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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Two

Akwụkwọ Joel na Ụka Seventh-day Adventist nke Laodicea — Nọmba Iri Anọ na Abụọ

Number Forty-Two

Nọmba Iri Anọ na Abụọ

Author

Jeff Pippenger

Published

February 9, 2026

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When Leviticus twenty-three is broken into two equal lines of twenty-two verses in conjunction with the line of Christ where the spring feasts met their antitype, we can demonstrate a line that begins with the three steps of the Passover of Friday evening, unleavened bread of Sabbath and the first fruits on the first day of the week. This is one waymark, as represented by Christ’s baptism, but that one waymark has three steps.

Mgbe a kewara Levitikọs iri abụọ na atọ n’ahịrị abụọ hà nhata nke amaokwu iri abụọ na abụọ, n’ịkpọkọta ya na ahịrị nke Kraịst ebe emume oriri mmiri opupu ihe ubi zutere ihe nnọchianya ha zuru oke, a pụrụ igosi ahịrị na-amalite site n’ụzọ nzọụkwụ atọ nke Ngabiga nke mgbede Fraịde, achịcha na-ekoghị eko nke ụbọchị izu ike, na mkpụrụ mbu n’ụbọchị mbụ nke izu. Nke a bụ otu waymark, dịka e gosiri ya site na baptizim Kraịst, ma otu waymark ahụ nwere nzọụkwụ atọ.

When we begin at the resurrection and extend into the future forty days we come to a turning point, for it was then that Christ left off teaching face to face and ascended in the clouds. The one hundred and forty-four thousand also ascend in the clouds.

Mgbe anyị malitere n’ọnwụbilite n’ọnwụ ma gbasaa ụbọchị iri anọ n’ihu, anyị na-eru n’ebe ntụgharị dị, n’ihi na ọ bụ mgbe ahụ ka Kraịst kwụsịrị izi ihe ihu na ihu ma rigoo n’urukpu igwe ojii. Puku mmadụ narị otu na iri anọ na anọ ahụ kwa na-arigokwa n’urukpu igwe ojii.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:12–15.

> Ha wee nụkwara nnukwu olu si n’eluigwe na-agwa ha, Bilienụ bịa n’ebe a. Ha wee rigoo n’eluigwe n’ime igwe ojii; ndị iro ha wee hụ ha. N’otu awa ahụ kwa, oke ala ọma jijiji mere, otu ụzọ n’ụzọ iri nke obodo ahụ wee daa, e wee gbuo mmadụ puku asaa n’ala ọma jijiji ahụ: ndị fọdụrụ wee tụọ egwu, wee nye Chineke nke eluigwe otuto. Ahụhụ nke abụọ agafewo; ma, lee, ahụhụ nke atọ na-abịa ọsọ ọsọ. Mmụọ ozi nke asaa wee kpọọ opi; e wee nwee nnukwu olu n’eluigwe, na-asị, Alaeze nile nke ụwa a aghọwo alaeze nke Onyenwe anyị, na nke Kraịst ya; ọ ga-achịkwa ruo mgbe ebighị ebi. Mkpughe 11:12–15.

The second and third woe are Islam, and the seventh angel is the third woe, which is once again, Islam. The third woe arrives quickly at the earthquake. The earthquake is the Sunday law in the United States; the United States is the earth beast of Revelation thirteen, and the Sunday law is the shaking, which is a quaking. The earth beast is the premier king of the ten kings, and when the United States is overthrown at the Sunday law, a tenth part of the city will have fallen. In the same hour of the Sunday law, the two witnesses represented by Elijah and Moses, the same two witnesses who appeared transfigured with Christ unto Peter, James and John, are lifted up to heaven in a cloud, and everyone sees, for their enemies beheld them.

Ahụhụ nke abụọ na nke atọ bụ Islam, ma mmụọ ozi nke asaa bụ ahụhụ nke atọ, nke bụkwa, ọzọkwa, Islam. Ahụhụ nke atọ na-abịa ngwa ngwa n’oge ala ọma jijiji ahụ. Ala ọma jijiji ahụ bụ iwu ụbọchị Sọnde na United States; United States bụ anụ ọhịa nke ụwa nke Mkpughe iri na atọ, iwu ụbọchị Sọnde ahụkwa bụ ịma jijiji ahụ, nke bụkwa ala ọma jijiji. Anụ ọhịa nke ụwa bụ eze mbụ n’etiti eze iri ahụ, ma mgbe a kwaturu United States n’iwu ụbọchị Sọnde ahụ, otu ụzọ n’ụzọ iri nke obodo ahụ ga-adapụwo. N’otu awa ahụ nke iwu ụbọchị Sọnde, e buliri ndị àmà abụọ ahụ, nke Elaịja na Mosis nọchiri anya ha, ndị àmà abụọ ahụ kwa bụ otu ndị ahụ pụtara n’ebube mgbanwe ihu na Kraịst n’ihu Pita, Jemis na Jọn, eluigwe n’ime igwe ojii, ma onye ọ bụla na-ahụ ya, n’ihi na ndị iro ha hụrụ ha.

