From Caesarea Philippi to Caesarea Maritima, with a stop along the way at the Mount of Transfiguration; Peter symbolizes the one hundred and forty-four thousand who arrive at the waymark of the feast of Trumpets in the line constructed upon the two lines of twenty-two verses of Leviticus twenty-three, in conjunction with the Pentecostal season in the time of Christ. Leviticus twenty-three, the cross, Pentecost and Cornelius sending for Peter; are all brought together line upon line with the symbolism of the third, sixth and ninth hours.
Site na Sizaea Filipai ruo Sizaea Maritima, na nkwụsị n’ụzọ na Ugwu Mgbanwe Ọdịdị; Pita na-anọchi anya otu narị puku iri anọ na anọ ndị rutere n’ama-ụzọ nke emume Opi n’ahịrị ahụ e wuru n’elu ahịrị abụọ nke amaokwu iri abụọ na abụọ nke Levitikọs iri abụọ na atọ, n’ịjikọta ya na oge Pentikọst n’oge Kraịst. Levitikọs iri abụọ na atọ, obe, Pentikọst na Kọniliọs izipu ka e kpọọ Pita; a na-achịkọta ha niile ọnụ, ahịrị n’elu ahịrị, na ihe nnọchianya nke awa nke atọ, nke isii na nke itoolu.
Christ at the third, sixth and ninth hour at the cross, Peter at the third and ninth hour at Pentecost and Cornelius at the ninth hour, Peter at the sixth hour at Joppa and the third hour at Caesarea Philippi connect with Daniel eleven verses thirteen through fifteen, for Caesarea Philippi is also Panium.
Kraịst n’oge awa nke atọ, nke isii, na nke itoolu n’elu obe, Pita n’oge awa nke atọ na nke itoolu na Pentikọst, na Kọniliọs n’oge awa nke itoolu, Pita n’oge awa nke isii na Jopa na awa nke atọ na Sisaịa Filipai, jikọtara ya na Daniel iri na otu, amaokwu iri na atọ ruo iri na ise, n’ihi na Sisaịa Filipai bụkwa Panium.
Peter was preaching the book of Joel at Pentecost and when Peter presented his message to Cornelius’s household the Holy Spirit was poured out upon the Gentiles, as it had been poured out upon the Jews at Pentecost. The outpouring of the Holy Spirit for the Jews and thereafter for the Gentiles, typified the outpouring of the Holy Spirit in the latter days. The outpouring in the latter days is twofold, beginning with a sprinkling at 9/11 that ultimately progresses to the proclamation of the Midnight Cry that reaches to the Sunday law and then becomes the loud cry of the third angel, where and when the latter rain is poured out without measure.
Pita nọ na-ekwusa akwụkwọ Joel n’oge Pentikọst, ma mgbe Pita kpọpụtara ozi ya n’ụlọ Kọnelịọs, e wụsara Mmụọ Nsọ n’elu ndị mba ọzọ, dịka e si wụsa Ya n’elu ndị Juu n’oge Pentikọst. Ịwụsa nke Mmụọ Nsọ maka ndị Juu, ma emesịa maka ndị mba ọzọ, bụ ihe nnọchianya nke ịwụsa nke Mmụọ Nsọ n’ụbọchị ikpeazụ. Ịwụsa ahụ n’ụbọchị ikpeazụ bụ nke akụkụ abụọ, na-amalite site n’ifesa ntakịrị n’oge 9/11 nke n’ikpeazụ na-aga n’ihu ruo n’ikwusa Mkpu Etiti Abalị nke na-eru ruo n’iwu ụbọchị Sọnde, ma mgbe ahụ ọ na-aghọ oké mkpu nke mmụọ ozi nke atọ, ebe na mgbe ahụ ka a na-awụsa mmiri ozuzo nke ikpeazụ n’enweghị oke.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. Joel 2:23–25.
Ya mere, unu ụmụ nke Zayọn, ṅụrịanụ ọṅụ, ṅụrịakwa ọṅụ n’ime Onyenweanyị Chineke unu: n’ihi na O nyewo unu mmiri ozuzo mbụ n’otú kwesiri ekwesi, Ọ ga-emekwa ka mmiri ozuzo dakwasị unu, ya bụ mmiri ozuzo mbụ na mmiri ozuzo ikpeazụ n’ọnwa mbụ. Ebe ịzọ ọka ga-ejupụta na ọka wit, ite-ịkpọmmanụ ga-erigakwa mmanya na mmanụ. M ga-eweghachikwa unu afọ ndị igurube ripịara, na cankerworm, na caterpiller, na palmerworm, bụ nnukwu agha M nke M zitere n’etiti unu. Joel 2:23–25.
Peter represents those who participate in the history of the former moderate sprinkling from 9/11 unto the Sunday law, and also the latter rain, which restores the “years” representing the four generations of Laodicean Seventh-day Adventism’s escalating rebellion destroyed. In the temple, at the ninth hour, Peter presented the book of Joel’s restoration of the years.
Pita na-anọchi anya ndị ahụ nke sonyere n’akụkọ ihe mere eme nke mgbasapụta mmiri nta nke mbụ sitere na 9/11 ruo n’iwu ụbọchị Sọnde, nakwa mmiri ozuzo ikpeazụ, nke na-eweghachi “afọ” ndị ahụ na-anọchi anya ọgbọ anọ nke nnupu isi na-arịwanye elu nke Seventh-day Adventism nke Laodisia nke e bibiri. N’ụlọ nsọ, n’oge awa nke itoolu, Pita gosipụtara mweghachi nke afọ ndị ahụ dị n’akwụkwọ Joel.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:19–24.
Ya mere, chegharịanụ, laghachikwutekwanụ, ka e wee hichapụ mmehie unu, ka oge nke ume ọhụrụ wee si n’ihu Onyenwe anyị bịa; O ga-ezigakwa Jisọs Kraịst, onye e buru ụzọ kwusara unu: Onye eluigwe ga-anabata ruo mgbe oge nke mweghachi nke ihe niile ga-abịa, nke Chineke kwuworo site n’ọnụ ndị amụma ya niile dị nsọ kemgbe ụwa bidoro. N’ihi na Mozis n’ezie gwara ndị nna anyị, Onye-amụma ka Onyenwe Chineke unu ga-ebiliere unu site n’etiti ụmụnne unu, dị ka m; ya ka unu ga-anụ n’ihe niile ọ bụla ọ ga-agwa unu. O gēru kwa, na mkpụrụobi ọ bụla nke na-agaghị anụ Onye-amụma ahụ, a ga-ebibi ya kpamkpam site n’etiti ndị mmadụ. Ee, ndị amụma niilekwa, site na Samuel na ndị sochirinụ, ka ọtụtụ n’ime ha kwuru okwu, ha bukwara amụma banyere ụbọchị ndị a. Ọrụ Ndịozi 3:19–24.
