At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.
Na mbido nke akụkọ ihe mere eme ndị Millerite n’afọ 1798, e kpughere ọhụụ nke Osimiri Ulai dị n’akwụkwọ Daniel, nke butere mmụba nke ọmụma nke nwara ma gosipụta klaasị abụọ nke ndị na-efe ofufe. Ọhụụ Ulai na-anọchi anya ozi dị n’ime maka ndị Chineke, dịka e sere ha n’ime ụka asaa nke Mkpughe isi nke abụọ na nke atọ. N’ọgwụgwụ nke akụkọ ihe mere eme amụma ahụ nke malitere n’afọ 1798, na nzukọ mgbakọ Exeter site n’Ọgọst 12–17, 1844, e kpughere ozi nke Mkpu Etiti Abalị mgbe Ọdụm nke agbụrụ Juda wepụrụ aka Ya n’eziokwu e zoro ezo, nke butere mmụba nke ọmụma nke nwara ma gosipụta klaasị abụọ nke ndị na-efe ofufe.
In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.
N’afọ 1989, mgbe, dịka a kọwara na Daniel isi nke iri na otu, amaokwu nke iri anọ, mba ndị na-anọchi anya otu Soviet Union mbụ ka eze-nchụàjà na United States kpochapụrụ, e mepere ọhụụ nke Osimiri Hiddekel dị n’akwụkwọ Daniel, nke butere mmụba nke ihe ọmụma nke nwara ma gosi klas abụọ nke ndị na-efe ofufe. Ọhụụ Hiddekel na-anọchi anya ozi mpụga nke ndị iro nke ndị nke Chineke, dịka akàrà asaa dị n’akwụkwọ Mkpughe si nọchite anya ya. N’ọgwụgwụ akụkọ ihe mere eme amụma nke malitere n’afọ 1989, malite n’izu ole na ole ikpeazụ nke Julaị, 2023, Ọdụm nke agbụrụ Juda malitere usoro nke imeghe ozi nke Mkpu Etiti Ụra Abalị site n’iwepụ aka Ya n’eziokwu zoro ezo, nke na-ebute mmụba nke ihe ọmụma nke na-anwale ma n’ikpeazụ ga-egosi klas abụọ nke ndị na-efe ofufe n’etiti ndị nke Chineke.
In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.
N’amaokwu mbụ nke Jọn isi nke iri na anọ, Kraịst na-agba ndị na-eso ụzọ Ya ume ka obi ha ghara ịna-enye ha nsogbu.
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Ka obi unu ghara inwe nsogbu: unu kwere na Chineke, kwerekwa na m. Jọn 14:1.
Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.
N’ime awa ole na ole, e jidere Kraịst, ma obere oge ka nke ahụ gasịrị, a kpọgidere Ya n’obe, lie Ya, ma kpọlite Ya n’ọnwụ. Mgbe Ọ rigoro n’ebe Nna nọ, Ọ laghachikwutere ndị na-eso ụzọ Ya.
And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.
Ma ka ha na-ekwu okwu ndị a, Jisọs n’onwe ya guzoro n’etiti ha, sị ha, Udo dịrị unu. Ma ụjọ tụrụ ha nke ukwuu, ha wee maa jijiji, chee na ha ahụwo mmụọ. O wee sị ha, Gịnị mere unu ji na-enwe nsogbu? gịnị mere echiche ndị a ji ebili n’obi unu? Luke 24:36–38.
The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.
Nkụda mmụọ mbụ n’ime ahịrị mgbanwe na-apụta mgbe ndị nke Chineke chefuru eziokwu e kpughere ha na mbụ. Ndị na-eso ụzọ ahụ echefuola ihe Jisọs gwara ha ihe na-erughị otu izu tupu ụjọ ha na nkụda mmụọ ha pụta ìhè n’oge nsogbu nke obe. Nkụda mmụọ mbụ ahụ ka oge nchere na-eso, nke n’ime ilu ụmụ agbọghọ iri ahụ a na-anọchi anya ya site n’anọghị nke Nwoke Akwụkwọ Nsọ. Jisọs gwara ndị na-eso ụzọ ahụ kpọmkwem na Ọ na-alakwuru Nna Ya, ma na Ọ ga-alọghachi. Amamịghe Ọ nyere ndị na-eso ụzọ ahụ tupu oge eruo egbochighị ha ka nsogbu ahụ ghara imeri ha. N’ihe metụtara ilu ụmụ agbọghọ iri ahụ, nsogbu bụ ebe a na-egosipụta agwa, ma ọ dịghị mgbe a na-etolite ya n’ebe ahụ. Jisọs ahọpụtala ma doo ndị na-eso ụzọ ahụ nsọ, Ọ gwakwara ha eziokwu ahụ n’onwe ya tupu nsogbu ahụ.
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.
Ọ bụghị unu họọrọ m, kama ọ bụ m họọrọ unu, do kwa unu nsọpụrụ, ka unu laa mịa mkpụrụ, ka mkpụrụ unu wee dịgidekwa: ka ihe ọbụla unu ga-arịọ Nna n’aha m, o wee nye unu ya. Jọn 15:16.
Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.
Ma n’agbanyeghị na a họpụtara ha, nke a egbochighị ha ka nsogbu ahụ merie ha kpamkpam.
“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-ekpughe agwa site n’oge nsogbu. Mgbe olu ahụ siri ike kwusara n’etiti abalị, ‘Lee, nwoke a na-alụ nwaanyị na-abịa; pụtanụ izute ya,’ ụmụ agbọghọ ndị na-amaghị ihe ọ bụla n’ụra ha tetara n’ụra ha, e wee hụ ndị mere nkwadebe maka ihe omume ahụ. E jidere akụkụ abụọ ahụ na mberede, ma otu dị njikere maka ọnọdụ mberede ahụ, nke ọzọkwa a hụrụ na o nweghị nkwadebe. A na-ekpughe agwa site n’ọnọdụ dị iche iche. Ọnọdụ mberede na-ewepụta ezi ụdị ọla nke agwa. Ụfọdụ ọdachi mberede a na-atụghị anya ya, iru újú site n’ọnwụ onye a hụrụ n’anya, ma ọ bụ nsogbu siri ike, ọrịa a na-atụghị anya ya ma ọ bụ nhụjuanya, ihe ọbụla nke na-eme ka mkpụrụ obi guzoro ihu na ihu n’ihu ọnwụ, ga-ewepụta ezi ihe dị n’ime agwa ahụ. A ga-eme ka o doo anya ma e nwere ma ọ bụ na e nweghị okwukwe eziokwu ọ bụla n’okwu nkwa nke Okwu Chineke. A ga-eme ka o doo anya ma mkpụrụ obi ahụ ọ na-anọgide site n’amara, ma mmanụ ọ dị n’ite ya na oriọna ahụ.”
“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 nnwale na-abịakwute mmadụ niile. Olee otú anyị si akpa agwa n’okpuru ọnwụnwa na nnwale nke Chineke? Ìhè oriọna anyị hà na-anyụ? ka anyị ka na-edebe ha ka ha na-enwu? Ànyị dị njikere maka ihe mberede ọ bụla site na njikọ anyị na Ya, Onye jupụtara n’amara na n’eziokwu? Ụmụ agbọghọ amamihe ise ahụ apụghị ịkekọrịta ụmụ agbọghọ nzuzu ise ahụ agwa ha. A ghaghị ịkpụpụta agwa site n’aka anyị dịka ndị n’otu n’otu.” Review and Herald, October 17, 1895.
The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.
Mkpughe nke Jisọs Kraịst nke a kọwara n’amaokwu mbụ nke akwụkwọ Mkpughe bụ ozi ịdọ aka ná ntị ikpeazụ nye nzukọ, ma emesịa nye ụwa. A na-emeghe mkpughe ahụ, nke e mechibidoro, obere oge tupu mmechi nke oge amara, site n’aka Ọdụm nke agbụrụ Juda, onye e ji mara na Mkpughe isi nke ise dị ka naanị onye ruru eru imeghe akwụkwọ ahụ nke e mechibidoro akara.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.
Ma otu n’ime ndị okenye ahụ sịrị m, Ekwela ákwá: lee, Ọdụm nke ebo Juda, Mgbọrọgwụ Devid, emeriela ka O wee meghee akwụkwọ ahụ, ma tọpụkwa akara asaa ya. Mkpughe 5:5.
The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.
