When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Mgbe “e nyere ìhè nke oge ahụ,” a na-anabatakarị ya ma ọ bụ a na-ajụ ya. Nkewa a na-emezu mgbe e webatara ìhè ahụ bụ ọrụ nke ozi-ọma ebighị ebi, nke na-agụnye ọ bụghị naanị ịka akara ndị Chineke, kama kwa ikewapụ ọka wit na ahịhịa ọjọọ. Usoro ikpeazụ nke nnwale na nkewa malitere na 9/11, mgbe ajụjụ amụma ahụ na-ajụ, “ruo ole mgbe?” azịza amụma ahụ bụkwa, “ruo mgbe iwu ụbọchị Sọnde ga-abịa.” Nkwupụta ikpeazụ banyere akara ahụ bụ “ruo ole mgbe” ka a hụrụ n’akara nke ise n’akwụkwọ Mkpughe.

And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

Mgbe ọ meghere akara nke ise, ahụkwara m n’okpuru ebe ịchụàjà mkpụrụ obi ndị ahụ e gburu n’ihi okwu Chineke, na n’ihi àmà ahụ ha jigidere. Ha wee tie mkpu n’oké olu, na-asị, Ruo ole mgbe, Onyenwe anyị, onye dị nsọ ma bụrụ eziokwu, ka ị gaghị ekpe ikpe ma ọ bụghee ọbara anyị n’ahụ ndị bi n’elu ụwa?

And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

E nyere onye ọ bụla n’ime ha uwe-ọcha; a gwakwara ha ka ha zuru ike ntakịrị oge ọzọ, ruo mgbe a ga-emezu ọnụ ọgụgụ nke ndị ọrụ ibe ha na ụmụnna ha, ndị a ga-egbukwara dịka e gburu ha. Mkpughe 6:9–11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Mkpughe na-etinye azịza nye ajụjụ ahụ nke “ruo ole mgbe,” nke “mkpụrụ-obi ndị ahụ e gburu” jụrụ, n’ọdịnihu, mgbe a ga-emezu ìgwè nke abụọ nke ndị a gburu n’ihi okwukwe n’okpuru ndị popu. Nke ahụ na-amalite n’iwu ụbọchị Sọnde, ma n’ihi nke a Sister White na-akọwa Mkpughe isi nke iri na asatọ dịka mmezu nke ìgwè nke abụọ nke ndị a gburu n’ihi okwukwe. E nwere “olu” abụọ n’amaokwu ise mbụ ahụ; olu mbụ na-akara 9/11, olu nke abụọ kwa na-akpọ ụmụ nwoke na ụmụ nwanyị ka ha si na Babilọn pụta n’oge iwu ụbọchị Sọnde. Sister White na-achọpụta akara nke “ruo ole mgbe” n’akara nke ise dịka amaokwu ise mbụ nke Mkpughe iri na asatọ iji kọwaa 9/11 ruo n’iwu ụbọchị Sọnde. Isi okwu ya adịghị n’ịkewapụ na n’ịka akara ndị nke Chineke, kama ọ dị n’ikpe papacy ikpe n’ihi igbu ndị a gburu n’ihi okwukwe n’akụkọ ihe mere eme gara aga na ndị ahụ e gburu n’ihi okwukwe n’oge nsogbu iwu ụbọchị Sọnde, ndị mejupụtara ìgwè nke abụọ nke ndị a gburu n’ihi okwukwe n’okpuru ndị popu.

“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

“Mgbe e meghere akara nke ise, Jọn Onye Mkpughe, n’ọhụụ, hụrụ n’okpuru ebe ịchụàjà ìgwè ahụ e gburu n’ihi Okwu Chineke na ama‑àmà Jisọs Kraịst. Mgbe nke a gasịrị, ihe omume ndị ahụ a kọwara n’isi nke iri na asatọ nke Mkpughe bịara, mgbe a kpọpụtara ndị nile bụ ndị kwesị ntụkwasị obi na ndị eziokwu ka ha si na Babilọn pụta. [Mkpughe 18:1–5, e hotara.]” Manuscript Releases, volume 20, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

N’akụkụ Akwụkwọ Nsọ nke ọzọ ebe ọ na-akọwapụta ndị martị nke akara nke ise na ndị martị nke otu nke abụọ n’ọdịnihu, ndị a ga-ezukọta n’oge nsogbu iwu ụbọchị Sọnde, ọ na-ekwu na ihe nkiri ndị ahụ “ga-adị n’oge dị n’ọdịnihu.” Olu abụọ nke Mkpughe iri na asatọ na-anọchite anya “oge dị n’ọdịnihu.” Olu mbụ n’mmalite na 9/11, olu nke abụọkwa n’oge iwu ụbọchị Sọnde.

“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

“‘Mgbe O meghere akara nke-ise, ahụrụ m n’okpuru ebe ịchụàjà mkpụrụ obi nke ndị e gburu n’ihi okwu Chineke, na n’ihi àmà ahụ ha jidere: ha wee tie mkpu n’oké olu, na-asị, Ruo ole mgbe, Onyenweanyị, Onye Dị Nsọ na Onye Ezi-okwu, ka Ị na-adịghị ekpe ikpe ma ọ bụ bọ ọbara anyị ọbọ n’ahụ ndị bi n’elu ụwa? E wee nye onye ọ bụla n’ime ha uwe ọcha [E kwupụtara na ha dị ọcha ma dị nsọ]; a gwakwara ha, ka ha zuo ike obere oge ọzọ, ruo mgbe ndị ohu ibe ha kwa na ụmụnne ha, ndị a ga-egbukwa dịka e gburu ha, ga-ezu oke’ [Mkpughe 6:9–11]. N’ebe a ka e gosiri Jọn ihe omume ndị na-abụghị n’eziokwu n’oge ahụ, kama bụ ndị ga-adị n’oge dị n’ihu.”

“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

“Mkpuo 8:1–4 e hotara.” Manuscript Releases, olu nke 20, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Nwanyị White na-ejikọta mmezu nke ịkpụpụta ìgwè nke abụọ nke ndị e gburu n’ihi okwukwe n’ọdịnihu; n’ebe ọzọkwa, ọ na-ehota Mkpughe 18:1–5, nke na-akọwa olu otu n’amaokwu atọ mbụ, na olu ọzọ n’amaokwu nke anọ na nke ise. Olu mbụ ahụ na-akara 9/11 mgbe nnukwu ụlọ ndị dị na New York dara, ebe olu nke abụọ ahụ bụ iwu ụbọchị Sọnde, mgbe a na-akpọpụta ìgwè atụrụ ọzọ nke Chineke n’ime Babilọn. N’akụkụ nke abụọ ahụ, ọ na-ezo aka na Mkpughe isi nke asatọ na amaokwu anọ mbụ, nke na-akọwa mmeghe nke akara nke asaa, mgbe a na-atụba icheku ọkụ sitere n’elu ebe ịchụàjà n’ụwa, nke kwekọrọ na Pentikọst, mgbe ọkụ si n’eluigwe bịa ma mee ka ndị na-eso ụzọ ahụ nwuo ìhè, dịka e mere ka nkume iri na abụọ nke Ịlaịja nwuo ìhè, dịka kwa e gosiri ya n’ire ọkụ ndị ahụ bịara n’elu ndị na-eso ụzọ ahụ.