Forty days after the resurrection Jesus “ascended” into the clouds and the ten days in the upper room began. The ascension is a visual test, as is the second of the three angels. At His ascension the angels stated that He would return with clouds, as He just ascended with clouds.

Ụbọchị iri anọ mgbe mbilite n’ọnwụ gasịrị, Jisọs “rịgoro” n’ime igwe ojii, ụbọchị iri ahụ n’ime ime-ụlọ elu wee malite. Nrịgoro ahụ bụ ule a na-ahụ anya, dịka nke mmụọ ozi nke abụọ n’ime ndị mmụọ ozi atọ ahụ. N’oge nrịgoro Ya, ndị mmụọ ozi kwuru na Ọ ga-eji igwe ojii lọghachi, dịka Ọ si jiri igwe ojii rịgoro ugbu a.

> And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:9–11.

> Ma mgbe o kwuchara ihe ndị a, ka ha nọ na-ele ya anya, e weliri ya elu; igwe ojii wee nata ya pụọ n’anya ha. Ka ha nọkwa na-elekwasị anya ike n’eluigwe ka ọ na-arịgo, lee, ndị ikom abụọ guzoro n’akụkụ ha n’uwe ọcha; ndị ahụ wee sịkwa, Ụmụ nwoke Galili, gịnị mere unu ji guzo na-ele eluigwe anya? Jisọs a n’onwe ya, onye e si n’etiti unu welie gaa n’eluigwe, ga-abịa otu a n’ụzọ ahụ unu hụrụ ya ka ọ na-aga n’eluigwe. Ọrụ Ndịozi 1:9–11.

His return at His Second Coming is in the “glory” of His kingdom.

Nlọghachi Ya n’Ọbịbịa Ya nke Abụọ dị n’“ebube” nke alaeze Ya.

> Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Mark 8:38.

> Ya mere, onye ọbụla ga-eme ihere n’ihi m na n’ihi okwu m n’ime ọgbọ a nke ịkwa iko na mmehie jupụtara; Ọkpara nke mmadụ ga-emekwa ihe ihere n’ihi ya, mgbe Ọ ga-abịa n’ebube nke Nna Ya, ya na ndị mmụọ ozi ndị nsọ. Mak 8:38.

This same “glory” is what Peter, James and John witnessed at the Mount of Transfiguration. The Mount of Transfiguration was also a second step, preceded and followed by Caesarea Philippi and Caesarea Maritima respectively. The second test is also the image of the beast test, a test which requires the prophetic recognition that the image of the beast is being formed. The second test is also Melzar inspecting Daniel and his friends to compare their countenances with those who did not eat pulse. It is a visual test. The second step in the three covenant steps of Abram’s covenant history was the “sign” of circumcision. The second step represents the sealing of God’s people as they are lifted up as an ensign. The second step is where “glory” is manifested, for the first angel’s three steps are fear, “glory” and judgment. The fortieth day of the Pentecostal season aligns with the Mount of Transfiguration. Remove your shoes, for you are on holy ground.

Otu “ebube” a ka Pita, Jemis na Jọn hụrụ n’Ugwu Ntughari Ahụ ahụ. Ugwu Ntughari Ahụ ahụ kwa bụ nzọụkwụ nke abụọ, nke Kesaeria Filipai buru ụzọ tupu ya, Kesaeria Maritima esokwa ya n’azụ n’otu n’otu. Ule nke abụọ kwa bụ ule oyiyi anụ ọhịa ahụ, ule nke na-achọ mmata amụma nke na oyiyi anụ ọhịa ahụ ka a na-akpụ. Ule nke abụọ kwa bụ Melza na-enyocha Daniel na ndị enyi ya iji tụnyere ọdịdị ihu ha na nke ndị na-erighị akwukwo nri. Ọ bụ ule anya. Nzọụkwụ nke abụọ n’ime nzọụkwụ atọ nke ọgbụgba ndụ n’akụkọ ọgbụgba ndụ Ebram bụ “ihe-iriba-ama” nke ibi úgwù. Nzọụkwụ nke abụọ na-anọchi anya ịkàrà ndị nke Chineke ka a na-ebuli ha elu dịka ọkọlọtọ. Nzọụkwụ nke abụọ bụ ebe a na-egosipụta “ebube,” n’ihi na nzọụkwụ atọ nke mmụọ ozi mbụ bụ ịtụ egwu, “ebube,” na ikpe. Ụbọchị nke iri anọ nke oge Pentikọst kwekọrọ n’Ugwu Ntughari Ahụ ahụ. Yipụ akpụkpọ ụkwụ gị, n’ihi na ị nọ n’ala nsọ.

The ascension is a visual test, and in the line of the feasts, the ascension at the forty-day mark is preceded by five days with the feast of Trumpets. The feast of Trumpets identifies the warning of the seventh trumpet, which is the warning of Islam.

Ịrịgo n’eluigwe ahụ bụ ule a na-ahụ anya, ma n’usoro emume ndị ahụ, ịrịgo n’eluigwe ahụ n’oge ụbọchị iri anọ ka e butere ya ụzọ site n’ụbọchị ise ya na emume Opì. Emume Opì ahụ na-akọwapụta ịdọ aka ná ntị nke opì nke asaa, nke bụ ịdọ aka ná ntị nke Alakụba.

