The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
Ozi nke Mkpu Etiti Abalị na mbido ya kwụsịrị n’oge mmeghe nke ikpe nyocha, ma ozi nke Mkpu Etiti Abalị na-akwụsịkwa n’oge mmeghe nke ikpe mmezu. Ahụhụ nke atọ nke Islam na-eweta ikpe n’elu United States n’ihi ịgafe iwu ụbọchị Sọnde, ma ọ na-anọchikwa anya ikpe na-aga n’ihu ma na-arịwanye elu n’elu ụwa dum n’ihi nnabata ha nke iwu ụbọchị Sọnde nke ha n’okpuru nrụgide nke ike ọchịchị na-akpagbu mmadụ, nke e ji ndị eze iri ahụ, ndị ha na Jezebel, akwụna nke Taịa, kwara iko, nọchite anya.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Mgbe America, ala nke nnwere onwe okpukpe, ga-ejikọta onwe ya na Papacy n’ịmanye akọ na uche na n’ịmanye mmadụ inye nsọpụrụ sabbath ụgha, a ga-eduba ndị mmadụ nke mba ọ bụla n’elu ụwa niile ka ha soro ihe nlereanya ya.” Testimonies, volume 6, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
Agha maka iwu Ụbọchị Sọnde nke nnukwu esemokwu ahụ ga-abụ mgbe ahụ nke etinyere kpamkpam. Mgbe ahụ, Setan ga-apụta n’ịdị ka Kraịst.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Site n’iwu enyere ime ka e guzobere Ọchịchị Papacy n’ime mmebi iwu Chineke, mba anyị ga-ekewapụ onwe ya kpamkpam n’ezi omume. Mgbe Protestantism ga-agbatị aka ya n’ofe oghere ahụ iji jide aka nke ike Rom, mgbe ọ ga-eru n’ofe abis ahụ iji kụọ aka na Spiritualism, mgbe, n’okpuru mmetụta nke njikọ ugboro atọ a, mba anyị ga-ajụ ụkpụrụ ọ bụla nke Iwu Ntọala ya dịka ọchịchị Protestant na nke repọblik, ma kwadebe ụzọ maka mgbasa nke ụgha na aghụghọ papal, mgbe ahụ anyị pụrụ ịma na oge eruola maka ọrụ ebube ahụ nke Setan na-arụ, nakwa na ọgwụgwụ adịla nso.” Testimonies, volume 5, 451.
National apostasy is followed by national ruin.
Nnupu-isi nke mba na-eduga n’ọnwụnwa nke mba.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Ndị United States abụwo ndị a gọziri ma hụkwa amara pụrụ iche; ma mgbe ha ga-egbochi nnwere onwe okpukpe, rara Protestantism nye, ma nye Popery nkwado, oke mmehie ha ga-eju, a ga-edekwa ‘nnapụ-isi mba’ ahụ n’akwụkwọ ndị dị n’eluigwe. Nsonaazụ nke nnapụ-isi a ga-abụ mbibi mba.” Review and Herald, Mee 2, 1893.
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
Ndị Adventist Laodisia ndị nzuzu na-esonye aka na ike papal, a na-akwadokwa ha; ebe igwe atụrụ ọzọ nke Kraịst nke ka nọ na Babilọn na-agbanahụ aka nke papacy.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Ọ ga-abanyekwa n’ala ahụ dị ebube, a ga-emekwa ka ọtụtụ mba daa: ma ndị a ga-agbanahụ n’aka ya, ya bụ, Edom, na Moab, na ndị isi nke ụmụ Amọn. Daniel 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
Alakụba kụrụ United States na mberede, dịka opi nke asaa na-eweta ahụhụ ikpe n’ihi ngafe nke iwu ụbọchị Sọnde.
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, ma nụ otu mmụọ ozi ka ọ na-efegharị n’etiti eluigwe, na-ekwu kwa n’oké olu, Ahụhụ, ahụhụ, ahụhụ diri ndị bi n’ụwa, n’ihi ụda ndị ọzọ nke opi nke ndị mmụọ ozi atọ ahụ, ndị ka ga-afụ opi! Mkpughe 8:13.