How Long? Zechariah & John

Ogologo Olee? Zekaraya na Jọn

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

Ogologo ogee ka ihe nnọchianya amụma nke oge sitere na 9/11 ruo n’iwu Sunday, nke e jirila kọwaa n’akụkọ Ugwu Kamel, akụkọ ndị Millerite site na 1840 ruo 1844, akụkọ Mozis site n’ihe otiti nke asatọ ruo nke iri, àmà ndị martyrs nke akara nke ise, ma n’akwụkwọ Zekaraya a jụrụ ajụjụ ahụ, “Ogologo ogee ka ọ ga-abụ,” ruo mgbe Chineke ga-emere Jerusalem ebere, nke nọwo na Babilọn afọ iri asaa.

Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

Mgbe ahụ, mmụọ-ozi nke Onyenwe anyị zara, sị, O Onyenwe ndị agha, ruo ole mgbe ka ị gaghị emere Jerusalem na obodo dị iche iche nke Juda ebere, bụ́ ndị i were iwe megide ha afọ iri asaa ndị a?

And the Lord answered the angel that talked with me with good words and comfortable words.

Onyenwe anyị wee jiri okwu ọma na okwu nkasi obi zaa mmụọ ozi ahụ nke na-agwa m okwu.

So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

Ya mere, mmụọ-ozi ahụ nke soro m na-ekwu okwu sịrị m, Tie mkpu, sị, Otu a ka Jehova nke ndị agha kwuru; Ekworo dị ukwuu ka m ji ekworo Jerusalem na Zayọn. M wee were iwe dị ukwuu megide ndị mba ọzọ ahụ nọ n’udo: n’ihi na ọ bụ naanị ntakịrị ka iwe were m, ma ha nyere aka ime ka mkpagbu ahụ bawanye. Ya mere, otu a ka Jehova kwuru; Ejiwo m ebere laghachikwute Jerusalem: a ga-ewu ụlọ m n’ime ya, ka Jehova nke ndị agha kwuru, a ga-agbatịkwa eriri ịtụ ihe n’elu Jerusalem. Tie mkpu ọzọ, sị, Otu a ka Jehova nke ndị agha kwuru; Obodo m dị iche iche ga-agbasakwa ọzọ site n’ọganihu; Jehova ga-akasi Zayọn obi ọzọ, ọ ga-ahọpụtakwa Jerusalem ọzọ. Zekaraya 1:12–17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

Nwannaanyị White na-eme ka “afọ iri asaa” Zekaraya kwuru—afọ iri asaa ahụ Izrel oge ochie n’ezie nọ n’ibu ohu n’aka Babilọn n’ezie—dakọrịta kpọmkwem na afọ otu puku narị abụọ na iri isii sitere n’afọ 538 ruo 1798, nke Izrel ime mmụọ (ndị Kraịst) nọ n’ibu ohu n’aka Babilọn ime mmụọ (Roman Katọlik).

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Ụka Chineke nọ n’elu ụwa nọ n’eziokwu n’agha mkpụrụ n’oge a ogologo nke mkpagbu na-enweghị izuike, dịka ụmụ Izrel nọ n’agha mkpụrụ na Babilọn n’oge ndọta ahụ.” Prophets and Kings, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

N’afọ 1798, na njedebe nke afọ otu puku narị abụọ na iri isii ahụ, ozi mbụ n’ime ozi atọ ndị e ji ndị mmụọ-ozi nọchite anya ha n’Akwụkwọ Mkpughe isi nke iri na anọ bịara. Nke abụọ bịara n’ụbọchị Eprel 19, 1844, nke atọ kwa n’ụbọchị Ọktoba 22, 1844. Akụkọ ihe mere eme nke ajụjụ a, “ruo ole mgbe,” nọchiri anya ya sitere na 9/11 ruo n’iwu ụbọchị Sọnde, e wee mee ka oge ahụ bụrụ ụdị n’mmalite Adventizim n’ime mmegharị ndị Millerite, site n’Ọgọst 11, 1840 ruo n’Ọktoba 22, 1844. A na-egosi oge ahụ n’ụzọ ihe nnọchianya site n’aka Jọn Onye Mkpughe n’isi nke iri, mgbe Jọn riri obere akwụkwọ ahụ nke dị ụtọ n’ọnụ ya, ma ghọọ ihe ilu n’afọ ya.

And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

Olu nke m nụrụ site n’eluigwe gwakwara m ọzọ okwu, sị, Gaa were obere akwụkwọ ahụ nke e meghere emeghe nke dị n’aka mmụọ ozi ahụ nke guzo n’elu osimiri na n’elu ụwa. M wee gakwuuru mmụọ ozi ahụ, sị ya, Nye m obere akwụkwọ ahụ. O wee sị m, Were ya, rie ya kpamkpam; ọ ga-eme ka afọ gị dị ilu, ma n’ọnụ gị ọ ga-atọ ụtọ dị ka mmanụ aṅụ. M wee were obere akwụkwọ ahụ n’aka mmụọ ozi ahụ, rie ya kpamkpam; ọ dịkwa n’ọnụ m ụtọ dị ka mmanụ aṅụ: ma ozugbo m richara ya, afọ m wee dị ilu.

