpụrụ site n’idebe ụbọchị izu ike Ya n’ụzọ nsọ, e nwere nnukwu mkpu mmeri megide anụ ọhịa ahụ na megide oyiyi ya.”
“Then commenced the jubilee, when the land should rest.” Early Writings, 34.
“Mgbe ahụ ka afọ jubili malitere, mgbe ala ahụ ga-ezu ike.” Early Writings, 34.
The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.
Júbílí bụ afọ nke iri ise, mgbe okirikiri asaa nke afọ asaa gasịrị, nke bụ ụbọchị iri anọ na itoolu nke na-eduga n’ụbọchị nke iri ise nke Pentikọst. Mgbe a kpọkọtara ahịrị emume ọdịda akwukwo nri na emume oge opupu ihe ubi, e nwere ụbọchị iri anọ na itoolu nke na-eduga na Pentikọst, nke na-akara mmalite nke oge ụbọchị asaa nke Ụlọikwuu. Pentikọst na Ụlọikwuu kwekọrọ n’otu, ma ọnụ ha na-akọwapụta oge mmiri ikpeazụ nke na-amalite na iwu Sọnde na-abịa n’oge na-adịghị anya ma na-aga n’ihu ruo mgbe oge amara mechiri emechi, Onyenwe anyị alọta, mgbe ahụ ụwa ezuo ike, dịka e sere ya n’ihe nnọchianya nke Sabbath nke afọ nke asaa, nke bụ nke asatọ n’ime asaa ahụ n’emume Ụlọikwuu.
When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.
Mgbe anyị chịkọtara ahịrị abụọ ahụ nke amaokwu iri abụọ na abụọ ọnụ, anyị na-eme ya n’ihi ọtụtụ ihe kpatara ya. Ahịrị abụọ ahụ bụ amaokwu iri abụọ na abụọ, ebe iri abụọ na abụọ bụ otu ụzọ n’ụzọ iri nke 220, ihe nnọchianya nke njikọta nke Chineke na mmadụ.
Both lines represent the Hebrew alphabet of twenty-two letters.
Ahịrị abụọ ahụ na-anọchi anya mkpụrụedemede Hibru nke nwere mkpụrụedemede iri abụọ na abụọ.
Both lines represent the feasts.
Ahịrị abụọ ahụ na-anọchi anya emume oriri nsọ ndị ahụ.
Both lines represent the two harvest seasons of the year.
Ahịrị abụọ ahụ na-anọchite anya oge owuwe ihe ubi abụọ nke afọ.
Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.
Ahịrị abụọ ahụ na-anọchi anya ọrụ Kraịst n’ogige, n’Ebe Nsọ, na n’Ebe Kachasị Nsọ. Levitikọs pụtara ndị nchụàjà, Jisọs bụkwa Nnukwu Onye Nchụàjà nke eluigwe. N’ihi ihe ndị a, a na-eme ka anyị ziri ezi n’itinye usoro ahịrị n’elu ahịrị n’ọrụ n’ime amaokwu iri anọ na anọ nke Levitikọs iri abụọ na atọ.
Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.
Pentikọst bụ mmiri ozuzo mbụ maka Iso Ụzọ Kraịst, Tabanakulụ bụkwa mmiri ozuzo ikpeazụ maka Iso Ụzọ Kraịst. Ya mere, anyị na-eme ka “ụbọchị Pentikọst” nke oge opupu ihe ubi kwekọọ na ụbọchị asaa nke Tabanakulụ nke oge mgbụsị akwụkwọ. Mgbe Nwannaanyị White kwuru, “N’oge nsogbu anyị niile gbapụrụ n’obodo ukwu na n’obodo nta,” ọ na-akọwa oge ahụ mgbe ndị Chineke bi n’ọzara n’ihi mkpagbu. Ibi n’ụlọ ntà n’oge emume Tabanakulụ na-anọchi anya akụkọ ihe mere eme nke na-eduga ozugbo n’izu ike jubili nke Ụbọchị Izu Ike maka ụwa.
The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.
Ụbọchị Pentikọst na-akara mmalite nke ụbọchị asaa nke Ụlọikwuu. Mgbe ahụ, jubilii ahụ na-anọchi anya ya site n’ụbọchị nke asatọ, ya bụ, nke ụbọchị asaa nke Ụlọikwuu. Ụbọchị ise tupu ememme Ụlọikwuu bụ Ụbọchị Mkpuchi Mmehie. Ya mere, ụbọchị ise tupu Pentikọst nke na-akara mmalite nke Ụlọikwuu—a na-akara ikpe. Ụbọchị iri tupu ikpe nke Ụbọchị Mkpuchi Mmehie bụ ememme nke Opi. Mgbe a jikọtara ahịrị ndị a, ụbọchị ise tupu iwu Sọnde, nke Pentikọst na-anọchi anya ya, a na-akara ikpe. Ụbọchị iri tupu nke ahụ, a na-akara ememme nke Opi.