Ọdụm nke ebo Juda bụkwa “mgbọrọgwụ Devid,” Ọ bụkwa “nwa Devid,” Ọ bụkwa Onyenwe Devid. Njikọ ahụ nke Ọdụm nke ebo Juda na-anọchi anya na-egosi na mgbe Ọdụm nke ebo Juda mechiri ma ọ bụ meghere otu eziokwu, Ọ na-eme nke ahụ site n’iji iwu nke mbu-okwu, nke na-amata njedebe nke ihe site ná mmalite nke ihe, dịka e gosiri ya n’ime Jisọs dị ka “mgbọrọgwụ Devid.” Mgbe e meghere eziokwu n’oge ‘otu’ njedebe ahụ, a na-amalite usoro ime ka ọ dị ọcha, dịka e gosiri ya n’ime Daniel iri na abụọ.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.
“Ọ bụ Ọdụm nke ebo Juda bụ onye meghere akwụkwọ ahụ e mechiri emechi ma nye Jọn mkpughe nke ihe ga-adị n’ụbọchị ikpeazụ ndị a. Daniel guzoro n’oke ya ịgba ama ya, nke e mechiri emechi ruo oge ọgwụgwụ, mgbe a ga-ekwusa ozi mmụọ ozi mbụ ahụ n’ụwa anyị. Ihe ndị a dị oke mkpa na-enweghị njedebe n’ụbọchị ikpeazụ ndị a, ma ebe ‘a ga-eme ka ọtụtụ dị ọcha, mee ka ha bụrụ ndị ọcha, ma nwalee ha,’ ‘ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’ime ndị ajọ omume ga-aghọta ya.’” Manuscript Releases, mpịakọta 18, 14, 15.
The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.
Ọrụ Jizọs dịka Odum nke ebo Juda dị oke mkpa na-enweghị nsọtụ, ma “ọ dịghị onye” n’ime “ndị ajọ omume ga-aghọta” ọrụ ya ma ọ bụ ozi ahụ nke emeghewo akara ya.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
O wee sị, Gaa n’ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a emechi, werekwa akara kaa ha ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, mee ka ha bụrụ ndị ọcha, ma nwalekwa ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Daniel 12:9, 10.
The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.
A na-anọchi anya usoro ọnwụnwa ahụ site n’ụzọ atọ; “e sachara, mee ka ọ dị ọcha, ma nwalee ya.” Ụzọ atọ ndị a na-anọchi anya nzọụkwụ atọ nke “ozi ọma ebighị ebi,” nke, n’ozi mmụọ ozi mbụ, e gosiri dịka ịtụ egwu Chineke (e sachara), inye Ya otuto (mee ka ọ dị ọcha), n’ihi na oge ikpe Ya abịawo (nwalee ya). Ụzọ atọ ndị ahụ bụ “eziokwu,” dịka e gosiri ya site n’akwụkwọ ozi mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru; ma mgbe e jikọtara akwụkwọ ozi ndị ahụ ọnụ n’usoro ahụ, a na-emepụta okwu Hibru ahụ bụ “eziokwu.”
Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”
Nzọụkwụ atọ ahụ bụ “ụzọ” ahụ, n’ihi na ụzọ Chineke, dịka Asaf siri kwuo n’Abụ Ọma 77:13, dị n’ebe nsọ, ebe n’ogige ya ka a na-eme ka onye mmehie dị ọcha site n’ịwụfu ọbara. Mgbe ahụ, a na-ebuga ọbara ahụ n’ime Ebe Nsọ, nke na-anọchi anya ido nsọ, nke bụ usoro a na-esi “eme ka ọ dị ọcha dịka ọcha.”
And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.
Otu n’ime ndị okenye ahụ wee zaa, sị m, Ònye ka ndị a bụ, bụ́ ndị e yikwara uwe ọcha? ọ̀ bụkwa ebee ka ha si bịa? M wee sị ya, Nna m ukwu, gị onwe gị maara. O wee sị m, Ndị a bụ ndị si na nnukwu mkpagbu ahụ pụta, ha asachawokwa uwe ha, meekwa ka ha bụrụ ọcha n’ọbara Nwa Atụrụ ahụ. Mkpughe 7:13, 14.
The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.
Mgbe ahụ, a na-akwadebe onye mmehie ahụ e mere ka ọ bụrụ onye ezi omume ma doo ya nsọ ka a “nwale” ya n’ikpe ahụ nke Ebe Kachasị Nsọ nọchiri anya ya. Jisọs bụ “ụzọ”, “eziokwu” na “ndụ”. Ụzọ ahụ bụ mmalite, eziokwu ahụ bụ etiti, ndụ ahụ bụ ọgwụgwụ. Ọ bụrụ na a sachapụ anyị site na nzọụkwụ mbụ, anyị nọ n’ụzọ ahụ, nke bụ ụzọ ndị e mere ka ha bụrụ ndị ezi omume.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Ma ụzọ nke ndị ezi omume dị ka ìhè na-enwu enwu, nke na-enwukwa karịa karịa ruo n’ụbọchị zuru okè. Ilu 4:18.
The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.
Nzọụkwụ nke abụọ bụ ngosipụta nke ezi omume nke a na-emezu site n’eziokwu Ya, n’ihi na Okwu Ya bụ eziokwu.
Sanctify them through thy truth: thy word is truth. John 17:17.
Doo ha nsọ site n’eziokwu gị: okwu gị bụ eziokwu. Jọn 17:17.
Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.
A na-anọchi anya ndị a gụrụ n’ime ezi omume site n’ụkwụ nzọụkwụ nke mbụ; a na-anọchi anya ndị e doro nsọ site n’ụkwụ nzọụkwụ nke abụọ. Ụkwụ nzọụkwụ abụọ mbụ ahụ na-akwadebe ndị a gụrụ n’ime ezi omume na ndị e doro nsọ ka ha banye n’ikpe ma nata ndụ ebighị ebi. Jizọs bụ ụzọ, eziokwu na ndụ.
“Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.
“A na-agba ama ezi omume nke dị n’ime site n’ezi omume nke dị n’èzí. Onye ezi omume dị n’ime adịghị enwe obi ike ma ọ bụ enweghị ọmịiko, kama kwa ụbọchị ọ na-etolite banye n’onyinyo Kraịst, na-esi n’ike gaa n’ike. Onye a na-edo nsọ site n’eziokwu ga-enwe njide onwe ya, ma ga-eso n’ụkwụ nzọụkwụ Kraịst ruo mgbe amara ga-efunahụ n’ebube. Ezi omume nke a na-agụ anyị n’ime ya dịka ndị ezi omume bụ nke a na-agụnye anyị; ezi omume nke a na-edo anyị nsọ site na ya bụ nke a na-enye anyị n’ime anyị. Nke mbụ bụ ikike anyị nwere n’eluigwe, nke abụọ bụ ịdị anyị kwesị ekwesị maka eluigwe.” Review and Herald, June 4, 1895.
John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.
Jọn isi nke iri na anọ ruo isi nke iri na asaa na-ekwu ugboro ugboro banyere nsogbu ndị metụtara mmeghachi omume nke onye na-eso ụzọ mgbe Kraịst hapụrụ ha ịgakwuru Nna Ya. Ọ kwere nkwa na Ọ ga-alọghachi, ma Ọ ghọtara, (ọ bụ ezie na ndị na-eso ụzọ ahụ aghọtaghị ya), na ọgba aghara ahụ na-abịa n’oge na-adịghị anya ga-eweta nnukwu ndakpọ olileanya. E ji njirimara na nkọwa nke Mmụọ Nsọ dị ka “Onye Nkasi Obi” dụkọta isi anọ ahụ. A kọwara Mmụọ Nsọ ugboro anọ dịka “Onye Nkasi Obi” n’Oziọma Jọn, ma otu ugboro n’akwụkwọ Jọn Mbụ, ma n’ebe ahụ a sụgharịrị okwu ahụ dịka “onye na-ekwuchitere mmadụ.” A hụghị ya n’ebe ọ bụla ọzọ n’Agba Ọhụrụ.
The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.
Agba Ochie nwere okwu Hibru a sụgharịrị ịbụ “onye nkasi obi” na Eklisiastis 4:1 na n’Abụ Ákwá Jeremaịa 1:9 na 1:16. Ihe odide atọ ndị ahụ niile na-egosi na ndị mmegbu emegbuwo ndị nke Chineke, ma ha enweghị onye nkasi obi ga-akwado ha n’ime nhụjuanya na nkụda mmụọ ha hụrụ onwe ha n’ime ya.
The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.
Ịkọwa Mmụọ Nsọ dịka “Onye Nkasi Obi” ka e debere n’akụkụ amaokwu ebe Jisọs na-achọ ịkwadebe ndị na-eso ụzọ Ya maka nnukwu nkụda mmụọ nke dị naanị awa ole na ole n’ihu. N’ọnọdụ ahụ, Ọ na-ekwusi ike na ọbụna n’oge nnọghị Ya, Mmụọ Nsọ ga-anọ ebe ahụ iji nye ha nkasi obi. N’ịkọwa Mmụọ Nsọ n’akụkụ Onye Nkasi Obi, Jisọs na-akọwapụta àgwà nke ọrụ Onye Nkasi Obi ahụ ga-arụzu.
Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.
Nrụtụ aka Jisọs na-eme ugboro ugboro banyere ịpụ Ya na ịlọghachi Ya na-etinye isiokwu ahụ n’onwe ya n’elu ndepụta, dịka isiokwu bụ isi nke akụkụ Akwụkwọ Nsọ ahụ.
John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”
Jọn 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 bụ amaokwu ndị na-ekwu kpọmkwem banyere oge ichere n’ilu ahụ banyere ụmụ agbọghọ iri ahụ na-amaghị nwoke. Tinyere amaokwu ndị bu ụzọ bụ akụkụ Akwụkwọ Nsọ a na-esonụ nke, site n’ikwughachi ya ugboro ugboro, na-emesi oge ichere ahụ ike, n’ihi na “Onyenwe anyị adịghị ekwughachi ihe ndị na-enweghị nnukwu ihe ọ pụtara.”
A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.
Nwata oge nta, unu agaghị ahụ m: ọzọkwa, nwata oge nta, unu ga-ahụkwa m, n’ihi na ana m ala n’ebe Nna nọ. Ya mere ụfọdụ n’ime ndị na-eso ụzọ Ya kwuru n’etiti onwe ha, Gịnị ka nke a bụ nke Ọ na-agwa anyị, Nwata oge nta, unu agaghị ahụ m: ọzọkwa, nwata oge nta, unu ga-ahụkwa m: nakwa, N’ihi na ana m ala n’ebe Nna nọ? Ya mere ha sịrị, Gịnị ka nke a bụ nke Ọ na-ekwu, Nwata oge nta? anyị apụghị ịghọta ihe Ọ na-ekwu. Ugbu a Jisọs maara na ha chọrọ ịjụ Ya, o wee sị ha, Ùnu na-ajụrịta onwe unu ajụjụ banyere ihe ahụ m kwuru, Nwata oge nta, unu agaghị ahụ m: ọzọkwa, nwata oge nta, unu ga-ahụkwa m? N’ezie, n’ezie, asị m unu, na unu ga-akwa ákwá ma tie mkpu, ma ụwa ga-aṅụrị ọṅụ: unu ga-enwekwa mwute, ma a ga-eme ka mwute unu ghọọ ọṅụ. Nwanyị mgbe ọ nọ n’ime imepụta nwa nwere mwute, n’ihi na oge ya eruola: ma ozugbo ọ mụsịrị nwa ahụ, ọ naghị echetakwa ihe mgbu ahụ ọzọ, n’ihi ọṅụ na a mụwo mmadụ n’ime ụwa. Ya mere unu ugbu a nwere mwute: ma aga m ahụkwa unu ọzọ, obi unu ga-aṅụrịkwa ọṅụ, ọṅụ unu kwa, ọ dịghị onye ga-anapụ unu ya. Jọn 16:16–22.
At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.
Ọ́ dịkarịa ala amaokwu iri abụọ na otu n’isi nke iri na anọ ruo n’isi nke iri na asaa na-akọwapụta oge ahụ nke ndị na-eso ụzọ ga-adị mkpa ichere ka Kraịst lọghachi. Oge ahụ ga-amalite n’ọnwụ Kraịst ma gaa n’ihu ruo mgbe Ọ ga-alọta site n’aka Nna Ya. Oge ahụ e nyere ha ka ha chere maka nlọghachi Ya na-anọchi anya oge igbu oge ahụ n’ilu ụmụ agbọghọ iri ahụ. Dị ka ọ dịkwa n’akụkọ Luk banyere ndị na-eso ụzọ Emmaus, ndakpọ olileanya nke obe ahụ, n’ụzọ amụma, na-anọchite anya mmalite nke oge igbu oge nke na-esote ndakpọ olileanya mbụ.
In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.
N’akụkụ mbụ nke akwụkwọ mbụ nke Akwụkwọ Nsọ anyị na-ahụ akụkọ banyere okike, anyị wee mata mmadụ atọ nke atọ ahụ nke eluigwe. N’akụkụ mbụ nke akwụkwọ ikpeazụ nke Akwụkwọ Nsọ anyị na-ahụ mmadụ atọ nke atọ ahụ nke eluigwe. N’ime isi anọ ndị anyị na-atụle, anyị na-ahụ mmadụ atọ nke atọ ahụ nke eluigwe. Ịmata eziokwu a na-enye anyị ohere ịdọba isi anọ Jọn n’elu ahịrị amụma nke Jenesis isi nke mbụ amaokwu nke mbụ ruo isi nke abụọ amaokwu nke atọ, nakwa n’elu Mkpughe isi nke mbụ amaokwu nke mbụ ruo nke iri na otu.
In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.
N’akụkụ Akwụkwọ Nsọ a, Jizọs gwara Tọmọs na ọ bụrụ na mmadụ ahụwo Jizọs, ọ hụwo Nna. Akụkụ a na-egosikwa na Kraịst bụ Onye ahụ jiri ọnụnọ Ya kasie ndị na-eso ụzọ ahụ obi, ma na mgbe Ọ ga-apụ, Ọ ga-eziga “onye ọzọ” “Onye Nkasi Obi.” Mmụọ Nsọ bụ Onye Nkasi Obi, ma Kraịst kwa bụkwa Onye Nkasi Obi.
If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.
Ọ bụrụ na unu matara m, unu ga-amatakwa Nna m: ma site ugbu a gaa n’ihu unu maara Ya, hụkwala Ya. Filip sịrị Ya, Onyenweanyị, gosi anyị Nna ahụ, nke ahụ ezukwara anyị. Jisọs sịrị ya, Ọ dịla ogologo oge mụ na unu nọ, ma ị ka amatabeghị m, Filip? onye hụrụ m ahụwo Nna ahụ; gịnịkwa mere i ji asị, Gosi anyị Nna ahụ? Jọn 14:7–9.
Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.
Tọmọs na-anọchi anya ndị nọ n’ime Adventizim bụ́ ndị jụrụ ịhụ àmà nke mmekọrịta dị n’etiti atọ ahụ nke eluigwe, n’agbanyeghị eziokwu ahụ na o yikarịrị ka ha agụwo àmà ndị na-akwado eziokwu ahụ ugboro ugboro.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.
M ga-arịọkwa Nna, ọ ga-enyekwa unu Onye Nkasi Obi ọzọ, ka o nwee ike ịnọnyere unu ruo mgbe ebighị ebi; ọbụna Mmụọ nke eziokwu; onye ụwa na-apụghị ịnara, n’ihi na ọ dịghị ahụ ya, ọ dịghịkwa ama ya: ma unu maara ya; n’ihi na ọ na-ebinyere unu, ọ ga-adịkwa n’ime unu. Agaghị m ahapụ unu ka unu bụrụ ndị enweghị nkasi obi: m ga-abịakwute unu. Naanị obere oge fọdụrụ, ụwa agaghị ahụkwa m ọzọ; ma unu na-ahụ m: n’ihi na m dị ndụ, unu ga-adịkwa ndụ. Jọn 14:16–19.
If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”
Ọ bụrụ na anyị ahụwo Jisọs, anyị ahụwo Nna. Jisọs bụ “Onye Nkasi Obi,” Mmụọ Nsọkwa bụ “Onye Nkasi Obi ọzọ.” Ọ bụrụ na anyị ahụwo Jisọs, anyị ahụwo Nna, anyị ahụwokwa Onye Nkasi Obi ahụ. N’ime ugboro ise e ji okwu ahụ bụ comforter mee ihe n’ime Bible, ọ bụ ha niile ka onyeozi Jọn ji ya mee ihe. N’akpọtụrụ nke ise, a sụgharịrị okwu ahụ dịka “onye nkwuchitere.”
My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.
Ụmụntakịrị m, ihe ndị a ka m na-edegara unu, ka unu ghara imehie. Ma ọ bụrụkwa na onye ọ bụla emehie, anyị nwere Onye nkwuchitere anyị n’ihu Nna, Jisọs Kraịst onye ezi omume. 1 Jọn 2:1.
If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.
Ọ bụrụ na onye ọ bụla emehie, anyị nwere Onye Nkasi Obi, Jisọs Kraịst onye ezi omume. Onye ọka iwu bụ onye na-arịọchitere onye mmehie arịrịọ. Pọl na-akọwa ọrụ Jisọs dịka nke onye ọka iwu anyị.
Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.