And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

Ọ sịrịkwa m, Ị ghaghị ibu amụma ọzọ n’ihu ọtụtụ ndị mmadụ, na mba dị iche iche, na asụsụ dị iche iche, na ndị eze. Mkpughe 10:8–11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Akụkọ ihe mere eme Jọn na-akọwa ka e ji akwụkwọ ahụ a riri anọchi anya ya, n’ihi na iri ya nọchiri anya ndị Millerite ịghọta ozi ahụ na ahụmahụ ha n’ịkpọsa ozi ahụ. Ya mere, mgbe a gwara Jọn ozugbo e gosipụtara akụkọ ihe mere eme ahụ na ọ ga-ebu amụma ọzọ, ibu amụma ahụ a na-akọwapụta bụ akụkọ ihe mere eme nke 1840 ruo 1844. A gwara Jọn na akụkọ ihe mere eme ndị Millerite site n’afọ 1840 ruo 1844 na-emegharị onwe ya n’akụkọ ihe mere eme nke ngwụcha Adventism. Ozugbo a gwara Jọn na ọ ga-ebu amụma ọzọ, a gwara ya ka ọ tụọ ụlọ nsọ ahụ.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

E nyekwara m ahịhịa mkpara yiri nkpa-aka; mmụọ-ozi ahụ guzo, na-asị, Bilie, tụọ ụlọ nsọ nke Chineke, na ebe ịchụàjà, na ndị na-efe ofufe n’ime ya. Ma hapụ ogige nke dị n’èzí ụlọ nsọ, atụkwala ya; n’ihi na enyewo ya ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ọnwa iri anọ na abụọ. Mkpughe 11:1, 2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

Ọrụ e nyere ndị Adventism mgbe Ọktoba 22, 1844 gasịrị, Jọn kọwara ya dịka ịtụ ma ọ bụ iwulite ụlọ nsọ ahụ, n’ime nkwekọrịta na nkwa e debere n’ihu na Zekaraịa na “a ga-agbatị eriri n’elu Jerusalem” ọzọ—n’ihi na Onyenwe anyị “ga-ahọrọkwa Jerusalem ọzọ.” Akụkọ ihe mere eme e gosiri na mbido Adventism site n’usoro Filadelfịa nke Adventism Millerite, a na-emegharị ya na njedebe Adventism site n’usoro Filadelfịa nke ndị otu narị puku iri anọ na anọ. N’oge nnukwu nkụda mmụọ nke Ọktoba 22, 1844, oge nke a kọwara dịka “ụbọchị nke olu nke mmụọ ozi nke asaa” malitere.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Ma n’ụbọchị nke olu mmụọ ozi nke asaa, mgbe ọ ga-amalite ịfụ opì, a ga-emezu ihe omimi nke Chineke, dịka O kwusara ndị ohu Ya, ndị amụma. Mkpughe 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Ozi ahụ dị ụtọ nye ndị Millerite mgbe amụma oge nke Alakụba banyere ahụhụ nke abụọ mezuru kpọmkwem dịka ndị Millerite buru amụma ya tupu Ọgọst 11, 1840. Ozi ahụ ghọrọ ihe ilu n’afọ n’oge nnukwu ndakpọ olileanya nke Ọktoba 22, 1844. Ozugbo Jọn mechara igosi akụkọ ihe mere eme nke 1840 ruo 1844, a gwara ya na ọ ga-eme otu ihe ahụ kpọmkwem ọzọ (ibu amụma). Mgbe ahụ a gwara ya ka ọ tụọ Jerusalem, ma mgbe o mere otú ahụ, ọ nọ na-eme ka onwe ya kwekọọ na amụma Zekaraya banyere Onyenweanyị ịhọrọ Jerusalem. Site na Ọktoba 22, 1844 gaa n’ihu, a na-anọchi anya akụkọ ihe mere eme amụma dịka “ụbọchị nke olu nke mmụọ-ozi nke asaa.” “Ụbọchị” nke ozi (olu) nke mmụọ-ozi nke asaa (ahụhụ nke atọ) na-anọchi anya oge nke a ga-ejikọta ịdị Chukwu nke Kraịst na-adịgide adịgide na mmadụ ndị ga-abụ otu narị puku iri anọ na anọ. E gbuuru oge ọrụ ahụ n’ihi nnupụisi nke 1863, ma na 9/11 ụda nke mmụọ-ozi nke asaa (ahụhụ nke atọ) malitekwara ịda ọzọ.

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

N’akụkọ ihe mere eme dị nsọ, Onyenwe anyị họọrọ Jerusalem ka O debe aha Ya n’ebe ahụ, ma “aha” Ya bụ agwa Ya. Zechariah kpọrọ Jerusalem na Zion aha mgbe o kwuru, “A na m ekwo ekworo maka Jerusalem na maka Zion n’oke ekworo,” ma emesịa sị, “Onyenwe anyị ka ga-akasi Zion obi, Ọ ga-ahọpụtakwa Jerusalem ọzọ.” A na-akasi Zion obi mgbe ọ natara Mmụọ Nsọ, onye bụ “Onye Nkasi Obi.” Nkasi obi nke Mmụọ Nsọ bidoro na 9/11 n’ime nkwekọrịta na Kraịst iku ume n’elu ndị na-eso ụzọ Ya mgbe Ọ si n’ịzute Nna laghachi mgbe mbilite n’ọnwụ Ya gasịrị. Ngosipụta nke Mmụọ Nsọ mụbara nke ukwuu n’oge Pentikọst. Oge ahụ bidoro site n’ịkpọlite onyinye mkpụrụmbụ n’ọnwụ, ma ọ kwụsịrị n’onyinye mkpụrụmbụ nke Pentikọst, mgbe ụwa nile wee nụ ozi ahụ.

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

Kasienụ ndị m obi, kasienụ ha obi, ka Chineke unu na-ekwu. Gwanụ Jerusalem okwu nkasi obi, tiekwa ya mkpu, na agha ya akwụsịwo, na ajọ omume ya agbagharawo ya: n’ihi na o natala n’aka Jehova okpukpu abụọ n’ihi mmehie ya niile. Aịsaịa 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

A na-agba puku narị otu na iri anọ na anọ akara mgbe “a gbagharịrị ajọ omume ha.” Nke a na-eme ozugbo tupu iwu Ụka na Sọnde, ka a na-ebuli ha elu dịka àjà mkpụrụ mbu nke Pentikọst, mgbe ha na-anata mwụsa nke Mmụọ Nsọ na-enweghị atụ, dịka ndị na-eso ụzọ e gosipụtara n’ụdị na Pentikọst. Ịfesa mmiri ozuzo nke malitere na 9/11 na-aghọ mwụsa zuru ezu n’oge iwu Ụka na Sọnde. N’akụkọ ihe mere eme ahụ, àjà mkpụrụ mbu nke 9/11 ruo n’àjà mkpụrụ mbu nke iwu Ụka na Sọnde, mgbe a kpọrọ akara n’ahụ puku narị otu na iri anọ na anọ ma kwadebe ha dịka àjà a ga-ebuli elu dịka ọkọlọtọ site n’iwu Ụka na Sọnde ruo n’imechi oge amara. Akụkọ ahụ ka e ji ama ama n’amaokwu atọ mbụ nke Mkpughe iri na asatọ, na-ekwupụta ọdịda Babịlọn, nke bụ akara Akwụkwọ Nsọ na-anọchi anya “ịba okpukpu abụọ.”