The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.
Baptizim nke Kraịst nọchiri anya ọnwụ Ya, ili Ya na mbilite n’ọnwụ Ya. A na-anọchi anya nzọụkwụ atọ ahụ site n’ọnwụ Ya n’oge Ngabiga, ili Ya na izuike Ya n’elu ụbọchị Sabat, na mbilite n’ọnwụ Ya n’ụbọchị Sọnde. Ụbọchị atọ nke ọnwụ Ya, ili Ya na mbilite n’ọnwụ Ya bụ otu akara ụzọ nke mejupụtara nzọụkwụ atọ. Ya mere, anyị na-amalite ngwakọta nke ahịrị abụọ nke emume opupu ihe ubi na nke mgbụsị akwụkwọ n’ebe mbilite n’ọnwụ dị. Mbilite n’ọnwụ nke ụbọchị nke atọ na-amalite oge ụbọchị iri anọ na itoolu nke na-eduga na Pentikọst, nke bụ iwu Sọnde. Oge ahụ nke ụbọchị iri anọ na itoolu bu emume achịcha na-ekoghi eko ụzọ, nke na-amalite otu ụbọchị tupu ya ma na-agbatị ụbọchị ise gafee ụbọchị mkpụrụ mbụ.
From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.
Site na mbilite n’ọnwụ nke mkpụrụ mbu ruo n’iwu ụbọchị Sọnde bụ ụbọchị iri anọ na itoolu, ebe iwu ụbọchị Sọnde bụ ụbọchị nke iri ise. Ụbọchị ise tupu iwu ụbọchị Sọnde ka e ji anọchi anya ikpe ahụ, ma ụbọchị iri tupu ikpe ahụ ka e depụtara ịdọ aka ná ntị nke opi ndị ahụ. Mbilite n’ọnwụ bụ waymark mbụ, emesia ụbọchị ise gachara oge achịcha na-ekoghị eko agwụ. Ụbọchị iri atọ mgbe achịcha na-ekoghị eko gwụsịrị, ịdọ aka ná ntị nke opi ndị ahụ na-eme. Ụbọchị iri gachara, a na-akara ikpe nke Ụbọchị Mkpuchi Mmehie, ma ụbọchị ise gachara iwu ụbọchị Sọnde nke Pentikọst abịa.
This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.
Nke a na-akọwa ihe ịrịba ama asaa n’itinye n’usoro, ahịrị n’elu ahịrị, nke emume opupu ihe ubi na nke mgbụsị akwụkwọ; mmalite nke achịcha na-ekoghị eko, mbilite n’ọnwụ, njedebe nke achịcha na-ekoghị eko, ịdọ aka ná ntị nke opi, ikpe, Pentikọst na mmiri ozuzo ikpeazụ. E debere ihe ịrịba ama asaa ahụ n’ime Sabat nke ụbọchị nke asaa nke alfa na Sabat nke afọ nke asaa nke omega. Ihe ịrịba ama asaa ahụ e tinyere n’etiti Sabat abụọ ahụ na-ekewapụ ma na-akọwapụta oge ụbọchị ise, nke oge ụbọchị iri atọ sochiri, oge ụbọchị iri, oge ụbọchị ise, na oge ụbọchị asaa.
When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”
Mgbe anyị wee dozie mbilite n’ọnwụ Kraịst n’usoro, anyị na-ahụ oge ụbọchị iri anọ ebe Ọ kuziri ndị na-eso ụzọ Ya “ihu na ihu,” ma emesịa Ọ rigoro n’eluigwe. Mgbe ahụ, ruo ụbọchị iri, ndị na-eso ụzọ ahụ nọ n’ụlọ elu ahụ. Ụbọchị iri ahụ kwụsịrị n’Ụbọchị Pentikọst, nke bụ iwu Sọnde. Nke a na-agbakwunye oge ụbọchị iri anọ na oge ụbọchị iri n’ahịrị ndị nchụàjà nke Levitikọs “23” nọchiri anya ya.
From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.