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
A na-egosipụta ọkọlọtọ nke na-anọchi anya ndị àmà abụọ ahụ n’Mkpughe iri na otu site n’aka Jọn na Mkpughe isi nke iri na abụọ dịka nwanyị e ji anyanwụ yikwasị, ma e gosipụtakwa ya n’amụma site n’ihe nnọchianya nke mmalite na ọgwụgwụ.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Mgbe ahụ, e hụrụ nnukwu ihe ịtụnanya n’eluigwe; otu nwanyị yi anyanwụ dịka uwe, ọnwa dịkwa n’okpuru ụkwụ ya, n’isi ya kwa ka e nwere okpueze nke kpakpando iri na abụọ: Ma ebe ọ dị ime, o tiri mkpu, na-afụ ụfụ n’ịmụ nwa, na-enwekwa ihe mgbu ka a mụọ ya. E wee hụ ihe ịtụnanya ọzọ n’eluigwe; ma lee, nnukwu dragọn uhie, nke nwere isi asaa na mpi iri, nwekwara okpueze asaa n’isi ya. Ọdụ ya wee dọpụta otu ụzọ n’ime atọ nke kpakpando nile nke eluigwe, wee tụfuo ha n’ụwa: dragọn ahụ wee guzo n’ihu nwanyị ahụ nke dị njikere ịmụ nwa, ka o wee rie nwa ya ozugbo a mụrụ ya. Nwanyị ahụ wee mụọ nwa nwoke, onye ga-eji mkpanaka ígwè chịa mba nile: e wee kpọọrọ nwa ya elu gaa n’ebe Chineke nọ, nakwa n’ocheeze ya. Mkpughe 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
Ọ nọ n’elu ọnwa, e yikwara ya anyanwụ. Ọnwa bụ ngosipụta nke anyanwụ, ya mere n’amụma ọ na-anọchi anya anyanwụ. Kpakpando iri na abụọ dị n’okpueze ya na-anọchi anya ebo iri na abụọ nke Izrel oge ochie na mmalite Izrel oge ochie, ndị na-anọchi anya ndị na-eso ụzọ iri na abụọ na njedebe Izrel oge ochie. Kpakpando iri na abụọ ahụ, bụ ndị na-eso ụzọ iri na abụọ na njedebe Izrel oge ochie, bụkwa ndị ozi iri na abụọ na mmalite Izrel oge ọhụrụ. Ya mere, ha na-anọchi anya otu narị puku iri anọ na anọ n’isi njedebe Izrel oge ọhụrụ, ndị bụ ndị na-eso ụzọ na ndị ozi. Na mmalite nke akụkọ ihe mere eme ahụ ebe ndị na-eso ụzọ na-anọchi anya ma njedebe nke Izrel oge ochie ma ndị ozi na-anọchi anya mmalite nke Izrel oge ọhụrụ, nwanyị ahụ nke bụ nzukọ, dị ime Kraịst. Ọ bụ “nwa nwoke” ahụ a ga-ebulikwa ya gaa n’ebe Chineke nọ mgbe ọnwụ Ya na mbilite n’ọnwụ Ya gasịrị.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
Ya mere, nwanyị ahụ na-anọchikwakwa ọmụmụ nke puku mmadụ iri anọ na anọ na puku mmadụ anọ, ndị kwa na-arịgokwa n’eluigwe mgbe e si n’ndagwurugwu ọnwụ kpọlite ha n’ọnwụ. Ozugbo ha nọ n’eluigwe, ọ ga-amụkwa nwa ọzọ, nke na-anọchi ìgwè atụrụ ọzọ ahụ nke na-apụta na Babilọn n’oge iwu ụbọchị Sọnde.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Tupu ọ banye n’ime ime mgbu, ọ mụrụ nwa; tupu ihe mgbu ya abịa, a tọhapụrụ ya nke nwa nwoke. Ònye anụwo ihe dị otu a? ònye ahụwo ihe ndị dị otu a? A ga-eme ka ụwa mụọ n’otu ụbọchị? ma ọ bụ a ga-amụpụta mba n’otu ntabi anya? n’ihi na ozugbo Zayọn banyere n’ime ime mgbu, ọ mụrụ ụmụ ya. M̀ ga-eme ka a ruo n’oge ọmụmụ, ma ghara ime ka a mụọ nwa? ka Onyenwe anyị kwuru: M̀ ga-eme ka a mụọ nwa, ma mechie akpanwa? ka Chineke gị kwuru. Aịzaya 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
N’oge ọchịchị nke anụ ọhịa nke ụwa, a na-amụ otu mba n’otu ntabi anya. Mba ahụ bụ otu narị puku na iri anọ na anọ, n’ihi na ha bụ ndị na-egosipụta àgwà Kraịst n’ụzọ zuru oke. Ha bụ ndị e ji “nwa nwoke” ahụ, Jizọs, kpọọ ihe atụ ya. Ha bụ “nwa nwoke” nke Aịzaya, onye a mụrụ tupu nwanyị amalite ịmụ nwa. Ọkpụkpụ akọrọ ndị nwụrụ anwụ ahụ nke ụwa ṅụrịrị ọṅụ banyere ha mgbe anụ ọhịa ahụ si n’olulu enweghị ngwụcha gbuuru ha, a ga-akasi ha obi na Jerusalem, ha ga-esokwa nwanyị ahụ na-amụpụta “nwa nwoke” ahụ ṅụrịa ọṅụ. A na-amụpụta ha tupu imeju ya amalite, mgbe ahụ o wee nwee imeju ma mụpụta “ụmụ” ya ndị ọzọ, dịka ndị mba ọzọ n’oge ahụ na-aza ozi nke mmụọ ozi nke atọ dịka osimiri na-asọ asọ, dịka ozi ahụ na-efegharị n’ala ahụ dịka nnukwu ebili mmiri nke oké osimiri. A na-amụ ha n’etiti nnukwu nsogbu, nke na-anọchi anya imeju ya. Nwanyị nke Mkpughe iri na abụọ, n’eziokwu, nwere ejima. Ndị mbụ a mụrụ bụ otu narị puku na iri anọ na anọ ndị a kọwara dịka mkpụrụ mbụ, ndị mba ọzọ kwa dịka nnukwu nchịkọta nke owuwe ihe ubi nke oge ọkọchị.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Ṅụrịanụ ọṅụ na Jerusalem, ṅụrịakwanụ ọṅụ n’ime ya, unu niile ndị hụrụ ya n’anya: soro ya ṅụrịa ọṅụ nke ukwuu, unu niile ndị na-eru uju n’ihi ya: ka unu wee ṅụọ ara, wee jupụta afọ n’ara nkasi obi ya; ka unu wee mịpụta ara, wee nwee ịnụrị n’ụba nke ebube ya. N’ihi na otu a ka Onyenwe anyị kwuru, Lee, aga m eme ka udo gbasaa ruo ya dịka osimiri, na ebube nke mba ọzọ dịka iyi na-asọpụta: mgbe ahụ unu ga-aṅụ ara, a ga-eburu unu n’akụkụ ya, a ga-amakwakwa unu n’ikpere ya. Dịka onye nne ya na-akasi obi, otu a ka m ga-esi kasie unu obi; a ga-akasikwa unu obi na Jerusalem. Ma mgbe unu hụrụ nke a, obi unu ga-aṅụrị, ọkpụkpụ unu ga-epulitekwa dịka ahịhịa: a ga-emekwa ka aka Onyenwe anyị mara n’ebe ndị ohu ya nọ, na iwe ya n’ebe ndị iro ya nọ. Aịzaya 66:10–14.