The ascension follows the trumpets by five days, and then five days after the ascension the Day of atonement marks judgment. The trumpet is the old paths, it is the Laodicean message, it is Islam and it is the foundational message of the first angel. Five days later, when the “face-to-face” instruction ends, the visual second test of the second angel is marked by the ascension. Five days after that, judgment marks the third angel.

Nrịgogo elu ahụ na-eso opi ndị ahụ mgbe ụbọchị ise gachara, ma mgbe ụbọchị ise gachara ọzọ site na nrịgogo elu ahụ, Ụbọchị Mkpuchi Mmehie na-akara ikpe. Opi ahụ bụ ụzọ ochie ndị ahụ, ọ bụ ozi Laodisia, ọ bụ Alakụba, ọ bụkwa ozi ntọala nke mmụọ ozi mbụ. Ụbọchị ise ka e mesịrị, mgbe nkuzi “ihu-na-ihu” ahụ kwụsịrị, a na-akara ule anya nke abụọ nke mmụọ ozi nke abụọ site na nrịgogo elu ahụ. Ụbọchị ise mgbe nke ahụ gasịrị, ikpe na-akara mmụọ ozi nke atọ.

Five days after judgment upon the house of God has finished, judgment comes on the United States as marked by the Day of Pentecost.

Ụbọchị ise mgbe ikpe n’elu ụlọ Chineke gwụchara, ikpe na-abịakwute United States dị ka e gosiri ya n’Ụbọchị Pentikọst.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.

> Ọ gwara Abram, Mara nke ọma na mkpụrụ gị ga-abụ ndị ọbịa n’ala na-abụghị nke ha, ha ga-efekwa ha ozi; ha ga-emegbukwa ha afọ narị anọ; Ma mba ahụ kwa, nke ha ga-efere, ka M ga-ekpe ikpe: ma emechaa ha ga-apụ n’ebe ahụ jiri nnukwu akụ pụta. Jenesis 15:13, 14.

The “great substance” the one hundred and forty-four thousand possess at the Sunday law, where the “nation” of the United States is judged, is Isaiah’s chapter six’s substance, representing Divinity. Abraham’s covenant prophecy says “also that nation,” thus identifying that God’s people are sealed before the Sunday law. Then at the Sunday law a period represented by the seven days of the feast of Tabernacles, the latter rain is poured out without measure as judgment is accomplished on the great multitude outside of God’s house.

“Akụ̀ dị ukwu” ahụ puku mmadụ narị otu na iri anọ na anọ ahụ nwere n’oge iwu Sọnde, ebe a na-ekpe “mba” United States ikpe, bụ akụ̀ nke isi nke isii nke Aịzaya, nke na-anọchi anya Chi. Amụma ọgbụgba-ndụ Abraham na-ekwu, “nakwa mba ahụ,” si otú a na-egosi na a na-akàrà ndị nke Chineke tupu iwu Sọnde. Mgbe ahụ, n’oge iwu Sọnde, oge nke ụbọchị asaa nke ememme Ụlọikwuu na-anọchi anya, a na-awụsa mmiri ozuzo ikpeazụ n’enweghị tụọ, ka a na-emezu ikpe n’elu oké igwe mmadụ ahụ nọ n’èzí ụlọ Chineke.

On July 18, 2020 the two witnesses were slain in the streets of Sodom and Egypt. The two witnesses were Moses and Elijah, and William Miller was the Elijah of his history. In his dream he closed his eyes for a moment, and on July 18, 2020 he prophetically closed his eyes in death. When he opened his eyes, the room was empty, a door and the windows were open. When Miller then saw the work the dirt brush man was accomplishing, he pleaded with him to be careful, and the dirt brush man insured him all would be well.

N’ụbọchị Julaị 18, 2020, e gburu ndị àmà abụọ ahụ n’okporo ámá nke Sọdọm na Ijipt. Ndị àmà abụọ ahụ bụ Mosis na Elaịja, William Miller kwa bụ Elaịja nke akụkọ ya. N’ọhụụ ya, o mechiri anya ya nwa oge, ma n’ụbọchị Julaị 18, 2020, o mechiri anya ya n’amụma n’ọnwụ. Mgbe o meghere anya ya, ụlọ ahụ tọgbọ chakoo, ọnụ ụzọ na mpio dịkwa oghe. Mgbe ahụ Miller hụrụ ọrụ nwoke ahụ ji ahịhịa uzuzu na-arụzu, o rịọrọ ya ka ọ kpachara anya, nwoke ahụ ji ahịhịa uzuzu wee mee ya obi ike na ihe niile ga-adị mma.

When Miller awoke in the wilderness, in July of 2023, the feast of unleavened bread arrived, just in advance of the resurrection on December 31, 2023. At that point—the prophetic message of the true Midnight Cry, the “cry” that every other prophetic message that had ever been unsealed typified, began to be unsealed, for the end of the three and a half days identifies a “time of the end,” and at the “time of the end” there is always a prophetic unsealing. This is always the case, for Christ is the same yesterday, today and forever. His dealings with men are ever the same, for He works on the same “lines” now as He ever has. At the end of the three and a half days the Revelation of Jesus Christ was unsealed.

