The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.
Ozi nke Mkpughe nke Jisọs Kraịst a na-emeghe akara ya gụnyere njirimara nke okwu Hibru a sụgharịrị dị ka “eziokwu,” nke, n’etiti ihe ndị ọzọ, na-anọchi anya agwa Kraịst dịka Alfa na Omega. Mmalite nke ihe nke na-anọchi anya ọgwụgwụ nke ihe ahụ juru Akwụkwọ Nsọ dum, a na-egosipụtakwa agwa Kraịst n’ime Akwụkwọ Nsọ, n’ihi na Ọ bụ Okwu ahụ. Alfa na Omega bụ akụkụ nke agwa Kraịst nke Ya onwe ya na-akọwapụta, dịka ihe àmà na Ọ bụ Chineke.
Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.
Aịzaya isi nke iri anọ bụ mmalite nke akụkọ amụma nke na-aga n’ihu ruo n’isi ngwụcha akwụkwọ Aịzaya n’isi nke iri isii na isii. Ọ na-amalite site n’ịkọwapụta Onye Nkasi Obi ahụ e zitere, onye Kraịst kwere ndị na-eso ụzọ ya nkwa na ọ ga-abịa ịkasi ha obi n’ihi ọpụpụ ya, ma ọbịbịa nke Onye Nkasi Obi ahụ na-enweta mmezu ya zuru okè, dịka amụma niile na-eme, n’ụbọchị ikpeazụ. Nkọwapụta Aịzaya na Jizọs banyere ọbịbịa nke Onye Nkasi Obi ahụ na-atụ aka n’ndakpọ olileanya nke mmegharị nke puku mmadụ narị otu na iri anọ na anọ, nke mere na Julaị 18, 2020.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.
Ma ana m agwa unu eziokwu; ọ baara unu uru na M ga-apụ: n’ihi na ọ bụrụ na M apụghị, Onye Nkasi Obi agaghị abịakwute unu; ma ọ bụrụ na M alaa, M ga-eziga Ya n’ebe unu nọ. Ma mgbe Ọ bịarutere, Ọ ga-eme ka ụwa mara mmehie, na ezi omume, na ikpe. Jọn 16:7, 8.
The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.
Okwu ndị a bụ “mmehie, ezi omume, na ikpe” bụ ihe Onye Nkasi Obi ga-eji “mee ka” ụwa “mata mmejọ ya.” Okwu a sụgharịrị dịka “mee ka o mata mmejọ ya” gụnyerekwa ihe ọ pụtara bụ ime ka mmadụ kwenye. Usoro atọ ahụ nke “mmehie, ezi omume, na ikpe” na-anọchi anya okwu Hibru a sụgharịrị dịka “eziokwu.” E sitere n’akwụkwọ ozi mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru mepụta okwu ahụ, ma okwu ahụ na-anọchi anya na Onye Okike nke ihe niile bụ onye mbụ na onye ikpeazụ, Alfa na Omega. Mgbe Onye Nkasi Obi bịakwutere otu narị puku iri anọ na anọ ahụ ndị nwere nkụda mmụọ, Ọ ga-eme ka ha kwenye, emesịa kwa ụwa, na Chineke bụ Alfa na Omega.
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. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
Kasienu ndị m obi, kasienu ha obi, ka Chineke unu kwuru. Gwanụ Jerusalem okwu nkasi obi, tie ya mkpu, na agha ya ezuola, na a gbagharala ajọ omume ya: n’ihi na ọ natala n’aka Jehova ụgwọ okpukpu abụọ n’ihi mmehie ya niile. Olu nke onye na-eti mkpu n’ọzara, Dozienụ ụzọ Jehova, meenụ n’ala ịkpa okporo ụzọ ziri ezi nye Chineke anyị. A ga-ebuli ndagwurugwu niile elu, a ga-eme ka ugwu niile na ugwu nta dị ala: a ga-eme ka ebe gbagọrọ agbagọ guzozie, mee ka ebe ndị tara nkọ dị larịị: A ga-ekpughekwa ebube Jehova, anụ ahụ niile ga-ahụkwa ya ọnụ: n’ihi na ọnụ Jehova ekwuwo ya. Aịzaya 40:1–5.
The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”
Amaokwu a na-akọwapụta ọrụ nke onyeozi Ịlaịja ikpeazụ ahụ, nke e ji William Miller mee ihe atụ ya, onye e ji Jọn Baptist mee ihe atụ ya, onye e ji Ịlaịja mee ihe atụ ya, onye Malakaị kọwakwara dị ka onyeozi ahụ nke na-akwadebe ụzọ maka onyeozi nke ọgbụgba ndụ ahụ. N’ime mmegharị Ịlaịja ikpeazụ ahụ, mgbe Onyenwe anyị zitere Onye Nkasi Obi ka ọ gbasie ndị ahụ ume bụ ndị a kụdara mmụọ ma na-eche Onyenwe anyị n’oge igbu oge, a ga-ekpughe “ebube nke Onyenwe anyị, anụ ahụ nile ga-ahụkwa ya ọnụ.” “Ebube” nke Onyenwe anyị bụ agwa Ya, ma Mkpughe nke Jisọs Kraịst bụ mmeghe nke akụkụ agwa Ya ahụ nke a na-anọchi anya dịka Alfa na Omega. Mgbe mmalite nke amaokwu ise mbụ ahụ gasịrị, “olu nke onye ahụ nke na-eti mkpu n’ọzara,” jụrụ Chineke, “Gịnị ka m ga-eti mkpu?”