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

Ma mgbe ihe ndị a gasịrị, ahụrụ m mmụọ-ozi ọzọ ka ọ si n’eluigwe na-arịdata, onye nwere ike dị ukwuu; e wee mee ka ụwa maa ìhè site n’ebube ya. O wee tie mkpu n’ike, n’oké olu, sị, Babilọn ukwu adaala, adaala, ọ ghọwokwa ebe obibi nke ndị mmụọ ọjọọ, na ebe nchekwa nke mmụọ ọ bụla rụrụ arụ, na ọnụ ụlọ nke nnụnụ ọ bụla na-adịghị ọcha ma bụrụkwa ihe a kpọrọ asị. N’ihi na mba niile aṅụwo mmanya nke iwe nke ịkwa iko ya, ndị eze nke ụwa esorowokwa ya kwaa iko, ndị ahịa nke ụwa e sikwa n’ụba nke ihe ụtọ ya baa ọgaranya. Mkpughe 18:1–3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

N’ime Akwụkwọ Nsọ nile, ịtụgharịokwu ugboro abụọ nke ahịrịokwu ma ọ bụ okwu na-anọchi anya mmezu zuru oke nke ọdịda Babilọn n’ụbọchị ikpeazụ. Ọ bụ akara nke Alfa na Omega, Onye na-egosi mgbe niile njedebe nke ihe site na mmalite nke ihe ahụ. A na-anọchi anya ọdịda abụọ nke Babilọn dịka Nimrọd na Belshaza. Nimrọd bụ mmalite Babilọn, mgbe ọ ka bụ naanị Bebel. Ọdịda Nimrọd nọchiri anya ọdịda Belshaza, ozi nke mmụọ ozi nke abụọ na nke mmụọ ozi nke Mkpughe iri na asatọ bụ na ọdịda Nimrọd na mmalite Babilọn nọchiri anya ọdịda Belshaza na njedebe, n’ihi na Alfa na Omega na-egosi mgbe niile njedebe nke ihe site na mmalite nke ihe ahụ.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

E wedara ụlọ elu Nimrod dị ka ihe nnọchianya nke ọdịda ya, ma o gosipụtara n’ụdị amụma ọdịda Ụlọ Elu Ejima abụọ ahụ na 9/11. Ọdịda Belshaza bụ ide e dere n’elu mgbidi, nke kpọrọ akara njedebe ọchịchị Babilọn nke afọ iri asaa dị ka alaeze mbụ nke amụma Baịbụl, ma si otú a bụrụ ihe nnọchianya nke ọdịda United States na njedebe “afọ iri asaa” ihe nnọchianya nke Aịzaya iri abụọ na atọ, “dịka ụbọchị nke otu eze,” nke na-anọchi anya akụkọ ihe mere eme nke United States site n’afọ 1798 ruo n’iwu Ụka. Ide e dere n’elu mgbidi nke Belshaza na-anọchi anya oge mgbidi nkewa nke ụka na steeti dara n’iwu Ụka, nke bụ kpọmkwem ebe alaeze nke isii nke amụma Baịbụl na-akwụsị, dịka e gburu Belshaza n’abalị ahụ kpọmkwem. Aka ahụ dere n’elu mgbidi bụ iwu ahụ e dere nke na-akwatu mgbidi nkewa nke ụka na steeti n’Iwu Ntọala.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

“Akụkọ ihe mere eme” nke a na-anọchi anya ya site na 9/11 ruo n’iwu Sọnde, ma site n’ebe ahụ gaa na mmechi oge amara mmadụ na ọrịa ikpeazụ asaa ahụ, bụ oge akụkọ ihe mere eme nke e ji imegharị ahịrịokwu ma ọ bụ okwu ugboro abụọ nọchite anya n’Okwu Chineke. N’oge ahụ ka a na-awụsa Mmụọ Nsọ, bido site n’ịfesa ntakịrị site na 9/11 ruo n’iwu Sọnde, ma mgbe nke ahụ gasịrị, awụsa ya n’uju. Kraịst anọchiwo Mmụọ Nsọ anya dịka “Onye Nkasi Obi” onye, mgbe Ọ bịara, ga-egosi ndị Chineke ihe niile.

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

Ma Onye-nkasi obi ahụ, onye bụ Mụọ Nsọ, onye Nna ga-eziga n’aha m, ọ ga-akụziri unu ihe niile, meekwa ka unu cheta ihe niile ọbụla m gwara unu. Jọn 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

A na-ebufe Mmụọ Nsọ ahụ n’aka puku mmadụ otu narị na iri anọ na anọ site na “mmanụ ọlaedo,” nke bụkwa “mmiri ozuzo,” nke bụkwa “Onye Nkasi Obi.” Mgbe e gosipụtara Ya dịka “Onye Nkasi Obi,” Mmụọ Nsọ ahụ na-akọwapụta ngosipụta pụrụ iche nke Mmụọ Nsọ.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Ndị nke Chineke anọwo na-enwe Mmụọ Nsọ mgbe niile mgbe ha mezuru ihe ndị oziọma chọrọ, ma n’oge mweghachi nsọ nke eziokwu, “dị ka n’afọ ndị gara aga,” mgbe a na-ahụ ngosipụta pụrụ iche nke Mmụọ Nsọ n’ahụ otu nzukọ, a na-anọchi anya Mmụọ Nsọ dị ka Onye Nkasi Obi. Nke ka mkpa, otu nzukọ ahụ ka Onye Nkasi Obi na-eme ka ncheta ha rụọ ọrụ ka o “na-eme ka ihe niile bịa n’icheta ha.” Nke a na-akwado na ndị ahụ na-ekere òkè n’ngosipụta ahụ nwere ahụmịhe eziokwu ahụ n’ezi ya, n’ihi na Mmụọ Nsọ na-ekere òkè n’ọrụ nke uche ha, n’ihi na ọ na-emetụta usoro iche echiche ka o na-eme ka “ihe niile bịa n’icheta unu.”

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Ncheta mmadụ na-ejikọta ya na akụkụ ndị ọzọ dịka ikpe ziri ezi, ọgụgụ isi, uche na akọnuche iji mepụta ọdịdị dị elu nke mmadụ, nke Pọl onyeozi kpọrọ “uche.” Ọdịdị ahụ dị elu bụ ma uche nke anụ ahụ, ma ọ bụ uche nke Kraịst.

Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

N’ihi na uche nke anụ arụ bụ iro megide Chineke; n’ihi na ọ naghị edobe onwe ya n’okpuru iwu Chineke, ma n’ezie ọ pụghịkwa ime otú ahụ. Ndị Rom 8:7.

For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

N’ihi onye mara uche nke Onyenwe anyị, ka o nwee ike ịkụziri Ya? Ma anyị nwere uche nke Kraịst. 1 Ndị Kọrịnt 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Agwa dị ala, ma ọ bụ anụ ahụ, bụ ngwakọta nke usoro akwara, usoro mmetụta, na usoro homọn ndị metụtara uche ise, ndị bụ “ụzọ mkpụrụ-obi si eje.” E kere agwa dị elu ka ọ chịa agwa dị ala, ya mere a na-anọchi ya anya dịka ebe e wusiri ike, ebe e wusiri ike ahụkwa na-anọ mgbe niile n’okpuru mwakpo sitere n’aka uche ise (agwa dị ala), a na-emekwa mwakpo ndị ahụ megide ebe e wusiri ike ahụ site n’ụzọ ndị na-eduba n’ime ya. N’ime ebe e wusiri ike nke agwa dị elu ahụ, e nwere etiti iwu, ma ọ bụ ihe Sister White kpọrọ nnukwu ụlọ nche. Nnukwu ụlọ nche ahụ bụ Ebe Kachasị Nsọ n’ụlọ nsọ ahụ, nke e kewara n’ime ngalaba abụọ bụ isi. Ogige ahụ bụ anụ ahụ, ma ọ bụ agwa dị ala, ma iji bata n’ime ogige ahụ, ma ọ bụkwa ibufe ọbara ahụ n’ime Ebe Nsọ, ọ dị mkpa ka a gafee ákwà mgbochi ma ọ bụ ákwà-nkpuchi. Ákwà mgbochi ndị ahụ na-edebe ogige ahụ n’akụkụ abụọ ya.

By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

Site n’ụzọ ọhụrụ na nke dị ndụ, nke O dokwara nsọ nye anyị, site n’ákwà mkpuchi ahụ, ya bụ, anụ ahụ Ya. Ndị Hibru 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

E kewara ebe nsọ ụzọ abụọ; ogige na ebe nsọ. Ebe nsọ n’onwe ya kwa kewara ụzọ abụọ, dịka ọdịdị dị elu si dịkwa. Ọdịdị dị elu ahụ na-ekewa n’akụkụ abụọ. Otu n’ime akụkụ ndị ahụ ka a na-anọchi anya dịka Ebe Nsọ, nke ọzọkwa dịka Ebe Nsọ Kachasị Nsọ. Ebe Nsọ na-anọchi anya ọrụ uche ndị dị mkpa ka mmadụ wee nwee ike ịrụ ọrụ ya, ma Ebe Nsọ Kachasị Nsọ bụ mpaghara ebe Chineke na mmadụ na-ezukọta. Ebe Nsọ Kachasị Nsọ bụ ụlọeze nke Chineke, ndị a gbanwerekwa ka ha na Kraịst nọ ọdụ n’ebe eluigwe.

And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

O wee kpọlitela anyị ọnụ, mee ka anyị nọdụkọọ n’ebe ndị eluigwe dị n’ime Kraịst Jisọs. Ndị Efesọs 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

A na-ewere amaokwu a n’otu akụkụ Akwụkwọ Nsọ ebe, n’amaokwu ole na ole bu ya ụzọ, ma n’enweghị mgbagha n’otu usoro echiche ahụ, Jisọs nọ ọdụ n’ebe eluigwe dị, dịkwa nnọọ ka ndị nke Ya nọ.

Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

Nke ọ rụrụ n’ime Kraịst, mgbe O mere ka O si n’ọnwụ bilie, ma mee ka Ọ nọdụ n’aka nri Ya n’ebe eluigwe dị. Ndị Efesọs 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Kraịst na ndị Ya nọkọtara n’oche n’Oghere Kachasị Nsọ. E mere ka Kraịst si n’ọnwụ bilie, mgbe ahụ Ọ nọdụrụ ala n’ebe ndị dị n’eluigwe, a na-ebulikwa ndị Ya elu ma mee ka ha nọdụ n’ụlọ-eze nke Oghere Kachasị Nsọ. Pọl na-egosi na ndị ahụ e mere ka ha bilie n’amaokwu nke isii bụ ndị e si ná mmehie kpọlite na amaokwu gara aga.

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

Ọbuna mgbe anyị nọ nwụrụ anwụ n’ime mmehie, O meworo ka anyị dị ndụ ọnụ na Kraịst, (n’ihi amara ka a zọpụtara unu) ma O kpọlitela anyị elu ọnụ, meekwa ka anyị nọdụkọọ ọnụ n’ebe ndị dị n’eluigwe n’ime Kraịst Jizọs. Ndị Efesọs 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Mmezuzu zuru oke nke akụkụ Akwụkwọ Nsọ sitere n’Efesọs bụ ndị àmà abụọ nke Mkpughe iri na otu, bụ ndị ahụ a kpọlitere n’ọnwụ ma mesịa bulie ha n’eluigwe dịka ọkọlọtọ—ma kwa ka e debe ha n’oche n’ebe ndị dị n’eluigwe. N’Ebe Nsọ Kachasị Nsọ, ndị àmà abụọ ahụ na-anọchi anya mmadụ n’iru Chineke n’onwe ya, ma ihe na-eme ka ha nwee izi ezi ịnọdụ ala n’ebe ahụ bụ akara ahụ nke onye nke ọ bụla n’ime ha nwere. Akara ahụ bụ akara-ụfụfụ nke Chineke, ma akara-ụfụfụ nke Chineke na-anọchi anya na mmadụ aghọwo otu na ihe bụ nke chi, a na-anọchikwa akara ahụ anya site n’eziokwu ahụ bụ na Onye Nkasi Obi, onye bụ Mmụọ Nsọ, na-anọgide n’ime Ebe Nsọ Kachasị Nsọ nke ọdịdị elu nke “ha.” Ebe Nsọ Kachasị Nsọ bụ ụlọ ocheeze nke Chineke ebe a jikọtara ihe bụ nke chi na nke mmadụ, ma ọ na-anọchi anya ụlọ nsọ mmadụ nke ọdịdị elu ya gụnyere Ebe Nsọ Kachasị Nsọ ebe chi na mmadụ abụọ nọkọrọ ọnụ n’oche.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