Site na mbilite n’ọnwụ, e nwere ụbọchị ise ruo n’ọgwụgwụ nke achịcha na-ekoghị eko; emesịa, ụbọchị iri atọ ruo n’ịdọ aka ná ntị nke opi; emesịa, ụbọchị ise ruo n’ịrịgo Kraịst n’eluigwe; emesịa, ụbọchị ise ruo n’ikpe; emesịa, ụbọchị ise ruo n’ụbọchị asaa nke mmiri ozuzo ikpeazụ nke Pentikọst.
The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.
Mmalite ụbọchị asaa ahụ nke achịcha na-enweghị ihe iko achịcha na-esote ya n’ụbọchị na-esonụ site na mbilite n’ọnwụ nke mkpụrụ mbụ. Mbilite n’ọnwụ ahụ na-eme n’ime ụbọchị asaa ahụ nke achịcha na-enweghị ihe iko achịcha, ma ụbọchị ise mgbe mbilite n’ọnwụ ahụ gasịrị, oge achịcha na-enweghị ihe iko achịcha ahụ na-akwụsị.
Thirty days after the end of unleavened bread the trumpets mark a warning.
Ụbọchị iri atọ mgbe ngwụcha nke achịcha na-ekoghị eko gasịrị, opi ndị ahụ na-akara ịdọ aka ná ntị.
Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.
Ụbọchị ise mgbe ịdọ aka ná ntị nke opi nile gasịrị, Kraịst rigoro n’eluigwe mgbe Ọ kuzisịrị ihe ụbọchị iri anọ. Irigoro Ya n’eluigwe kpọpụtara mmalite nke ụbọchị iri n’ụlọ elu.
Then five days after His ascension judgment is marked.
Mgbe ahụ, ụbọchị ise mgbe ịrịgoro Ya n’eluigwe gasịrị, a na-akara ikpe ahụ akara.
Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.
Ụbọchị ise ka e mesịrị, iwu Ụka nke Pentikọst na-emeghe oge ụbọchị asaa nke mmiri ozuzo nke ikpeazụ.
The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.
Ndị otu narị puku na iri anọ na anọ ahụ bụ ndị na-eso Nwa Atụrụ ahụ ebe ọ bụla Ọ na-aga. E gburu Ịlaịja na Mosis na Julaị 18, 2020. E gburu ha n’ebe ahụkwa a kpọgidere Onyenwe anyị n’obe. Mbilite n’ọnwụ Kraịst nọchiri anya mbilite n’ọnwụ nke Disemba 31, 2023. Tupu ụbọchị ahụ, na Julaị nke 2023, olu malitere ịda n’ọzara ozi e gosipụtara dịka achịcha na-ekoghi eko. Eko na-anọchi anya njehie, ihu abụọ na mmehie, ozi ahụ si n’ọzara bụrụkwa nke na-ekoghi eko. Site na Disemba 31, 2023 ruo na iwu Sunday, Levitikọs “23” akpụwo nhazi nke mkpuchi mmehie nke ndị otu narị puku na iri anọ na anọ ahụ. Nhazi ahụ kwekọrọ na nrọ Miller, windo nke eluigwe nke Malakaị atọ na Mkpughe iri na itoolu. Ọ kwekọrọkwa na awa nke atọ na nke itoolu n’ime izu dị nsọ site n’afọ 27 ruo 34 AD.
We will continue these things in the next article.
Anyị ga-aga n’ihu na ihe ndị a n’isiokwu na-esonụ.
“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’
“‘Site n’amamihe ka a ga-eji jupụta ime-ụlọ nile n’ụba niile dị oké ọnụ ahịa ma dị ụtọ.’”