The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.
Olu ahu sịrị, Tikuo. O wee sị, Gịnị ka m ga-eti? Mmadụ niile bụ ahịhịa, mma ya niile dịkwa ka ifuru nke ọhịa: ahịhịa ahụ na-akpọnwụ, ifuru ahụ na-ada ada; n’ihi na ume nke Onyenwe anyị na-afụ ya: n’ezie, ndị mmadụ bụ ahịhịa. Ahịhịa ahụ na-akpọnwụ, ifuru ahụ na-ada ada: ma okwu nke Chineke anyị ga-adịgide ruo mgbe ebighị ebi. Aịzaya 40:6–8.
The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.
Ozi nke agwa Kraịst nke e gosipụtara dịka Alfa na Omega ka etinyere n’ime nnọchianya nke Alakụba. N’ime Ezikiel iri atọ na asaa, a na-ebu ụzọ kpọkọta ndagwurugwu ọkpụkpụ ndị nwụrụ anwụ ahụ ọnụ, emesịa ozi amụma nke ifufe anọ enye ha ndụ.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Ndị mmụọ ozi na-ejide ifufe anọ ahụ, ndị e sere dị ka ịnyịnya iwe jidere, nke na-achọ ịpụ n’aka njide ma gbaa ọsọ gafee n’elu ụwa dum, na-ebute mbibi na ọnwụ n’ụzọ ọ na-agafe.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Ànyị ga-arahụ ụra n’ókè-ala nke ụwa ebighị ebi? Ànyị ga-adị nkụda mmụọ, oyi, na ndị nwụrụ anwụ? Ewoo, ka anyị nwee n’ime ụka anyị Mmụọ na ume nke Chineke ka e kubie n’ime ndị Ya, ka ha wee guzo n’ụkwụ ha ma dịrị ndụ. Anyị kwesịrị ịhụ na ụzọ ahụ dị warawara, nakwa na ọnụ ụzọ ámá ahụ dị nnọọ warawara. Ma ka anyị na-agafe n’ọnụ ụzọ ámá ahụ warawara, mbara ya enweghị oke.” Manuscript Releases, volume 20, 217.
The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.
Ịnyịnya iwe nke amụma Bible bụ Alakụba. A na-egbochi ịnyịnya iwe ahụ ime ọrụ mbibi ya, dị ka e si nọchite ya n’ijide ifufe anọ site n’aka ndị mmụọ ozi anọ n’Akwụkwọ Mkpughe isi nke asaa. A na-egbochi ha ruo mgbe e mechara kaa akara n’ihu puku mmadụ otu narị na iri anọ na anọ ahụ.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Mgbe ihe ndị a gasịrị, ahụrụ m ndị mmụọ ozi anọ ka ha guzo n’akụkụ anọ nke ụwa, na-ejide ifufe anọ nke ụwa, ka ifufe ahụ ghara ife n’elu ụwa, ma ọ bụ n’elu osimiri, ma ọ bụ n’elu osisi ọbụla. Ahụrụkwa m mmụọ ozi ọzọ ka ọ na-arịgo site n’ọwụwa anyanwụ, na-enwe akara nke Chineke dị ndụ: o wee tie mkpu n’olu ukwu gwa ndị mmụọ ozi anọ ahụ, ndị e nyere ike imebi ụwa na osimiri, na-asị, Emebikwala ụwa, ma ọ bụ osimiri, ma ọ bụ osisi ndị ahụ, ruo mgbe anyị ga-akara ndị ohu nke Chineke anyị akara n’egedege ihu ha. Mkpughe 7:1–3.
The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.
Ifufe anọ ahụ a na-ejide, na-anọchi anya igbochi Alakụba ruo mgbe e mechara ịka akara ndị nke Chineke. A na-anọchi anya Alakụba n’Akwụkwọ Mkpughe dịka opi atọ ikpeazụ n’ime opi asaa ahụ, nakwa dịka ahuhu atọ ahụ.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
M wee lee, nụ otu mmụọ-ozi ka ọ na-efe n’etiti eluigwe, ana m anụrụkwa ya ka o ji oké olu na-ekwu, Ahụhụ, ahụhụ, ahụhụ, diri ndị bi n’elu ụwa n’ihi olu ndị ọzọ nke opi ndị mmụọ-ozi atọ ahụ, ndị ka ga-afụ opi! Mkpughe 8:13.
After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.