The blotting out of sins is the final work of Christ in the investigative judgment, and the blotting out begins at the house of God.
Ihichapụ mmehie bụ ọrụ ikpeazụ nke Kraịst n’ime ikpe nyocha ahụ, ma ihichapụ mmehie ahụ na-amalite n’ụlọ Chineke.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator. 1 Peter 4:17–19.
N’ihi na oge eruwo ka ikpe malite n’ụlọ Chineke: ma ọ bụrụ na o bu ụzọ malite n’ebe anyị nọ, gịnị ka ọgwụgwụ ga-abụ nke ndị na-adịghị erubere ozi ọma nke Chineke isi? Ma ọ bụrụ na a na-azọpụta onye ezi omume n’ike n’ike, òle ebe onye na-adịghị asọpụrụ Chineke na onye mmehie ga-apụta? Ya mere, ka ndị na-ata ahụhụ dị ka uche Chineke si dị nyefee idebe mkpụrụ obi ha n’aka Ya n’ime ime ezi ihe, dịka n’aka Onye Okike kwesiri ntụkwasị obi. 1 Pita 4:17–19.
Peter understood at Pentecost and also at Cornelius’ home in Caesarea by the sea, that the book of Joel was being fulfilled. Pentecost represents the Sunday law when judgment is finished for the house of God, and then moves to the Gentiles. His message at the Sunday law is the same message proclaimed at the arrival of the Midnight Cry. The alpha proclamation is the beginning of the prophetic period that ends with the omega proclamation. Peter represents those who proclaim the message, and the message begins with its empowerment, which is marked by the loosing of the ass of Islam. The ass is loosed to mark the beginning of the Midnight Cry, and it is loosed again at the Sunday law, which is the conclusion of the Midnight Cry.
Pita ghọtara n’oge Pentikọst, nakwa n’ụlọ Kọniliọs dị na Sịzaria n’akụkụ oke osimiri, na a na-emezu akwụkwọ Joel. Pentikọst na-anọchite anya iwu Ụka n’ụbọchị Sọnde mgbe ikpe a gwụchara maka ụlọ Chineke, emesịa o wee gafee n’ebe ndị mba ọzọ nọ. Ozi ya n’iwu Ụka n’ụbọchị Sọnde bụ otu ozi ahụ a kpọsara n’mbata nke Mkpu Etiti Abalị. Mkpughe alpha bụ mmalite nke oge amụma nke na-ejedebe na mkpughe omega. Pita na-anọchite anya ndị na-ekwusa ozi ahụ, ozi ahụ na-amalitekwa site n’ike enyere ya, nke a na-akara ama site n’ịtọpụnyekwa ịnyịnya ibu nke Islam. A tọpụnyekwara ịnyịnya ibu ahụ iji gosi mmalite nke Mkpu Etiti Abalị, a tọpụnyekwa ya ọzọ n’iwu Ụka n’ụbọchị Sọnde, nke bụ njedebe nke Mkpu Etiti Abalị.
Peter therefore also represents those who made the prediction of Islam’s strike upon the United States. Peter’s message at the Midnight Cry is a correction of the message that marked the first disappointment and the beginning of the tarrying time. Peter therefore represents those who proclaim the message of the Midnight Cry who have passed the first foundational test that arrived in 2024 and concluded May 8, 2025 with the election of the first American pope, in fulfillment of verse fourteen of Daniel eleven.
Ya mere, Pita na-anọchikwakwa anya ndị buru amụma gbasara ịkpọchi nke Alakụba ga-akụ United States. Ozi Pita n’oge Mkpu Etiti Abalị bụ mmezi nke ozi ahụ nke kpọrọ akara nkụda mmụọ mbụ ma bụrụkwa mmalite nke oge ichere ahụ. Ya mere, Pita na-anọchi anya ndị na-ekwusa ozi Mkpu Etiti Abalị, bụ ndị gafere ule ntọala mbụ nke bịarutere n’afọ 2024 ma kwụsị na Mee 8, 2025, site n’ịhọpụta pope Amerịka mbụ, n’ime mmezu nke amaokwu nke iri na anọ nke Daniel iri na otu.
The period from the feast of Trumpets unto Pentecost is the third and litmus test of the Pentecostal season represented with Leviticus twenty-three. A principle of the three angels that Sister White identified is also simply basic math. She identifies that you cannot have a third message without a first and second. Because Peter preaches the book of Joel at the Pentecostal Sunday law, then he also teaches Joel at the beginning of the proclamation of the message of the Midnight Cry, which is the litmus and third test of the Pentecostal season. Peter therefore represents the faithful during the three-step testing process that began when the Revelation of Jesus Christ was unsealed, beginning on December 31, 2023. If Peter is there at the third step, he must have walked the two previous steps, for you cannot have a third without a first and second.
Oge sitere n’emume Opì ruo Pentikọst bụ ule nke atọ na nke na-ekpughe ezi ọnọdụ nke oge Pentikọst, dịka e gosiri ya na Levitikọs iri abụọ na atọ. Ụkpụrụ nke ndị mmụọ ozi atọ Nwannaanyị White kọwara bụkwa naanị mgbakọ na mwepụ bụ isi. Ọ na-akọwa na ị pụghị inwe ozi nke atọ ma ọ bụrụ na nke mbụ na nke abụọ adịghị. N’ihi na Pita na-ekwusa akwụkwọ Jọel n’oge iwu ụbọchị ụka nke Pentikọst, ya mere ọ na-akụzikwa Jọel ná mmalite nke ikwusa ozi nke Mkpu Etiti Abalị, nke bụ ule na nke atọ nke oge Pentikọst. N’ihi ya, Pita na-anọchite anya ndị kwesịrị ntụkwasị obi n’oge usoro ule nzọụkwụ atọ ahụ nke bidoro mgbe e mepere Mkpughe nke Jizọs Kraịst, malite na Disemba 31, 2023. Ọ bụrụ na Pita nọ ebe ahụ na nzọụkwụ nke atọ, ọ ghaghị ịbụ na o jesiela nzọụkwụ abụọ gara aga, n’ihi na ị pụghị inwe nke atọ ma ọ bụrụ na nke mbụ na nke abụọ adịghị.