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
“N’ihi uche na mkpụrụ obi, dịka kwa n’ihi ahụ, ọ bụ iwu Chineke na ike na-enwetara site n’ịgbalịsi ike. Ọ bụ mmega ahụ ka na-eme ka mmadụ too. N’ime nkwekọrịta ya na iwu a, Chineke enyela n’Okwu Ya ụzọ ndị e ji azụlite uche na mmụọ.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Baịbụl nwere ụkpụrụ niile ndị mmadụ kwesịrị ịghọta ka e wee mee ka ha ruo eru ma maka ndụ a ma ọ bụ maka ndụ nke ga-abịa. A pụkwara ka mmadụ niile ghọta ụkpụrụ ndị a. Ọ dịghị onye ọbụla nwere mmụọ e ji atụle ozizi ya nke ga-agụ otu amaokwu ọbụla n’ime Baịbụl na-enweghị isi na ya nweta echiche bara uru nke ga-enyere aka. Ma ozizi kacha baa uru nke Baịbụl abụghị nke a na-enweta site n’ọmụmụ a na-eme mgbe ụfọdụ ma ọ bụ nke na-enweghị njikọ. E gosipụtaghị nnukwu usoro eziokwu ya n’ụzọ onye na-agụ ngwa ngwa ma ọ bụ onye na-enweghị nlezianya pụrụ iji mata ya. Ọtụtụ n’ime akụ ya dị omimi n’okpuru elu, a pụkwara inweta ha naanị site n’ịchọsi ike n’ịmụcha ha na mgbalị na-aga n’ihu. A ghaghị ịchọpụta ma chịkọta eziokwu ndị ahụ na-ewu nnukwu ngụkọta ahụ, ‘ebe a ntakịrị, ebe ahụ ntakịrị.’ Aịsaịa 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
“Mgbe a nyochachara ha otu a ma chịkọta ha ọnụ, a ga-achọpụta na ha dabara nke ọma n’otu n’otu. Oziọma ọ bụla bụ mgbakwunye nye ndị ọzọ, amụma ọ bụla bụ nkọwa nke ọzọ, eziokwu ọ bụla bụ mmepe nke ụfọdụ eziokwu ọzọ. A na-eme ka ụdịdị nke usoro ndị Juu doo anya site n’Oziọma. Ụkpụrụ ọ bụla n’okwu Chineke nwere ọnọdụ ya, eziokwu ọ bụla nwekwara ihe ọ na-egosi. Ma nhazi ahụ zuru ezu, n’echiche na n’imezu ya, na-agba ama banyere Onye dere ya. Ọ dịghị uche ọ bụla ma e wezụga nke Onye Enweghị Njedebe ga-enwe ike ichepụta ma ọ bụ ịkpụzi nhazi dị otu a.”
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
“N’ịchọpụta akụkụ dị iche iche ahụ na ịmụtakwu njikọ ha nwere n’etiti onwe ha, a na-akpọ ikike kachasị elu nke uche mmadụ ka ha rụọ ọrụ nke ukwuu. Ọ dịghị onye pụrụ itinye onwe ya n’ụdị ọmụmụ dị otu a n’enweghị ịzụlite ike nke uche.”
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
“Ọ bụghịkwa naanị n’ịchọputa eziokwu na ikpokọta ya ka uru uche nke ọmụmụ Akwụkwọ Nsọ dị. Ọ dịkwa n’ịgbalị a na-achọ iji ghọta isiokwu ndị e gosipụtara. Uche nke a na-etinye naanị n’ihe ndị nkịtị na-adị mkpụmkpụ ma na-ada ike. Ọ bụrụ na a naghị arụsi ya ọrụ ike ka ọ ghọta eziokwu ndị dị ebube ma dịkwa sara mbara, mgbe oge gasịrị ọ na-efunahụ ike ito eto. Dị ka ihe nchebe megide mmebi a, na dị ka mkpali nye mmepe, ọ dịghị ihe ọzọ pụrụ ịtụnyere ọmụmụ okwu Chineke. Dị ka ụzọ ọzụzụ nke ọgụgụ isi, Akwụkwọ Nsọ bara uru karịa akwụkwọ ọ bụla ọzọ, ma ọ bụ akwụkwọ ndị ọzọ niile jikọtara ọnụ. Ịdị ukwuu nke isiokwu ya, ịdị mfe dị nsọ nke okwu ya, ịma mma nke onyinyo ya, na-eme ka echiche dị ngwa ma bulie ha elu karịa ihe ọ bụla ọzọ. Ọ dịghị ọmụmụ ọzọ pụrụ inye ike uche dị otú a dịka mgbalị iji ghọta eziokwu dị ebube nke mkpughe. Uche nke a kpọrọ otú a ka o metụta echiche nke Onye Enweghị Ngwụcha apụghị ime ihe ọzọ ma e wezụga ịgbasa ma sie ike.
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
“Ma nke ka ukwuu bụ ike nke Baịbụl n’ịzụlite agwa ime mmụọ. Mmadụ, onye e kere ka ya na Chineke nwee mmekọrịta, pụrụ ịchọta naanị n’ime mmekọrịta dị otú ahụ ezi ndụ ya na uto ya. E kere ya ka ọ chọta n’ime Chineke ọṅụ ya kachasị elu; n’ihe ọ bụla ọzọ ọ pụghị ịchọta ihe ahụ nke pụrụ ime ka agụụ nke obi dị jụụ, nke pụrụ imeju agụụ na akpịrị ịkpọ nkụ nke mkpụrụobi. Onye ji mmụọ ezi obi na nke a na-akụzi amụ Okwu Chineke, na-achọ ịghọta eziokwu ya nile, a ga-eme ka ya na Onye dere ya nwee njikọ; ma, ewezuga site n’ịhọrọ nke ya, enweghị ókè nye ohere dị iche iche nke uto ya.”