Mgbe Miller tetara n’ọzara, n’ọnwa Julaị nke afọ 2023, emume achịcha na-ekoghị eko bịarutere, obere oge tupu mbilite n’ọnwụ ahụ na Disemba 31, 2023. N’oge ahụ—ozi amụma nke ezi Mkpu Etiti Abalị ahụ, “mkpu” ahụ nke ozi amụma ọ bụla ọzọ e megheworo akara ya mgbe ọ bụla bụ ihe nnọchianya ya, malitere imeghe akara ya, n’ihi na njedebe nke ụbọchị atọ na ọkara ahụ na-akọwapụta “oge ọgwụgwụ,” ma n’“oge ọgwụgwụ” ahụ, e nwere mgbe niile imeghe akara amụma. Nke a bụ mgbe niile otu a, n’ihi na Kraịst bụ otu ihe ahụ ụnyaahụ, taa, na ruo mgbe ebighị ebi. Omume Ya n’ebe mmadụ nọ na-adị mgbe niile otu, n’ihi na Ọ na-arụ ọrụ n’otu “ahịrị” ndị ahụ ugbu a dịka Ọ na-eme kemgbe mgbe niile. Na njedebe nke ụbọchị atọ na ọkara ahụ, e meghewo akara Mkpughe nke Jisọs Kraịst.

The resurrected body had been typified by Adam, who was first formed, and then breathed upon with the breath of life. The dead dry bones of Ezekiel 37, were also first formed by one prophecy, and thereafter brought to life by a second prophecy that brought the breath of life to the lifeless body with a message of the four winds, which is the sealing message. In both illustrations the prophecy that is unsealed is two parts, which are presented in a variety of ways. They are the internal and the external, they are the vision of the Ulai and Hiddekel rivers; they are the chazon and mareh visions; they are the two witnesses, the two golden pipes and on and on.

E jirila oyiyi ka e sere ya n’ihe atụ site n’aka Adam, onye e buru ụzọ kpụọ, emesịa kwa kuwere ya ume nke ndụ. Ọkpụkpụ akọrọ ndị nwụrụ anwụ nke Ezikiel 37, e bukwa ụzọ chịkọta ha site n’otu amụma, emesịa kwa mee ka ha dị ndụ site n’amụma nke abụọ nke wetara ume nke ndụ n’ahụ ahụ na-enweghị ndụ site n’ozi banyere ifufe anọ ahụ, nke bụ ozi nke ịkàrà akara. N’ihe atụ abụọ ahụ, amụma ahụ a kpọghepere emepe nwere akụkụ abụọ, nke a na-egosi n’ụzọ dị iche iche. Ha bụ nke ime na nke mpụta, ha bụ ọhụụ nke osimiri Ulai na Hiddekel; ha bụ ọhụụ chazon na mareh; ha bụ ndị àmà abụọ ahụ, ọkpọkọ ọlaedo abụọ ahụ, na gaa n’ihu otu a.

In Millerite history, the Midnight Cry was the prophecy that joined with the prophecy of the second angel. A two-step prophecy. When the dead dry bones were resurrected in 2023, they would of prophetic necessity need to be tested, for the unsealing of a prophecy always begins a three-step testing process. The first two tests, would be the foundational test and then the test of the temple.

N’akụkọ ihe mere eme nke ndị Millerite, Mkpu Etiti Abalị bụ amụma nke sonyere na amụma nke mmụọ ozi nke abụọ. Amụma nwere nzọụkwụ abụọ. Mgbe e mere ka ọkpụkpụ akọrọ ndị nwụrụ anwụ bilie n’ọnwa 2023, n’ihi mkpa amụma, ọ ga-adị mkpa ka a nwalee ha, n’ihi na imeghe akara nke amụma na-amalite mgbe niile usoro ule nke nzọụkwụ atọ. Ule abụọ mbụ ga-abụ ule ntọala, mgbe ahụkwa ule nke ụlọ nsọ.

Five days after the resurrection—the voice in the wilderness, represented by the period of unleavened bread ends, for Elijah, represented by Miller and John the Baptist both prepared the way for the One who shoes they were unworthy to bear. At the resurrection, Jesus begins His period of teaching “face to face” for forty days. That “face to face” teaching began on the twenty-second day for Daniel in chapter ten. It is there represented as three steps and three touches, along with a doubling of being strong.

Ụbọchị ise ka mbilite n’ọnwụ gasịrị—olu ahụ n’ọzara, nke oge achịcha na-ekoghi eko na-anọchi anya ya, na-eru ọgwụgwụ, n’ihi na Ịlaịja, nke Miller na Jọn Baptist na-anọchi anya ya, ha abụọ kwadebere ụzọ nye Onye ahụ ha na-erughị eru ibu akpụkpọ ụkwụ Ya. N’mbilite n’ọnwụ ahụ, Jisọs na-amalite oge nkuzi Ya “ihu na ihu” ruo ụbọchị iri anọ. Nkuzi ahụ “ihu na ihu” malitere n’ụbọchị nke iri abụọ na abụọ nye Daniel n’isi nke iri. N’ebe ahụ ka e ji ya nọchite anya ya dịka nzọụkwụ atọ na mmetụ atọ, tinyere ime ka ịbụ ike dị okpukpu abụọ.