Mgbe e webata opi atọ nke ahụhụ, Jọn na-akọwapụta njirimara nke Islam n’isi nke itoolu. N’amaokwu nke anọ nke isi nke itoolu, e nyere Islam iwu, nke mezuru n’akụkọ ihe mere eme nke Abubekr, onye ndú mbụ mgbe Mohammed gasịrị.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
E nyere ha iwu ka ha ghara imebi ahịhịa nke ụwa, ma ọ bụ ihe ọbụla na-eto akwụkwọ ndụ ndụ, ma ọ bụ osisi ọbụla; kama naanị ndị mmadụ ahụ ndị na-enweghị akara nke Chineke n’egedege ihu ha. Mkpughe 9:4.
Uriah Smith, identified the relation of Abubekr to verse four.
Uriah Smith kpọpụtara mmekọrịta Abubekr na amaokwu nke anọ.
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:
“Mgbe Mohammed nwụsịrị, Abubekr nọchiri ya n’ọrụ ọchịchị ahụ, n’afọ A.D. 632; onye, ozugbo o mere ka ikike na ọchịchị ya guzosie ike nke ọma, zigara agbụrụ ndị Arab akwụkwọ ozi mgbasa, nke ihe na-esonụ bụ otu mwepụta sitere na ya:
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.
“‘Mgbe unu na-alụ ọgụ nile nke Onyenwe anyị, gosinụ onwe unu dị ka ndị dike, na-enweghị ịtụgharị azụ; ma ka mmeri unu ghara iji ọbara ụmụnwaanyị na ụmụntakịrị metọọ onwe ya. Egbusila nkwụ ọ bụla, ma ọ bụ susuo ubi ọka ọ bụla ọkụ. Egbutula osisi mkpụrụ ọ bụla, ma ọ bụ mebie anụ ụlọ n’ụzọ ọ bụla, naanị ndị unu na-egbu ka unu rie. Mgbe unu na-eme ọgbụgba-ndụ ma ọ bụ nkwekọrịta ọ bụla, guzosienụ ike na ya, bụrụkwa ndị na-emezu okwu unu. Ma ka unu na-aga, unu ga-ahụ ụfọdụ ndị okpukpe bi n’ime ụlọ ndị mọnk n’ịkpa onwe ha iche, bụ́ ndị bu n’obi ife Chineke n’ụzọ ahụ; hapụnụ ha, egbula ha ma ọ bụ bibie ụlọ ndị mọnk ha. Unu ga-ahụkwa ụdị ọzọ nke ndị mmadụ bụ ndị so na ụlọ nzukọ Setan, ndị isi ha a kpụụrụ okpu; hụnụ na unu gbajie okpokoro isi ha, unu enyekwala ha ohere mgbapụ ruo mgbe ha ma ọ bụ ghọọ ndị Mohammedan ma ọ bụ kwụọ ụtụ.’” Uriah Smith, Daniel and the Revelation, 500.
Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.
Uriah Smith gara n’ihu ịmata òtù mmadụ abụọ, ndị ndị agha Alakụba ahụ Abubekr zitere ka ha bịa buso Rom agha ga-amata iche. Otu òtù ka ọ kọwara dịka ndị mọnk Katọlik, ndị na-efe ofufe n’Ụbọchị Anyanwụ; òtù nke ọzọ bụ ndị na-efe ofufe n’ụbọchị nke asaa. E nyere Alakụba iwu ka ọ wakpo naanị ndị na-efe ofufe anyanwụ. Nke ka mkpa n’ihe anyị na-atụle bụ na a na-anọchi anya mmadụ, ma ha bụ ndị na-edebe Ụbọchị Anyanwụ ma ọ bụ ndị na-edebe Ụbọchị Izuike, n’ụzọ amụma dịka ahịhịa, ihe ndị ndụ ndụ, na osisi. E gbochiri ifufe anọ ndị dị n’isi nke asaa ịfụkọta n’ahịhịa ruo mgbe e mechisịrị ndị na-edebe Ụbọchị Izuike akara.
The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.
Onye ozi nke mmegharị nke puku mmadụ otu narị na iri anọ na anọ jụrụ Chineke, sị, “Gịnị ka m ga-eti mkpu?” A gwara ya na ozi ya ga-abụ na Okwu Chineke na-eguzo sie ike ruo mgbe ebighị ebi, nakwa na a ga-edobe ozi ahụ n’ime okirikiri nke ifufe nke na-efe n’elu ahịhịa. Mgbe e zigara Onye Nkasi Obi nye puku mmadụ otu narị na iri anọ na anọ ahụ ndị nwere nkụda mmụọ n’ihi amụma dara ada banyere Alakụba, ma ndị, mgbe nke ahụ gasịrị, matara na ha nọ n’oge ichere nke ilu ụmụ agbọghọ iri ahụ, mgbe ahụ ka Onye Nkasi Obi na-eme ka ha mara na ozi ha ga-eweta bụ ozi banyere ọrụ Alakụba n’amụma Baịbụl. Ọbịbịa nke Onye Nkasi Obi, n’akụkọ ihe mere eme nke oge ichere ahụ, na-eme ka ha guzoro.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
O wee sị m, Nwa nke mmadụ, guzoro n’ukwu gị, m ga-agwakwa gị okwu. Mmụọ ahụ wee bata n’ime m mgbe ọ na-ekwu okwu n’ebe m nọ, o wee mee ka m guzoro n’ukwu m, ka m wee nụ onye ahụ nke na-agwa m okwu. Ezikiel 2:1, 2.