The period of the sealing of the one hundred and forty-four thousand began at 9/11 and it opened up a three-step testing process represented by the trumpet call of 9/11 to return to the foundations, and then the test of the first disappointment of July 18, 2020 arrived. The third test of the history is the Sunday law. A prophetic wilderness arrived on July 18, 2020, and within that wilderness period, in July 2023 a “voice” began to cry, and then on December 31, 2023, twenty-two years after 9/11, the unsealing of the Revelation of Jesus Christ began. 2023 unto the Sunday law (when the perfect fulfillment of the 2,300 days is accomplished) identifies the period from 2023 unto the Sunday law as beginning with “23” and ending with “23,” for the closed door on October 22, 1844 typifies the closed door at the Sunday law. The 2300-year prophecy is represented by the “23” in 2,300.
Oge nke ịkpuchido puku mmadụ otu narị na iri anọ na anọ ahụ malitere na 9/11, ọ meghekwara usoro nnwale nke nzọụkwụ atọ, nke a nọchiri anya ya site n’oku opi nke 9/11 ka a laghachi n’ọtọala ndị ahụ; mgbe ahụ, nnwale nke ndakpọ olileanya mbụ nke July 18, 2020 bịarutere. Nnwale nke atọ nke akụkọ ihe mere eme ahụ bụ iwu Sunday. Ọzara amụma bịarutere na July 18, 2020, n’imekwa oge ọzara ahụ, na July 2023 “olu” malitere iti mkpu; mgbe ahụ, na December 31, 2023, afọ iri abụọ na abụọ mgbe 9/11 gasịrị, mmeghe mkpuchi nke Mkpughe nke Jisọs Kraịst malitere. 2023 ruo n’iwu Sunday (mgbe mmezu zuru okè nke ụbọchị 2,300 mezuru) na-akọwa oge ahụ site na 2023 ruo n’iwu Sunday dị ka nke malitere na “23” ma kwụsị na “23,” n’ihi na ọnụ ụzọ e mechiri emechi na October 22, 1844 bụ onyinyo nke ọnụ ụzọ e mechiri emechi n’iwu Sunday. Amụma afọ 2300 ka “23” nọchiri anya ya n’ime 2,300.
1844 was the end of the history of the first and second angels. The history began with the arrival of the first angel in 1798, and it ended forty-six years later in 1844. Those forty-six years represent the Millerite temple that Christ suddenly came into in 1844. The human temple is designed upon “23” chromosomes for both male and female, thus marking “23” as a symbol of the work which Christ began in 1844. That work was to combine His divinity with our humanity. Jesus employs the natural world to illustrate the spiritual, and the work that began in 1844, at the conclusion of the 2,300 years is represented by the joining of the “23” male chromosomes with the “23” female chromosomes. When a man marries a woman, they become one flesh, and the marriage is what Christ began in 1844. The closed door of 1844 aligns with the closed door of the Sunday law, and the symbol of that closed door is “23.”
Afọ 1844 bụ njedebe nke akụkọ ihe mere eme nke mmụọ-ozi mbụ na nke abụọ. Akụkọ ihe mere eme ahụ malitere na mbata nke mmụọ-ozi mbụ na 1798, ma o kwụsịrị afọ iri anọ na isii ka e mesịrị, ya bụ, na 1844. Afọ iri anọ na isii ahụ na-anọchi anya ụlọ nsọ ndị Millerite nke Kraịst bịara na mberede n’ime ya na 1844. E ji “23” kromosom kee ụlọ nsọ mmadụ, maka nwoke ma maka nwanyị, si otu a na-akara “23” dịka ihe nnọchianya nke ọrụ ahụ Kraịst malitere na 1844. Ọrụ ahụ bụ ijikọta ịdị Chukwu Ya na mmadụ anyị. Jizọs na-eji ụwa eke gosipụta nke ime mmụọ, ma ọrụ ahụ malitere na 1844, na mmechi nke afọ 2,300, ka a na-anọchi anya ya site n’ijikọta “23” kromosom nwoke na “23” kromosom nwanyị. Mgbe nwoke lụrụ nwanyị, ha abụọ na-aghọ otu anụ ahụ, ma alụmdi na nwunye ahụ bụ ihe Kraịst malitere na 1844. Ụzọ e mechiri emechi nke 1844 kwekọrọ na ụzọ e mechiri emechi nke iwu Ụka n’ụbọchị Sọnde, ma ihe nnọchianya nke ụzọ ahụ e mechiri emechi bụ “23.”
From December 31, 2023 unto the “23” of the Sunday law identifies a period that begins with an alpha “23” and ends with an omega “23.” It also represents the period of the temple of the one hundred and forty-four thousand. That very same history is a fractal of 9/11 unto the Sunday law. 1844 is represented by the number “23,” and it identifies the beginning of the investigative judgment of the dead. 9/11 identifies the beginning of the investigative judgment of the living, and therefore 9/11 also possesses the number “23.” The period of 9/11 unto the Sunday law is a period with an alpha “23” and an omega “23.” 2023 to the Sunday law is a fractal of 9/11 to the Sunday law, and it is where the temple of the one hundred and forty-four thousand is raised. The Millerite temple was a forty-six-year period, but in the latter days, time is no longer; and the Millerite forty-six years in the beginning of Adventism typifies the same period in the ending of Adventism, and that period begins and ends with “23,” producing the Millerite number forty-six.
Site na Disemba 31, 2023 ruo na “23” nke iwu Ụka Sọnde na-akọwapụta oge nke na-amalite site na alfa “23” ma na-ejedebe na omega “23.” Ọ na-anọchitekwa anya oge nke ụlọ nsọ nke ndị otu narị puku iri anọ na anọ. Akụkọ ihe mere eme ahụ kpọmkwem bụkwa fractal sitere na 9/11 ruo na iwu Ụka Sọnde. 1844 na-anọchi anya ya site na nọmba “23,” ma ọ na-akọwapụta mmalite nke ikpe nchọpụta banyere ndị nwụrụ anwụ. 9/11 na-akọwapụta mmalite nke ikpe nchọpụta banyere ndị dị ndụ, ya mere 9/11 nwekwara nọmba “23.” Oge sitere na 9/11 ruo na iwu Ụka Sọnde bụ oge nwere alfa “23” na omega “23.” 2023 ruo na iwu Ụka Sọnde bụ fractal nke 9/11 ruo na iwu Ụka Sọnde, ma ọ bụ ebe a na-ewuli ụlọ nsọ nke ndị otu narị puku iri anọ na anọ. Ụlọ nsọ Millerite bụ oge afọ iri anọ na isii, ma n’ụbọchị ikpeazụ, oge adịghịkwa; na afọ iri anọ na isii nke ndị Millerite n’mmalite Adventism na-anọchi anya otu oge ahụ n’ọgwụgwụ Adventism, ma oge ahụ na-amalite ma na-ejedebe na “23,” na-emepụta nọmba Millerite, iri anọ na isii.
