The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.
Akụkọ ihe mere eme amụma nke ekpughere n’ime égbè eluigwe asaa ahụ na-akọwapụta akụkọ ihe mere eme anyị nọ ugbu a n’ime ya. E zoro ihe nzuzo ahụ ezo ruo mgbe akụkọ ihe mere eme ọ na-anọchi anya ya bịarutere. Ọ bụ oge ahụ Onye Nkasi Obi, Mmụọ nke “eziokwu,” na-ekpughe eziokwu ahụ Jọn kpọrọ Mkpughe nke Jisọs Kraịst, n’ihi na Jisọs Kraịst bụ Eziokwu ahụ. Ọ bụghị naanị na okwu ahụ bụ “eziokwu” na-anọchi anya agwa Chineke. Ọ bụghịkwa naanị mkpughe nke ọkà mmụta asụsụ ahụ dị ịtụnanya, na a na-eji okwu Hibru ahụ bụ “eziokwu” n’ụzọ ndị dị omimi nke ukwuu n’Akwụkwọ Nsọ nile. Kama, ọ bụkwa ọrụ ebube dị ịtụnanya nke, mgbe a ghọtara ya, na-aghọ mkpịsị ugodi nke imeghe amụma ndị dị n’akwụkwọ Mkpughe, ma n’ime otú ahụ ọ na-emepe Akwụkwọ Nsọ dum. Ma ọ bụ naanị nye ndị dị njikere ịhụ, ịnụ, na idebe ihe ndị ahụ e dere n’ime ya, n’ihi na oge ahụ dị nso.
In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.
Ka ụmụ mmadụ wee mata “eziokwu” n’ụzọ ga-eme ka e doo ha nsọ site na ya, ọ dị mkpa ka Mmụọ Nsọ nọrịrị. Ụmụ mmadụ pụrụ iji ọgụgụ isi ghọta okwu ahụ bụ “eziokwu,” ma ọbụna iju ịdị mkpa ya anya, ma “eziokwu” ahụ aghaghị iri eri. A ghaghị ime ka ọ banye n’ime mmadụ ma bụrụ akụkụ nke ahụmahụ ya, n’ihi na okwu ahụ na-ebute ike okike nke Chineke n’aka ndị na-achọ ka a gbanwee ha ka ha bụrụ n’onyinyo Kraịst. Otu n’ime ebe mmalite nke nchọpụta m onwe m banyere okwu Hibru a sụgharịrị ịbụ “eziokwu” bụ n’aka ndị ọkà mmụta Hibru, ndị na-ekwukwa banyere ọdịdị ịtụnanya nke okwu ahụ bụ “eziokwu” na ojiji e ji ya eme ihe n’Akwụkwọ Nsọ. Ma o nweghị ihe kpatara a ga-eji kwere na nghọta ọgụgụ isi ha banyere okwu ahụ bụ “eziokwu” edugala ha n’ebe Kraịst nọ.
The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.
Eziokwu amụma ahụ na okwu ahụ kwesịkwara iri ya ọnụ na ọnụnọ nke Mmụọ Nsọ na-eme ka nkọwa Nwanyị White banyere “mmanụ” n’akụkọ ilu nke ụmụ agbọghọ iri ahụ daa ụda ọzọ, ma na-akpọtakwa nkọwa ya banyere ìgwè abụọ nke ụmụ agbọghọ na-amaghị nwoke ndị na-eche Nwoke-alụ nwanyị ọhụrụ.
A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?
Akara na-enwekarị ihe karịrị otu ihe ọ pụtara, a ga-akọwapụtakwa ihe ọ pụtara site n’ọdịnaya ebe akara ahụ dị. E kwesịghị ịkọwa ya site na nkọwa onye ọkachamara n’usoro asụsụ nyere okwu ahụ ma ọ bụ site n’oge akụkọ ihe mere eme nke e dere okwu ahụ n’ime ya. Ụzọ abụọ ndị a bụ ihe ndị ọkà mmụta okpukpe nke Adventism jidere iji gọnarị “eziokwu” ahụ. A na-akọwa akara site n’ọdịnaya ebe e ji ya arụ ọrụ. N’ime Mmụọ nke Amụma, okwu ahụ bụ “mmanụ” n’ilu ụmụ agbọghọ iri ahụ na-anọchi anya ọ dịkarịa ala ihe ole na ole dị iche iche dabere n’ọdịnaya nke akụkụ Akwụkwọ ahụ ebe a hụrụ “mmanụ” ahụ. Gịnị mere otu òtù ụmụ agbọghọ ji nwee mmanụ ahụ ma ndị nke ọzọ enweghi ya?
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“E nwere ụwa nke dinara n’ajọ omume, n’aghụghọ na n’iduhie, n’ime onyinyo ọnwụ n’onwe ya,—na-ehi ụra, na-ehi ụra. Ònye ka mkpụrụ obi ha na-enwe ihe mgbu ime mmụọ maka ịkpọlite ha? Olu òlee nwere ike iru ha? Ewebatara uche m n’ọdịnihu mgbe a ga-enye ihe ịrịba ama ahụ, ‘Lee, Onye Nwoke A Na-alụ Akwà Na-abịa; pụnụnụ izute Ya.’ Ma ụfọdụ ga-egbu oge inweta mmanụ maka imeju ọkụ oriọna ha ọzọ, ha ga-achọpụtakwa n’oge agafewo na àgwà, nke mmanụ ahụ na-anọchi anya ya, apụghị ibufe n’aka onye ọzọ. Mmanụ ahụ bụ ezi omume nke Kraịst. Ọ na-anọchi anya àgwà, àgwà apụghịkwa ibufe n’aka onye ọzọ. Ọ dịghị mmadụ nwere ike inwetara onye ọzọ ya. Onye ọ bụla aghaghị inwetara onwe ya àgwà e sachapụrụ ọcha pụọ n’ihe ọ bụla bụ unyi nke mmehie.” Bible Echo, May 4, 1896.
The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.