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Ndị ahụ “na-eru uju” n’ihi Jerusalem bụ ndị na-asụ ude ma na-akwa ákwá n’ihi ihe arụ nile a na-eme n’ime ya, ndị a kwa bụ ndị e mechiri akara, a na-emekwa ka e mechie ha akara tupu iwu ụbọchị Sọnde. Anyị nọ ugbu a n’ime “ọrụ mmechi maka nzukọ,” nke bụ oge ikpeazụ nke imechi akara nke otu narị puku na iri anọ na anọ.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Ndị ezi mmadụ nke Chineke, ndị nwere mmụọ nke ọrụ nke Onyenwe anyị na nzọpụta nke mkpụrụobi n’obi, ga-ahụ mmehie mgbe niile n’ụdị ya n’eziokwu, dị ka mmehie n’ezie. Ha ga-anọ mgbe niile n’akụkụ nke ime ihe n’ezi ntụkwasị obi na n’ụzọ doro anya banyere mmehie ndị na-adakwasị ndị Chineke mfe. Karịsịa n’ọrụ mmechi ahụ maka nzukọ, n’oge nke ịkà akara nke narị puku iri anọ na anọ ahụ, ndị ga-eguzo n’enweghị ntụpọ n’ihu ocheeze Chineke, ka ha ga-enwe mmetụta miri emi karịa banyere mmehie ndị nke ndị na-ekwu na ha bụ ndị Chineke. E gosiri nke a n’ike site n’ihe atụ onye amụma jiri kọwaa ọrụ ikpeazụ ahụ n’okpuru onyinyo nke ndị ikom, onye ọ bụla n’ime ha nwere ngwa agha igbu mmadụ n’aka ya. Otu nwoke n’etiti ha yi uwe ọcha linin, nwee ite ink nke odeakwụkwọ n’akụkụ ya. ‘Onyenwe anyị wee sị ya, Gafee n’etiti obodo ahụ, gafee n’etiti Jerusalem, ma tụọ akara n’egedege ihu ndị ikom ahụ na-asụ ude ma na-eti mkpu n’ihi arụ nile nke a na-eme n’etiti ya.’” Testimonies, volume 3, 266.
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
A na-akà ákwá ma na-eti mkpu ka a na-akàrà akara tupu ndị mmụọ ozi mbibi, ndị ji ngwá agha igbu mmadụ, agafe n’etiti ụka, nke a na-anọchi anya ya dịka Jerusalem.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
“Iwu a bụ: ‘Gafee n’etiti obodo ahụ, gafee n’etiti Jerusalem, ma tụọ akara n’egedege ihu ndị ikom ahụ na-asụ ude ma na-akwa ákwá n’ihi ihe arụ nile a na-eme n’etiti ya.’ Ndị a na-asụ ude ma na-akwa ákwá anọwo na-egosipụta okwu nke ndụ; ha abaraala mba, dụọ ọdụ, ma rịọsiwo arịrịọ ike. Ụfọdụ ndị nọwo na-eme Chineke ihere chegharịrị ma wedata obi ha n’ihu Ya. Ma ebube nke Onyenwe anyị esiwo n’Izrel pụọ; ọ bụ ezie na ọtụtụ ka nọgidere na-eme emume okpukpe n’ụdị ya, ike Ya na ọnụnọ Ya adịghị.”
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“N’oge iwe Ya ga-apụ n’ihe ikpe, a ga-eme ka a mata ndị a dị umeala n’obi, ndị a raara onwe ha nye, ndị na-eso Kraịst, iche n’ebe ụwa ndị ọzọ nọ site n’ahụhụ mkpụrụ obi ha, nke a na-egosipụta n’ịkwa ákwá na iru újú, n’iba mba na n’ịdọ aka ná ntị. Ebe ndị ọzọ na-agbalị ikpuchi ajọ omume dị ugbu a, ma na-agọpụ nnukwu ajọ omume nke jupụtara ebe niile, ndị nwere ịnụ ọkụ n’obi maka nsọpụrụ Chineke na ịhụnanya maka mkpụrụ obi agaghị edobe ọnụ ha ka ha wee nweta amara n’aka mmadụ ọbụla. A na-ewute mkpụrụ obi ezi omume ha ụbọchị kwa ụbọchị n’ọrụ na n’okwu na-adịghị nsọ nke ndị ajọ omume. Ha enweghị ike ịkwụsị iyi ọjọọ ahụ na-asọ ọsọ ike, ya mere ha jupụtara n’iru újú na n’egwu. Ha na-eru újú n’ihu Chineke ịhụ ka a na-elelị okpukpe ọbụna n’ụlọ ndị ahụ n’onwe ha nke ndị natara nnukwu ìhè biri. Ha na-ebe ákwá ma na-akpagbu mkpụrụ obi ha n’ihi na nganga, anyaukwu, ịchọ naanị onwe onye, na aghụghọ nke fọrọ nke nta ka ọ bụrụ ụdị ọbụla dị n’ime nzukọ. A na-azọ mmụọ nke Chineke n’okpuru ụkwụ, bụ́ nke na-akpali mmadụ ka ọ baa mba, ebe ndị ohu Setan na-enwe mmeri. A na-emerụ Chineke n’aha, a na-emekwa eziokwu ka ọ ghara inwe ike ọ bụla.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