All three of those histories represent a three-step testing process (the Millerites, 9/11 unto the Sunday law and 2023 unto the Sunday law). The history began with the trumpet call of Michael, who resurrected Moses and Elijah on December 31, 2023, and when Michael, who is Christ, resurrects, He does so with the sound of a trumpet.
Akụkọ ihe mere eme atọ ahụ niile na-anọchi anya usoro ule nke nzọụkwụ atọ (ndị Millerite, 9/11 ruo n’iwu ụbọchị Sọnde, na 2023 ruo n’iwu ụbọchị Sọnde). Akụkọ ihe mere eme ahụ malitere site n’oku opi nke Maịkel, onye kpọlitere Mozis na Ịlaịja n’ọnwụ na Disemba 31, 2023, ma mgbe Maịkel, onye bụ Kraịst, na-akpọlite n’ọnwụ, Ọ na-eme ya site n’uda opi.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:19.
N’ihi na Onyenwe anyị n’onwe ya ga-esi n’eluigwe gbadata site n’oké mkpu, site n’olu nke onyeisi ndị mmụọ ozi, na site n’opi Chineke: ndị nwụrụ anwụ n’ime Kraịst ga-ebukwa ụzọ bilie. 1 Ndị Tesalonaịka 4:19.
Michael is the archangel, and it is his voice in conjunction with the trump of God that resurrects, and the book of Jude informs us Michael resurrected Moses.
Maịkel bụ onyeisi ndị mmụọ ozi, ọ bụkwa olu ya, n’ịjikọta ya na opì Chineke, na-eme ka ndị nwụrụ anwụ bilie; akwụkwọ Jud na-eme ka anyị mata na Maịkel kpọlitere Mozis n’ọnwụ.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Ma Maịkel, bụ́ onyeisi ndị mmụọ ozi, mgbe ọ na ekwuru okwu ya na ekwensu, na-ese okwu banyere ahụ Mosis, o nweghị ike iweta ebubo nkwutọ megide ya, kama o kwuru, Ka Onyenwe anyị baara gị mba. Jud 1:9.
Christ, as Michael the archangel, unsealed the Revelation of Himself on December 31, 2023, when He then resurrected Moses and Elijah, the two witnesses that were slain on July 18, 2020. Then the alpha external foundation test arrived. The angel that descended at 9/11 blew Jeremiah’s trumpet as He called the faithful back to the Millerite foundations, and in parallel with that, the trumpet of Michael introduced the test of the foundations. The test is represented by Daniel 11:14, where “the robbers of thy people” establish the external vision. The Millerites identified that it was Rome that fulfilled the verse, and established the vision.
Kraịst, dịka Maịkel onyeisi ndị mmụọ-ozi, kpughere Mkpughe nke Onwe Ya nke e mechiri emechi n’ụbọchị Disemba 31, 2023, mgbe Ọ wee kpọlite Mozis na Ịlaịja, ndị àmà abụọ ahụ e gburu n’ụbọchị Julaị 18, 2020. Mgbe ahụ ule nke ntọala mpụga nke alfa bịara. Mmụọ-ozi ahụ nke siri na 9/11 rịdata fụrụ opì Jeremaịa mgbe Ọ kpọrọ ndị kwere ekwe ka ha laghachi n’ntọala ndị Millerite, ma n’otu aka ahụ, opì Maịkel webatara ule nke ntọala ndị ahụ. E ji Daniel 11:14 nọchite ule a, ebe “ndị ohi nke ndị gị” na-eguzobe ọhụụ mpụga ahụ. Ndị Millerite chọpụtara na ọ bụ Rom mezuru amaokwu ahụ, ma guzobe ọhụụ ahụ.
From May 8, 2025, the erection of the temple upon the corner and foundation stone began. Thirty years after 1996—when the message unsealed in 1989 was formally established—the process began to formalize the message unsealed on December 31, 2023.
Site n’ụbọchị Mee 8, 2025, iwulite ụlọ nsọ ahụ n’elu nkume nkuku na nkume ntọala ya bidoro. Afọ iri atọ ka 1996 gasịrị—mgbe e guzobere ozi ahụ e meghere n’afọ 1989 n’ụzọ iwu kwadoro—usoro ahụ bidoro ime ka ozi ahụ e meghere na Disemba 31, 2023 bụrụ nke a kwadoro n’ụzọ iwu.
The 1996 formalization of the 1989 message came two hundred and twenty years after its historical subject arrived in 1776. The 2023 unsealing followed twenty-two years after the 1996 formalization was confirmed at September 11, 2001, through the prophetic manifestation of Islam.
Ịnye n’usoro iwu nke ozi 1989 n’afọ 1996 bịara afọ narị abụọ na iri abụọ mgbe isiokwu akụkọ ihe mere eme ya bịarutere na 1776. Mmeghe nke 2023 sochiri afọ iri abụọ na abụọ mgbe e kwadoro ịnye n’usoro iwu nke 1996 na Septemba 11, 2001, site n’ịhụnanya amụma nke Islam.
Peter represents the messengers of this sacred history who pass both the foundation and temple tests. The temple test includes the correction of the failed message of July 18, 2020. Thirty years after the message of 1989 was formalized in 1996, the test of the temple includes the work of correcting and then re-proclaiming the message of an Islamic strike upon Nashville, Tennessee. The formalization of the message of 1989 was represented by the publication of the magazine called the Time of the End in 1996. The magazine covered the last six verses of Daniel eleven, and it identified the Sunday law in the United States. Providentially an inactive ministry that had already been named Future for America years before was given to our ministry, by the previous directors of the ministry who had no light upon the message of 1989.