Ònye bụ onye ahụ na-ama ikpe? Ọ bụ Kraịst nwụrụ, ee, kama nke ka ukwuu, onye e mere ka o si n’ọnwụ bilie ọzọ, onye nọ kwa n’aka nri Chineke, onye na-arịọchitere anyị arịrịọ kwa. Ndị Rom 8:34.
Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.
Jisọs bụ onye ọkàikpe na-agbachitere onye mmehie, nke gụnyekwara na Ọ bụ onye nkasi obi. N’otu isiakwụkwọ ahụ, Pọl akọwalarị na Mmụọ Nsọ na-arịọkwa arịrịọ n’ihi anyị.
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.
N’otu aka ahụkwa, Mmụọ Nsọ na-enyekwara adịghị ike anyị aka: n’ihi na anyị amaghị ihe anyị ga-ekpe ekpere banyere ya dịka o kwesiri: ma Mmụọ ahụ n’onwe ya na-arịọchitere anyị arịrịọ site n’ịsụ ude ndị a na-apụghị ikwu okwu. Ma Onye ahụ nke na-enyocha obi dị iche iche maara ihe bụ uche nke Mmụọ ahụ, n’ihi na ọ na-arịọchitere ndị nsọ arịrịọ dịka uche Chineke si dị. Ndị Rom 8:26, 27.
Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.
A kpọrọ ma Jisọs ma Mmụọ Nsọ Onye Nkasi Obi, ya mere ha abụọ bụ ndị ọkàikpe na-arịọchitere anyị arịrịọ. E gosipụtara mmadụ atọ nke otu atọ nke eluigwe n’akụkụ Akwụkwọ Jọn nke anyị na-atụle, ma mgbe e jikọtara ya na akaebe mbụ nke akwụkwọ mbụ nke Akwụkwọ Nsọ na akaebe mbụ nke akwụkwọ ikpeazụ nke Akwụkwọ Nsọ, a na-eme ka ìhè gbasara mmekọrịta na ọrụ nke mmadụ atọ nke Chukwu buru ibu.
“The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
“A pụghị ịkọwa Nna site n’ihe ndị dị n’ụwa. Nna ahụ bụ izuoke nile nke Isi-nsọ nke Chukwu n’anụ ahụ, ma ọ bụ onye a na-adịghị ahụ anya n’anya mmadụ na-anwụ anwụ. Nwa ahụ bụ izuoke nile nke Isi-nsọ nke Chukwu e gosipụtara n’ìhè. Okwu Chineke na-ekwupụta banyere Ya na Ọ bụ ‘oyiyi pụtara ìhè nke onye Ya.’ ‘N’ihi na Chineke hụrụ ụwa n’anya nke ukwuu, ruo na O nyere Ọkpara Ya ọ mụrụ naanị Ya, ka onye ọ bụla kwere na Ya ghara ịla n’iyi, kama ka o nwee ndụ ebighị ebi.’ N’ebe a ka e gosiri ịdị-nwoke nke Nna.”
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.
“Onye Nkasi Obi ahụ Kraịst kwere nkwa iziga mgbe Ọ rigoro n’eluigwe, bụ Mmụọ ahụ n’uju nile nke Isi-Chineke, na-eme ka ike nke amara dị nsọ pụta ìhè nye ndị nile na-anara ma kwere na Kraịst dịka Onye Nzọpụta onwe ha. E nwere mmadụ atọ dị ndụ nke atọ nke eluigwe. N’aha ike atọ ndị a,—Nna, na Nwa, na Mmụọ Nsọ,—ka a na-eme ndị na-anara Kraịst site n’okwukwe dị ndụ baptizim, ma ike ndị a ga-esonyekwa ndị isiokwu nke eluigwe na-erube isi n’ọrụ ha nke ibi ndụ ọhụrụ ahụ n’ime Kraịst.”
“What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.
“Gịnị ka onye mmehie ga-eme?—Kwere na Kraịst. Ọ bụ ihe onwunwe Kraịst, onye e jiri ọbara Ọkpara Chineke zụta. Site n’ule na ọnwụnwa Onye Nzọpụta gbapụtara ụmụ mmadụ n’ohu mmehie. Gịnịkwa, mgbe ahụ, ka anyị ga-eme ka e wee zọpụta anyị n’ime mmehie?—Kwere na Onyenweanyị Jizọs Kraịst dịka Onye Nzọpụta na-agbaghara mmehie. Onye ọbụla nke na-ekwupụta mmehie ya ma wedata obi ya n’ala ga-anata mgbaghara. Jizọs bụ Onye Nzọpụta na-agbaghara mmehie nakwa Ọkpara ọ mụrụ naanị ya nke Chineke na-enweghị nsọtụ. Onye mmehie a gbagharala emehie na Chineke dị ná mma ọzọ site n’aka Jizọs Kraịst, Onye Nnapụta anyị n’ime mmehie. N’ịnọgide n’ụzọ ịdị nsọ, ọ bụ onye nọ n’okpuru amara Chineke. A na-ewetara ya nzọpụta zuru ezu, ọṅụ, na udo, na ezi amamihe nke sitere n’aka Chineke.”
“Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.
“Ọkwukwe n’ime ọbara mkpuchi mmehie nke Jisọs Kraịst bụ nkwa mgbaghara. Kraịst pụrụ ihichapụ mmehie niile. Ịdabere n’ike ahụ n’ụzọ dị mfe kwa ụbọchị ga-enye onye ahụ amamihe dị nkọ ịmata ihe ga-edobe mkpụrụ obi n’ụbọchị ikpeazụ ndị a pụọ n’ịbụ ohu mmehie. Site n’okwukwe na ekpere, site n’amamihe nke Kraịst, ọ ga-arụpụta nzọpụta nke onwe ya.”
“The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.
“Mmụọ Nsọ na-amata anyị, ma na-eduzi anyị n’eziokwu nile. Chineke enyewo Ọkpara Ya ọ mụrụ naanị ya, ka onye ọbụla kwere na Ya ghara ila n’iyi kama ka o nwee ndụ ebighị ebi. Kraịst bụ Onye Nzọpụta nke onye mmehie. Ọnwụ Kraịst agbapụtawo onye mmehie. Nke a bụ naanị olileanya anyị. Ọ bụrụ na anyị enyefee onwe anyị kpamkpam, ma mee omume ọma nile nke Kraịst, anyị ga-enweta ụgwọ ọrụ nke ndụ ebighị ebi.”
“‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.
“‘Onye kweere na Ọkpara ahụ, nwekwara Nna ahụ.’ Onye nwere okwukwe na-adịgide adịgide n’ime Nna ahụ na Ọkpara ahụ nwekwara Mmụọ ahụ. Mmụọ Nsọ bụ Onye Nkasi Obi ya, ọ dịghịkwa mgbe ọ na-apụ n’eziokwu.” Bible Training School, Maachị 1, 1906.
Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.
E wezụga ìhè agbakwunyere banyere ọrụ na mmekọrịta nke atọ ahụ nke eluigwe, njirimara nke atọ ahụ nke eluigwe n’ime nkebi okwu ahụ na-enye àmà na a ga-eme ka isi anọ ndị a kwekọọ na ozi ahụ nke ọdụm sitere n’agbụrụ Juda na-ekpughe ugbu a.
The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.
Àmà n’akụkọ banyere ndị na-eso ụzọ Emmaus na-anọchi anya àmà atọ ndị na-egosi na mmechuihu na oge ichere nke sochiri obe ahụ na-anọchi anya mmechuihu na oge ichere nke na-esochi mmechuihu mbụ. E nwekwara àmà ọzọ nke na-akwado na akụkọ ihe mere eme a nọchiri anya n’isi anọ nke Jọn na-anọchi anya ọnọdụ ndị metụtara mmechuihu mbụ.
The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”
Amaokwu ikpeazụ nke akụkọ okike ahụ, nke bụ eziokwu mbụ a kpọtụrụ aha n’Okwu Chineke, na-ejedebe n’okwu atọ, ma nke ọ bụla n’ime okwu ndị ahụ na-amalite n’otu n’ime mkpụrụedemede atọ ahụ na-emepụta okwu bụ eziokwu, ma ha na-eme nke a n’usoro ziri ezi. Akụkọ okike dị na Jenesis na-amalite n’okwu ndị a, “Na mbido,” ma ọ na-ejedebe n’okwu atọ ndị a, “Chineke kere ma mee.”
The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.