“Ndị otu ahụ na-adịghị enwe mwute n’ihi ida azụ ime mmụọ nke onwe ha, ma ọ bụ tie mkpu akwa n’ihi mmehie nke ndị ọzọ, a ga-ahapụ ha n’enweghị akara nke Chineke. Onyenwe anyị na-enye ndị ozi Ya, ndị ikom ndị nwere ngwa agha igbu egbu n’aka ha, iwu, sị: ‘Gaanụ n’azụ ya n’etiti obodo ahụ, tie ihe: ka anya unu ghara ịzọpụta, unu enwekwala ebere: gbukwanụ kpamkpam ndị okenye na ndị na-eto eto, ma ụmụ agbọghọ, na ụmụntakịrị, na ụmụnwaanyị: ma unu abịarukwala nso nwoke ọbụla nke akara ahụ dị n’ahụ ya; malitekwa n’ebe nsọ M dị. Mgbe ahụ, ha malitere n’ebe ndị ikom agadi ahụ nọ bụ́ ndị nọ n’ihu ụlọ ahụ.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“N’ebe a ka anyị hụrụ na nzukọ ahụ—ebe nsọ nke Onyenwe anyị—bụ ndị mbụ nwetara ọnya nke iwe Chineke. Ndị okenye ahụ, ndị Chineke nyere nnukwu ìhè ma guzo dịka ndị nche nke ọdịmma ime mmụọ nke ndị mmadụ, ararala ntụkwasị obi e nyere ha. Ha ewerewo ọnọdụ na ọ dịghị mkpa ka anyị na-atụ anya ọrụ ebube na ngosipụta pụrụ iche nke ike Chineke dịka n’ụbọchị gara aga. Oge agbanweela. Okwu ndị a na-eme ka ekweghị ekwe ha sie ike, ha wee sị: Onyenwe anyị agaghị eme ezi ihe, ọ gaghịkwa eme ajọ ihe. O nwere ebere nke ukwuu ime ka ikpe bịa n’ahụ ndị ya. N’ụzọ dị otú a, ‘Udo na nchekwa’ bụ mkpu sitere n’ọnụ ndị ikom ndị na-agaghịkwa ebuli olu ha ọzọ dịka opi iji gosi ndị Chineke mmehie ha na ụlọ Jekọb mmehie ha. Nkịta ogbi ndị a nke na-achọghị ịkpọ ụzụ bụ ndị ahụ na-anata ịbọ ọbọ ziri ezi nke Chineke e kpasuru iwe. Ndị ikom, ụmụ agbọghọ, na ụmụntakịrị niile na-ala n’iyi ọnụ.” Testimonies, volume 5, 210, 211.
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
Aịsaịa iri anọ na-amalite site n’iji ihe nnọchianya nke mgbawanye ugboro abụọ, nke bụ akara amụma nke ozi Mkpu Etiti Abalị, bụ ozi nke abụọ nke na-ejikọta onwe ya na ozi nke ọdịda Babilọn. A na-eme ka ọdịda Babilọn bụrụ ugboro abụọ mgbe e gosipụtara ya n’amụma. Okwu ahụ bụ, “Babilọn adawo, adawo.”
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Mmụọ-ozi ọzọ soro ya, na-asị, Babilọn adaala, adaala, obodo ukwu ahụ, n’ihi na o mere ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya. Mkpughe 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
E nwere ọdịda Babilọn nkịtị abụọ n’Akwụkwọ Nsọ, ma e nwekwara ọdịda Babilọn ime mmụọ abụọ n’Akwụkwọ Nsọ. N’otu ha, ha na-anọchi anya ndị àmà akụkọ ihe mere eme anọ ndị na-akọwapụta àgwà amụma nke ọdịda Babilọn.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Ọ tiri mkpu n’ike n’olu dị ukwuu, sị, Babịlọn ukwu ahụ adaala, adaala, ma aghọwo ebe obibi nke ndị mmụọ ọjọọ, na ebe ndọba nke mmụọ ọ bụla rụrụ arụ, na ọnụnọ́rọ̀ nke nnụnụ ọ bụla na-adịghị ọcha nke a na-asịkwa ya asị. Mkpughe 18:2.
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
Babilọn nkịtị dara dịka Bebel n’oge Nimrọd, Babilọn nkịtị dakwara n’oge Bẹlshaza. Babilọn nke mmụọ dara n’afọ 1798, a na-egosikwa ọdịda ikpeazụ ya ugboro ugboro n’Akwụkwọ Nsọ. N’ihi nke a, ozi banyere ọdịda Babilọn nwere akara amụma nke ime ugboro abụọ. N’ịdịda Babilọn, e nwere ime ugboro abụọ; ma e nwekwara ihe abụọ ọzọ bụ isi kpatara amụma ji enwe ihe omume a nke ime ugboro abụọ.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
Ihe nke abụọ kpatara ya bụ na, dị ka ozi, ọ na-anọchi anya ozi nke ozi nke abụọ sonyere na ya. Ọ na-anọchi anya ozi abụọ. E nwere eziokwu ndị ọzọ dị mkpa nke jikọtara na ihe ọ pụtara na nhazi nke ozi mmụọ ozi nke abụọ, ma anyị na-edetu naanị na akụkọ amụma ikpeazụ nke Aịzaya, nke na-amalite n’isi nke iri anọ, na-amalite site n’ịmụba okpukpu abụọ nke akara nke Onye Nkasi Obi, nke Kraịst kwere nkwa inye ndị Ya, mgbe Ọ nọ na-eche n’ebe nsọ nke eluigwe.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.