Pita na-anọchi anya ndị ozi nke akụkọ ihe mere eme a dị nsọ, ndị na-agafe ma ule nke ntọala ma ule nke ụlọ nsọ. Ule nke ụlọ nsọ gụnyere imezi ozi dara ada nke Julaị 18, 2020. Afọ iri atọ ka emechara ka ozi nke 1989 bụrụ nke e hiwere n’usoro na 1996, ule nke ụlọ nsọ gụnyere ọrụ nke imezi ma mesịa kwusakwa ozi banyere mwakpo Alakụba ga-adakwasị Nashville, Tennessee. Ihiwe ozi nke 1989 n’usoro ka e nọchiri anya ya site n’ibipụta magazin a kpọrọ Time of the End na 1996. Magazin ahụ kpuchiri amaokwu isii ikpeazụ nke Daniel iri na otu, ma ọ kọwara iwu Sọnde na United States. N’uche nlekọta Chineke, e nyere ozi anyị otu ọrụ ozi na-adịghị arụ ọrụ nke a kpọrọla Future for America ọtụtụ afọ tupu ahụ, site n’aka ndị nduzi gara aga nke ọrụ ozi ahụ, ndị na-enwetaghị ìhè ọ bụla banyere ozi nke 1989.
In 1996, our ministry became Future for America, and the publication was published which set forth the message that identified the future of America as represented in the last six verses of Daniel eleven. The United States had begun its prophetic rise in 1776, and “22” years later, at the time of the end in 1798, the United States began its role as the sixth kingdom of Bible prophecy, “220” years after 1776. In 1996, the message of the United States in prophecy was formalized. The “220” years from 1776, and the “22” years from that point to 1798 connect with William Miller who presented his first public discourse in 1831, “220” years after the publication of the King James Bible. The beginning and ending of Adventism emphasizes the formalization of the message that is unsealed at the time of the end.
N’afọ 1996, ozi anyị ghọrọ Future for America, e we bipụta akwụkwọ ahụ nke gosipụtara ozi ahụ nke kọwara ọdịnihu America dịka e si anọchi anya ya n’ime amaokwu isii ikpeazụ nke Daniel iri na otu. United States amalitelarị ịrị elu amụma ya n’afọ 1776, ma “22” afọ ka e mesịrị, n’oge ọgwụgwụ n’afọ 1798, United States bidoro ọrụ ya dịka alaeze nke isii n’amụma Bible, “220” afọ mgbe 1776 gasịrị. N’afọ 1996, e mere ka ozi banyere United States n’amụma bụrụ nke e guzobere n’usoro. Afọ “220” ahụ sitere n’afọ 1776, na afọ “22” sitere n’ebe ahụ ruo n’afọ 1798, jikọtara na William Miller onye nyere okwu ọha mbụ ya n’afọ 1831, “220” afọ mgbe e bipụtara King James Bible. Mmalite na njedebe nke Adventism na-emesi ike iguzobe n’usoro nke ozi ahụ e kpughere emeghe n’oge ọgwụgwụ.
Thirty years after 1996, in 2026, the test of the temple includes the work of correcting the message of July 18, 2020. Thus, the alpha message of 1989, the message for the final generation that was formalized in 1996, began a period of thirty years that ended with the test to correct and formalize a message. Those thirty years are a symbol of the priesthood of the one hundred and forty-four thousand who will formalize the message of the Midnight Cry. Peter represents those who accomplish that work during the period of the second omega temple test.
Afọ iri atọ ka 1996 gasịrị, n’afọ 2026, ule nke ụlọ nsọ gụnyere ọrụ nke imezi ozi nke Julaị 18, 2020. Ya mere, ozi alfa nke 1989, ya bụ, ozi maka ọgbọ ikpeazụ nke e mere ka ọ bụrụ nke iwu kwadoro n’afọ 1996, malitere oge nke afọ iri atọ nke kwụsịrị na ule iji mezie ma mee ka ozi bụrụ nke iwu kwadoro. Afọ iri atọ ahụ bụ ihe nnọchianya nke ọkwa nchụàjà nke otu narị puku na iri anọ na anọ, ndị ga-eme ka ozi nke Mkpu Etiti Abalị bụrụ nke iwu kwadoro. Pita na-anọchite anya ndị na-arụzu ọrụ ahụ n’oge ule nke abụọ nke ụlọ nsọ omega.
Sister White informs us that God allows error to come in among His people, for the purpose of causing them to study.
Nwanneanyị White na-agwa anyị na Chineke na-ekwe ka njehie bata n’etiti ndị Ya, n’ihi nzube nke ime ka ha mụọ ihe.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold.”
“Chineke ga-akpọlite ndị Ya; ọ bụrụ na ụzọ ndị ọzọ ada, ozizi ụgha ga-abata n’etiti ha, ndị ga-eme ka a nyochaa ha nke ọma, na-ekewapụ ahịhịa efu n’ọka. Onyenwe anyị na-akpọ ndị niile kwere okwu Ya ka ha si n’ụra teta. Ìhè dị oké ọnụ ahịa abịawo, nke dabara adaba maka oge a. Ọ bụ eziokwu nke Akwụkwọ Nsọ, nke na-egosi ihe ize ndụ ndị dị kpọmkwem n’ihu anyị. Ìhè a kwesịrị iduga anyị n’ịmụ Akwụkwọ Nsọ nke ọma nke ukwuu na n’inyocha nlezianya kachasị ike ọnọdụ ndị anyị jidesiri ike.”
The statement is a portion of a passage that will end this article in its entirety. In the articles and in our Sabbath zoom meetings, I confused some symbols in our consideration of Daniel 11:10–15, and although we made the necessary corrections, I was diverted from pursuing a conclusion of the series of articles upon Panium—the battle that leads to the Sunday law. It is now time to return to Panium, and when we do, we will have the added line of evidence that is represented by Peter at Caesarea Philippi, which is Panium.
Okwu a bụ akụkụ nke otu nkebi okwu ga-emechi isiokwu a n’ozuzu ya. N’ime isiokwu ndị ahụ na n’ime nzukọ Zoom anyị nke ụbọchị izu ike, agbagharara m ụfọdụ akara na nyocha anyị banyere Daniel 11:10–15, ma ọ bụ ezie na anyị mere mmezi ndị dị mkpa, a wepụrụ m n’ịga n’ihu ịchụso nkwubi-okwu nke usoro isiokwu ndị ahụ banyere Panium—agha ahụ nke na-eduga n’iwu ụbọchị Sọnde. Ugbu a oge eruola ịlaghachi na Panium, ma mgbe anyị laghachiri, anyị ga-enwekwa ahịrị akaebe agbakwunyere nke Pita nọchiri anya ya na Caesarea Philippi, nke bụ Panium.
We will now return to our considerations of verses ten through sixteen of Daniel eleven, which illustrate the hidden history of verse forty. We left off in September, so it has been roughly five months.