They stand when they are resurrected.
Ha na-eguzo mgbe a kpọlitere ha n’ọnwụ.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
Ndị sitere n’ime ndị mmadụ na ebo dị iche iche na asụsụ dị iche iche na mba dị iche iche ga-ele ozu ha anya ụbọchị atọ na ọkara, ha agaghịkwa ekwe ka e lie ozu ha n’ili. Ndị bi n’elu ụwa ga-aṅụrị ọṅụ n’ihi ha, ha ga-eme ememme, ha ga-ezigakwa onwe ha onyinye; n’ihi na ndị amụma abụọ a mere ka ndị bi n’elu ụwa nwee nnukwu ahụhụ. Ma mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke batara n’ime ha, ha wee guzo n’ụkwụ ha; nnukwu egwu dakwasịrị ndị hụrụ ha. Mkpughe 11:9–11.
The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.
Nzọụkwụ abụọ ahụ nke iguzo, ma emesịa ibuli elu dị ka ọkọlọtọ, ka Ezikiel na-anọchitekwa anya ya n’isi nke iri atọ na asaa. Nzọụkwụ mbụ nke Ezikiel na-achịkọta akụkụ ahụ nke ọkpụkpụ akọrọ ndị nwụrụ anwụ nke dị na ndagwurugwu nke mmechuihu obi. Nzọụkwụ nke abụọ nke Ezikiel bụ ozi nke ifufe anọ ahụ, nke bụ ozi nke ịkpọchi akara, nke bụ ozi nke Alakụba.
And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.
Ọ sịrịkwa m, Nwa nke mmadụ, ọ̀kpụkpụ ndị a hà pụrụ ịdị ndụ? M wee zaa, O Onyenweanyị Chineke, ọ bụ gị maara. O sịrịkwa m ọzọ, Buru amụma n’elu ọkpụkpụ ndị a, sị ha, Unu ọkpụkpụ akọrọ akọrọ, nụ okwu nke Onyenweanyị. Otu a ka Onyenweanyị Chineke kwuru nye ọkpụkpụ ndị a; Lee, aga m eme ka ume banye n’ime unu, unu ga-adịkwa ndụ: Aga m atụkwasị unu akwara, meekwa ka anụ ahụ́ puo n’elu unu, kpuchiekwa unu akpụkpọ ahụ́, tinye ume n’ime unu, unu ga-adịkwa ndụ; unu ga-amatakwa na Abụ m Onyenweanyị. Ya mere, eburu m amụma dịka e nyere m iwu: ma ka m na-ebu amụma, e nwere ụda, ma lee, ịma jijiji, ọkpụkpụ ndị ahụ wee zukọta ọnụ, ọkpụkpụ ọ bụla ruo ọkpụkpụ nke ya. Mgbe m lere anya, lee, akwara na anụ ahụ́ pupụtara n’elu ha, akpụkpọ ahụ́ wee kpuchie ha n’elu: ma ume adịghị n’ime ha. Mgbe ahụ ka ọ sịrị m, Buru amụma nye ifufe, buru amụma, nwa nke mmadụ, sị ifufe ahụ, Otu a ka Onyenweanyị Chineke kwuru; Si n’ifufe anọ bịa, O ume, kukuo ndị a e gburu egbu, ka ha wee dị ndụ. Ya mere, eburu m amụma dịka o nyere m iwu, ume wee banye n’ime ha, ha wee dị ndụ, guzoziekwa n’ukwu ha, bụrụ oke usuu ndị agha dị ukwuu. Ezikiel 37:3–10.
In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.
N’akụkụ akwụkwọ Aịsaịa nke anyị na-atụle ugbu a, mgbe Onye Nkasi Obi bịara, ha guzooro n’ukwu ha, mgbe ahụ a buliri ha elu gaa n’ugwu dị elu dịka ọkọlọtọ, ha wee kpọsaa “ozi ọma” ahụ nke bụ mmiri ozuzo ikpeazụ ahụ, ozi nke mmụọ ozi nke atọ.
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.