Iwụsa “Onye Nkasi Obi” bụ ịkpọchi akara nke otu narị puku iri anọ na anọ, ọ na-egosikwa mgbanwe n’akụkọ ihe mere eme nke nzọpụta, n’ihi na n’oge ahụ, nzukọ ahụ na-agbanwe site na nzukọ agha gaa na nzukọ mmeri. N’oge ahụ, ọ na-agbanwe site na mmegharị Laodisia nke otu narị puku iri anọ na anọ ruo na mmegharị Filadelfia nke otu narị puku iri anọ na anọ. N’oge ahụ, ọ na-agbanwe site n’ahụmahụ nke nzukọ nke asaa ruo n’ahụmahụ nke nzukọ nke isii, ma nzukọ nke isii ahụ bụ ndị Millerite. Otu njirimara amụma nke nzukọ nke isii nke Filadelfia, dịka e mezuru ya site na mmegharị ndị Millerite, bụ na ọ dịghị mgbe ọ bụla ọ ghọrọ nzukọ. Ọ bụ naanị mmegharị ruo n’afọ 1856 mgbe ndị White abụọ kpọrọ mmegharị ahụ Laodisia. Afọ asaa ka e mesịrị ka e hiwere nzukọ iwu kwadoro.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Mgbanwe nzọpụta nke mere n’oge iwu Ụbọchị Sọnde ka e ji gosi n’onyinyo site na mgbanwe nzọpụta nke mere na Pentikọst, nke kpọrọ mmalite ịchụkwasị Kraịst dịka Nnukwu Onye Nchụàjà.

“The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

“Ịwụsa Mmụọ Nsọ n’oge Pentikọst bụ ozi sitere n’Eluigwe na mmeghe n’ọrụ nke Onye Mgbapụta ahụ ezuola. Dị ka nkwa Ya si dị, O ziterewo Mmụọ Nsọ site n’eluigwe nye ndị na-eso ụzọ Ya dịka ihe àmà na Ya, dịka ụkọchukwu na eze, anatala ikike nile n’eluigwe na n’ụwa, nakwa na Ọ bụ Onye E Tere Mmanụ n’elu ndị Ya.” Acts of the Apostles, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Mgbe e wụsara mmiri ozuzo ikpeazụ n’enweghị ókè n’elu puku mmadụ otu narị na iri anọ na anọ n’oge iwu Sọnde, ọ ga-abụ “nkwurịta okwu nke Eluigwe” na nzukọ agha agwụla, na nzukọ mmeri abịawo. Ịmalite ọrụ Kraịst na Pentikọst n’ebe nsọ nke dị n’elu, na-anọchite anya ite mmanụ nke puku mmadụ otu narị na iri anọ na anọ n’oge iwu Sọnde.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Nwụsa nke “Pentecostal” nke na-akọwapụta na Kraịst bụ Onye E Tere Mmanụ nọchiri anya ite mmanụ Ya n’emume mmalite n’eluigwe, ma a terekwa Ya mmanụ n’oge baptizim Ya. Baptizim Ya (9/11) ruo Pentikọst (iwu Sọnde) ka a na-anọchikwa ọzọ, afọ atọ na ọkara mgbe e mesịrị site na baptizim Ya, site n’ọnwụ Ya n’eziokwu, ili Ya na mbilite n’ọnwụ Ya (emume mkpụrụ mbụ). Ya mere, a na-anọchi anya 9/11 n’oge baptizim Ya nakwa n’oge mbilite n’ọnwụ Ya. Mbilite n’ọnwụ Ya nke ihe nnọchianya na mbilite n’ọnwụ Ya nke nkịtị na-akara mmalite nke ahịrị amụma abụọ nke nke ọ bụla na-ejedebe na Pentikọst. Akụkọ ihe mere eme abụọ ahụ na-amalite site na mbilite n’ọnwụ nke onyinye mkpụrụ mbụ.

But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

Ma ugbu a ka e mere ka Kraịst si n’ọnwụ bilie, bụrụkwa mkpụrụmbụ nke ndị ahụ dara n’ụra. N’ihi na ebe ọ bụ na ọnwụ sitere n’aka mmadụ bịa, sitekwara n’aka mmadụ ka mbilite n’ọnwụ nke ndị nwụrụ anwụ bịara. N’ihi na dịka n’ime Adam mmadụ niile na-anwụ, otu a kwa n’ime Kraịst ka a ga-eme ka mmadụ niile dị ndụ. Ma onye ọ bụla n’usoro nke ya: Kraịst bụ mkpụrụmbụ; emesịa ndị nke Kraịst n’ọbịbịa ya. 1 Ndị Kọrịnt 15:20–23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

Kraịst bụ onyinye mkpụrụ mbu n’mbilite n’ọnwụ Ya, nke na-akara mmalite nke “oge Pentikost,” nke na-ejedebe n’onyinye mkpụrụ mbu nke Pentikost. Mbilite n’ọnwụ Kraịst bụ ọka bali, ndị ọka witkwa bụ ndị ahụ “mgbe e mesịrị” “bụ ndị Kraịst n’oge ọbịbịa Ya.” Ndị ahụ bụ “mgbe e mesịrị” nke mbilite n’ọnwụ Kraịst bụ “ndị bụ nke Kraịst n’oge ọbịbịa Ya,” ya mere na-anọchi anya nchịkọta ikpeazụ nke mkpụrụ obi ndị kwesịrị ntụkwasị obi na njedebe nke ụwa, dịka e si nọchie ya anya n’ime mkpụrụ obi puku atọ ahụ e kpọkọtara na Pentikost.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Amaokwu a na-ekwukwa banyere mbilite n’ọnwụ n’ihe gbasara ọnwụ. Ọnwụ bidoro n’aka Adam ma na-abịakwutekwa mmadụ niile, ma ọ na-eme nke a “n’ime” “usoro.” N’akwụkwọ Ọrụ Ndịozi, Pita dekọrọ na mgbe a na-emezu akwụkwọ Joel n’oge ahụ, ndị mmadụ ga-ebute mmehie ha ụzọ n’ihu ikpe ka e hichapụ ha, mgbe oge nke mmeghari ga-abịa site n’ihu Onye Nkasi Obi. Kraịst adịghị ele akwụkwọ ikpe ahụ anya iji hichapụ mmehie n’oge ahụ, n’ihi na ikpe ahụ ka dị ihe karịrị otu puku afọ na narị afọ asatọ n’ọdịnihu.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