Anyị ga-alaghachi ugbu a n’ịtụle amaokwu nke iri ruo nke iri na isii nke Daniel iri na otu, nke na-egosi akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ. Anyị kwụsịrị n’ọnwa Septemba, ya mere ọ dịwo ihe dị ka ọnwa ise.
“Peter exhorts his brethren to ‘grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.’ Whenever the people of God are growing in grace, they will be constantly obtaining a clearer understanding of His word. They will discern new light and beauty in its sacred truths. This has been true in the history of the church in all ages, and thus it will continue to the end. But as real spiritual life declines, it has ever been the tendency to cease to advance in the knowledge of the truth. Men rest satisfied with the light already received from God’s word and discourage any further investigation of the Scriptures. They become conservative and seek to avoid discussion.
“Pita na-adụ ụmụnna ya ọdụ ka ha ‘too n’amara, nakwa n’ịmara Onyenwe anyị na Onye Nzọpụta anyị Jisọs Kraịst.’ Mgbe ọ bụla ndị Chineke na-eto n’amara, ha ga na-enweta mgbe niile nghọta doro anya karị banyere okwu Ya. Ha ga-ahụ ìhè ọhụrụ na ịma mma ọhụrụ n’eziokwu nsọ ya. Nke a abụwo eziokwu n’akụkọ ihe mere eme nke nzukọ n’ọgbọ niile, ya mere otú a ka ọ ga-anọgide ruo ọgwụgwụ. Ma mgbe ezi ndụ nke mmụọ na-ada azụ, mgbe niile ihe na-emekarị bụ ịkwụsị ịga n’ihu n’ịmara eziokwu ahụ. Ndị mmadụ na-ezu ike, juokwa onwe ha afọ n’ìhè ahụ e nataralarị site n’okwu Chineke ma na-akụda mmụọ nchọpụta ọ bụla ọzọ banyere Akwụkwọ Nsọ. Ha na-aghọ ndị na-arapara n’omenala ochie ma na-achọ izere arụmụka.”
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
“N’eziokwu bụ na enweghị esemokwu ma ọ bụ mkpalite n’etiti ndị nke Chineke ekwesịghị iwere dị ka ihe akaebe zuru ezu na-egosi na ha jidesiri ike n’ozizi ziri ezi. E nwere ihe ga-eme ka a tụọ egwu na ha nwere ike ọ gaghị na-akọwapụta nke ọma ọdịiche dị n’etiti eziokwu na njehie. Mgbe ajụjụ ọhụụ ọbụla na-apụtaghị site n’inyocha Akwụkwọ Nsọ, mgbe enweghị ọdịiche echiche na-ebili nke ga-eme ka ndị mmadụ nyochaa Bible n’onwe ha iji jide n’aka na ha nwere eziokwu ahụ, a ga-enwe ọtụtụ ndị ugbu a, dịka n’oge ochie, ndị ga-arapara n’omenala ma fee ofufe ihe ha na-amaghị.”
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“E gosiri m na ọtụtụ ndị na-ekwupụta na ha nwere ọmụma banyere eziokwu nke ugbu a amaghị ihe ha kweere. Ha aghọtaghị ihe àmà nke okwukwe ha. Ha enweghị ezi nghọta banyere ọrụ maka oge ugbu a. Mgbe oge ọnwụnwa ga-abịa, e nwere ndị ikom ugbu a na-ekwusa ozi ọma nye ndị ọzọ, ndị ga-achọpụta, mgbe ha nyochachara ọnọdụ ha ji eguzo, na e nwere ọtụtụ ihe ha na-enweghị ike inye ezi ihe kpatara ya n’ụzọ na-enye afọ ojuju. Ruo mgbe a nwalere ha otu a, ha amaghị oke amaghị ama ha. Ma e nwekwara ọtụtụ n’ime nzukọ-ukwu bụ ndị na-ewere ya dị ka ihe doro anya na ha ghọtara ihe ha kweere; ma, ruo mgbe esemokwu bilitere, ha amaghị adịghị ike nke ha. Mgbe e kewapụrụ ha n’ebe ndị nke otu okwukwe nọ ma mee ka ha guzo n’otu n’otu na naanị ha ka ha kọwaa nkwenkwe ha, ọ ga-eju ha anya ịhụ otú echiche ha si bụrụ ihe gbagọrọ agbagọ banyere ihe ha natara dịka eziokwu. O doro anya na n’etiti anyị e nweela ịhapụ Chineke dị ndụ na ịtụgharịkwuru mmadụ, na-etinye nke mmadụ n’ọnọdụ amamihe nke Chineke.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Chineke ga-akpọlite ndị Ya; ma ọ bụrụ na ụzọ ndị ọzọ ada, ozizi ụgha ga-abata n’etiti ha, nke ga-awụcha ha, kewapụ ahịhịa n’aka ọka. Onyenwe anyị na-akpọ ndị niile kwere okwu Ya ka ha tetara n’ụra. Ìhè dị oké ọnụ ahịa abịawo, nke kwekọrọ n’oge a. Ọ bụ eziokwu nke Akwụkwọ Nsọ, na-egosi ihe ize ndụ ndị dị nnọọ nso n’ihu anyị. Ìhè a kwesịrị iduga anyị n’ịmụ Akwụkwọ Nsọ nke ọma nke ukwuu na n’inyocha nke kasị sie ike banyere ọnọdụ ndị anyị na-ejide. Chineke chọrọ ka a nyochaa n’ụzọ zuru ezu na n’ịnọgidesi ike akụkụ niile na ọnọdụ niile nke eziokwu, site n’ekpere na ibu ọnụ. Ndị kwere ekwe ekwesịghị izu ike n’ihe a na-eche n’echiche na n’echiche ndị na-edoghị anya nke ihe bụ eziokwu. Okwukwe ha aghaghị ịbụ nke e guzobere ike n’Okwu Chineke, ka, mgbe oge nke ọnwụnwa ga-abịa ma ewebata ha n’ihu ndị kansụl ka ha zaa maka okwukwe ha, ha wee nwee ike inye ihe kpatara olileanya ahụ dị n’ime ha, n’obi umeala na n’egwu.”