Mkpụrụedemede mbụ nke okwu atọ ahụ, mgbe ejikọtara ha ọnụ, na-emepụta okwu ahụ bụ eziokwu. Akụkọ okike ahụ na-amalite site na “mmalite” ma mechie na okwu nke mkpụrụedemede ndị na-anọchi anya Alfa na Omega na-anọchianya n’usoro amụma. N’otu aka ahụ kwa, n’akụkụ mmeghe nke akwụkwọ ikpeazụ nke Akwụkwọ Nsọ, a na-akọwa Jizọs ugboro abụọ dịka Alfa na Omega, mmalite na ọgwụgwụ, onye mbụ na onye ikpeazụ. Mkpụrụedemede atọ ahụ nke na-anọchi anya Alfa na Omega na-enye kwa àmà ọzọ na a ghaghị ijikọta akụkụ ahụ dị na Jọn na ahịrị amụma dị na mmalite Jenesis na ahịrị amụma dị na mmalite Mkpughe. A na-amata àmà ahụ n’ime nkọwa banyere ọrụ Onye Nkasi Obi. Ọrụ Onye Nkasi Obi bụ ọrụ nke nzọụkwụ atọ nke otu mkpụrụedemede Hibru atọ ahụ na-anọchi anya. Akara njirimara nke Alfa na Omega na-enye anyị ohere idobe isiakwụkwọ anọ ndị a n’ọdịnaya nke ozi Mkpughe nke Jizọs Kraịst nke e mepere emepe obere oge tupu oge amara emechie.
The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.
Égbè ìgwè asaa ahụ na-anọchi anya akara-ụzọ anọ kpọmkwem (isi oge) na oge atọ kpọmkwem, nke na-amalite site n’akara-ụzọ nke ịrịda nke otu mmụọ-ozi nke ga-eme ka ụwa nwuo site n’ebube Ya. Akara-ụzọ ahụ bụ isi oge. Akara-ụzọ nke abụọ (isi oge) bụ nkụda mmụọ mbụ, nke na-ebute oge nchere. Oge nchere ahụ na-eduga n’akara-ụzọ nke atọ (isi oge), ebe a na-emeghe otu eziokwu e kpuchiri ekpuchi, nke ahụ wee mụta otu mmegharị. Mmegharị ahụ na-ejedebe n’akara-ụzọ nke anọ (isi oge) nke a na-anọchi anya ya dịka ikpe. Akara-ụzọ anọ ndị ahụ na oge atọ ndị ahụ nke ọ bụla na-anọchi anya otu égbè ìgwè, nke ọnụ ọgụgụ ha dum bụrụ égbè ìgwè asaa. Ha na-anọchikwa anya ngwakọta nke anọ na atọ.
In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.
N’isiokwu ndị e bipụtara na mbụ, anyị akọwapụtala na nghọta ndị pionia banyere ụka asaa ahụ, akara asaa ahụ na opi asaa ahụ na-anabata “ngwakọta anọ-na-atọ.” Ụka anọ mbụ ahụ, akara ndị anọ mbụ ahụ na opi ndị anọ mbụ ahụ dị iche na ụka atọ ikpeazụ ahụ, akara atọ ikpeazụ ahụ na opi atọ ikpeazụ ahụ. Égbè eluigwe asaa ahụ na-anọchi anya akara-ụzọ anọ, ma n’ime akara-ụzọ anọ ahụ ka oge atọ dị. Ngwakọta Chineke nke “anọ na atọ” nke e guzobere n’elu ndị àmà atọ n’akwụkwọ Mkpughe (ụka, akara na opi), ndị àmà ahụ na-agbakwa àmà banyere ịdị irè nke ngwakọta “anọ na atọ” nke égbè eluigwe asaa nke akwụkwọ Mkpughe.
Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.
Ma n’agbanyeghị nke a, n’ime ahịrị akụkọ ihe mere eme nke égbè eluigwe asaa ahụ nọchiri anya ya, e zoro ahịrị amụma ọzọ nke dị iche ma pụrụ iche, nke nwere ihe ịrịba ama ụzọ atọ nke dị iche na akara ahụ a nọchiri anya ya dịka égbè eluigwe asaa. Ya mere, mgbe anyị na-atụle mmekọrịta amụma nke égbè eluigwe asaa ahụ na akụkọ ihe mere eme zoro ezo nke a na-ekpughe ugbu a, anyị na-achọpụta na égbè eluigwe asaa ahụ na-egosi ihe ịrịba ama ụzọ anọ (oge ndị a kapịrị ọnụ), ebe akụkọ ihe mere eme zoro ezo ahụ na-egosi ihe ịrịba ama ụzọ atọ (oge ndị a kapịrị ọnụ.) Dịka chọọchị, akàrà, opi na égbè eluigwe si dị, akụkọ ihe mere eme zoro ezo ahụ na-anọchi anya ihe ịrịba ama ụzọ atọ ndị jikọtara ya na ihe ịrịba ama ụzọ anọ nke égbè eluigwe asaa ahụ. Akụkọ ihe mere eme zoro ezo ahụ nwekwara njikọ atọ-anọ.
In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.
N’akụkọ ihe mere eme zoro ezo nke etinyere n’ime égbè eluigwe asaa ahụ, e nwere akara ụzọ atọ doro anya nke nke ọ bụla n’ime ha bụ “otu ebe n’oge,” nke mbụ na nke ikpeazụ n’ime akara ụzọ atọ ahụ na-anọchi anya ndakpọ olileanya. E nwere “oge” pụrụ iche n’etiti akara ụzọ mbụ na nke abụọ, ma e nwekwara “oge” pụrụ iche n’etiti akara ụzọ nke abụọ na ebe abụọ ahụ n’oge. Okwu ahụ bụ “ndakpọ olileanya” sitere n’echiche nke ịhapụ oge a họpụtara, ma n’ime nkọwa ya ọ na-ebukwa nrụgide dị na otu ebe n’oge. Etiti abalị bụkwa oge kpọmkwem. A na-egosi akụkọ ihe mere eme zoro ezo ahụ site n’ebe atọ n’oge, nke oge abụọ kewapụrụ ha; oge ichere na mmegharị nke ọnwa nke asaa.
The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.
Akara ngosi mbụ nke akụkọ ihe mere eme zoro ezo na-akọwa ndakpọ olileanya, ma akara ngosi ikpeazụ kwa na-akọwa ndakpọ olileanya. Ya mere, site n’akụkụ ndakpọ olileanya mbụ ruo n’akụkụ ndakpọ olileanya ikpeazụ, e nwere akara amụma zoro ezo nke nwere otu nzọụkwụ atọ ahụ nke ahịrị mmezigharị nile nwere. Ọ nwekwara akara njirimara nke Alfa na Omega, n’ihi na mkpụrụedemede atọ ndị na-emepụta “eziokwu” kwekọrọ na akara ngosi atọ ndị na-amalite ma na-ejedebe na ndakpọ olileanya. Akụkọ ihe mere eme ahụ zoro ezo dị n’ime egbe eluigwe asaa bụ eziokwu ahụ Ọdụm nke ebo Juda na-emeghe ugbu a.
The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.
A na-ewebata akụkụ Akwụkwọ Nsọ dị na Jọn nke anyị na-atụle n’isiakwụkwọ gara aga site n’Oriri Anyasị Ikpeazụ, na-emesi ike na ozi nke isiakwụkwọ anọ ndị a bụ ihe a ga-eri. Isiakwụkwọ anọ ndị ahụ na-ejedebe site n’ije ahụ gaa na Getsemane. Akụkọ ahụ na-eme n’ime ngagharị site n’iri nri ahụ ruo mgbe nsogbu nke obe malitere. N’amụma, ọnọdụ nke isiakwụkwọ anọ ndị a na-akọwa ozi ikpeazụ a ga-eri tupu ikpe amalite. Ozi nke na-eduga n’imechi ikpe bụ ozi ahụ a na-emeghe akara ya n’akwụkwọ Mkpughe, kpọmkwem tupu ikpe emechie.
The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.
Ndị na-eso ụzọ ahụ na Jizọs nọ n’ókè ahụ n’akụkọ ihe mere eme amụma ebe a na-eme ka ha mara oge nchere. N’akụkọ ihe mere eme Millerite, Onyenwe anyị wepụrụ aka Ya iji mụpụta nghọta nke ozi Mkpu Etiti Abalị, ma nghọta ahụ nke mụpụtara ozi Samuel Snow mekwara ka ndị Millerite mara na ha nọ n’oge nchere nke ụmụ agbọghọ iri ahụ. Ndị na-eso ụzọ ahụ ka ha gachara iri Anyasị Ikpeazụ, ma ka ha na-atughari ozi ahụ n’obi, Kraịst kọwara oge nchere ahụ n’isi anọ nke Jọn.
Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.