Kasienụ ndị m obi, kasienụ ha obi, ka Chineke unu kwuru. Gwanụ Jerusalem okwu nkasi obi, tikuonụ ya mkpu, na agha ya eruola njedebe, na a gbagharala ajọ omume ya: n’ihi na o si n’aka Onyenwe anyị nata okpukpu abụọ n’ihi mmehie ya niile. Aịsaịa 40:1, 2.
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
Ọ dịghị akụkụ ọzọ n’ime Akwụkwọ Nsọ nke na-ekwu n'ụzọ pụrụ iche karịa banyere akụkụ nke agwa Kraịst dịka Alfa na Omega, dịka akụkụ ahụ dị n’Aịsaịa iri anọ ruo n’ọgwụgwụ akwụkwọ ahụ. Dịka Alfa na Omega, Kraịst na-etinye mbinye-aka nke aha Ya dịka Alfa na Omega n’elu akụkụ a, n’ihi na mgbe ị ruru n’ọgwụgwụ Aịsaịa, ọ na-ezo aka ọzọ n’Onye Nkasi Obi, n’ihi na Kraịst bụ Okwu ahụ, Ọ bụkwa mmalite na ọgwụgwụ.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
Otú a ka Onyenwe anyị siri kwuo, Eluigwe bụ ocheeze m, ụwa bụkwa ihe mgbakwasị ụkwụ m: òle ebe bụ ụlọ ahụ unu ga-ewurere m? òleekwa ebe izuike m dị? N’ihi na ihe ndị a niile ka aka m mere, ihe ndị a niile wee dịrị, ka Onyenwe anyị kwuru: ma n’ebe nwoke a ka m ga-elekwasị anya, ọbụna n’ebe onye dara ogbenye na onye mmụọ ya tiworo etiwọ nọ, nke na-ama jijiji n’okwu m. Onye na-egbu ehi, dị ka a ga-asị na o gburu mmadụ; onye na-achụ aja nwa atụrụ, dị ka a ga-asị na ọ gbupụrụ olu nkịta; onye na-achụ onyinye, dị ka a ga-asị na ọ chụrụ ọbara ezi; onye na-esure ihe-nsure-ísì, dị ka a ga-asị na ọ gọziri arụsị. Ee, ha ahọrọwo ụzọ nke aka ha, mkpụrụ obi ha na-enwekwa ụtọ n’ihe arụ ha. Mụ onwe m ga-ahọrọkwa aghụghọ ha, mekwaa ka ihe ha na-atụ egwu bịakwute ha; n’ihi na mgbe m kpọrọ, ọ dịghị onye zara; mgbe m kwuru okwu, ha anụghị: kama ha mere ihe ọjọọ n’anya m, họrọkwa ihe nke na-atọghị m ụtọ. Aịzaịa 66:1–4.
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
A jụrụ ajụjụ banyere ụlọ ọ̀ bụ nke ndị nke Chineke wuruoro Ya? Hà wuliri ụlọ ime mmụọ nke Pita, ka ọ̀ bụ ụlọ nzukọ nke Setan? Chineke na-akọwapụta na ụlọ ahụ Ọ wuru bụ nke e ji ndị “ogbenye na ndị mmụọ ha zọpịara zọpịa” wuo, ya na ndị “na-ama jijiji n’ihu” “okwu” Ya. Ọ na-etinye ndị na-ama jijiji n’ihu okwu Ya n’iche megide ìgwè ọzọ nke na-achụ àjà ndị rụrụ arụ, ndị họrọworo ụzọ nke aka ha. Ndị nke ìgwè ahụ na-achụ àjà ndị rụrụ arụ ga-achọpụta, dịka ndị Juu chọpụtara, na a ga-ahapụ ụlọ ha ka ọ bụrụ nke tọgbọrọ n’efu.
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Ndị amụma nile na-ekwu banyere ọgwụgwụ ụwa, nke a bụkwa ihe atụ nke ọdịiche dị n’etiti ndị amamihe, ndị na-ama jijiji n’Okwu Ya, na ndị nzuzu ndị na-achụrụ Chineke àjà arụ, bụ ihe arụ nke mkpụrụ obi ha na-atọ ụtọ na ya. N’ihi nke a, Chineke ga-ahọrọ aghụghọ ndị ahụ maka ụmụ agbọghọ-amaghị-nwoke Laodisia ndị nzuzu, ya bụ aghụghọ ahụ nke Pọl onyeozi kọwara na a na-eweta ya n’ihi ịnakwere “ụgha.”