Giọn, gị nke na-eweta ozi ọma, rịgoro n’elu ugwu dị elu; Jerusalem, gị nke na-eweta ozi ọma, welie olu gị elu n’ike; welie ya elu, atụla egwu; gwa obodo ndị Juda, Lee Chineke unu! Lee, Onyenweanyị Chineke ga-eji aka dị ike bịa, ogwe aka ya ga-achịkwa n’ihi Ya: lee, ụgwọ ọrụ Ya dị n’aka Ya, ọrụ Ya nọkwa n’ihu Ya. Ọ ga-azụ ìgwè atụrụ Ya dịka onye ọzụzụ atụrụ: Ọ ga-eji ogwe aka Ya kpọkọta ụmụ atụrụ, bupụ ha n’obi Ya, Werekwa nwayọọ duru ndị nwere ụmụ ọhụrụ. Ònye tụrụ mmiri nile n’ọgba aka Ya, ma tụọ eluigwe n’ogologo mkpịsị aka, ma chịkọta ájá nke ụwa n’otú tụọ, ma tụọ ugwu n’akpịrịkpa, na ugwu nta n’ihe ọ̀tụ̀tụ̀? Ònye duziri Mmụọ nke Onyenweanyị, ma ọ bụ, bụrụ onye ndụmọdụ Ya, kụziiri Ya ihe? Ònye ka Ya na ya gbara ndụmọdụ, ònye kụziirikwa Ya, ma kuziere Ya ụzọ ikpe ziri ezi, ma kuziere Ya ihe ọmụma, ma gosi Ya ụzọ nghọta? Lee, mba nile dị ka ntakịrị mpekere mmiri si n’ite daa, a na-agụkwa ha dịka ntakịrị uzuzu dị n’ihe ọ̀tụ̀tụ̀: lee, Ọ na-ebuli agwaetiti nile dịka ihe dị nnọọ nta. Lebanọn ezughị ezu maka nkụ ọku, anụ ọhịa ya ezughịkwa ezu maka àjà nsure ọkụ. Mba nile n’ihu Ya dị ka ihe efu; a na-agụkwa ha n’ebe Ọ nọ ka ndị pere ihe efu aka, na ihe-efu. Aịsaịa 40:9–17.
Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.
A na-ebuli ndị ahụ si n’ili ha pụta elu dịka ọkọlọtọ; ma ọ bụ, dịka Aịzaya si kọwaa ya, a na-ebuga ha “n’ugwu dị elu.” Ugwu ahụ dị elu bụ ọkọlọtọ ahụ, ọ na-anọchitekwa anya ndị ahụ na-eche Onyenwe anyị n’oge ichere ahụ, nke nkụda mmụọ mbụ nke July 18, 2020 malitere.
One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.
Puku mmadụ ga-agba ọsọ n’ihi ịbara mba nke otu onye; n’ihi ịbara mba nke mmadụ ise ka unu ga-agba ọsọ: ruo mgbe a ga-ahapụ unu dị ka osisi ọkọlọtọ n’elu ugwu, na dị ka ọkọlọtọ n’elu nta. Ya mere Onyenwe anyị ga-echere, ka O wee meere unu amara, ya mere a ga-ebulikwa Ya elu, ka O wee meere unu ebere: n’ihi na Onyenwe anyị bụ Chineke nke ikpe ziri ezi: ndị a gọziri agọzi ka ha bụ niile ndị na-eche Ya. Aịzaya 30:17, 18.
In Revelation eleven the ensign is taken to heaven.
N’ime Mkpughe isi nke iri na otu, e buliri ọkọlọtọ ahụ gaa n’eluigwe.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
Ha nụrụkwa nnukwu olu sitere n’eluigwe na-agwa ha, Sịrị: Rịgonenụ ebe a. Ha wee rigoo n’eluigwe n’ime igwe ojii; ndị iro ha wee hụ ha. N’otu awa ahụkwa e nwere nnukwu ala ọma jijiji, otu ụzọ n’ụzọ iri nke obodo ahụ wee daa; e gbuokwa puku mmadụ asaa n’ala ọma jijiji ahụ: ndị fọdụrụ wee tụọ egwu, wee nye Chineke nke eluigwe otuto. Mkpughe 11:12, 13.
Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.
Mkpughe iri na otu na-akọwapụta na e buliri ndị àmà abụọ ahụ elu gaa n’eluigwe, n’otu awa ahụ ala ọma jijiji ahụ mere. Ala ọma jijiji ahụ nke mmezu ya pụtara n’Akụkọ ihe mere eme gara aga site na Mgbanwe Ọchịchị French, na-anọchi anya ntughari nke United States n’oge iwu Ụka. Ya mere, a na-ebuli ọkọlọtọ ahụ elu n’oge iwu Ụka, ma ọkọlọtọ ahụ ekwuputakwa “ozi ọma” ahụ nye ụwa dum.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Unu niile ndị bi n’ụwa, na ndị niile na-ebi n’elu ụwa, lee, mgbe o weliri ọkọlọtọ n’elu ugwu dị iche iche; ma mgbe ọ fụrụ opi, nụkwa. Aịzaya 18:3.
The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.
Ihe-ọkọlọtọ ahụ ga-eweta “ozi ọma” mgbe a ga-akụ “ọjà.” Ozi ikpeazụ nke ọjà n’Akwụkwọ Mkpughe bụ ọjà nke asaa, nke bụ ahụhụ nke atọ, nke bụ Alakụba. Aịsaịa, Jọn na Izekiel niile na-ekwu banyere ụbọchị ikpeazụ, ha anaghịkwa emegide ibe ha n’ọnọdụ ọ bụla.
The seal of God is placed upon God’s people at the Sunday law.