Ụmụagbọghọ ndị nzuzu ahụ enweghị àgwà dị mkpa iji merie n’ime ọgbaaghara na-abịa n’oge na-adịghị anya. Ha enweghị ezi omume nke Kraịst. Ma mmanụ ahụ bụkwa ozi, ma mmanụ ahụ n’ime ilu nke ụmụagbọghọ iri ahụ n’“ụbọchị ikpeazụ” bụ ozi ịdọ aka ná ntị ikpeazụ nke Mkpughe nke Jisọs Kraịst na-anọchi anya ya, nke a ga-anụ, gụọ, ma debe.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ndị e tere mmanụ, ndị guzo n’akụkụ Onyenwe ụwa nile, nwere ọnọdụ e nyere Setan n’oge gara aga dịka cherub na-ekpuchi ihe. Site n’aka ndị nsọ gbara ocheeze Ya gburugburu, Onyenwe anyị na-edobe nkwurịta okwu na-adịgide adịgide n’etiti Ya na ndị bi n’ụwa. Mmanụ ọlaedo ahụ na-anọchi anya amara nke Chineke ji na-enye oriọna ndị kwere ekwe ihe ha ga-eji na-enwu, ka ha ghara ịma jijiji ma nyụọ. Ọ bụrụ na a naghị awụsa mmanụ nsọ a site n’eluigwe n’ozi nke Mmụọ Chineke, ndị ọrụ nke ajọ ihe ga-achị ụmụ mmadụ kpamkpam.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“A na-eme ka a ghara ịsọpụrụ Chineke mgbe anyị na-anabataghị ozi ndị ọ na-ezitere anyị. N’ụzọ dị otu a anyị na-ajụ mmanụ ọlaedo ahụ nke ọ ga-awụnye n’ime mkpụrụ obi anyị ka e kesaa ya nye ndị nọ n’ọchịchịrị. Mgbe oku ahụ ga-abịa, ‘Lee, nwoke na-alụ nwanyị na-abịa; pụtanụ izute ya,’ ndị na-anabatabeghị mmanụ nsọ ahụ, ndị na-edobeghị amara nke Kraịst n’ime obi ha, ga-achọpụta, dịka ụmụ agbọghọ na-amaghị ihe ahụ, na ha adịghị njikere izute Onyenwe ha. Ha enweghị, n’ime onwe ha, ike inweta mmanụ ahụ, ndụ ha wee laa n’iyi. Ma ọ bụrụ na a rịọ Mmụọ Nsọ nke Chineke, ọ bụrụkwa na anyị arịọsi ike, dịka Mozis mere, ‘Gosi m ebube gị,’ a ga-awụsa ịhụnanya Chineke n’ime obi anyị. Site n’ọkpọkọ ọlaedo ndị ahụ, a ga-ebunye anyị mmanụ ọlaedo ahụ. ‘Ọ bụghị site n’ike, ma ọ bụ site n’ọbaraike, kama ọ bụ site na Mmụọ m, ka Jehova nke ụsụụ ndị agha kwuru.’ Site n’inweta ụzarị na-enwu gbaa nke Anyanwụ nke Ezi Omume, ụmụ Chineke na-enwu dị ka ìhè n’ụwa.” Review and Herald, July 20, 1897.
The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.
“Mmanụ” ahụ bụ ozi ikpeazụ, nke bụkwa, ọzọ, Mkpughe nke Jizọs Kraịst. N’akụkụ Akwụkwọ Nsọ ahụ, ndị chọrọ inwe mmanụ ahụ ga-arịọsi Chineke ike dịka Mozis mere n’ọgba Horeb. Ma rịbanu ama na ọ bụrụ na anyị ga “arịọsi ike, dịka Mozis mere” ka Chineke “gosi” anyị “ebube” Ya, anyị ga-ebu ụzọ rịọ maka Mmụọ Nsọ onye bụ Onye Nkasi Obi. Ọ bụrụ na anyị emee otú ahụ, mgbe ahụ site n’aka ndị mmụọ ozi na ọkpọkọ ọlaedo abụọ ahụ, anyị ga-anata ezi omume nke Kraịst. Anyị na-aghọgbu onwe anyị ma ọ bụrụ na anyị echee na anyị pụrụ ikpe ekpere ma rịọsi ike maka àgwà Kraịst dịka ọdịnala na omenala Adventizim Laodisia na-atụ aro ka e mee, ebe n’otu oge ahụ anyị na-ajụ ozi nke Mkpughe nke Jizọs Kraịst. A na-ebufe ezi omume Ya nye anyị site n’“ozi dị iche iche nke Mmụọ Chineke,” nke ndị e tere mmanụ abụọ ahụ na-ebufe, ndị na-eguzo n’ihu ocheeze Chineke. Mgbe anyị jụrụ ozi Ya, anyị jụrụ ezi omume Ya.
Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.
Mgbe ahụ, azara m, sị ya, Gịnị bụ osisi oliv abụọ ndị a nke dị n’aka nri nke ihe-ìhè ahụ na n’aka ekpe ya? Azakwara m ọzọ, sị ya, Gịnị bụ alaka oliv abụọ ndị a nke site n’ọkpọkọ ọlaedo abụọ ahụ na-awụsa mmanụ ọlaedo ahụ site n’ime onwe ha? O wee zaa m, sị, Ì maghị ihe ndị a bụ? M wee sị, Ee e, onyenwe m. Mgbe ahụ, o sịrị, Ndị a bụ mmadụ abụọ ahụ e tere mmanụ, ndị na-eguzo n’akụkụ Onye-nwe ụwa niile. Zekaraya 4:11–14.
The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.
Abụọ ahụ “ndị e tere mmanụ, ndị na-eguzo n’ihu Onye-nwe ụwa nile,” ka a na-anọchikwa anya ha dịka ndị àmà abụọ nke Mkpughe iri na otu.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Banyere ndị àmà abụọ ahụ, onye-amụma ahụ kwupụtara n’ihu n’ihu, sị: ‘Ndị a bụ osisi olive abụọ ahụ, na ihe ndọba oriọna abụọ ahụ nke na-eguzo n’ihu Chineke nke ụwa.’ ‘Okwu gị,’ ka onye-ọma-abụ kwuru, ‘bụ oriọna nye ụkwụ m, bụrụkwa ìhè nye ụzọ m.’ Mkpughe 11:4; Abụ Ọma 119:105. Ndị àmà abụọ ahụ na-anọchi anya Akwụkwọ Nsọ nke Agba Ochie na nke Agba Ọhụrụ.” The Great Controversy, 267.
Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.
Ma anyị elebara ama Zekaraya ma ọ bụ nke Jọn banyere ndị àmà abụọ ahụ anya, ọnọdụ nke ama nke ọ bụla bụ usoro nkwurịta okwu nke bụ eziokwu mbụ a kpọrọ aha n’ihe metụtara ozi nke Mkpughe nke Jisọs Kraịst n’Isi nke mbụ, amaokwu nke mbụ nke Mkpughe. Site n’aka Nna, ruo n’Ọkpara, ruo n’aka ndị mmụọ ozi, ruo n’aka onye-amụma, ruo n’ebe nzukọ ahụ nọ. Usoro nke Kraịst si ekwu okwu n’ebe ụmụ mmadụ nọ bụ nghọta dị oke mkpa nke Ọ na-achọ ikpughe n’ime ozi ịdọ aka ná ntị ikpeazụ ahụ. Nke a kwekọrọ n’imesi okwu ike a hụrụ n’ịkọwa ozi nke mmụọ ozi mbụ na nke mmụọ ozi nke atọ.