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
“Ụgha” ahụ bụ ihe nnọchianya pụrụ iche n’akụkọ ihe mere eme nke Adventism, ndị na-ewu ụlọ ahụ anabatakwara ya n’afọ 1863, a na-ewulikwa ya elu n’ụzọ gara n’ihu n’ime akụkọ ihe mere eme Advent. Ọ bụ ụgha nke mụtara ntọala ụgha, ma n’ebe ahụ ka ha malitere iwulite ụlọ nsọ adịgboroja ụgha. Ọrụ ha nke imepụta oyiri ụlọ nsọ eziokwu ahụ na-aga n’ihu ruo “ụbọchị ikpeazụ.” Aịzaya na-edobe ihe gbara gburugburu isi nke iri isii na isii n’ime nkewa nke amamihe na-amaghị ihe n’etiti ụmụ agbọghọ ndị na-amaghị nwoke. Aịzaya na-akọwapụta akụkọ ihe mere eme amụma ahụ nke o depụtara n’amaokwu mbụ nke Aịzaya iri anọ mgbe Kraịst kwere nkwa iziga Onye Nkasi Obi ụbọchị atụmanya atọ na ọkara mgbe mmechuihu nke Julaị 18, 2020 gasịrị.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Nụrụnụ okwu nke Onyenwe anyị, unu ndị na-ama jijiji n’ihu okwu ya; ụmụnne unu ndị kpọrọ unu asị, ndị chụpụrụ unu n’ihi aha m, sịrị, Ka e nye Onyenwe anyị otuto: ma ọ ga-apụta nye ọṅụ unu, ha onwe ha ga-emekwa ihere. Otu olu mkpọtụ si n’obodo ahụ, otu olu si n’ụlọ nsọ ahụ, otu olu nke Onyenwe anyị nke na-enyeghachi ndị iro ya ụgwọ. Aịsaịa 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
Site n’afọ 1798 ruo 1844, n’ime mmegharị nke ndị Millerite, Onyenwe anyị wuru ụlọ nsọ ime mmụọ nke, dịka onye-ozi nke ọgbụgba-ndụ ahụ, Ọ bịara na mberede n’ime ya n’afọ 1844. Onyenwe anyị na-ewu ụlọ nsọ ime mmụọ n’ime mmegharị nke otu narị puku iri anọ na anọ ahụ, ka O wee bịa na mberede banye n’ọgbụgba-ndụ ya na ụlọ nsọ ahụ. Pita, n’akwụkwọ ozi mbụ ya, isi nke abụọ, kpọrọ ụlọ nsọ ahụ “ụlọ ime mmụọ.” Ndị ahụ “na-anụ okwu nke Onyenwe anyị” bụ ndị ahụ Jọn kpọrọ aha n’Akwụkwọ Mkpughe mgbe ọ sịrị na ndị na-anụ ihe bụ “ndị a gọziri agọzi.” Ha bụ ọkọlọtọ, n’ihi na ọkọlọtọ ahụ bụ nke mejupụtara “ndị a chụpụrụ n’Izrel.” Ndị Laodisia ndị nzuzu ga-eme ihere mgbe Onyenwe anyị na-enye onwe Ya otuto n’ime ndị Filadelfia ndị na-ama jijiji n’okwu Ya, okwu Ya kwa bụ “eziokwu.”
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
Olu atọ ahụ a na-anụ n’oge a na-ekewa ndị amamihe na ndị nzuzu pụọ n’ìgwè nke ọzọ, sitere “n’obodo ahụ,” sitere “n’ụlọ nsọ ahụ,” ma sitere “n’Onyenwe anyị nke na-akwụghachi ụgwọ.” “Olu” mbụ sitere n’obodo ahụ bụ “olu nke mkpọtụ,” ma “mkpọtụ” ahụ bụ ọbịbịa nke Onye Nkasi Obi nke na-abịa na mberede.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
Mgbe ụbọchị Pentikọst mezuru n’uju, ha niile nọkọtara n’otu obi n’otu ebe. Na mberede, ụda si n’eluigwe bịa, dị ka ifufe dị ike nke na-afụ ọsọ, o wee ju ụlọ dum ha nọ n’ime ya. E wee gosi ha ire ndị kewara ekewa, dị ka ọkụ, ọ nọkwasịkwara onye ọ bụla n’ime ha. Ọrụ Ndịozi 2:1-3.
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
Okwu ahụ e sụgharịrị dịka “uda” n’Ọrụ Ndịozi isi nke abụọ, amaokwu nke abụọ, pụtara “mkpọtụ,” na “akụkọ a na-anụ.” “Akụkọ a na-anụ,” bụ amụma. “Uda” ma ọ bụ “mkpọtụ” nke si “n’obodo” ahụ pụta, ka e ji “oke ifufe dị ike” nọchite anya ya. “Olu mkpọtụ si n’obodo ahụ,” bụ “akụkọ a na-anụ” ma ọ bụ ozi amụma nke Alakụba nke na-akara mbata nke Onye Nkasi Obi n’ndagwurugwu nke ọkpụkpụ akọrọ ndị ahụ e gburu n’“okporo ámá nke nnukwu obodo ahụ, nke n’ụzọ ime mmụọ a na-akpọ Sọdọm na Ijipt, ebe a kpọgiderekwa Onyenwe anyị n’obe.”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
N’isi nke iri anọ nke Aịzaya, “olu” ahụ nke ga-akwadebe ụzọ maka “onye-ozi nke ọgbụgba-ndụ,” jụrụ ozi ọ ga “tie mkpu” gbasara ya. A gwara ya ka ọ “tie mkpu” ozi nke Islam. N’Ọrụ Ndịozi, “uda” ahụ nke jupụtara n’“ụlọ” ime mmụọ Pita bụ “oke ifufe na-efe ngwa ngwa,” nke, n’Izikiel iri atọ na asaa, sitere n’ifufe anọ nke Islam.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Olu mkpọtụ sitere n’obodo, olu sitere n’ụlọ nsọ, olu nke Onyenwe anyị nke na-akwụghachi ndị iro Ya ụgwọ ọrụ ha. Aịzaịa 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Site n’okporo ámá ebe akpọgidere Onyenwe anyị n’obe ka Onye Nkasi Obi buru ụzọ mee ka “olu” nke onye na-eti mkpu n’ọzara mara ihe ozi ahụ ga-abụ. Mgbe ahụ, ndị agha dị ike ahụ nke bụ ụlọ nsọ ahụ e wuru, dịka e gosiri ya n’ụdị na mmegharị mmalite site n’afọ 1798 ruo 1844, na-eme ka mkpu ahụ tolite. Mmegharị nke ndị agha dị ike ahụ, ka ha na-ekwusa mkpu nke Islam, na-eduga n’“olu” nke atọ nke na-akọwapụta olu Chineke nke ikpe megide United States n’ihi ịgafe iwu Sọnde. Ọ bụ n’ebe ahụ ka Onyenwe anyị na-akwụghachi ụgwọ. A na-achịkwa olu atọ ahụ n’ime nhazi nke akụkọ zoro ezo nke égbè eluigwe asaa ahụ, nke na-anọchi anya mkpụrụedemede mmalite, etiti, na ngwụcha nke okwu Hibru ahụ nke Onye Ọkà N’asụsụ Dị Ebube kere ma sụgharịa ya dịka “eziokwu”. Ị pụghị ịmepụta ihe ndị a n’onwe gị!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
N’ime nkwekọrịta ya na akụkọ amụma nke anyị na-achọpụta, Aịsaịa wee kwuo banyere ọmụmụ otu mba.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Tupu ọ mụ nwa n’ime ihe mgbu ime, ọ mụtawo; tupu ihe mgbu ya abịa, a tọhapụwo ya nwa nwoke. Ònye anụwo ihe dị otu a? ònye ahụwo ihe ndị dị otu a? A ga-eme ka ụwa mụpụta n’otu ụbọchị? ma ọ bụ, a ga-amụpụta mba n’otu ntabi anya? n’ihi na ozugbo Zaịọn mụrụ ime n’ihe mgbu, ọ mụpụtara ụmụ ya. M̀ ga-eme ka a ruo n’oge ọmụmụ, ma ghara ime ka a mụpụta? ka Onyenwe anyị kwuru: M̀ ga-eme ka a mụpụta, ma mechie afọ? ka Chineke gị kwuru. Aịsaịa 66:7–9.