Five days before the forty days conclude, the warning of the trumpet of Islam is sounded. The warning of Islam was represented by the ass which Christ rode in His triumphal entry into Jerusalem. Before He descended the slopes of the Mount of Olives into Jerusalem, He first commanded His disciples to go and loose the ass.

Ụbọchị ise tupu ụbọchị iri anọ ahụ agwụchaa, a na-ada ịdọ aka ná ntị nke opi Alakụba. E ji ịnyịnya ibu nke Kraịst kpọrọ mgbe Ọ na-abanye n’emume mmeri Ya n’ime Jerusalem nọchite anya ịdọ aka ná ntị nke Alakụba. Tupu Ọ si n’ugwu Olive gbadata n’ime Jerusalem, O buru ụzọ nye ndị na-eso ụzọ Ya iwu ka ha gaa tọpụ ịnyịnya ibu ahụ.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “E nyere ọhụụ a n’afọ 1847 mgbe ọ bụ naanị mmadụ ole na ole n’ime ụmụnna Advent ka na-edebe ụbọchị izu ike, ma n’ime ndị a, ọ bụkwa naanị mmadụ ole na ole chere na idebe ya dị mkpa nke ukwuu iji dọpụta ahịrị nkewa n’etiti ndị nke Chineke na ndị na-ekweghị ekwe. Ugbu a, mmezu nke ọhụụ ahụ amalitela ịpụta ìhè. ‘Mmalite nke oge nsogbu ahụ,’ nke a kpọrọ aha ebe a, anaghị ezo aka n’oge a ga-amalite ịwụsa ọrịa ndị ahụ, kama ọ na-ezo aka n’oge dị mkpirikpi tupu a wụsa ha, mgbe Kraịst ka nọ n’ebe nsọ. N’oge ahụ, ka ọrụ nzọpụta na-abịa na njedebe, nsogbu ga na-abịakwasị ụwa, mba dị iche iche ga-ewe iwe, ma a ga-ejide ha n’aka ka ha ghara igbochi ọrụ nke mmụọ ozi nke atọ. N’oge ahụ ka ‘mmiri ikpeazụ,’ ma ọ bụ ume ọhụrụ sitere n’ihu Onyenwe anyị, ga-abịa, iji nye ike n’oké olu nke mmụọ ozi nke atọ, ma kwadebe ndị nsọ ka ha guzo n’oge a ga-awụsa ọrịa asaa ikpeazụ.” Early Writings, 85.

At 9/11 He commanded His angels to loosen the ass and then George Bush the lesser restrained the ass. Cyrus typifies the first angel, for he proclaimed the first decree. He therefore represents both August 11, 1840 and 9/11, and at 9/11 Islam, as represented by the “angering of the nations,” was released and then held in check. At that time the latter rain began to fall. Cyrus represents both waymarks of Islam on August 11, 1840 and 9/11.

Na 9/11 O nyere ndị mmụọ ozi Ya iwu ka ha tọhapụ ịnyịnya ibu ahụ, mgbe ahụkwa George Bush nke nta jidere ịnyịnya ibu ahụ. Saịrọs na-anọchi anya mmụọ ozi mbụ ahụ, n’ihi na ọ kpọsara iwu mbụ ahụ. Ya mere, ọ na-anọchi anya ma Ọgọst 11, 1840 na 9/11, ma na 9/11 e wepụtara Alakụba, dịka e si nọchite ya anya site n’“ịkpasu mba dị iche iche iwe,” ma e mesịa debe ya n’okpuru njide. N’oge ahụ ka mmiri ozuzo ikpeazụ malitere ịda. Saịrọs na-anọchi anya ma ihe ịrịba ama abụọ nke Alakụba n’Ụbọchị Ọgọst 11, 1840 na 9/11.

> “For three weeks Gabriel wrestled with the powers of darkness, seeking to counteract the influences at work on the mind of Cyrus; and before the contest closed, Christ Himself came to Gabriel’s aid. ‘The prince of the kingdom of Persia withstood me one and twenty days,’ Gabriel declares; ‘but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.’ Daniel 10:13. All that heaven could do in behalf of the people of God was done. The victory was finally gained; the forces of the enemy were held in check all the days of Cyrus, and all the days of his son Cambyses, who reigned about seven and a half years.” Prophets and Kings, 571.