The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.
A na-anọchi anya ozi nke mmụọ ozi mbụ site n’aka William Miller. Miller nwere ọtụtụ àgwà amụma nke a ghaghị ịmata. Ọ bụ “Nna” nke mmegharị ahụ, nke n’ihe metụtara Alpha na Omega na-achọ ka e nwee nwa. Ọ nọchiri anya mmegharị e ji aha “Millerite” kpọọ, nke bụ okwu e ji akọwa ụdị nkume. E ji ya hazie otu usoro iwu Akwụkwọ Nsọ maka ịkọwa amụma. Iwu ndị ahụ ghọrọ akụkụ dị ukwuu nke nkwurịta okwu nke ozi nke Mmụọ Chineke nke a jụrụ ma ọ bụ nke a nabatara, dịka ndị nke ọgbọ Miller họọrọ ma ha ga-anọgide n’ọnọdụ nzuzu ha nke Laodisia ma ọ bụ bụrụ ndị Filadelfịa nwere amamihe. Dị ka nna nke ozi nke mmụọ ozi mbụ, ọ na-anọchi anya mmegharị ga-ekwusa ozi nke ozi mmụọ ozi nke atọ, ma nghọta nke mmegharị ahụ banyere ozi ahụ ga-adabere n’usoro pụrụ iche nke iwu Akwụkwọ Nsọ maka ịkọwa amụma nke na-eme ka ozi nke mmụọ ozi nke atọ guzosie ike nke ọma dịka e si jiri Miller guzosie ozi nke mmụọ ozi mbụ ike. Chineke anaghị agbanwe agbanwe mgbe ọ bụla; Jizọs Kraịst bụ otu ihe ahụ ụnyaahụ, taa, na ruo mgbe ebighị ebi.
Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.
Unu ekwekwala ka a duhie unu, ụmụnna m ndị m hụrụ n’anya. Onyinye ọma ọ bụla na onyinye zuru okè ọ bụla si n’elu bịa, na-esikwa n’aka Nna nke ìhè dị iche iche rịdata, onye n’ime ya enweghị mgbanwe ọbụla, ma ọ bụ onyinyo nke ịtụgharị. Site n’uche nke ya ka ọ mụtara anyị site n’okwu eziokwu, ka anyị wee bụrụ ụdị mkpụrụ mbu nke ihe ndị o kere eke. Jems 1:16–18.
In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.
Ná mmalite ma ọ bụ ná njedebe nke Adventism, a na-ebufe ozi nke Mmụọ Chineke, nke mmanụ ahụ na-anọchi anya ya, site n’aka ndị àmà abụọ ahụ. Ná mmalite, n’oge ndị Millerites, ndị àmà abụọ ahụ bụ Agba Ochie na Agba Ọhụrụ, ma ná njedebe ha bụ Bible na Mmụọ nke Amụma. Nke a bụ ihe kpatara Jọn, onye na-egosi n’ụzọ zuru oke njedebe nke ndị Chineke n’ụbọchị ikpeazụ n’oge ikpe nchọpụta, ji nọ n’agwaetiti Patmos.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Mụ onwe m Jọn, onye bụkwa nwanne unu, na onye so unu n’ahụhụ, na n’alaeze ahụ na ndidi nke Jisọs Kraịst, nọ n’agwaetiti ahụ a na-akpọ Patmọs n’ihi okwu Chineke na n’ihi àmà Jisọs Kraịst. Mkpughe 1:9.
The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.
Ọnọdụ amụma nke Patmọs na-anọchi anya na a na-akpagbu Jọn. A na-akpagbu ya n’ihi ịnata ozi nke Mmụọ Chineke nke na-akọwapụta Mkpughe nke Jisọs Kraịst site na Bible na Mmụọ nke Amụma.
The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.
A na-anọchikwa nnọchi anya mkpagbu a na-akpagbu ndị Chineke nke “ụbọchị ikpeazụ” ya n’Akwụkwọ Mkpughe isi nke iri na otu, mgbe a gburu ndị àmà abụọ ahụ n’okporo ámá, ma onye ọ bụla wee mee emume ọnwụ ha. N’isi nke iri na otu, ndị àmà abụọ ahụ bụ Ịlaịja na Mozis. Ha enyewo àmà ha ruo afọ atọ na ọkara, emesia e gbuo ha, ma mgbe nke ahụ gasịrị, e mere ka ha si n’ọnwụ bilie ọzọ.
All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.
Ndị amụma niile na-ekwu maka ụbọchị ikpeazụ karịa ka ha na-ekwu maka akụkọ ihe mere eme nke ha onwe ha; ya mere, ọ bụrụ na e nwere mgbe ọ bụla akwụkwọ na-ekwu maka ụbọchị ikpeazụ, ọ bụ akwụkwọ Mkpughe, ebe akwụkwọ niile nke Akwụkwọ Nsọ na-ezukọta ma kwụsị. Ya mere, a ghaghị inwe “ozi” n’ụbọchị ikpeazụ nke a ga-egbu, ma emesịa kpọlitekwa ya n’ọnwụ. Mkpughe iri na otu gosipụtara akụkọ ihe mere eme nke Mgbanwe ọchịchị France, ma n’ụzọ ka kpọmkwem ọ na-egosipụta mwakpo e mere megide ozi nke mmụọ ozi nke atọ n’ụbọchị ikpeazụ. Ozi ahụ na mmegharị ahụ nke ozi na mmegharị Miller nọchiri anya ya tara ahụhụ mwakpo ahụ ma nwụọ na Julaị 18, 2020. Dị ka Mkpughe iri na otu si kwuo, a ga-eme mwakpo ahụ site n’anụ ọhịa ahụ nke si n’olulu enweghị ngwụcha rigota.
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. Revelation 11:8, 9.
Ma mgbe ha mezuru ịgba-ama ha, anụ-ọhịa ahụ nke na-arịgo site n’olulu enweghị nsọtụ ga-ebuso ha agha, meriekwa ha, gbuokwa ha. Ma ozu ha ga-adakwasị n’okporo ámá nke nnukwu obodo ahụ, nke a na-akpọ n’ime mmụọ Sọdọm na Ijipt, ebe a kpọgiderekwa Onyenwe anyị n’obe. Mkpughe 11:8, 9.
Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.