A pụrụ idekọ nghọta Samuel Snow dị ka usoro isiokwu, nke mepụtara nghọta ikpeazụ ahụ a nọchiri anya ya dịka ozi Mkpu Etiti Abalị. Ka ozi ya na-etolite, o gosipụtakwa ozi ahụ n’usoro nzukọ mkpokọta n’ogige. Usoro isiokwu ndị duru n’iru nzukọ ndị ahụ n’ogige mechara duru ya ruo nzukọ ogige Exeter, nke dịrị ụbọchị isii. N’amụma, ozi Mkpu Etiti Abalị na-etolite n’usoro nwayọọ nwayọọ n’ime oge. Isi nke anọ ndị dị n’Akwụkwọ Jọn na-eme n’akụkọ ihe mere eme amụma ebe a na-etolite ozi ahụ.
In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.
N’ime isi anọ nke Jọn, a kọwara ọrụ nke Mmụọ Nsọ dị ka nzọụkwụ atọ: ime ka e nwee nkwenye banyere mmehie, ezi omume, na ikpe. Nzọụkwụ atọ ndị a bụkwa ihe ịrịba ama atọ nke akụkọ ihe mere eme zoro ezo e tinyere n’ime égbè eluigwe asaa ahụ.
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: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
Ma ana m agwa unu eziokwu; ọ bụ ihe bara uru nye unu ka m laa: n’ihi na ọ bụrụ na m alaghị, Onye Nkasi Obi agaghị abịakwute unu; ma ọ bụrụ na m ala, aga m ezitere unu Ya. Ma mgbe Ọ bịara, Ọ ga-eme ka ụwa mata mmehie, na ezi omume, na ikpe: Banyere mmehie, n’ihi na ha ekweghị na m; Banyere ezi omume, n’ihi na m na-alakwuru Nna m, unu agaghịkwa ahụ m ọzọ; Banyere ikpe, n’ihi na ekpela onye-isi nke ụwa a ikpe. Enwerem ọtụtụ ihe m ga-agwa unu, ma unu apụghị iburu ha ugbu a. Ma mgbe Ọ bịara, ya bụ, Mmụọ nke eziokwu, Ọ ga-edu unu n’eziokwu niile: n’ihi na Ọ gaghị ekwu ihe sitere n’Onwe Ya; kama ihe ọ bụla Ọ nụrụ, nke ahụ ka Ọ ga-ekwu: Ọ ga-egosikwa unu ihe ndị ga-abịa. Ọ ga-enye m otuto: n’ihi na Ọ ga-anata ihe nke m, ma gosi ya unu. Jọn 16:7–14.
In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.
N’akụkọ ihe mere eme nke ndị Millerite, Jisọs alọghachighị iji kwụsị oge ichere ahụ n’olu Mkpu Etiti Abalị. O wepụrụ aka Ya, wee wụsa ma ọ bụ zipụ Mmụọ Nsọ. Mmụọ Nsọ, onye a na-anọchi anya dị ka Onye Nkasị Obi, bịara iwepụ nkụda mmụọ ahụ. Ọ bịara inye nkasi obi nye ndị ahụ a họpụtara, ma ndị nkụda mmụọ nke amụma dara ada meworo ka ha nwee mgbagwoju anya.
We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.
Anyị egosila na mbụ na e sere onyinyo onyeozi Jọn, Ezikiel, na Jeremaya ka ha na-eri obere akwụkwọ ahụ nke dị ụtọ n’ọnụ dịka mmanụ aṅụ. E nwere ọdịiche e bu n’uche n’etiti ndị amụma atọ ahụ, nke a na-emekarị ileghara anya.
Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.
A na-eji Ịzikiel atụ ihe ndị riri obere akwụkwọ ahụ, ndị e nyekwara ozi ha ga-ewetara ụka Chineke dapụrụ n’ezi okwukwe. Ịzikiel na-anọchi anya na akwụkwọ a na-eri na-achọpụta ọrụ ahụ a ga-emezu mgbe ahụ. Ọ na-anọchi anya ozi e nyere ndị bụbu ndị Chineke họọrọ. Ozi ya bụ ihe na-ekekọta ndị bụbu ndị Chineke họọrọ n’ùkwù-ùkwù e debere ka a tụba ha n’ọkụ. N’ime isi anọ Jọn, Jizọs na-akọwa nzube nke ọrụ Ịzikiel.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Chetanụ okwu ahụ nke M gwara unu, Ohu adịghị ukwuu karịa onyenwe ya. Ọ bụrụ na ha kpagburu M, ha ga-akpagbu kwa unu; ọ bụrụ na ha debere okwu M, ha ga-edebe kwa nke unu. Ma ihe ndị a niile ka ha ga-eme unu n’ihi aha M, n’ihi na ha amaghị Onye zitere M. Ọ bụrụ na Abịaghị M gwa ha okwu, ha agaraghị enwe mmehie: ma ugbu a ha enweghị ihe mkpuchi maka mmehie ha. Onye kpọrọ M asị kpọrọ kwa Nna M asị. Ọ bụrụ na Emeghị M n’etiti ha ọrụ ndị mmadụ ọzọ ọ bụla na-emeghị, ha agaraghị enwe mmehie: ma ugbu a ha ahụwo ma kpọọkwa asị ma M ma Nna M. Ma nke a na-emezu, ka e wee mezuo okwu ahụ e dere n’iwu ha, Ha kpọrọ M asị n’enweghị ihe kpatara ya. Ma mgbe Onye Nkasi Obi ahụ bịara, Onye M ga-esi n’aka Nna zitere unu, ya bụ, Mmụọ nke eziokwu, Onye si n’aka Nna apụta, Ọ ga-agba àmà banyere M. Jọn 15:20–26.
Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.
Ọrụ Ezikiel, nke malitere mgbe o riri akwụkwọ ahụ, na-anọchi anya ikwupụta ozi nke a ga-ajụ; ma ịjụ ahụ bụ ihe àmà na-egosi na ha kpọrọ Chineke asị ma mejupụtaala iko oge amara ule ha kpamkpam.
And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.
Ọ sịrịkwa m, Nwa nke mmadụ, ana m eziga gị n’ebe ụmụ Izrel nọ, n’ebe mba nnupu-isi nke nupụrụ m isi nọ: ha na nna ha hà emehiewo megide m, ruo ọbụna taa nke a. N’ihi na ha bụ ụmụaka enweghị ihere, bụrụkwa ndị obi ha siri ike. Ana m ezigara gị ha; ị ga-asịkwa ha, Otu a ka Onyenweanyị Chineke kwuru. Ma ha, ma ha ga-anụ, ma ọ bụ ma ha ga-ajụ ịnụ, (n’ihi na ha bụ ụlọ nnupu-isi,) otu a ka ha ga-ama na onye-amụma anọwo n’etiti ha. Ezekiel 2:3–5.
Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.
Ọrụ Ezikiel bụ dịka àmà megide ndị bụbu ndị ọgbụgba ndụ, dịka Kraịst dịkwa n’etiti ndị Juu ndị na-arụ ụka; ya mere ozi Ezikiel bụ ozi ịdọ aka ná ntị ikpeazụ nke na-ekekọta ndị bụbu ndị ọgbụgba ndụ dịka ata n’ùkwù, ndị e kpebiri maka ọkụ mbibi.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.
“Mgbe ahụ ahụrụ m mmụọ ozi nke atọ. Mmụọ ozi nke so m wee sị, ‘Ihe ọrụ ya dị egwu n’ezie. Ozi e nyere ya dị ebube ma dị ịtụnanya. Ọ bụ mmụọ ozi ahụ ga-ahọpụta ọka wit n’etiti ahịhịa ọjọọ, ma kaa akara, ma ọ bụ kee, ọka wit ahụ maka ebe a na-achịkọta ihe ubi nke eluigwe. Ihe ndị a kwesịrị ijide uche dum, nlebara anya dum.’” Early Writings, 118.
The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.
Ọrụ a na-anọchi anya site n’iri obere akwụkwọ ahụ na-amalite mgbe mmụọ ozi ahụ dị ike si n’eluigwe rịdata, obere akwụkwọ dịkwa n’aka ya. N’akụkọ ihe mere eme nke mmụọ ozi mbụ, nke ahụ mere na Ọgọst 11, 1840, ma n’akụkọ ihe mere eme nke mmụọ ozi nke atọ, o mere na Septemba 11, 2001. Ụbọchị abụọ ahụ nọchiri anya mmezu nke amụma ndị jikọtara ma ọ bụ na Islam nke ahụhụ nke abụọ ma ọ bụ na Islam nke ahụhụ nke atọ, n’usoro ha. Ọ bụ ya mere Aịzaya n’isi nke iri abụọ na abụọ, mgbe ọ na-akọwa nsogbu ahụ n’ndagwurugwu ọhụụ maka ndị Filadelfịa na ndị Laodisia, ji kọwaa na ndị Laodisia, ndị bụ ndị a họpụtara nke Protestantism na 1840 na Adventism, ndị bụ ndị a họpụtara na 2001, “ndị na-agba ụta ejidewo.” Ndị na-agba ụta n’amụma Akwụkwọ Nsọ bụ Islam, ma mgbe ọhụụ banyere Islam mezuru na 1840 na na 2001, ndị bụbu ndị a họpụtara jụrụ amụma banyere Islam dịka ndị ahụ Ezikiel nọchiri anya ya siri gosipụta ya. N’ebe ahụ na n’oge ahụ ka e kegidere ha dịka ata. Ọrụ Ezikiel bụ iwepụ “uwe mkpuchi” nke kpuchiri “mmehie ha,” nke Jisọs na-anọchi anya ya dịka ịkpọasị megide Chineke.