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Kpasuo, kpasuo, kpasuo. Isiokwu ndị anyị na-ewetara ụwa aghaghị ịbụ eziokwu dị ndụ n’ime anyị. Ọ dị mkpa na, n’ịgbachitere ozizi ndị anyị na-ewere dị ka isi edemede nke okwukwe, anyị agaghị ekwe ka onwe anyị jiri arụmụka ndị na-abụghị ndị ziri ezi kpamkpam. Ndị a pụrụ ịdị irè n’ime ka onye na-emegide kwụsị ikwu okwu, ma ha anaghị asọpụrụ eziokwu ahụ. Anyị kwesịrị iweta arụmụka ziri ezi, nke na-agaghị naanị ime ka ndị na-emegide anyị daa jụụ, kama ha ga-anagide nyocha kacha nso na nke kacha miri emi. N’etiti ndị zụlitere onwe ha dị ka ndị na-arụ ụka, e nwere nnukwu ize ndụ na ha agaghị ejide okwu Chineke n’ezi omume. N’ịzute onye na-emegide, ọ kwesịrị ịbụ mbọ anyị nke sitere n’obi iweta isiokwu n’ụzọ ga-akpalite nkwenye n’uche ya, kama ịchọ naanị inye onye kweere obi ike.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
“N’agbanyeghị ọganihu ọ bụla mmadụ pụrụ inwe n’ihe gbasara ọgụgụ isi, ka ọ ghara ọbụna otu ntabi anya iche na ọ dịghị mkpa inyocha Akwụkwọ Nsọ nke ọma ma na-aga n’ihu, ka e wee nweta ìhè ka ukwuu. Dị ka otu ndị mmadụ, a kpọrọ onye ọbụla n’ime anyị n’otu n’otu ka ọ bụrụ onye na-amụ amụma. Anyị ga-eji ịdị uchu na nche na-eche nche, ka anyị wee nwee ike ịmata ìhè ọ bụla Chineke ga-egosi anyị. Anyị ga-anabatakwa nchapụta mbụ nke eziokwu; ma site n’ịmụ nke ekpere so na ya, a pụrụ inweta ìhè doro anya karị, nke a pụrụ iweta n’ihu ndị ọzọ.
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.
“Mgbe ndị nke Chineke nọ n’udo ma nwee afọ ojuju n’ìhè ha nwere ugbu a, anyị nwere ike ijide n’aka na Ọ gaghị akwado ha. Ọ bụ uche Ya ka ha na-aga n’ihu mgbe niile iji nata ìhè a mụbara ma na-abawanye mgbe niile nke na-enwuru ha. Àgwà ụka dị ugbu a adịghị atọ Chineke ụtọ. Enweela ntụkwasị obi n’onwe onye nke edubala ha ime ka ha chee na ọ dịghị mkpa ka e nwee eziokwu ọzọ na ìhè ka ukwuu. Anyị na-ebi n’oge ebe Setan na-arụ ọrụ n’aka nri na n’aka ekpe, n’ihu anyị na n’azụ anyị; ma otu a, dịka otu ndị, anyị nọ n’ụra. Chineke chọrọ ka a nụ olu nke ga-akpọte ndị Ya ime ihe.
“Instead of opening the soul to receive rays of light from heaven, some have been working in an opposite direction. Both through the press and from the pulpit have been presented views in regard to the inspiration of the Bible which have not the sanction of the Spirit or the word of God. Certain it is that no man or set of men should undertake to advance theories upon a subject of so great importance, without a plain ‘Thus saith the Lord’ to sustain them. And when men, compassed with human infirmities, affected in a greater or less degree by surrounding influences, and having hereditary and cultivated tendencies which are far from making them wise or heavenly-minded, undertake to arraign the word of God, and to pass judgment upon what is divine and what is human, they are working without the counsel of God. The Lord will not prosper such a work. The effect will be disastrous, both upon the one engaged in it and upon those who accept it as a work from God. Skepticism has been aroused in many minds by the theories presented as to the nature of inspiration. Finite beings, with their narrow, short-sighted views, feel themselves competent to criticize the Scriptures, saying: ‘This passage is needful, and that passage is not needful, and is not inspired.’
“Kama imeghe mkpụrụ obi ka ọ nata ìhè nke si n’eluigwe bịa, ụfọdụ arụwo ọrụ n’ụzọ megidere nke a. Ma site n’akwụkwọ e biri ebi ma site n’elu ikpo okwu nkwusa, e wetawo echiche banyere nsọpụrụ ime mmụọ nke Bible nke na-enweghị nkwado nke Mmụọ ma ọ bụ okwu Chineke. O doro anya n’ezie na ọ dịghị mmadụ ọbụla, ma ọ bụ ìgwè mmadụ ọbụla, kwesịrị ịgbalị iwulite ozizi n’isiokwu dị oke mkpa otu a, ma ọ bụrụ na ha enweghị “Otú a ka Onyenwe anyị kwuru” doro anya iji kwado ha. Ma mgbe mmadụ, ndị adịghị ike mmadụ gbara gburugburu, ndị mmetụta nke ihe ndị gbara ha gburugburu metụtara n’ogo ka ukwuu ma ọ bụ ka nta, ma nwee agwa e ketara eketa na nke a kụziri ha nke dị anya n’ime ka ha bụrụ ndị amamihe ma ọ bụ ndị uche ha dị n’eluigwe, bidoro ịkatọ okwu Chineke, na ikpebi ihe bụ nke Chineke na ihe bụ nke mmadụ, ha na-arụ ọrụ na-enweghị ndụmọdụ Chineke. Onyenwe anyị agaghị eme ka ọrụ dị otu a nwee ọganihu. Mmetụta ya ga-abụ ihe ọjọọ nke ukwuu, ma n’ebe onye na-etinye onwe ya n’ọrụ ahụ nọ, ma n’ebe ndị na-anabata ya dị ka ọrụ sitere n’aka Chineke nọ. Emeela ka obi abụọ bilie n’uche ọtụtụ mmadụ n’ihi ozizi ndị e wetara banyere ọdịdị nke nsọpụrụ ime mmụọ. Ndị e kere eke nwere njedebe, ndị nwere echiche ha dị warawara ma dị mkpụmkpụ n’ile anya, na-eche onwe ha na ha tozuru etozu ịkatọ Akwụkwọ Nsọ, na-asị: ‘Amaokwu a dị mkpa, ma amaokwu ahụ adịghị mkpa, ọ bụghịkwa nke e sitere n’ike mmụọ nsọ nye.’”