Nwanneanyị White na-agwa anyị na “olulu ahụ na-enweghị ngwụcha” na-anọchi anya ngosipụta ọhụrụ nke ike Setan.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Mgbe ha ga-emechaa [na-emecha] àmà ha.’ Oge ahụ nke e nyere ndị àmà abụọ ahụ ka ha buo amụma yi uwe mkpe kwụsịrị na 1798. Ka ha na-eru nso na njedebe nke ọrụ ha n’ime ọchịchịrị, a ga-alụso ha ọgụ site n’aka ike ahụ a kọwara dịka ‘anụ ọhịa ahụ nke na-arịpụta n’olulu omimi enweghị nsọtụ.’ N’ọtụtụ mba Europe, ike ndị na-achị n’ụlọ ụka na n’alaeze ka Setan jisiri ike na-achị kemgbe ọtụtụ narị afọ, site n’aka papacy. Ma n’ebe a, a na-eme ka a hụ ngosipụta ọhụrụ nke ike Setan.” The Great Controversy, 268.
There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.
E nwere ike atọ e ji mara n’akwụkwọ Mkpughe nke si n’olulu omimi ahụ pụta; nke mbụ a kpọrọ aha bụ Islam n’Mkpughe isi nke itoolu amaokwu nke abụọ, nke abụọ bụ ekweghị na Chineke nke Mgbanwe ọchịchị France n’isi nke iri na otu amaokwu nke asatọ, nke atọkwa bụ Rom nke oge a n’isi nke iri na asaa amaokwu nke asatọ. “Ngosipụta ọhụrụ” ahụ n’ụbọchị ikpeazụ, nke na-agaghị naanị wakpo ije ahụ e ji ije Millerite nọchite anya ya, kama ọ ga-awakpokwa ụwa, bụ mmalite ụgha nke Mkpu Etiti Abalị ụgha a maara dị ka “Woke-ism.” Woke-ism na-anọchi anya “ngosipụta ọhụrụ nke ike Setan” nke antikraịst Jesuit nke ugbu a na-akwado, nke a na-akwalitekwa site n’aka ndị ahịa, ndị ndú ndọrọ ndọrọ ọchịchị nke Mba Ndị Dị n’Otu, ndị nnọchi anya ndị nnwere onwe n’ime ụka Protestant dara ada na United States, na òtù Democratic n’otu aka na ndị Republican RINO ndị na-akwalite ma ọ bụ na-ekwe ka e kwalite ụdị nile nke ndụ gbagọrọ agbagọ nke obodo ndị nwoke na ibe ha na-enwe mmekọahụ, dịka e si nọchite ya anya n’isi nke iri na otu dịka “Sọdọm.” Ike atọ ndị a bụ ihe na-eduga ụwa gaa Armagedọn, a na-anọchitekwa ha anya site na “Ijipt,” ihe nnọchianya nke ekweghị na Chineke na ịdị n’ụwa. E debere n’ime ọgba aghara nke Mgbanwe ọchịchị France, nke bụkwa akụkụ ọzọ nke ike atọ ndị a mejupụtara ihe Nwanyị White kpọrọ “ọgbakọ ajọ njikọta,” ndị a ma ozugbo ma ọ bụ n’ụzọ na-apụtaghị ìhè na-akwalite ma ọ bụ na-ekwe ka Woke-ism dị. Woke-ism bụ adịgboroja Setan nke mmalite nke ụmụ agbọghọ iri ahụ. Anyị ka nwere ọtụtụ ihe anyị ga-atụle n’usoro echiche ndị a, ma anyị ga-ebu ụzọ lebara ihe ndị sochiri ogbugbu ahụ e mere n’okporo ámá, nke emezuru na Julaị 18, 2020.
And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.
Ma kwa, onye Ọgụgụ m hụrụ n’anya, biko ghọta na enweghị m nkwado ọ bụla m ga-enye òtù Republican. Ọ dịghị nkwenkwe ndọrọ ndọrọ ọchịchị ọ bụla nke m nwere ntụkwasị obi n’ime ya. Ọ bụ naanị mmegharị amụma ndị dị na United States, United Nations, na Papacy ka m na-akọwapụta. A ga-elebara mmegharị ndị ahụ anya n’ụzọ pụrụ iche karịa mgbe anyị malitere ilekwasị anya kpọmkwem n’mpi abụọ ahụ nke na-adakọtara ibe ha site na 1798 ruo n’iwu ụbọchị Sọnde.
The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.
Ike “Woke-ism” nke Setan, nke na-anọchite anya Mkpu Etiti Abalị ụgha, na-ebute ụzọ tupu Mkpu Etiti Abalị nke n’eziokwu, ma tupu oge nke ezi Mkpu Etiti Abalị eruo, ndị ahụ e gburu n’okporo ámá ga-emesịa gbanwee bụrụ ma ọ bụ nwaamadi amaghị ihe ma ọ bụ nwaamadi maara ihe. Oge ahụ nke a na-ekekọta agwa anyị n’otu ma ọ bụ dị ka ùkwù e kenyere ọkụ mbibi, ma ọ bụ dị ka ùkwù maka ọba nke eluigwe, eruola ugbu a.
Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.
Nwannaanyị White na-akọwapụta na n’oge ichere ahụ, ndị-amaghị ihe n’ime ụmụ agbọghọ ahụ nke akụkọ ndị Millerite zara mmechuihu nnwale ahụ n’ụzọ dị iche na ndị nwere amamihe, si otú a na-egosi na ruo n’oge ichere ahụ, agwa ha adịworị n’ọnọdụ a kpebiri. Ma àmà Jeremaịa na-eme ka anyị mara na anyị nwere ike ịhọrọ ịlaghachikwute Chineke, ma Ọ gaghị alaghachikwute anyị naanị, kama Ọ ga-eme anyị mgbidi ọla a gbara gburugburu megide ndị ajọ omume na ndị dị egwu, ka a na-eji anyị dịka ọnụ Ya n’ọgba aghara na-abịa n’ihu. Ọ bụ n’ebe amụma ahụ rutere ka Jisọs na-ekwe nkwa ịkasi anyị obi. Nke a bụ ihe isi pụtara n’isi anọ nke Jọn ndị e debere n’ime akụkọ ihe mere eme anyị ugbu a.
The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.
Mmanụ ahụ bụ Mmụọ Nsọ; ọ bụ agwa, ọ bụkwa ozi nile nke Mmụọ nke Chineke. Mmụọ nke Chineke bụ “Onye Nkasi Obi.” Dị ka Chineke hụrụ ụwa n’anya nke ukwuu nke na O nyere Ọkpara Ọ mụrụ naanị ya, na dịka Jizọs chụrụ ịdị-chi Ya n’àjà iji n’uche-ya nabata mmadụ nke Ọ kere dịka akụkụ nke Onwe Ya ruo mgbe ebighị ebi, otu a kwa ka Mmụọ Nsọ a na-enye n’oge a ga-anọnyere anyị ruo mgbe ebighị ebi.