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.
Ibu amụma megide ndagwurugwu ọhụ. Gịnị na-ewute gị ugbu a, na ịrịgola kpamkpam n’elu ụlọ? Gị onye jupụtara n’ọgba aghara, obodo mkpọtụ, obodo ọṅụ: ndị ikom gị ndị e gburu egbughị ha site n’mma agha, ha anwụghịkwa n’agha. Ndị ọchịchị gị niile agbakapụla ọnụ, ndị na-agba ụta ejidela ha: ndị niile a hụrụ n’ime gị ka ejikọtara ọnụ, ndị si n’ebe dị anya gbapụ. Aịzaịa 22:1–3.
And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Ma Chineke nọnyeere nwata ahụ [Ishmael]; o too, biri n’ọzara, wee ghọọ onye na-agba ụta. Jenesis 21:20.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Ebe ọhụhụ na-adịghị, ndị mmadụ na-ala n’iyi: ma onye na-edebe iwu, ngọzi dịrị ya. Ilu 29:18.
Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.
Jeremaịa na-anọchi anya ndị ahụ riri akwụkwọ ahụ mgbe mmụọ ozi dị ike ahụ siri n’eluigwe rịdata, onye a ga-eji ebube ya mee ka ụwa nwee ìhè, ma ndị ahụ ahụmahụ nkụda mmụọ nke amụma dara ada nke afọ 1843. Jeremaịa na-atụle n’amụma ma ọ bụrụ na Chineke agwala ụgha. Ntụaka ahụ na-ejikọta Jeremaịa na Habakuk abụọ.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Aga m eguzo n’ebe nche m, dobe onwe m n’elu ụlọ elu ahụ, elekwa anya ịhụ ihe Ọ ga-agwa m, na ihe m ga-aza mgbe a baara m mba. Onye-nwe-anyị wee zaa m, sị, Dee ọhụ ahụ, meekwa ka ọ doo anya n’elu mbadamba akwụkwọ, ka onye na-agụ ya wee gbaa ọsọ. N’ihi na ọhụ ahụ ka dịrị oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha: ọ bụrụgodị na ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghịkwa anọ ọdụ. Lee, mkpụrụobi ya nke e buliri elu adịghị ezi n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Habakkuk 2:1–4.
John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.
E ji Jọn mee ihe iji nọchite ndị ahụ nwetara uto ahụ na ndakpọ olileanya ilu ahụ, na-anọchite anya akụkọ ihe mere eme dum site n’August 11, 1840 ruo October 22, 1844.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
M wee jee n’ebe mmụọ-ozi ahụ nọ, sị ya, Nye m obere akwụkwọ ahụ. O wee sị m, Were ya, rie ya kpamkpam; ọ ga-eme ka afọ gị bụrụ ihe ilu, ma n’ọnụ gị ọ ga-atọ ụtọ dịka mmanụ aṅụ. M wee si n’aka mmụọ-ozi ahụ were obere akwụkwọ ahụ, rie ya kpamkpam; ọ dịkwa n’ọnụ m ụtọ dịka mmanụ aṅụ: ma ozugbo m richara ya, afọ m ghọrọ ihe ilu. Mkpughe 10:9, 10.
Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.
Ezikiel na-anọchi anya ọrụ nke iweta ozi amụma nke na-ekechi ma mechie ndị a họọrọ na mbụ, nke malitere mgbe mmụọ ozi ahụ rịdara n’ọnwa Ọgọst 11, 1840 na Septemba 11, 2001.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.
Ma gị onwe gị, nwa nke mmadụ, gee ntị n’ihe m na-agwa gị; abụla onye nnupu isi dịka ụlọ ahụ na-enupụ isi: meghee ọnụ gị, riekwa ihe m na-enye gị. Mgbe m lere anya, lee, e zigara m aka; ma, lee kwa, akwụkwọ mpịakọta dị n’ime ya; o wee gbasaa ya n’ihu m; e dekwara ihe n’ime ya na n’azụ ya: ma e dere n’ime ya ịkwa ákwá, na iru uju, na ahụhụ. Ọzọ, o kwuru sị m, Nwa nke mmadụ, rie ihe ị hụrụ; rie akwụkwọ mpịakọta a, gaa kwuo okwu n’ụlọ Izrel. Ya mere, m meghere ọnụ m, o mekwara ka m rie akwụkwọ mpịakọta ahụ. O wee sị m, Nwa nke mmadụ, mee ka afọ gị rie, meekwa ka afọ ime gị jupụta n’akwụkwọ mpịakọta a nke m na-enye gị. Mgbe ahụ ka m riri ya; ọ dịkwara n’ọnụ m ụtọ dịka mmanụ aṅụ. Ezikiel 2:8–3:3.
Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.
Jeremaịa nọchiri anya akụkọ ihe mere eme sitere n’Ọgọst 11, 1840 ruo obere oge tupu Mkpu Etiti Abalị.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Achọtara okwu gị, m wee rie ha; okwu gị ghọkwara m ọṅụ na aṅụrị nke obi m: n’ihi na a na-akpọ m aha gị, O Onyenweanyị Chineke nke usuu ndị agha. Anọghị m n’ọgbakọ ndị na-akwa emo, ọ dịghịkwa m aṅụrị; anọdụrụ m naanị m n’ihi aka gị: n’ihi na i mejuputara m n’iwe dị ọkụ. Gịnị mere ihe mgbu m ji bụrụ nke na-adịgide adịgide, ọnyá m bụrụkwa nke a na-apụghị ịgwọ agwọ, nke jụrụ ịbụ nke a gwọrọ? Ị ga-abụrịrị m kpamkpam dịka onye ụgha, na dịka mmiri ndị na-ada ada? Ya mere otú a ka Onyenweanyị kwuru, Ọ bụrụ na ịlọghachi, mgbe ahụ ka m ga-eme ka ị laghachi ọzọ, ị ga-eguzokwa n’ihu m: ma ọ bụrụ na i si n’ihe rụrụ arụ wepụta ihe dị oké ọnụ ahịa, ị ga-adị ka ọnụ m: ka ha lọghachikwute gị; ma gị onwe gị alaghachikwutela ha. Aga m emekwa ka ị bụrụ n’etiti ndị a mgbidi ọla kọpa e wusiri ike: ha ga-alụkwa ọgụ imegide gị, ma ha agaghị emeri gị: n’ihi na m nọnyere gị ịzọpụta gị na ịnapụta gị, ka Onyenweanyị kwuru. Aga m anapụtakwa gị n’aka ndị ajọ omume, agbakwa m gị ume n’aka ndị dị egwu. Jeremaya 15:16–21.
Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”
Jeremaịa na-anọchi anya akụkọ ihe mere eme na ozi anyị nke ugbu a. Ozi nke ugbu a bụ ozi Mkpu Etiti Abalị, nke a na-akọwapụta ma na-emepewanye n’usoro n’oge ahụ ndị Chineke, ndị Jeremaịa na-anọchi anya ha, “juputara” na “iwe,” na-eche na “mgbu” ha ga-adị “ruo mgbe ebighị ebi” nakwa na “ọnya” ha bụ nke “a na-apụghị ịgwọ,” bụ ọnya a na-agaghị agwọta ma ọlị. Ha ekewapụla onwe ha n’ebe “nnọkọ nke ndị na-akwa emo” nọ. Ha anaghịzi “aṅụrị ọṅụ” dịka ha mere na mbụ mgbe ha riri akwụkwọ ahụ mbụ, ma ọ bụrụkwa na ọ bụ “ọṅụ nke” “obi” ha.
But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.
Ma e nwere ndụmọdụ maka ndị nọ n’ọnọdụ ahụ. “Ọ bụrụ na i laghachite” kwa “ọ bụrụkwa na i wepụ ihe dị oké ọnụ ahịa n’ime ihe rụrụ arụ,” mgbe ahụ Chineke ga-alaghachikwute ha. N’asụsụ Hibru, “aga m eme ka ị laghachi ọzọ” n’ebe ahụ pụtara na Chineke ga-alaghachikwute ha, ma ọ bụrụ na ha alaghachikwute Ya.
Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.
Ya mere onwe unu n'okpuru Chineke. Guzogidenụ ekwensu, ọ ga-agbakwa ọsọ pụọ n'ebe unu nọ. Bịanụ Chineke nso, ọ ga-abịakwa unu nso. Sachanụ aka unu, ndị mmehie; meekwa ka obi unu dị ọcha, unu ndị obi abụọ. Ka ahụhụ na-emekpa unu, kwerenụ uju, bekuo ákwá: ka ọchị unu ghọọ iru uju, ka ọṅụ unu ghọọkwa ịdị arọ nke obi. Wedanụ onwe unu ala n'anya Onyenwe anyị, ọ ga-ebulikwa unu elu. Jemes 4:7–10.
If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.
Ọ bụrụ na ha abịaruo Chineke nso, Ọ ga-abịaruo ha nso. Ọ bụrụ na ha emee ihe ndị a, mgbe ahụ ha ga-“eguzo n’ihu” Onyenwe anyị, ha ga-abụkwa “ọnụ” Chineke. Ọzọkwa, Ọ na-akụziri Jeremaya (anyị) na Ọ ga-eme ndị Ya ka ha bụrụ “mgbidi ọla e wusiri ike” nye “ndị ajọ omume,” ma emesịa “ndị dị egwu” ga-ebuso ndị Jeremaya nọchiri anya ha agha. “Ndị ajọ omume” bụ ihe nnọchianya Daniel nyere nke ndị amaghị ihe n’ime ụmụ agbọghọ na-amaghị nwoke nke Matiu. “Ndị dị egwu” na-anọchi anya njikọ atọ ahụ nke Babilọn nke oge a n’oge nsogbu iwu Ụbọchị Ụka.
The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.
Àmà nke ndị amụma atọ ahụ niile na-ekwu maka otu akụkọ ihe mere eme ahụ, ma ha na-ekwu maka akụkụ atọ dị iche iche nke otu akụkọ ahụ. Jeremaya na-anọchite anya ndị ka nwetara nkụda mmụọ mbụ ahụ, ma ha erubeghị akara-ụzọ nke Mkpu Etiti Abalị. Nke a bụ ebe anyị nọ kemgbe July 18, 2020. Ajụjụ ya bụ ma anyị ga-alaghachi. Ọ bụrụ na anyị alaghachi, anyị ga-“ekwu” n’aha Onyenwe anyị n’oge ahụ United States “na-ekwu” dị ka dragọn.
The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.
Akụkọ ihe mere eme Jeremaya na-akọwa bụ akụkọ anyị ugbu a, ọ bụkwa akụkọ ihe mere eme nke akara ụzọ atọ e zoro ezo n’ime égbè eluigwe asaa na-anọchi anya. Ọ bụkwa akụkọ ihe mere eme nke e debere akụkụ Akwụkwọ Nsọ ahụ dị na John n’ụzọ amụma, n’ihi na isi ike nke isi anọ ahụ dị na John bụ ọrụ nke Mmụọ Nsọ n’ịkasi Jeremaya obi, onye na-ajụ ma ò kwewo okwu ụgha, na ma ozi ahụ nke tọrọ ya ụtọ nke ukwuu bụ n’ezie mmiri ndị dara ada.
Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.
Ya mere, Jeremaya na-anọchi anya akụkọ ihe mere eme site na Septemba 11, 2001 gaa n’ihu ruo Julaị 18, 2020, mgbe oge ichere ahụ malitere, dị ka ụbọchị ihe nnọchianya atọ na ọkara sochirinụ si na-anọchi anya ya. Mgbe m na-ekwu “ihe nnọchianya,” anaghị m ekwu maka amụma oge. Ihe m na-ekwu bụ na Julaị 18, 2020 bụ mgbe e gburu ndị àmà abụọ ahụ, ya bụ, Bible na Mmụọ nke Amụma, ma hapụ ozu ha n’okporo ụzọ ụbọchị atọ na ọkara, dịka e kwuru na Mkpughe isi nke iri na otu.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 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. Revelation 11:3–10.
M ga-enye ndịàmà m abụọ ike, ha ga-ebukwa amụma ụbọchị otu puku na narị abụọ na iri isii, yi uwe akwa mkpe. Ndị a bụ osisi oliv abụọ ahụ, na ihe-ìhè abụọ ahụ, ndị guzo n’ihu Chineke nke ụwa. Ma ọ bụrụ na onye ọ bụla achọọ ime ha ihe ọjọọ, ọkụ na-apụta n’ọnụ ha, ma na-erepịa ndị iro ha: ma ọ bụrụ na onye ọ bụla achọọ ime ha ihe ọjọọ, a ghaghị igbu ya n’ụzọ dị otu a. Ndị a nwere ike imechi eluigwe, ka mmiri ghara izo n’ụbọchị amụma ha: ha nwekwara ike n’elu mmiri ịgbanwe ha ka ha bụrụ ọbara, na iti ụwa ihe otiti nile, ugboro ole ọbụla ha chọrọ. Ma mgbe ha mechara àmà ha, anụ-ọhịa ahụ nke na-arịgo site n’olulu omimi ahụ ga-ebuso ha agha, ma merie ha, ma gbuo ha. Ozu ha ga-adina n’okporo ámá nke obodo ukwu ahụ, nke a na-akpọ n’ụzọ ime mmụọ Sọdọm na Ijipt, ebe akpọgiderekwa Onyenwe anyị n’obe. Ma ụfọdụ n’ime ndị dị iche iche na ebo na asụsụ na mba ga-ele ozu ha anya ụbọchị atọ na ọkara, ha agaghị ekwekwa ka e lie ozu ha n’ili. Ndị bi n’elu ụwa ga-aṅụrị ọṅụ n’ihi ha, ma mee ememme, ha ga-ezigakwa ibe ha onyinye; n’ihi na ndị amụma abụọ a wutere ndị bi n’elu ụwa ahụ. Mkpughe 11:3–10.
The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.
Ihe àmà nke ọnọdụ Jeremiah na-egosi dị n’oge sochiri ndakpọ olileanya ahụ, ma tupu Mkpu Etiti Abalị. Ọ dị Jeremiah mkpa ịlọghachi tupu o nwee ike ịbụ olu nke ozi Mkpu Etiti Abalị ahụ. Nke a bụ ọnọdụ anyị taa. Nke a bụkwa ntọala akụkọ ihe mere eme nke isi anọ ndị ahụ dị n’Akwụkwọ Jọn anyị na-atụle, ọ bụkwa akụkọ ihe mere eme nke akụkọ zoro ezo a nọchiri anya n’ime égbè eluigwe asaa ahụ.
If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.
Ọ bụrụ na anyị elebara ìhè ahụ ejikọtara na “Onye Nkasi Obi” anya n’ime àmà Jọn nke isi anọ ahụ, anyị ga-ahụ ihe akaebe bara ụba nke ga-eme ka a mata na akụkọ ahụ gbasara July 18, 2020, ndakpọ olileanya na oge ichere, ozi nke Mkpu Etiti Abalị nke e meghere akara ya, na ikpe na-abịa nke iwu ụbọchị Sọnde. Isi ndị ahụ na-ewuli n’elu usoro amụma nke akụkọ ihe mere eme zoro ezo.
If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.
Ọ bụrụ na anyị ga-adị ka ọnụ Chineke n’ime nsogbu ahụ na-abịa ngwa ngwa, ọrụ anyị ugbu a bụ “iwepụta ihe dị oké ọnụ ahịa n’ebe ihe rụrụ arụ dị,” ma ọ bụ, dịka Jemis si akọwapụta otu ọrụ ahụ, anyị ga- “sachapụ” “aka” anyị, “unu ndị mmehie; sachapụkwa obi unu, unu ndị nwere uche abụọ. Ka e mee ka unu nwee ihe mgbu, ka unu kwaa ákwá, ka unu beekwa akwa: ka a gbanwee ọchị unu bụrụ iru uju, ka a gbanweekwa ọṅụ unu bụrụ ibu arọ. Wedaanụ onwe unu n’ihu Onyenwe anyị, ọ ga-ebulikwa unu elu” dịka ọkọlọtọ n’ọdịnihu dị nnọọ nso.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Ọ ga-ewelitekwa ọkọlọtọ nye mba ndị dị iche iche, ọ ga-achịkọtakwa ndị a chụpụrụ achụpụ nke Izrel, ma kpokọtakwakwa ndị Juda a gbasasịrị gbasasị site n’akụkụ anọ nke ụwa. Aịzaya 11:12.
We will bring our consideration of these four chapters to a conclusion in the next article.
Anyị ga-emechi ntụle anyị banyere isi anọ ndị a n’isiokwu na-esonụ.