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
“N’ụzọ sara mbara nke ụdị edemede na isiokwu ya dị iche iche, Akwụkwọ Nsọ nwere ihe ga-adọrọ uche ọ bụla ma metụta obi ọ bụla. N’ime ibe ya ka a na-ahụ akụkọ ihe mere eme nke kacha ochie; akụkọ ndụ nke kacha bụrụ eziokwu n’otú ndụ si dị; ụkpụrụ ọchịchị maka ijikwa alaeze, maka ịhazi ụlọ—ụkpụrụ ndị amamihe mmadụ enweghị mgbe ọ bụla ha hà. Ọ nwere nkà ihe ọmụma nke kasị omimi, uri nke kasị ụtọ ma kasị dị elu, nke kasị juputa n’ọkụ mmetụta ma kasị akpali ebere. Edemede Akwụkwọ Nsọ, ọbụna mgbe a tụlere ha n’ụzọ dị otu a, karịrị ọrụ odee mmadụ ọ bụla nke ukwuu n’ọnụ ahịa ha; ma nke nwere oke na-eru nso n’enweghị atụ, nke bara uru karịa n’enweghị atụ, bụ ha mgbe a na-ele ha anya n’ihe metụtara nnukwu echiche etiti ahụ. Mgbe a hụrụ ha n’ìhè nke echiche a, isiokwu ọ bụla na-enweta ihe ọ pụtara ọhụrụ. N’eziokwu ndị e kwuru n’ụzọ kachasị mfe ka e nwere ụkpụrụ ndị dị elu dịka eluigwe, ndị na-agbakwasị ebighị ebi gburugburu.”
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.
“Isiokwu bụ isi nke Akwụkwọ Nsọ, isiokwu nke isiokwu ọ bụla ọzọ n’ime akwụkwọ ahụ dum na-agbakọta gburugburu ya, bụ atụmatụ mgbapụta, mweghachi n’ime mkpụrụobi mmadụ nke onyinyo Chineke. Site n’ọkwa mbụ ahụ nke olileanya n’okwu ikpe ahụ e kwupụtara n’Iden ruo na nkwa ikpeazụ ahụ dị ebube nke Mkpughe, ‘Ha ga-ahụkwa ihu Ya; aha Ya ga-adịkwa n’egedege ihu ha’ (Mkpughe 22:4), ibu ozi nke akwụkwọ ọ bụla na akụkụokwu ọ bụla nke Akwụkwọ Nsọ bụ mkpughe nke isiokwu a dị ịtụnanya,—mbuli elu nke mmadụ,—ike Chineke, ‘nke na-enye anyị mmeri site n’Onyenwe anyị Jisọs Kraịst.’ 1 Ndị Kọrịnt 15:57.”
“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.
“Onye jidere echiche a nwere n’ihu ya ubi ọmụmụ na-enweghị nsọtụ. O nwere mkpịsị ugodi nke ga-emegheere ya ụlọ akụ dum nke okwu Chineke.
“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.
“Sayensị nke mgbapụta bụ sayensị nke sayensị niile; sayensị nke bụ ọmụmụ nke ndị mmụọ ozi na nke ọgụgụ isi nile nke ụwa ndị ahụ na-adaghị n’ime mmehie; sayensị nke na-adọta nlebara anya nke Onyenwe anyị na Onye Nzọpụta anyị; sayensị nke na-abanye n’ime nzube ahụ nke toro n’uche nke Onye Enweghị Ọgwụgwụ—‘nke e debere n’ịgbachi nkịtị site n’oge ebighị ebi niile’ (Ndị Rom 16:25, R.V.); sayensị nke ga-abụ ọmụmụ nke ndị Chineke gbapụtara n’ime ọgbọ na-adịghị agwụ agwụ. Nke a bụ ọmụmụ kachasị elu mmadụ pụrụ itinye onwe ya n’ime ya. Dị ka ọ dịghị ọmụmụ ọzọ pụrụ ime, ọ ga-akpalite uche ma bulie mkpụrụobi elu.”