If ye love me, keep my commandments. 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. John 14:15–18.
Ọ bụrụ na unu hụrụ m n’anya, debenụ ihe m nyere n’iwu. M ga-arịọkwa Nna, Ọ ga-enyekwa unu Onye Nkasi Obi ọzọ, ka Ọ nọnyere unu ruo mgbe ebighị ebi; ọbụna Mmụọ nke eziokwu; onye ụwa na-apụghị ịnara, n’ihi na ọ dịghị ahụ ya anya, ọ dịghịkwa ama ya: ma unu maara ya; n’ihi na Ọ na-anọyere unu, Ọ ga-anọkwa n’ime unu. Agaghị m ahapụ unu ka unu bụrụ ndị na-enweghị nkasi obi: M ga-abịakwute unu. Jọn 14:15–18.
This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.
Àjà a nke Mmụọ n’ịhọrọ ịnọgide na ndị mmadụ ebighị ebi, yiri àjà nke mmadụ abụọ ndị ọzọ nke atọ ahụ nke eluigwe. Ikekwe ihe dị mkpa dịka àjà nke Mmụọ n’ime ịdị njikere Ya ibi n’ime onye ọ bụla n’ime ndị a gbapụtara agbapụta ruo mgbe ebighị ebi bụ na ọbịbịa nke “Onye Nkasi Obi” n’akụkọ a kpọmkwem na-egosi oge a na-akàrà ndị nke Chineke akara maka ebighị ebi.
And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.
Unu emewela ka Mmụọ Nsọ nke Chineke nwee mwute, bụ́ onye e ji kaa unu akara ruo ụbọchị mgbapụta. Ndị Efesọs 4:30.
In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.
N’akụkọ ihe mere eme ebe nkwa nke Onye Nkasi Obi na-emezu n’ụzọ zuru oke, nke bụ akụkọ ihe mere eme nke narị puku na iri anọ na puku anọ ahụ, Mmụọ ahụ ga “anọgide” n’ime anyị “ruo mgbe ebighị ebi.” Onye Kraịst ọ bụla nke mezuru ihe ndịozi ọma ahụ chọrọ natara Mmụọ Nsọ, ya mere e “jiri akara kaa ya ruo ụbọchị mgbapụta,” ma ịka akara ahụ na-atụ aka n’ihu naanị n’oge ahụ mgbe a ga-aka narị puku na iri anọ na puku anọ ahụ akara n’oge akụkọ ugbu a. N’akwụkwọ Ndị Efesọs, a na-eme ka ndị ahụ e ji akara kaa ruo ụbọchị mgbapụta pụta iche n’ebe ndị “na-ewute” “Mmụọ Nsọ” nọ. Ha na-ewute Mmụọ Nsọ site n’ịjụ ịnara nkwurịta okwu nke Mmụọ Chineke, ma n’ụzọ dị otu a ha ajụ mmanụ ọlaedo ahụ. Mgbe Kraịst kwere nkwa izitere anyị “Onye Nkasi Obi ahụ,” “Mmụọ nke eziokwu,” n’oge a nke mmechuihu, Ọ na-ekwe nkwa itinye akara Ya n’ahụ anyị, akara Ya ahụ na-anọchi anya idebe iwu Ya, karịsịa iwu ụbọchị izu ike, nke bụ ụbọchị Jọn natara mkpughe ahụ, nke bụkwa okwu ahụ nke na-achọ ihu ụwa ugbu a.
The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.
A na-eme akara nke ụmụ agbọghọ ndị amamihe dị na ha tupu ule nke iwu Ụka, n’ihi na ọ bụ n’ebe ahụ ka a ga-egosipụta àgwà nke ma ndị amamihe ma ndị nzuzu, ma àgwà adịghị emepụta onwe ya n’oge nsogbu, kama a na-egosipụta ya naanị. Akara ahụ na-anọchi anya, n’etiti ihe ndị ọzọ, mgbanwe sitere n’uche nke onye Laodisia gaa n’uche nke onye Filadelfia. Nsogbu dị bụ na, ka e wee mezuo mgbanwe ahụ, ule mbụ nye onye ọ bụla n’ime anyị bụ ịghọta n’eziokwu na ruo ugbu a anyị abụwo ndị Laodisia, n’ihi na dịka ndị Laodisia, isi ọnọdụ ime mmụọ anyị bụ na ihe niile dị mma, mgbe n’eziokwu ihe niile adịghị mma kpamkpam. A ghaghị ịhapụ ọnọdụ ahụ; ọ bụ otu n’ime ihe ndị rụrụ arụ a ga-ekewapụ pụọ n’ihe dị oké ọnụ ahịa.
“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
“Dị nnọọ ka e mechara kaa ndị nke Chineke akara n’egedege ihu ha—ọ bụghị akara ma ọ bụ ihe ịrịba ama ọ bụla a pụrụ ịhụ anya, kama ọ bụ ịtọgbọgwụ n’eziokwu, ma n’uche ma n’mmụọ, nke ga-eme ka a ghara imegharị ha—dị nnọọ ka e mechara kaa ndị nke Chineke akara ma kwadebe ha maka ịma jijiji ahụ, ọ ga-abịa. N’ezie, ọ malitelarị; ikpe Chineke dị ugbu a n’elu ala, iji dọọ anyị aka ná ntị, ka anyị wee mara ihe na-abịa.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.
“Onye Nkasi Obi” ahụ Jizọs kwere ndị na-eso ụzọ Ya nkwa, onye na-akasi ha obi n’oge ndakpọ olileanya, na-edu ndị Ya n’eziokwu niile, ọ bụkwa site n’ịdị n’eziokwu guzosie ike ka a na-akara anyị akara. “Eziokwu” ahụ nke ndị Chineke kwesịrị iguzosi ike n’ime ya n’oge a bụ “eziokwu” ahụ a na-ekpughe kpọmkwem tupu oge ebere agwụ, n’ihi na “oge ahụ dị nso.” Eziokwu ahụ bụ usoro nke akụkọ ihe mere eme zoro ezo nke égbè eluigwe asaa, akụkọ ihe mere eme zoro ezokwa ahụ na-akọwa akụkọ ihe mere eme ebe Mkpughe nke Jizọs Kraịst ka a na-emepe. Akụkọ ihe mere eme zoro ezo nke égbè eluigwe asaa ga-emezu n’oge kpọmkwem ahụ a ga-ekpughe “eziokwu” ahụ nke e jiri akụkọ ihe mere eme zoro ezo nọchite anya ya. Ikpughe nke “eziokwu” ahụ bụ ihe na-akara ndị na-anata ozi ahụ a kara akara na mbụ akara.