“Christ gave no such instruction in regard to the Old Testament Scriptures, the only part of the Bible which the people of His time possessed. His teachings were designed to direct their minds to the Old Testament and to bring into clearer light the great themes there presented. For ages the people of Israel had been separating themselves from God, and they had lost sight of precious truths which He had committed to them. These truths were covered up with superstitious forms and ceremonies that concealed their true significance. Christ came to remove the rubbish which had obscured their luster. He placed them, as precious gems, in a new setting. He showed that so far from disdaining the repetition of old, familiar truths, He came to make them appear in their true force and beauty, the glory of which had never been discerned by the men of His time. Himself the Author of these revealed truths, He could open to the people their true meaning, freeing them from the misinterpretations and false theories adopted by the leaders to suit their own unconsecrated condition, their destitution of spirituality and the love of God. He cast aside that which had robbed these truths of life and vital power, and gave them back to the world in all their original freshness and force.
“Kraịst enyeghị ụdị ntụziaka dị otu a banyere Akwụkwọ Nsọ nke Agba Ochie, bụ naanị akụkụ nke Baịbụl ndị mmadụ n’oge Ya nwere. E mere ozizi Ya ka ọ duzie uche ha gaa n’Agba Ochie ma mee ka isiokwu ukwu ndị e gosipụtara n’ebe ahụ pụta ìhè nke ọma karịa. Ruo ọtụtụ ọgbọ, ndị Izrel nọ na-ekewapụ onwe ha n’ebe Chineke nọ, ha wee tufuo ịhụ eziokwu ndị dị oké ọnụ ahịa nke O nyefere ha. Eziokwu ndị a kpuchiri ekpuchi n’okpuru ụdị na emume nke nkwenkwe ụgha ndị zoro ezi ihe ha pụtara. Kraịst bịara iwepụ ihe mkpofu ahụ nke mere ka ịma mma ha ghara ịpụta. O debere ha, dị ka nkume dị oké ọnụ ahịa, n’ime nhazi ọhụrụ. O gosiri na, ọ bụghị na O ledara ikwughachi eziokwu ochie ndị a maara nke ọma anya, kama Ọ bịara ime ka ha pụta n’ezi ike ha na ịma mma ha, ebube nke ndị mmadụ n’oge Ya ahụtụbeghị. Ebe Ọ bụ Onyenwe ha, Onye dere eziokwu ndị a e kpughere ekpughe, O nwere ike imegheere ndị mmadụ ezi ihe ha pụtara, na-atọhapụ ha n’aka nkọwahie na ozizi ụgha ndị ndị ndu nabatara iji kwekọọ n’ọnọdụ ha nke a na-edoghị nsọ, ogbenye ha n’ihe ime mmụọ, na enweghị ịhụnanya Chineke. O wepụrụ ihe ahụ nke napụrụ eziokwu ndị a ndụ na ike dị mkpa ha, ma nyeghachi ha ụwa n’ụdị ọhụrụ mbụ ha niile na ike ha dum.”
“If we have the Spirit of Christ and are laborers together with Him, it is ours to carry forward the work which He came to do. The truths of the Bible have again become obscured by custom, tradition, and false doctrine. The erroneous teachings of popular theology have made thousands upon thousands of skeptics and infidels. There are errors and inconsistencies which many denounce as the teaching of the Bible that are really false interpretations of Scripture, adopted during the ages of papal darkness. Multitudes have been led to cherish an erroneous conception of God, as the Jews, misled by the errors and traditions of their time, had a false conception of Christ. ‘Had they known it, they would not have crucified the Lord of glory.’ It is ours to reveal to the world the true character of God. Instead of criticizing the Bible, let us seek, by precept and example, to present to the world its sacred, life-giving truths, that we may ‘show forth the praises of Him who hath called you out of darkness into His marvelous light.’
“Ọ bụrụ na anyị nwere Mmụọ nke Kraịst ma bụrụkwa ndị ya na Ya na-arụkọ ọrụ, ọ bụ nke anyị ibuga n’ihu ọrụ ahụ Ọ bịara ime. Eziokwu nile nke Baịbụl emeriela ka omenala, ọdịnala, na ozizi ụgha kpuchie ha ọzọ. Ozizi na-ezighị ezi nke nkà mmụta okpukpe a ma ama emewo puku kwuru puku ndị na-enwe obi abụọ na ndị na-ekweghị ekwe. E nwere njehie na enweghị nkwekọrịta nke ọtụtụ na-akọwa dị ka ozizi nke Baịbụl, ebe n’eziokwu ha bụ nkọwa ụgha nke Akwụkwọ Nsọ, nke a nabatara n’ime ọtụtụ narị afọ nke ọchịchịrị ọchịchị ndị pope. E duru ìgwè mmadụ buru ibu ka ha nwee echiche na-ezighị ezi banyere Chineke, dịka ndị Juu, bụ́ ndị njehie na ọdịnala nke oge ha duhieworo, si nwee echiche ụgha banyere Kraịst. ‘A sị na ha maara ya, ha agaraghị akpọgide Onyenwe ebube n’obe.’ Ọ bụ nke anyị igosi ụwa àgwà Chineke n’eziokwu. Kama ịkatọ Baịbụl, ka anyị site n’iwu na ihe atụ, chọọ igosi ụwa eziokwu ya ndị dị nsọ, ndị na-enye ndụ, ka anyị wee ‘kpọsaa otuto nke Onye ahụ kpọrọ unu site n’ọchịchịrị banye n’ìhè Ya dị ịtụnanya.’”
“The evils that have been gradually creeping in among us have imperceptibly led individuals and churches away from reverence for God, and have shut away the power which He desires to give them.
“Ajọ omume ndị ji nwayọọ nwayọọ na-abata n’etiti anyị ebutela, n’amaghị ama, ka ndị mmadụ n’otu n’otu na ụka dị iche iche si n’ịtụ egwu Chineke wezuga onwe ha, ma mechie ike ahụ Ọ chọrọ inye ha.”
“My brethren, let the word of God stand just as it is. Let not human wisdom presume to lessen the force of one statement of the Scriptures. The solemn denunciation in the Revelation should warn us against taking such ground. In the name of my Master I bid you: ‘Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’” Testimonies, volume 5, 707–711.
“Ụmụnna m, ka okwu Chineke guzo dị nnọọ ka ọ dị. Ka amamihe mmadụ ghara ịtụ anya ibelata ike ọbụna otu nkwupụta nke Akwụkwọ Nsọ. Nkatọ dị nsọ nke dị n’Akwụkwọ Mkpughe kwesịrị ịdọ anyị aka ná ntị megide iwere ọnọdụ dị otu a. N’aha Onyenwe m, ana m enye unu iwu: ‘Yipụ akpụkpọ ụkwụ gị n’ụkwụ gị, n’ihi na ebe ị na-eguzo bụ ala dị nsọ.’” Testimonies, mpịakọta nke 5, 707–711.