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
Mba ahụ a mụrụ tupu nwanyị ahụ amalite ịmụ nwa dị n’ụzọ n’oge na-adịbeghị anya, nwụrụ anwụ ma kpọọ nkụ, ebe ụwa dum nọ na-aṅụrị ọṅụ n’ihi ọnọdụ ya. Ma mgbe ndị àmà abụọ ahụ guzoro, ndị ahụ nọ na-aṅụrị ọṅụ n’ọnwụ ha tụrụ egwu. Ozugbo ahụ ndị nwụrụ anwụ kpọrọ nkụ, ndị e gburu, biliri guzo dịka mba, ndị niile hụrụ Jerusalem n’anya ga-aṅụrị ọṅụ ya na ya. Ndị ahụ hụrụ Jerusalem n’anya gụnyere ọ bụghị naanị mba nke puku mmadụ narị otu na iri anọ na anọ, kama kwa igwe atụrụ ọzọ nke Chineke, ndị a na-akpọpụta n’oge ahụ site na Babilọn. Mbilite n’ọnwụ site n’ịda mba nke Julaị 18, 2020, na-emezu site n’ọbịbịa nke Onye Nkasi Obi, nke ga-eme ka “ọkpụkpụ” ndị nwụrụ anwụ kpọrọ nkụ “too dị ka ahịhịa.”
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Ṅụrịa ọṅụ na Jerusalem, ka unu ṅụrịakwa ọṅụ n’ime ya, unu nile ndị hụrụ ya n’anya: soro ya ṅụrịa n’ọṅụ, unu nile ndị na-eru uju n’ihi ya: Ka unu wee ṅụọ ara, wee ju afọ site n’ara nkasiobi ya; ka unu wee milịta ya, wee nụ ụtọ site n’ụbara ebube ya. N’ihi na otú a ka Onyenwe anyị kwuru, Lee, M ga-agbatị udo ruo ya dịka osimiri, na ebube nke ndị mba ọzọ dịka iyi na-asọpụta: mgbe ahụ unu ga-aṅụ ara, a ga-eburu unu n’akụkụ ya, a ga-akwagharịkwa unu n’elu ikpere ya. Dị ka onye nne ya na-akasi obi, otú ahụ ka M ga-akasi unu obi; a ga-akasi unu obi na Jerusalem. Ma mgbe unu hụrụ nke a, obi unu ga-aṅụrị ọṅụ, ọkpụkpụ unu ga-epukwa epupụta dịka ahịhịa: a ga-amakwa aka Onyenwe anyị n’ebe ndị ohu ya nọ, na iwe ya n’ebe ndị iro ya nọ. Aịzaya 66:10–14.
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
Alfa na Omega na-edobe njedebe nke akụkọ ikpeazụ Aịzaya kpọmkwem n’ebe ọ malitere na mmalite, ya bụ, na njirimara nke ọbịbịa Onye Nkasi Obi. Ma dị ka ọ na-adị mgbe niile, n’ozi ọ bụla nke na-anọchi anya ozi Ịlaịja, a na-edobe ya n’ime ọnọdụ nke Onye-nwe-anyị na-eji ọnụ bụrụ ọnụ tie ụwa.