God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.
A na-akàrà ndị nke Chineke n’egedege ihu ha tupu ịma jijiji nke mba ndị iwe juru, nke na-eme n’oge iwu Ụbọchị Sọnde, si otu a malite mbibi mba. Mkpughe nke Jizọs Kraịst bụ “okwu nile nke amụma nke” akwụkwọ Mkpughe, nke a na-agaghịkwa akàrà ọzọ, n’ihi na oge ahụ adịla nso. Ọ bụ eziokwu nke a ga-agụ ugbu a, gee ya ntị, ma nke kacha mkpa, debe ya, ma ọ bụrụ na a ga-agọzi anyị.
Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.
Judas, ọ bụghị Iskarịọt, sịrị ya, Onyenweanyị, gịnị mere o ji bụrụ na ị ga-egosipụta onwe gị nye anyị, ma ọ bụghị nye ụwa? Jisọs zara sị ya, Ọ bụrụ na mmadụ ahụ m n’anya, ọ ga-edebe okwu m nile: Nna m ga-ahụkwa ya n’anya, anyị ga-abịakwutekwa ya, ma mee ebe obibi anyị n’ime ya. Onye na-ahụghị m n’anya adịghị edebe okwu m nile: okwu unu na-anụkwa abụghị nke m, kama ọ bụ nke Nna, onye zitere m. Ihe ndị a ka m gwaworo unu, ebe m ka nọnyere unu. Ma Onye Nkasi Obi ahụ, bụ Mmụọ Nsọ, onye Nna ga-ezite n’aha m, ọ ga-akụziri unu ihe nile, meekwa ka unu cheta ihe nile ọ bụla m gwara unu. Jọn 14:22–26.
For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”
Ndị na-edebe ozi a na-ekpughe emepe, nkwa ahụ bụ na Onye Nkasi Obi ga-“akụziri” anyị “ihe niile” “ihe ọ bụla” Jisọs kwuru “nye unu.” Nke a bụ nkwa ahụ e mezuru nye ndị na-eso ụzọ Emọs, ma mgbe ahụ nye ndị na-eso ụzọ iri na otu ahụ. Mgbe Kraịst wepụrụ aka ya n’ebe “e jidere” anya ndị na-eso ụzọ Emọs nọ, ma mgbe ahụ “meghee” “nghọta” nke ndị na-eso ụzọ iri na otu ahụ ka ha wee “ghọta Akwụkwọ Nsọ” nke ọma, Ọ nọ na-edekọ nkwa maka ndị bi na “ụbọchị ikpeazụ” ndị ga-alọta site n’ndakpọ olileanya ha, chegharịa n’ọnọdụ Laodisia ha ma nabata “eziokwu.” “Onye Nkasi Obi” n’ime “ụbọchị ikpeazụ” ga-“echetara” anyị “ihe niile” ka ọ na-akụziri anyị “ihe niile.” Dị nnọọ mkpa dịka iweta eziokwu ndị gara aga n’ebe ncheta anyị nọ ka Ọ na-akụziri anyị ihe niile, Ọ ga-egosikwa anyị “ihe ndị ga-abịa.”
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 asị m unu eziokwu; ọ bara uru nye unu na m ga-apụ: n’ihi na ọ bụrụ na m apụghị, Onye Nkasi Obi agaghị abịakwute unu; ma ọ bụrụ na m apụ, aga m ezitere unu ya. Ma mgbe ọ bịara, ọ ga-ekpe ụwa ikpe banyere mmehie, na banyere ezi omume, na banyere ikpe: Banyere mmehie, n’ihi na ha ekweghị na m; Banyere ezi omume, n’ihi na m na-agakwuru Nna m, unu agaghịkwa ahụ m ọzọ; Banyere ikpe, n’ihi na ekpeela onye-isi ụwa a ikpe. Enwere m ọtụtụ ihe ka m ga-agwa unu, ma unu apụghị iburu ha ugbu a. Otú ọ dị, mgbe ya, bụ Mmụọ nke eziokwu, bịara, ọ ga-edu unu n’eziokwu nile: n’ihi na ọ gaghị ekwu okwu sitere n’onwe ya; kama ihe ọ bụla ọ ga-anụ, nke ahụ ka ọ ga-ekwu: ọ ga-egosikwa unu ihe ndị ga-abịa. Ọ ga-enye m otuto: n’ihi na ọ ga-anara n’aka m, ma gosi ya unu. Jọn 16:7–14.
At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.
N’oge a Onye Nkasi Obi ga- “edu” anyị n’ime “eziokwu,” “kuziere anyị ihe nile,” tinyere “ihe ndị ga-abịa,” n’ihi na n’oge a Jisọs ka nwere “ọtụtụ ihe ọ ga-agwa” anyị. Ihe ndị ahụ—ma ha bụrụ ihe sitere n’ime “ncheta” anyị, “ihe ndị ga-abịa,” ma ọ bụ ọtụtụ “ihe” ndị ọ ka nwere “n’ihu” ịgwa anyị—bụ ihe na-akàrà anyị maka nsogbu ahụ na-abịa. Ọ na-eme nke a, n’ihi na eziokwu Ya na-anọchite ike okike Ya. Ọ na-akàrà anyị tupu nsogbu ahụ na-abịa, n’ihi na Ọ chọrọ ka e buru anyị ụzọ dọọ aka ná ntị gbasara oge kacha ukwuu nke mkpagbu megide ndị Ya nke ga-eme n’akụkọ nsọ dum. Mkpagbu ahụ na-akọwapụta nke ọma na a ga-echeta okwu na omume ndị anyị mere n’oge gara aga ma jiri ha megide anyị, dịka e si gbagọọ okwu Kraịst iji luso Ya ọgụ. N’agbanyeghị nke a, anyị ga-eweta ozi ahụ dịka àmà megide nnupụisi ha, dịka e sere ya n’Ezikiel na Kraịst.
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 nna ya ukwu. Ọ bụrụ na ha kpagburu M, ha ga-akpagbu kwa unu; ọ bụrụ na ha debeere okwu M, ha ga-edebe kwa nke unu. Ma ihe ndị a nile ka ha ga-eme unu n’ihi aha M, n’ihi na ha amaghị Onye zitere M. Ọ bụrụ na M abịaghị gwa ha okwu, ha agaraghị enwe mmehie: ma ugbu a, ha enweghị ihe mkpuchi maka mmehie ha. Onye kpọrọ M asị, ọ kpọrọkwa Nna M asị. Ọ bụrụ na M emeghị n’etiti ha ọrụ ndị ọ dịghị onye ọzọ mere, ha agaraghị enwe mmehie: ma ugbu a, ha ahụwo ma kpọọ 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-ezitere unu site n’aka Nna, ọbụna Mmụọ nke eziokwu, nke si n’aka Nna pụta, Ọ ga-agbara M akaebe. Jọn 15:20–26.