Ntụaka ahụ e mere n’ebe “onye ọbụla n’usoro nke ya” nọ na-amalite na Adam, ya mere ọ na-akọwapụta ikpe ndị nwụrụ anwụ site n’oge Adam gaa n’ihu ruo mgbe oge izuike ga-abịa. Mgbe mmiri ikpeazụ ahụ bịara, ikpe ahụ na-apụ n’ebe ndị nwụrụ anwụ nọ gaa n’ebe ndị dị ndụ nọ. N’oge ahụ nke amaokwu ahụ nọchiri anya ya (site na mbilite n’ọnwụ Kraịst ruo Pentikọst), site na mkpụrụ mbụ nke ọka bali ruo mkpụrụ mbụ nke ọka wit, mmiri ozuzo ahụ na-ezo n’oge ikpe ndị dị ndụ, ma ka mmiri ahụ na-ezo, ozi ahụ mmiri ahụ nọchiri anya ya na-ekewapụ ọka wit na ahịhịa ọjọọ. N’oge iwu Sunday, nke bụ Pentikọst, ọka wit adịkwaghị agwakọta na ahịhịa ọjọọ, a na-ebulikwa àjà ọka wit mbụ nke achịcha ifegharị abụọ elu. Usoro ime ka mmadụ dị ọcha site na 9/11 ruo n’iwu Sunday ka a nọchikwara anya ya na Malakai atọ mgbe Onyeozi nke Ọgbụgba-ndụ na-eme ka ndị Livaị dị ọcha ma na-asachapụkwa ha, ọ na-emekwa nke a site n’“ọkụ.” “Ọkụ” bụ ihe nnọchianya nke ozi, dịka e gosiri ya site n’ire ọkụ na Pentikọst. N’akụkọ ihe mere eme a na-atụle, nkewa nke òtù abụọ ahụ nke na-amịpụta otu narị puku na iri anọ na anọ ahụ, ndị bụ achịcha ifegharị abụọ ahụ nke mkpụrụ mbụ nke Pentikọst nọchiri anya ya, ga-abụrịrị ndị e siri nke ọma; n’ihi na ha bụ nanị àjà nke gụnyere ihe nnọchianya nke mmehie.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Achịcha ifegharị abụọ ahụ nwere ihe na-eme ka achịcha pụta, ma ihe na-eme ka achịcha pụta bụ ihe nnọchianya nke mmehie. E bibiri ihe ahụ na-eme ka achịcha pụta n’ọkụ nke ọkụ ahụ e ji esi ya, dị ka ọkụ onye na-asacha ọla nke Onye-Ozi nke Ọgbụgba-ndụ gosipụtara. Aịzaya n’isi nke iri abụọ na asaa na-akọwapụta arụmụka nke na-amalite na 9/11, nke ọ na-akpọ “ụbọchị nke ifufe ọwụwa anyanwụ.” Akụkụ Akwụkwọ Nsọ ahụ na-akụzi na ọ bụ site n’arụmụka ahụ ka e ji kpuchie mmehie Izrel. “Arụmụka” ahụ dị n’etiti ozi eziokwu nke mmiri ozuzo ikpeazụ na ozi ụgha ndị ọzọ niile banyere mmiri ozuzo ikpeazụ dị adị. Ozi bụ “ọkụ,” ma “ọkụ” bụ ihe Onye-Ozi nke Ọgbụgba-ndụ ji eme ka ọ dị ọcha ma sachapụ. Arụmụka banyere ozi mmiri ozuzo ikpeazụ na-ewepụ ihe na-eme ka achịcha pụta n’àjà ọka wit nke mkpụrụ mbụ Pentikọst nke a na-ebuli elu n’oge iwu Sọnde. Puku mmadụ narị otu na iri anọ na anọ ahụ bụ àjà ọka wit nke mkpụrụ mbụ Pentikọst, ndị na-emeri site n’ịgụnye ha n’ezi omume site n’ọbara Ya na ido ha nsọ site n’agba-ama ha; n’ihi na ọbụna ọ bụ Okwu ahụ na-edo nsọ, ọ na-eme ya naanị mgbe e bufere okwu ahụ dịka ozi. Igosipụta ozi ahụ na-eme ka puku mmadụ narị otu na iri anọ na anọ ahụ dị ndụ, ma igosipụta ozi ụgha banyere mmiri ozuzo ikpeazụ na-amịpụta ọnwụ.

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

Ha we meriri ya site n’ọbara Nwa Atụrụ ahụ, na site n’okwu nke àmà ha; ha ahụghịkwa ndụ ha n’anya ruo ọnwụ. Mkpughe 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Ndị otu narị puku na iri anọ na anọ ahụ na-eso Kraịst n’imeri dịka O meriri, n’ihi na n’amụma ha na-eso Kraịst.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

Ndị a bụ ndị a na-emetọghị site n’aka ụmụ nwanyị; n’ihi na ha bụ ụmụ agbọghọ na-amaghị nwoke. Ndị a bụ ndị na-eso Nwa Atụrụ ahụ ebe ọ bụla Ọ na-aga. A zụtara ndị a site n’etiti mmadụ, ka ha bụrụ mkpụrụ mbụ nye Chineke na nye Nwa Atụrụ ahụ. Mkpughe 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

N’ebe a nke anọ nke Mkpughe iri na anọ, a kọwara ndị ahụ ruru otu narị puku iri anọ na anọ dịka “mkpụrụ mbụ.” A kọwakwara ha dịka “amaghị nwoke na nwanyị,” ma mkpali nsọ emeela ka anyị mata na ilu ụmụ agbọghọ iri nke Matiu iri abụọ na ise na-egosi ahụmahụ nke ndị Adventist. Ọ bụghị naanị na ha bụ “amaghị nwoke na nwanyị,” kama a “merụghị ha emerụ site n’aka nwanyị,” n’ihi na usoro nnwale na nkewa ahụ nke mụpụtara ndị ahụ ruru otu narị puku iri anọ na anọ mepụtara ọdịiche n’etiti ndị ahụ ruru otu narị puku iri anọ na anọ na okpukpe ụgha “niile.” “Ndị a” na-eso Nwa Atụrụ ahụ ebe ọ bụla Ọ na-aga, ma dịka àjà mkpụrụ mbụ, ha aghaghị iso Kraịst na ọnwụ Ya, n’ili Ya, na mbilite n’ọnwụ Ya.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

N’Akwụkwọ Mkpughe isi nke iri na otu, amaokwu nke iri na otu, ndị akaebe abụọ ahụ a ga-ebuli elu dịka ọkọlọtọ ka a na-egbu mbụ, emesịa n’ime ụbọchị atọ na ọkara a na-eme ka ha si n’ọnwụ bilie dịka àjà mkpụrụ mbụ, dịka Kraịst dị. Àjà mkpụrụ mbụ ahụ nke bụbu ma bụrụkwa Kraịst, gụnyere ịwụsa ọbara nke ọgbụgba ndụ ka e jiri gbapụta ndị ahụ ghọrọ ndị dara ogbenye n’ime ahụmịhe Laodisia. N’otu amaokwu, (amaokwu nke anọ) a na-ewepụta nchịkọta dị mkpirikpi a nke ahịrị dị iche iche nke ìhè amụma metụtara puku mmadụ narị otu na iri anọ na anọ ahụ nile. A na-ewepụtakwa ya n’Akwụkwọ Mkpughe 144 site n’aka Palmoni, onye ọnụọgụ dị ebube. Ime ihe ugboro abụọ n’Akwụkwọ Nsọ na-anọchi anya akụkọ mmiri ozuzo ikpeazụ, ma mmiri ozuzo ikpeazụ bụ ebe na oge a na-awụsa Onye Nkasi Obi n’elu ndị Chineke.