> “Ruo izu atọ niile, Gebriel lụsoro ike nile nke ọchịchịrị ọgụ, na-achọ igbochi mmetụta ndị na-arụ ọrụ n’uche Sairọs; ma tupu ọgụ ahụ agwụ, Kraịst n’onwe Ya bịara inyere Gebriel aka. Gebriel na-ekwupụta, ‘onye-isi nke alaeze Peshịa guzogidere m otu ụbọchị iri abụọ na otu’; ‘ma, lee, Maịkel, otu n’ime ndị-isi ukwu, bịara inyere m aka; m wee nọrọ ebe ahụ n’akụkụ ndị eze Peshịa.’ Daniel 10:13. E mere ihe niile eluigwe pụrụ ime n’ihi ndị nke Chineke. E mechara nweta mmeri; e wee debe ndị agha nke onye-iro n’oke ha n’ụbọchị niile nke Sairọs, nakwa n’ụbọchị niile nke nwa ya nwoke Kambaysis, onye chịrị ihe dị ka afọ asaa na ọkara.” Prophets and Kings, 571.

Cyrus, August 11, 1840 when the Ottoman supremacy ceased, as the pioneers expressed it, Islam of the second woe was held in check. The restraint marked the conclusion of the time prophecy of three hundred and ninety-one years and fifteen days, which began when the four angels, representing four Islamic sultans were loosed by the sixth angel, who represented the second woe of Islam’s three woes. On 9/11 Islam struck and then was restrained, as represented by the restraining in the history of Cyrus and of 1840. All three of those witnesses identify restraint or loosing of Islam, and at the beginning of Christ’s triumphal entry, the ass was loosed.

Saịrọs, Ọgọst 11, 1840, mgbe ọchịchị kacha elu nke Ottoman kwụsịrị, dịka ndị ọsụ ụzọ si kwuo ya, e jidere Alakụba nke ahuhu nke abụọ n’oke. Mgbochi ahụ kpọrọ akara mmechi nke amụma oge nke narị afọ atọ na iri itoolu na otu na ụbọchị iri na ise, nke malitere mgbe e tọhapụrụ ndị mmụọ ozi anọ ahụ, ndị nọchiri anya ndị sultan Alakụba anọ, site n’aka mmụọ ozi nke isii, onye nọchiri anya ahuhu nke abụọ n’ime ahuhu atọ nke Alakụba. N’ụbọchị 9/11 Alakụba tiri ihe, e mechakwara jide ya, dịka e gosiri ya site n’ijide ya n’akụkọ ihe mere eme nke Saịrọs na nke 1840. Ndị àmà atọ ahụ niile na-akọwa ijide ma ọ bụ ịtọhapụ Alakụba, ma na mmalite nke mbata mmeri Kraịst banyere n’obodo ahụ, e tọhapụrụ ịnyịnya ibu ahụ.

The loosing of the ass in advance of His triumphal entry identifies the trumpet message that arrives five days before the ascension. The message of Islam being again released, as it was at 9/11, and as it will again be released fifteen days later at the Sunday law, which is Pentecost, is the message that marks the beginning of the Midnight Cry. The ass being released marks the beginning or alpha of the proclamation of the message of the Midnight Cry and at the Sunday law, where the Midnight Cry changes to the loud cry, Islam strikes the earth beast again.

Ịtọpụ ịnyịnya ibu ahụ tupu Ọ banye n’ime mmeri Ya na-akọwapụta ozi opi ahụ nke na-abịa ụbọchị ise tupu nrịgoro elu. Ozi ahụ nke na-ekwu na a tọhapụrụ Islam ọzọ, dịka e tọhapụrụ ya na 9/11, nakwa dịka a ga-atọhapụkwa ya ọzọ ụbọchị iri na ise ka e mesịrị n’iwu ụbọchị Sọnde, nke bụ Pentikọst, bụ ozi ahụ nke na-akara mmalite nke Mkpu Etiti Abalị. Ịnyịnya ibu ahụ a tọhapụrụ na-akara mmalite, ma ọ bụ alfa, nke ikwusa ozi nke Mkpu Etiti Abalị; ma n’iwu ụbọchị Sọnde, ebe Mkpu Etiti Abalị na-agbanwe bụrụ oké mkpu, Islam na-akụ anụ ọhịa nke ụwa ahụ ọzọ.

The period of the Midnight Cry begins with an alpha strike from Islam and it ends with a omega strike from Islam. Islam’s strikes upon the United States are represented in the testimony of Balaam and his ass, which of course is set forth in Numbers chapter twenty-two. The fate of the Laodicean Seventh-day Adventist church as the Protestant horn of the earth beast is represented in Isaiah 22:22 (internal) and the fate of the Republican horn is set forth in Numbers 22:22 (external) and onward.

Oge nke Mkpu N’etiti Abalị na-amalite site n’iti alfa sitere n’aka Alakụba, ọ na-ejedebe kwa site n’iti omega sitere n’aka Alakụba. A na-anọchi anya iti ndị Alakụba na-eti United States n’akụkọ àmà Balaam na ịnyịnya ibu ya, nke, n’ezie, e debere n’Ọnụ Ọgụgụ isi nke iri abụọ na abụọ. A na-anọchi anya ọdịnihu ụka Seventh-day Adventist nke Laodisia dị ka mpi Protestant nke anụ ọhịa nke ụwa n’Aịzaya 22:22 (ime), a na-edekwa ọdịnihu mpi Republican n’Ọnụ Ọgụgụ 22:22 (mpụga) gaa n’ihu.