The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.
“Mmụọ nke ezi-okwu,” onye bụ “Onye Nkasi-obi,” ga “agba ama” banyere Kraịst, onye bụ “ezi-okwu.” Ma “ezi-okwu” ahụ bụ Alfa na Omega, onye mbụ na onye ikpeazụ, mmalite na ọgwụgwụ. Akụkọ ihe mere eme zoro ezo nke égbè eluigwe asaa, nke a na-emeghe akara ya ugbu a, bụ ozi nke ịchikọta akara nke otu narị puku na puku iri anọ na anọ. N’oge na-esote July 18, 2020, Jeremaya na-enye ihe atụ na anyị pụrụ ịhọrọ ịlaghachi n’ebe Onye ahụ lagburu anyị n’anya mbụ nọ. N’ime imezu ọrụ ahụ nke ịlaghachi, anyị nwere ibu ọrụ nke ikewapụ ihe dị oké ọnụ ahịa n’ebe ihe rụrụ arụ dị. Ọ bụrụ na anyị arụpụta nzọpụta anyị, na egwu na ịma jijiji, ma mezuo ọrụ ahụ, a ga-enye anyị akara, anyị ga-abanyekwa ozugbo n’ime nsogbu kasịnụ n’akụkọ ihe mere eme nke ụwa. Anyị ga-enwekwa ohere pụrụ iche nke inweta ahụmahụ nke akụkọ ihe mere eme ahụ ndị amụma, ndị eze, na ndị ezi omume chọworo ịhụ.
Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.
Ndị na-eburu ọrụ ahụ ma lọta “ga-eje ije n’ìhè nke si n’ocheeze Chineke apụta,” ma site n’aka “ndị mmụọ ozi a ga-enwe nkwurịta okwu na-adịgide adịgide n’etiti eluigwe na ụwa,” nke bụ usoro nkwurịta okwu ahụ a kọwara n’amaokwu mmeghe nke akwụkwọ Mkpughe.
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
“Ọ bụghị mmadụ niile nọ n’ụwa a eweela akụkụ n’ebe onye iro nọ imegide Chineke. Ọ bụghị mmadụ niile aghọwo ndị na-ekwesịghị ntụkwasị obi. E nwere ole na ole ndị kwesịrị ntụkwasị obi bụ ndị eziokwu nye Chineke; n’ihi na Jọn dere: ‘Ndị a ka bụ ndị na-edebe iwu Chineke, na okwukwe nke Jisọs.’ Mkpughe 14:12. N’oge na-adịghị anya a ga-alụ ọgụ ahụ n’ike n’etiti ndị na-ejere Chineke ozi na ndị na-adịghị ejere Ya ozi. N’oge na-adịghị anya a ga-eme ka ihe niile nke a pụrụ ịma jijiji maa jijiji, ka ihe ndị ahụ a na-apụghị ịma jijiji wee nọgide.”
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.
“Setan bụ onye na-amụ Baịbụl nke ọma ma na-arụsi ọrụ ike. Ọ maara na oge ya dị mkpirikpi, ọ na-achọkwa n’ebe ọ bụla igbochi ọrụ nke Onyenwe anyị n’elu ụwa a. Ọ gaghị ekwe omume inye echiche ọbụla zuru ezu banyere ahụmahụ nke ndị nke Chineke ndị ga-adị ndụ n’elu ụwa mgbe ebube nke eluigwe na mmeghachi nke mkpagbu ndị gara aga ga-ejikọta ọnụ. Ha ga-eje ije n’ìhè nke na-esite n’ocheeze Chineke apụta. Site n’aka ndị mmụọ ozi, nkwurịta okwu ga-adịgide adịgide n’etiti eluigwe na ụwa. Ma Setan, onye ndị mmụọ ọjọọ gbara gburugburu, na-ekwukwa na ọ bụ Chineke, ga-arụ ọrụ ebube nke ụdị nile, iji duhie, ma ọ bụrụ na o kwe omume, ọbụna ndị a họpụtara ahọpụta. Ndị Chineke agaghị ahụ nchekwa ha n’ịrụ ọrụ ebube, n’ihi na Setan ga-eṅomi ọrụ ebube ndị ahụ a ga-arụ. Ndị Chineke a nwara ma nwalee ga-achọta ike ha n’ihe ịrịba ama ahụ e kwuru maka ya n’Ọpụpụ 31:12–18. Ha ga-eguzo n’elu okwu ahụ dị ndụ: ‘E dere ya n’akwụkwọ.’ Nke a bụ naanị ntọala ha pụrụ iguzo n’enweghị ịma jijiji. Ndị ndị mebiri ọgbụgba ndụ ha na Chineke ga-abụ n’ụbọchị ahụ ndị na-enweghị Chineke na ndị na-enweghị olileanya.
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.
“A ga-amata ndị na-efe Chineke nke ọma site n’ịkwanyere iwu nke anọ ugwu ha na-enye pụrụ iche, n’ihi na nke a bụ ihe ịrịba ama nke ike okike Chineke na ihe àmà nke ikike Ọ nwere n’ebe mmadụ nọ ka mmadụ nye Ya nsọpụrụ na otuto. A ga-amata ndị ajọ omume site n’ịgbalị ha ịkwatu ihe ncheta nke Onye Okike ma bulie ụlọọrụ Rome elu. N’ihe gbasara esemokwu a, a ga-ekewa Krisendom niile n’ime nnukwu òtù abụọ, ndị na-edebe iwu Chineke na okwukwe Jisọs, na ndị na-efe anụ ọhịa ahụ na onyinyo ya, ma nata akara ya. Ọ bụ ezie na ụka na ọchịchị ga-ejikọta ike ha iji manye mmadụ niile, ‘ma ndị nta ma ndị ukwu, ndị bara ụba ma ndị ogbenye, ndị nweere onwe ha na ndị ohu,’ ka ha nata akara nke anụ ọhịa ahụ, ma ndị Chineke agaghị anata ya. Mkpughe 13:16. Onye amụma nke Patmos hụrụ ‘ndị meriri anụ ọhịa ahụ, na onyinyo ya, na akara ya, na ọnụọgụ aha ya, ka ha guzo n’elu osimiri iko, na-ejide ụbọ akwara Chineke,’ ma na-abụ abụ nke Mosis na nke Nwa Atụrụ. Mkpughe 15:2.”