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

Lee ka mma n’elu ugwu bụ ụkwụ nke onye na-eweta ozi ọma, nke na-ekwusa udo; nke na-eweta ozi ọma nke ezi ihe, nke na-ekwusa nzọpụta; nke na-asị Zaịọn, Chineke gị na-achị! Ndị nche gị ga-ebuli olu ha elu; ha ga-eji otu olu bụrụ abụ ọnụ: n’ihi na ha ga-ahụ anya na anya, mgbe Onyenwe anyị ga-eme ka Zaịọn laghachi. Tịpụkpọrịanụ n’ọṅụ, bụrụanụ abụ ọnụ, unu ebe tọgbọrọ n’efu nke Jerusalem: n’ihi na Onyenwe anyị akasiwo ndị ya obi, o gbapụtara Jerusalem. Onyenwe anyị ekpughere ogwe aka ya dị nsọ n’anya mba nile; ọgwụgwụ nile nke ụwa ga-ahụkwa nzọpụta nke Chineke anyị. Pụnụ, pụnụ, si n’ebe ahụ pụta, emetụla ihe na-adịghị ọcha aka; sinụ n’etiti ya pụta; dịrịanụ ọcha, unu ndị na-ebu arịa nke Onyenwe anyị. Aịsaịa 52:7–11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Zaịọn H6726 bụ otu ihe ahụ dịka H6725 nke pụtara “mmetụta nke ịdị pụtara ìhè; ogidi ncheta ma ọ bụ nke na-edu ụzọ: – akara, utu aha, ihe ịrịba ama nke ụzọ.” Zaịọn bụ ihe nnọchianya nke ọkọlọtọ nke puku narị otu na puku iri anọ na anọ ahụ, ma n’akụkụ Akwụkwọ Nsọ ahụ ha anatala udu mmiri ikpeazụ ahụ ugbua n’ihi na ha ebipụtala ma gosipụtala ozi ọma nke udo. Dị nnọọ ka nke ahụ si kpọmkwem baa uru n’eziokwu ahụ, ha na-ahụ “anya na anya,” nke na-anọchi anya ndị na-eso ụzọ n’oge Pentikọst, n’ihi na ụbọchị iri ahụ gara n’ihu Pentikọst na-anọchi anya oge nke ịdị n’otu. Onyenwe anyị “emeela,” (na-anọchi anya oge gara aga) emezuworị ihe atọ maka ndị na-eweta ozi ọma. O “akasiwo ndị ya obi,” “gbapụtara Jerusalem” ma “kpughewo ogwe aka nsọ ya n’anya mba niile.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

Ọ “kasiere” ndị Ya obi na 9/11, na-akara mmalite nke usoro nnwale nke Malakaị isi nke atọ, nke na-agwụ na iwu ụbọchị Sọnde mgbe Ọ na-ebuli ọkọlọtọ nke àjà mkpụrụ mbụ, dịka e gosiri ya n’ime ime ka “ogwe-aka ya dị nsọ bụrụ ihe a hụrụ anya n’ihu mba niile.” Ọ na-akasi obi, na-agbapụta, ma na-ebuli otu narị puku na iri anọ na anọ. Na 9/11 Ọ na-akasi obi ma malite usoro ime ka ọ dị ọcha, ebe Ọ na-agbapụta ndị Ya, ma emesịa na-ebuli ha elu dịka ọkọlọtọ, maọbụ dịka Malakaị kwuru, “ka àjà Juda na Jerusalem bụrụ ihe na-atọ ụtọ” “dịka n’ụbọchị ochie.”

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

Ọ gānọdu dị ka onye na-azacha ọlaọcha ma na-eme ka ọ dị ọcha: ọ ga-emekwa ka ụmụ Levi dị ọcha, sachapụkwa ha dị ka a na-asachapụ ọlaedo na ọlaọcha, ka ha wee nwee ike ịchụrụ Onyenwe anyị àjà n’ezi omume. Mgbe ahụ àjà Juda na Jerusalem ga-atọ Onyenwe anyị ụtọ, dịka n’ụbọchị ndị ochie, na dịka n’afọ ndị gara aga. Malakaị 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

Anyi ga-emecha ntule anyi banyere “ruo ole mgbe” n’isiokwu na-esote.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Onye nkwucha-ya di n’aka-Ya, O gāsachakwa ebe-ọka-Ya nke-ọma, chịkọbakwa ọka-wheat-Ya n’ọba.’ Matthew 3:12. Nke a bụ otu n’ime oge nke ikpochapụ. Site n’okwu nke eziokwu, a na-ekewapụ ahịhịa na-adịghị uru na ọka-wheat. N’ihi na ha juputara n’efu na ezi omume onwe-ha nke ukwuu iji nata ịdọ aka ná ntị, ma na-ahụkwa ụwa n’anya nke ukwuu iji anabata ndụ ịdị umeala n’obi, ọtụtụ siri n’ebe Jisọs pụọ. Ọtụtụ ka na-eme otu ihe ahụ. A na-anwale mkpụrụ obi taa, dịka a nwalere ndị-eso-ụzọ ahụ n’ụlọ nzukọ dị na Kapanọm. Mgbe a na-etinye eziokwu n’obi, ha na-ahụ na ndụ ha adịghị kwekọọ n’uche Chineke. Ha na-ahụ mkpa ọ dị ka mgbanwe zuru ezu mee n’ime ha; ma ha adịghị njikere iburu ọrụ ahụ nke ịgọnahụ onwe. Ya mere iwe na-ewe ha mgbe a kpughere mmehie ha. Ha na-apụ n’ihi iwe, dịka ndị-eso-ụzọ ahụ hapụrụ Jisọs, na-atamu ntamu, ‘Nke a bụ okwu siri ike; ònye pụrụ ịnụ ya?’” The Desire of Ages, 392.