> And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

> Iwe Chineke we wee gwa ya iwe n’ihi na ọ gara: mmụọ-ozi nke Onyenwe anyị wee guzo n’ụzọ ịbụ onye iro imegide ya. Ma ọ nọkwasịrị n’elu ịnyịnya ibu ya, ndị ohu ya abụọ sokwa ya.

> And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.

> Ma ịnyịnya ibu ahụ hụrụ mmụọ-ozi nke Onyenwe anyị ka o guzo n’ụzọ, mma-agha ya amịpụtakwara n’aka ya: ịnyịnya ibu ahụ wee si n’ụzọ ahụ wezuga onwe ya, banye n’ubi: Belam wee tie ịnyịnya ibu ahụ, ka o mee ka ọ laghachi n’ụzọ. Ọnụ Ọgụgụ 22:22, 23.

At 9/11, Balaam the false prophet, representing the United States and George Bush the lesser was seeking to finish the work his father George Bush the first had begun in the globalist’s attempt to overthrow the United States and implementing what he called “a new world order.” The biblical motivation of the globalists is to kill God’s remnant people, and George Bush the lesser represents the end of his father’s prophetic legacy of ushering in a “new world order” as he called it. Bush’s “new world order” arrives at the threefold union of the dragon, the beast and false prophet at the Sunday law, and George Bush the lesser marks the beginning of the period that culminates at the Sunday law, which is the sealing time, the image of the beast testing time, the period represented by the first voice of Revelation eighteen and so much more. Balaam’s ass turned the globalist agenda aside until the one hundred and forty-four thousand are sealed in their foreheads.

Na 9/11, Belam, onye amụma ụgha, na-anọchi anya United States na George Bush nke nta, nọ na-achọ imecha ọrụ nna ya George Bush nke mbụ malitere n’mbọ ndị globalist ime ka United States daa ma mejuputa ihe ọ kpọrọ “usoro ụwa ọhụrụ.” Mkpali nke Akwụkwọ Nsọ nke ndị globalist bụ igbu ndị fọdụrụnụ nke Chineke, ma George Bush nke nta na-anọchi anya njedebe nke ihe nketa amụma nna ya nke ibubata “usoro ụwa ọhụrụ” dịka ọ kpọrọ ya. “Usoro ụwa ọhụrụ” nke Bush na-erute n’ọgbakọ atọ nke dragọn ahụ, anụ ọhịa ahụ na onye amụma ụgha ahụ n’iwu ụbọchị Sọnde, ma George Bush nke nta na-akara mmalite nke oge ahụ nke na-ejedebe n’iwu ụbọchị Sọnde, nke bụ oge nke ịkachasị akara, oge nnwale nke oyiyi anụ ọhịa ahụ, oge nke olu mbụ nke Mkpughe iri na asatọ nọchiri anya ya, na ọtụtụ ihe ndị ọzọ. Ịnyịnya ibu Belam tụgharịrị atụmatụ ndị globalist n’akụkụ ruo mgbe a ga-akachasị akara n’egedege ihu nke puku mmadụ narị otu na iri anọ na anọ.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalms 83:1–5.

> Abụ ma ọ bụ Ọma Asaf. Emechila nkịtị, Chineke: ejidela udo Gị, emekwala ka Ị nọrọ jụụ, Chineke. N’ihi na, lee, ndị iro Gị na-eme ọgba aghara: ndị kpọrọ Gị asị ewelikwalawo isi. Ha ejirila aghụghọ kparịta izu imegide ndị Gị, kpọkwara ndụmọdụ imegide ndị nzuzo Gị. Ha asịwo, Bịa, ka anyị bibie ha ka ha ghara ịdịkwa bụrụ mba; ka a ghara ichetakwa aha Izrel ọzọ. N’ihi na ha ejikọtawo obi ha n’otu n’iche izu; ha emewokwa onwe ha otu imegide Gị. Abụ Ọma 83:1–5.

Verses six and onward identify the “enemies” as “ten” nations, who are represented as ten kings in Revelation seventeen. There the ten kings are of one mind, but Asaph says, “they have consulted together with one consent: they are confederate against thee.” The ten kings are the globalist evil confederacy of the latter days, who have determined to “cut off” “Israel” “thy hidden ones” from “being a nation.” The work of the confederacy of ten kings who “lift up” the papal power as the “head” of the threefold union is to eliminate spiritual “Israel,” who are hidden in the “secret place of the Most High.”

Amaokwu nke isii gaa n’ihu na-akọwa “ndị iro” ahụ dị ka mba “iri,” ndị a na-anọchi anya ha dịka ndị eze iri n’Akwụkwọ Mkpughe iri na asaa. N’ebe ahụ ndị eze iri ahụ nwere otu uche, ma Asaf na-asị, “ha ekwuritawo ọnụ n’otu nkwenye: ha ejikọtaworo onwe ha imegide gị.” Ndị eze iri ahụ bụ njikọ ọjọọ nke ndị ndọrọ ndọrọ ụwa ọnụ nke ụbọchị ikpeazụ, ndị kpebisiri ike “ibipụ” “Izrel” “ndị zoro ezo gị” ka ọ ghara “ịbụ mba.” Ọrụ nke njikọ ndị eze iri ahụ, ndị “na-ebuli” ike pope elu dịka “isi” nke njikọ okpukpu atọ ahụ, bụ ikpochapụ “Izrel” nke mmụọ, ndị zoro ezo n’ime “ebe nzuzo nke Onye Kasị Elu.”