A na-edebe akara Chineke n’elu ndị Chineke n’oge iwu ụbọchị Sọnde.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“Ọ dịghị otu n’ime anyị ga-anata akara nke Chineke ma ọ bụrụ na àgwà anyị ka nwere ọbụna otu ntupọ ma ọ bụ unyi n’elu ha. A hapụla ya n’aka anyị idozi ntụpọ ndị dị n’àgwà anyị, na ime ka ụlọ nsọ nke mkpụrụ obi dị ọcha pụọ n’ihe niile na-emerụ ya. Mgbe ahụ mmiri ozuzo ikpeazụ ahụ ga-adakwasị anyị dịka mmiri ozuzo mbụ ahụ si dakwasị ndị na-eso ụzọ Ya n’Ụbọchị Pentikọst....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.
“Gịnị ka unu na-eme, ụmụnna, n’ọrụ ukwu nke nkwadebe? Ndị na-ejikọta onwe ha na ụwa na-anata udi nke ụwa ma na-akwadebe maka akara nke anụ ọhịa ahụ. Ndị na-enweghi ntụkwasị obi n’ime onwe ha, ndị na-eweda onwe ha ala n’ihu Chineke ma na-eme ka mkpụrụobi ha dị ọcha site n’irube isi n’eziokwu, ndị a na-anata udi nke eluigwe ma na-akwadebe maka akara nke Chineke n’egedege ihu ha. Mgbe iwu ahụ ga-apụta ma e tinye akara ahụ, agwa ha ga-anọgide dị ọcha ma bụrụ nke na-enweghị ntụpọ ruo mgbe ebighị ebi.” Testimonies, volume 5, 214–216.
Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.
N’agbanyeghị na a na-etinye iwu ahụ n’obi n’oge iwu Sọnde, ndị ga-anata akara ahụ ga-adị mkpa inwe agwa e kwadebere maka akara ahụ tupu iwu Sọnde, n’ihi na iwu Sọnde bụ nsogbu ahụ nke nsogbu niile dị n’Okwu Chineke na-atụ aka n’ihu ya. Ọ bụ “nsogbu” ahụ, ma ọ bụ “mkpu”, n’etiti abalị n’ilu nke ụmụ agbọghọ iri ahụ.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“A na-egosipụta agwa mmadụ site n’oge nsogbu. Mgbe olu ahụ siri ike kpọsara n’etiti abalị, ‘Lee, nwoke na-alụ nwanyị abịawo; pụnụ gaa zute ya,’ ụmụ agbọghọ ndị na-amaghị nwoke ndị ahụ na-ehi ụra tetara n’ụra ha, ma a hụrụ ndị mere nkwadebe maka ihe omume ahụ. E jidere ìgwè abụọ ahụ n’amaghị ama, ma otu dị njikere maka mberede ahụ, ebe a hụrụ nke ọzọ na enweghị nkwadebe. A na-egosipụta agwa mmadụ site n’ọnọdụ. Mberede na-ewepụta ezi ụdị agwa mmadụ. Ụfọdụ ọdachi mberede na nke a na-atụghị anya ya, iru újú ọnwụ, ma ọ bụ oge nsogbu, ọrịa ụfọdụ a na-atụghị anya ya ma ọ bụ ihe mgbu nke mmụọ, ihe ọ bụla nke na-eme ka mkpụrụobi guzo ihu na ihu na ọnwụ, ga-ewepụta ezi ime agwa ahụ. A ga-eme ka o doo anya ma e nwere ezi okwukwe ọ bụla n’ezi nkwa nile nke okwu Chineke ma ọ bụ na ọ dịghị. A ga-eme ka o doo anya ma amara Chineke na-akwado mkpụrụobi ahụ ma ọ bụ na ọ naghị akwado ya, ma mmanụ ọ dị n’ime ite ahụ ya na oriọna ya ma ọ bụ na ọ dịghị.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Oge ule na-abịara mmadụ niile. Olee otú anyị si akpa àgwà n’okpuru ule na nnwapụta nke Chineke? Ìhè oriọna anyị ọ̀ na-anyụ? ma ọ bụ anyị ka na-eme ka ha na-enwu? Anyị ò kwadebere maka ọnọdụ mberede ọ bụla site n’ịjikọta anyị na Ya bụ onye jupụtara n’amara na eziokwu? Nwaanyị na-amaghị nwoke ise ndị amamihe enweghị ike ịnyefe àgwà ha nye nwaanyị na-amaghị nwoke ise ndị nzuzu. Àgwà bụ ihe anyị ga-akpụpụta n’onwe anyị dị ka ndị n’otu n’otu.” Review and Herald, October 17, 1895.
The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.
Ụmụ agbọghọ amamihe ahụ chọrọ mmanụ ahụ tupu e tie mkpu ahụ, n’ihi na mgbe nsogbu etiti abalị rutere, ọ bụkwa mgbe ahụ ka ọ dịghịzi ekwe omume inweta mmanụ ahụ.
“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.
“E nwere mmụọ nke obi nkoropụ, nke agha na ịkwafu ọbara, mmụọ ahụ ga-arịwanye elu ruo nnọọ n’ókè ngwụcha oge. Ozugbo e mechiri ndị nke Chineke akara n’egedege ihu ha,—ọ bụghị akara ma ọ bụ mgbama ọ bụla a pụrụ iji anya hụ, kama ọ bụ iguzosi ike n’eziokwu ahụ, ma n’uche ma n’ime mmụọ, nke mere na a pụghị ime ka ha maa jijiji,—ozugbo e mechiri ndị nke Chineke akara ma kwadebe ha maka ịma jijiji ahụ, ọ ga-abịa. N’ezie, ọ malitelarị; ikpe Chineke dị ugbu a n’elu ala, iji dọọ anyị aka ná ntị, ka anyị wee mara ihe na-abịa.” Manuscript Releases, volume 1, 249.