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.
“Ọnwụnwa na ule ndị dị egwu na-echere ndị nke Chineke. Mmụọ nke agha na-akpali mba dị iche iche site n’otu nsọtụ ụwa ruo na nke ọzọ. Ma n’etiti oge nsogbu ahụ na-abịa,—oge nsogbu dị otú ahụ nke na-adịbeghị kemgbe e nwere mba,—ndị Chineke họpụtara ga-eguzo n’enweghị ịma jijiji. Setan na ndị agha ya agaghị enwe ike ibibi ha, n’ihi na ndị mmụọ ozi ndị karịrị akarị n’ike ga-echebe ha.” Testimonies, volume 9, 15–17.
It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.
Ọ bara uru ịghọta na akụkụ a bụ njedebe nke otu isi nke malitere na peeji nke iri na otu nke *Testimonies*, mpịakọta nke itoolu, nke a pụrụ ịmata dịka ihe nnọchianya nke itoolu na iri na otu. Ọ bara uru ilebara anya na isiokwu ya bụ banyere Ọgọlụga na-abịa, nakwa na eserese ndị ahụ nke Habakkuk, ebe Pọl si nweta amaokwu ahụ o dere n’akwụkwọ Ndị Hibru. Mmalite nke isi ahụ na-akara akụkọ ihe mere eme nke malitere na Septemba 11, 2001, tebụl abụọ ahụ nke ọgbụgba ndụ nke amụma nke e banyere na ya na mmalite nke Adventism, nakwa na isiokwu ya bụ nsogbu ikpeazụ, nke na-akọwapụta Mkpu Etitiabalị ikpeazụ. Njedebe nke isi ahụ kwekọrọ n’ụzọ zuru ezu na mmalite ya, n’ihi na ma mmalite ma njedebe na-ekwu banyere nsogbu ikpeazụ.
“Section 1—For the Coming of the King
“Ngalaba 1—Maka Ọbịbịa nke Eze”
“Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“Ma n’oge ntakịrị, Onye ahụ nke ga-abịa ga-abịa, Ọ gaghịkwa ala azụ.” Hibru 10:37.
“The Last Crisis
“Nsogbu Ikpeazụ”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.
“Anyi nọ na-ebi n’oge ọgwụgwụ. Ihe ịrịba ama nke oge ndị a, nke na-emezu ngwa ngwa, na-ekwupụta na ọbịbịa Kraịst adịla nso n’aka. Ụbọchị ndị anyị bi n’ime ha dị nsọ ma dịkwa mkpa. Mmụọ nke Chineke na-eji nwayọọ nwayọọ ma n’eziokwu na-anapụ onwe ya n’ụwa. Otiti na ikpe amamikpe amalitelarị ịdaba n’elu ndị na-eleda amara Chineke anya. Ọdachi ndị dị n’ala na n’oké osimiri, ọnọdụ ọha mmadụ na-adịghị edozi edozi, mkpu ịdọ aka ná ntị banyere agha, bụ ihe na-egosi ihe na-abịa. Ha na-ebu amụma banyere ihe omume na-abịanụ nke ịdị ukwuu kasịnụ.” Testimonies, volume 9, 11.
If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.
Ọ bụrụ na anyị alaghachi ma nabata ọkpụkpọ dị elu nke ịbụ “ọnụ” Chineke dịka Jeremaịa nọchiri anya ya, n’oge na-adịghị anya anyị ga-ekere òkè n’ịkpọkọbakọta kasịnụ n’akụkọ nsọ.
“He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.
“O kwukwara ha okwu olileanya na ume. ‘Ka obi unu ghara inwe nsogbu,’ ka O kwuru; ‘unu kwere na Chineke, kwerenụ kwa na M. N’ụlọ Nna M enwere ọtụtụ ebe obibi: ọ bụrụ na ọ bụghị otú ahụ, agaraghị M agwa unu. Ana M aga ịkwadebere unu ebe. Ma ọ bụrụ na M aga ma kwadebere unu ebe, M ga-abịa ọzọ, nabatakwa unu n’ebe M nọ; ka ebe M nọ, unu onwe unu wee nọ kwa. Ebe M na-aga unu maara, ma ụzọ ahụ unu maara.’ Jọn 14:1–4. N’ihi unu ka M bịara n’ime ụwa; n’ihi unu ka M nọ na-arụ ọrụ. Mgbe M ga-apụ, M ga-anọgidekwa na-arụsi ọrụ ike n’ihi unu. M bịara n’ụwa ka M gosi unu Onwe M, ka unu wee kwere. Ana M aga n’ebe Nna M na Nna unu nọ isoro Ya rụkọọ ọrụ n’ihi unu.”
“‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.
“‘N’ezie, n’ezie, asị m unu, Onye kwere na Mụ onwe M, ọrụ ndị M na-arụ ka ọ ga-arụkwa; ọbụna ọrụ ndị ka ibu karịa ndị a ka ọ ga-arụ; n’ihi na M na-agakwuru Nna M.’ Jọn 14:12. Site n’okwu a, Kraịst apụtaghị na ndị na-eso ụzọ Ya ga-eme mgbalị ndị ka elu ma ọ bụ ndị ka ebube karịa ndị O mere, kama na ọrụ ha ga-adị ukwuu karịa n’ogo ya. Ọ bụghị naanị ịrụ ọrụ ebube ka O zoro aka na ya, kama ọ bụ ihe niile ga-eme n’okpuru ọrụ nke Mmụọ Nsọ. ‘Mgbe Onye Nkasi Obi bịara,’ ka O kwuru, ‘onye M ga-esi n’aka Nna zitere unu, ya bụ Mmụọ nke eziokwu, nke si n’aka Nna apụta, Ọ ga-agba ama banyere Mụ; unu onwe unu kwa ga-agbakwa ama, n’ihi na unu anọwo na Mụ site na mmalite.’ Jọn 15:26, 27.
“Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.
“E mezuru okwu ndị a n’ụzọ dị ịtụnanya. Mgbe Mmụọ Nsọ rịdatara, e jupụtara ndị na-eso ụzọ ahụ n’ịhụnanya nke ukwuu n’ebe Ọ nọ na n’ebe ndị ahụ Ọ nwụrụ n’ihi ha nọ, nke mere na okwu ha kwuru na ekpere ha kpeere mere ka obi dị iche iche gbazee. Ha kwuru okwu n’ike nke Mmụọ ahụ; ma n’okpuru mmetụta nke ike ahụ, ọtụtụ puku mmadụ chegharịrị.” Acts of the Apostles, 21, 22.