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
N’ihi na, lee, Onyenwe anyị ga-abịa na ọkụ, ụgbọ-ala ya dịkwa ka ifufe ajọ ntụgharị, iji mee ka iwe ya pụta n’ọkụ iwe, na ịba mba ya n’ire ọkụ. N’ihi na ọ bụ site n’ọkụ na site na mma-agha ya ka Onyenwe anyị ga-ekpe mmadụ niile ikpe; ndị Onyenwe anyị ga-egbu ga-adịkwa ọtụtụ. Ndị ahụ na-edo onwe ha nsọ, na ndị na-eme onwe ha ka ha dị ọcha n’ubi ndị ahụ n’azụ otu osisi n’etiti, na-eri anụ ezi, na ihe arụ, na òké, a ga-ekpochapụ ha ọnụ, ka Onyenwe anyị kwuru. N’ihi na amaara m ọrụ ha na echiche ha: ọ ga-erukwa, na m ga-achịkọta mba niile na asụsụ niile; ha ga-abịakwa, hụ ebube m. Aịzaya 66:15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
Ndị Adventist Laodisia ndị nzuzu, ndị nọ n’azụ “osisi” nke ọmụma ezi ihe na ihe ọjọọ nke dị “n’etiti” “ubi” Iden, na-ekwupụta na ha na-edo onwe ha nsọ ma na-eme onwe ha ka ha dị ọcha, ebe n’eziokwu ha na-eri ozizi ndị rụrụ arụ nke Babilọn, ma na-ezo onwe ha dịka Adam na Iv mere n’ihi mmehie ndị ha hụrụ n’anya nke ukwuu nke na ha apụghị ịhapụ ha. A ga-erepịa ha ọnụ na mba ndị ọzọ niile. A na-eme ka ha bụrụ ndị a na-atụnyere ndị amamihe, ndị ga-abụ “akara.” “Akara” ahụ bụ “ọkọlọtọ,” nke na-anọchi anya Ụbọchị Izuike, nke bụ akara nke Onyenwe anyị Chineke gị nke na-edo ndị Ya nsọ n’eziokwu.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
Ya mere, ụmụ Izrel ga-edebe ụbọchị izuike nsọ, ka ha na-eme ụbọchị izuike nsọ n’ọgbọ ha niile, dịka ọgbụgba ndụ ebighị ebi. Ọ bụ ihe ịrịba ama n’etiti mụ na ụmụ Izrel ruo mgbe ebighị ebi: n’ihi na n’ime ụbọchị isii ka Onyenwe anyị mere eluigwe na ụwa, ma n’ụbọchị nke asaa ka Ọ kwụsịrị ọrụ, wee nweta ume ọhụrụ. Ọpụpụ 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
Ndị amamihe anaghị ezo n’azụ osisi nke nkwupụta okwukwe; kama, a na-ebuli ha elu dịka ọkọlọtọ, na-egosipụta ebube nke Chineke n’ihe nkiri ikpeazụ nke nnukwu esemokwu ahụ. Ebube Ya bụ agwa Ya, ma akụkụ nke agwa Ya nke ha na-anọchite anya ya n’ihu ụwa bụ Alfa na Omega, mmalite na ọgwụgwụ, mbụ na ikpeazụ, nke a na-anọchi anya ya dịka “Eziokwu.”
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
M ga-edobe kwaa ihe ịrịbama n’etiti ha, M ga-ezigakwa ndị ga-agbanahụ n’ime ha gaa n’etiti mba dị iche iche, gaa Taashish, Pul, na Lud, ndị na-adọ ụta, gaa Tubal, na Javan, gaa n’agwaetiti ndị dị anya, ndị na-anụbeghị aha M, ndị ahụbeghịkwa ebube M; ha ga-ekwupụtakwa ebube M n’etiti mba ọzọ. Ha ga-esikwa na mba niile kpọbata ụmụnne unu niile dịka onyinye nye Onyenwe anyị, n’elu ịnyịnya, na n’ime ụgbọ ịnyịnya, na n’ime ihe a na-eburu mmadụ, na n’elu inyinya ibu, na n’elu anụ ọhịa ọsọ ọsọ, ruo n’ugwu nsọ M bụ Jerusalem, ka Onyenwe anyị kwuru, dị ka ụmụ Izrel si ebute onyinye n’ime arịa dị ọcha n’ụlọ Onyenwe anyị. M ga-ewerekwa ụfọdụ n’ime ha ka ha bụrụ ndị nchụàjà na ndị Livaị, ka Onyenwe anyị kwuru. N’ihi na dịka eluigwe ọhụrụ na ụwa ọhụrụ ahụ, nke M ga-eme, ga-adịgide n’ihu M, ka Onyenwe anyị kwuru, otu a ka mkpụrụ unu na aha unu ga-adịgide. O ga-erukwa, na site n’ọnwa ọhụrụ otu ruo n’ọnwa ọhụrụ ọzọ, na site n’ụbọchị izu ike otu ruo n’ụbọchị izu ike ọzọ, anụ ahụ niile ga-abịa fee ofufe n’ihu M, ka Onyenwe anyị kwuru. Ha ga-apụkwa, leba ozu ndị ikom ahụ anya, bụ ndị nupụụrụ M isi: n’ihi na ikpuru ha agaghị anwụ anwụ, ọkụ ha agaghị emenyụkwa; ha ga-abụkwa ihe arụ n’anya anụ ahụ niile. Aịsaịa 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
Akụkọ amụma ikpeazụ nke Aịzaya na-amalite site n’ịbịarute nke Onye Nkasi Obi n’ọnwa Julaị nke afọ 2023, ma akụkọ ahụ na-ejedebe kpọmkwem ebe ọ malitere. Ọ na-abịa n’ime akụkọ ihe mere eme zoro ezo nke égbè-eluigwe asaa nke a na-emepe akara ya obere oge tupu oge nnwale emechie. Ọ na-akọwapụta nkwughachi nke mmegharị Millerite na mmalite ya na akụkọ ihe mere eme nke mmegharị nke otu narị puku iri anọ na anọ n’ọgwụgwụ ya. Ọ na-anọchi anya ozi nke ọbụbụọnụ nke na-eso ozi Ịlaịja dịka ozi nke ọrụ amụma nke Islam nke ịkpasu mba ndị dị iche iche iwe, dịka Onyenwe anyị si eji ya eme ihe iweta ikpe ‘mbụ’ n’elu United States n’ihi iwu Ụka, ma ‘ikpeazụ’ n’elu ụwa dum, n’ihi otu nnupụisi ahụ.
We will continue our consideration of Isaiah’s last narrative in the next article.
Anyi ga-aga n’ihu n’ịtụle akụkọ ikpeazụ nke Aịzaya n’isiokwu na-esonụ.