The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.
Akara nke Chineke bụ ịkwụsi ike n’eziokwu, ma n’uche ma n’ime mmụọ. A pụghị ịhụ akara ahụ, ma a ga-ahụ ọkọlọtọ ahụ, n’ihi na ọ bụ naanị ụzọ a pụrụ isi dọọ ụwa aka ná ntị. Ya mere, e nwere oge mgbe a pụghị ịhụ akara ahụ, nke iwu Ụka na Sọnde ga-eso, ebe a ghaghị ịhụ akara ahụ.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Ọrụ nke Mmụọ Nsọ bụ ime ka ụwa kwenye banyere mmehie, banyere ezi omume, na banyere ikpe. A pụrụ ịdọ ụwa aka ná ntị naanị site n’ịhụ ndị kwere eziokwu ahụ ka e doro ha nsọ site n’eziokwu ahụ, ka ha na-eme ihe n’ụkpụrụ ndị dị elu ma dị nsọ, na-egosi n’ụzọ dị elu ma dị nsọpụrụ ahịrị nkewa dị n’etiti ndị na-edebe iwu Chineke, na ndị na-azọpịa ha n’okpuru ụkwụ ha. Ido-nsọ nke Mmụọ ahụ na-akọwapụta ọdịiche dị n’etiti ndị nwere akara Chineke, na ndị na-edebe ụbọchị izu ike ụgha. Mgbe ule ahụ bịara, a ga-egosi ya n’ụzọ doro anya ihe akara anụ ọhịa ahụ bụ. Ọ bụ idebe Ụbọchị Sọnde. Ndị, mgbe ha nụsịrị eziokwu ahụ, ka na-aga n’ihu ile ụbọchị a anya dịka ụbọchị nsọ, na-ebu akara aka nke nwoke mmehie ahụ, onye chere ịgbanwe oge na iwu.” Bible Training School, December 1, 1903.
The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.
Akara ahụ nke a ga-enwerịrị tupu iwu Sọnde ahụ abịa bụ mmepe zuru ezu nke agwa Kraịst, ọ dịghịkwa ahụ anya, ma e wezụga n’ihu ndị mmụọ ozi. Akara ahụ a na-ahụ anya n’oge iwu Sọnde bụ nke ndị na-edebe Ụbọchị Izu Ike nke Ụbọchị nke Asaa, n’ihi na nke a bụ akara, ma ọ bụ ihe ịrịba ama, nke ndị nke Chineke.
Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.
Gwa kwa umu Israel okwu kwa, si, N’eziokwu, unu ga-edebe ụbọchị izu-ike m nile: n’ihi na ọ bụ ihe-iriba-ama dị n’etiti m na unu n’ọgbọ unu nile; ka unu wee mara na ọ bụ m bụ Onyenwe anyị nke na-edo unu nsọ. Ọpụpụ 31:13.
The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.
Ibịakwasị akara nke puku narị otu na iri anọ na anọ ahụ malitere n’abalị iri na asatọ nke ọnwa Julaị, afọ 2020, ma a ghaghị imezu ya tupu iwu ụbọchị Sọnde ahụ.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Unu nile ndị bi n’ụwa, na ndị obibi n’elu ụwa, lezienụ anya, mgbe Ọ na-ebuli ọkọlọtọ n’elu ugwu dị iche iche; ma mgbe Ọ na-afụ opi, nụrụnụ. Aịsaịa 18:3.
The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.
Égbè elu-igwe asaa ahụ nke emegheworị ugbu a na-akọwapụta na akụkọ ihe mere eme nke otu narị puku na puku iri anọ na anọ bụ ọrụ ikwusa ozi nke e debere n’ime ọnọdụ ịdọ aka ná ntị nke opi banyere ahụhụ nke atọ. Opi nke Alakụba n’amụma Baịbụl bụ ihe ahụ nke ọkọlọtọ ahụ e welitere site n’ili na-afụ.
The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.
Akara ngosi anọ nke ahịrị mgbanwe ọ bụla, ndị kwekọrọ na akara ngosi anọ nke akụkọ ihe mere eme nke 1840 ruo 1844, na-eguzobe na nzọụkwụ anọ nke ahịrị mgbanwe ọ bụla na-enwe otu isiokwu mgbe niile. Akara ngosi mbụ n’akụkọ ihe mere eme nke ndị puku narị anọ na iri anọ na anọ, nke 1840 ruo 1844 nọchiri anya ya, bụ inye ike ozi ahụ na Septemba 11, 2001. Akara ngosi ahụ bụ Islam. Akara ngosi nke abụọ nke akụkọ ihe mere eme yiri ya maka ndị puku narị anọ na iri anọ na anọ bụ mmechuihu nke Julaị 18, 2020. Akara ngosi ahụ bụ amụma banyere Islam nke e merụrụ emerụ site n’itinye oge n’ọrụ. Akara ngosi nke atọ, nke na-akara Mkpu Etiti Abalị, bụ mmezi nke amụma dara ada banyere Islam. Mmezi ahụ na-anọchi anya ịjụ itinye oge n’ọrụ. Akara ngosi nke anọ bụ iwu ụbọchị Sọnde, ebe ọkọlọtọ a na-ebuli elu na-akụ opi nke asaa, nke bụ ahụhụ nke atọ, nke bụ Islam.
Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.
Aịsaịa isi nke iri anọ na-akọwapụta ebe mmalite nke isi iri abụọ na isii sochirinụ. Ebe mmalite ahụ dị n’akwụkwọ Mkpughe isi nke iri na otu, mgbe a na-eme ka ndị amụma abụọ ahụ, ndị na-emekpa ndị mmadụ ahụhụ, dịrị ndụ ọzọ. Onye Nkasi Obi na-eme ka ha si n’ọnwụ bilie ma mee ka ha guzoro n’ọnọdụ ịkwụ ọtọ, ma mgbe ahụ ka a na-ebuli ha elu gaa n’eluigwe. Aịsaịa na-akọwa onye ozi Ịlaịja dịka olu nke na-eti mkpu n’ọzara. Mgbe ahụ, onye ozi ahụ na-ajụ ihe ozi ya ga-abụ, a gwa ya, n’ime ihe nnọchianya amụma, na ozi nke Alakụba bụ ịdọ aka ná ntị nke opi nke ọkọlọtọ ahụ na-ekwusa. Ma naanị ụzọ Alakụba pụrụ isi gosipụta dịka opi ịdọ aka ná ntị n’ụbọchị ikpeazụ bụ site n’ịkọwapụta Alakụba nke oge gara aga. Mmalite nke Alakụba dịka ndị Milerait ghọtara ya, nakwa dịka e si n’ụzọ eserese doo ya anya n’elu chaatị nsọ abụọ nke Habakuk, aghaghị iji ya mata Alakụba nke ahụhụ nke atọ.
I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Anọ m n’ime Mmụọ n’Ụbọchị nke Onyenweanyị, wee nụ n’azụ m nnukwu olu, dị ka nke opi. Mkpughe 1:10.
John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.
Jọn nụrụ olu opi n’azụ ya n’Akwụkwọ Mkpughe, ma Jọn na-anọchite anya puku mmadụ narị otu na iri anọ na anọ ndị na-anụ olu si n’oge gara aga. Olu ahụ dị n’azụ Jọn, ya bụ nke na-anọchite anya ụda opi si n’oge gara aga, bụ nghọta nke ndị ọsụ ụzọ na opi ndị ahụ bụ ikpe Chineke megide ofufe ụbọchị Sọnde. E wetara opi anọ mbụ ahụ megide Rom ndị ọgọ mmụọ n’ịzaghachi iwu Sọnde mbụ Konstantain nyere n’afọ 321. Opi nke ise na nke isii, nke bụ ahụhụ mbụ na nke abụọ, na-anọchite anya ikpe Chineke megide Rom nke ndị popu mgbe ọ bụkwa ya nyere iwu Sọnde na Kansụl Orléans n’afọ 538. Ahụhụ nke atọ nke Alakụba na-abịa mgbe e nyere iwu Sọnde na United States. Mgbe ahụ ka a na-ebuli ọkọlọtọ elu, ọ na-akọwapụtakwa ọrụ amụma nke Alakụba, dabere n’ọrụ mbido nke Alakụba.
The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”
Ozi nke ọkọlọtọ ahụ na-ekwusa nwere ike ịtọ naanị mgbe e debere ozi ahụ n’ime nkọwa na gburugburu Alfa na Omega. Mgbe mmeghe a gasịrị n’Isiakwụkwọ nke iri anọ nke Aịzaya, ngosipụta Akwụkwọ Nsọ kacha sie ike ma kacha kpọmkwem banyere Chineke dị ka Alfa na Omega ka a na-ewepụta n’usoro isiakwụkwọ ole na ole sochirinụ. Isiakwụkwọ ndị ahụ bụ nnọchiteanya Aịzaya nke Mkpughe nke Jizọs Kraịst nke “Chineke nyere ya” Jizọs, “iji gosi ndị ohu ya ihe ndị ga-eme n’oge na-adịghị anya; o wee zipu ya ma mee ka e gosipụta ya site n’aka mmụọ ozi ya nye ohu ya Jọn,” onye dere ya “n’akwụkwọ, ma” zipu “ya nye ụka asaa.”
We will consider the following chapters of Isaiah in the next article.
Anyi ga-atụle isi nke Aịsaịa ndị a na-esonụ n’isiokwu na-esonụ.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Ngọzị nādiri onye ahụ nke na-agụ ya, na ndị ahụ na-anụ okwu amụma a, ma na-edebe ihe ndị ahụ e dere n’ime ya: n’ihi na oge ahụ adịwo nso. Mkpughe 1:3.