“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.
“‘Ọmarịcha mma nke ọmụma bụ, na amamihe na-enye ndụ nye ndị nwere ya.’ ‘Okwu ndị M na-agwa unu,’ ka Jizọs kwuru, ‘ha bụ mmụọ, ha bụkwa ndụ.’ ‘Nke a bụ ndụ ebighị ebi, ka ha wee mara Gị, naanị ezi Chineke ahụ, na Onye ahụ Ị zitere.’ Eklisiastis 7:12; Jọn 6:63; 17:3, R.V.
“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.
“Ike okike nke kpọrọ ụwa dị iche iche ka ha bụrụ ihe dị n’Okwu Chineke. Okwu a na-enye ike; ọ na-amụpụta ndụ. Iwu ọ bụla bụ nkwa; mgbe ọchịchọ nabatara ya, mgbe e natara ya n’ime mkpụrụobi, ọ na-eweta ndụ nke Onye Na-enweghị Njedebe. Ọ na-agbanwe agwa mmadụ ma na-emekwa mkpụrụobi ọzọ n’onyinyo Chineke.
“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.
Ndụ a nke e si otu a nye na-adịrịkwa n’otu aka ahụ. “Site n’okwu nile ọ bụla nke si n’ọnụ Chineke apụta” (Matthew 4:4) ka mmadụ ga-adị ndụ.
“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.
“A na-ewuli uche, ya bụ mkpụrụ obi, site n’ihe ọ na-eri; ọ dịkwa n’aka anyị ikpebi ihe a ga-eji zụọ ya. Ọ dị n’ike onye ọ bụla ịhọrọ isiokwu ndị ga-ejupụta n’echiche ma kpụzie agwa. Banyere mmadụ ọ bụla enyere ohere iru Akwụkwọ Nsọ, Chineke na-ekwu, ‘Ederewo m nye ya ihe ukwu nile nke iwu M.’ ‘Kpọkuo M, m ga-azakwa gị, gosi gịkwa ihe ukwu na ihe siri ike, nke ị na-amaghị.’ Hosea 8:12; Jeremiah 33:3.”
“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.
“N’iji Okwu nke Chineke n’aka ya, mmadụ ọ bụla, n’agbanyeghị ebe òkè ndụ ya dara, pụrụ inwe ụdị mkpakọrịta ọ họrọ. N’ime ibe ya, ọ pụrụ isoro ndị kacha dị mma na ndị kacha nsọpụrụ n’ime agbụrụ mmadụ kparịta ụka, ma nụ olu nke Onye Ebighị Ebi ka Ọ na-agwa ụmụ mmadụ okwu. Ka ọ na-amụ ma na-atụgharị uche n’ihe ndị ahụ ‘ndị mmụọ ozi na-achọsi ike ileba anya n’ime ha’ (1 Peter 1:12), ọ pụrụ inwe mkpakọrịta ha. Ọ pụrụ iso nzọụkwụ nke Onye Nkụzi nke eluigwe, ma gee ntị n’okwu Ya dịka mgbe Ọ na-akụzi ihe n’elu ugwu na n’ala dị larịị na n’akụkụ oke osimiri. Ọ pụrụ ibi n’ụwa a n’ime ikuku nke eluigwe, na-enye ndị nke ụwa a, ndị juru n’iru uju na ndị a na-anwa ọnwụnwa, echiche nke olileanya na agụụ nke ịdị nsọ; ya onwe ya na-abịaru nso, ma na-abịarukwu nso, n’ime mmekọrịta chiri anya ya na Onye A Na-ahụghị Anya; dịka onye ahụ nke oge ochie nke soro Chineke jee ije, na-abịarukwu nso, ma na-abịarukwu nso, n’ọnụ ụzọ nke ụwa ebighị ebi, ruo mgbe ọnụ ụzọ ya ga-emepe, ya abanye n’ime ya. Ọ gaghị ahụ onwe ya dịka onye ọbịa. Olu ndị ga-anabata ya bụ olu ndị nsọ ahụ, ndị, n’agbanyeghị na a naghị ahụ ha anya, bụ ndị ha bụ ndị ibe ya n’ụwa—olu ndị a ka ọ mụtara ebe a ịmata ma hụ n’anya. Onye ahụ nke, site n’Okwu Chineke, biri n’ime mmekọrịta chiri anya ya na eluigwe, ga-achọpụta onwe ya dịka onye nọ n’ụlọ n’etiti mkpakọrịta nke eluigwe.” Education, 123–127.