At 9/11 the ass of Islam turned the dragon’s agenda out of its path, for the mighty angel of Revelation 18 descended with a sword in His hand. The internal test then was to return to the old paths. At that point the repetition of the Millerite histories of both the first and the second angels began to repeat as set forth in the history of Revelation eighteen’s first three verses. Those first three verses, being the verses Sister White stated would be fulfilled when the great buildings of New York City were brought down.

N’oge 9/11, ịnyịnya ibu nke Islam wepụrụ atụmatụ dragọn ahụ n’ụzọ ya, n’ihi na mmụọ ozi dị ike nke Mkpughe 18 rịdatara, mma-agha dịkwa n’aka Ya. Nnwale dị n’ime mgbe ahụ bụ ịlaghachi n’ụzọ ochie ndị ahụ. N’oge ahụ ka mmegharị ọzọ nke akụkọ ihe mere eme Millerite nke ma mmụọ ozi mbụ ma nke abụọ malitere ịmegharị onwe ya, dịka e si kọwaa ya n’akụkọ ihe mere eme nke amaokwu atọ mbụ nke Mkpughe iri na asatọ. Amaokwu atọ mbụ ndị ahụ bụ amaokwu ndị Sister White kwuru na a ga-emezu mgbe a ga-ebutu ụlọ ukwu nile nke Obodo New York n’ala.

At 9/11 Revelation 18:1–3 was fulfilled, and the parallel of the first angel descending to lighten the earth with its glory on August 11, 1840 was then joined by the second angel who announced the fall of Babylon. Balaam was a symbol of the first angel, and Balaam was accompanied by his two servants, representing the second angel.

Na 9/11 ka e mezuru Mkpughe 18:1–3, ma e mesịa jikọta ihe oyiyi nke mmụọ ozi mbụ nke si n’eluigwe rịdata ime ka ụwa nwuo site n’ebube ya na August 11, 1840, na mmụọ ozi nke abụọ nke kpọsara ọdịda Babilọn. Belam bụ ihe nnọchianya nke mmụọ ozi mbụ, ma Belam sooro ndị ohu ya abụọ, ndị nọchiri anya mmụọ ozi nke abụọ.

In Balaam’s illustration of the Republican horn of the false prophet, Balaam would have two more confrontations with the ass of Islam. At the third confrontation the ass would “speak,” and the speaking of prophecy marks the Sunday law. On October 7, 2023 the ass struck again, but not the spiritual modern glorious land. It struck the literal ancient glorious land, and Balaam and his ass was now in its second confrontation.

N’ihe-onyinyo Belam banyere mpi Republican nke onye-amụma ụgha, Belam ga-enwe mwakpo ihu na ihu abụọ ọzọ ya na ịnyịnya ibu nke Islam. N’oge mwakpo ihu na ihu nke atọ ahụ, ịnyịnya ibu ahụ ga-“ekwu okwu,” ma ikwu okwu nke amụma na-akara iwu Sunday. N’ụbọchị Ọktoba 7, 2023, ịnyịnya ibu ahụ tiri ọzọ, ma ọ bụghị ala ebube nke oge a nke mmụọ. O tiri ala ebube nkịtị nke oge ochie, ma Belam na ịnyịnya ibu ya nọ ugbu a n’oge mwakpo ihu na ihu nke abụọ ha.

> But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again. Numbers 22:24, 25.

> Ma mmụọ-ozi nke Onyenwe anyị guzoro n’ụzọ dị n’etiti ubi vaịn, ebe e nwere mgbidi n’akụkụ a, na mgbidi n’akụkụ nke ọzọ. Mgbe ịnyịnya ibu ahụ hụrụ mmụọ-ozi nke Onyenwe anyị, o nyara onwe ya n’akụkụ mgbidi ahụ, ma pịakwaa ụkwụ Belam n’ahụ mgbidi ahụ: o wee tie ya ọzọ. Ọnụ Ọgụgụ 22:24, 25.

The vineyard of ancient Israel, illustrates the vineyard of Laodicean Seventh-day Adventism. They are both the covenant people that were given responsibility to be the depositaries of God’s Law, which is symbolized as a “wall,” and is one of the elements that make up the vineyard.

Ubi-vain nke Izrel oge ochie na-anọchite anya ubi-vain nke Adventizim Ụbọchị-asaa nke Laodisia. Ha abụọ bụ ndị ọgbụgba ndụ ahụ, ndị e nyere ọrụ ịbụ ndị na-edebe Iwu Chineke, nke a na-anọchite anya ya dị ka “mgbidi,” ma bụrụ otu n’ime akụkụ ndị mejupụtara ubi-vain ahụ.

> What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. Isaiah 5:4, 5.

> Gịnị ka a pụrụ imekwu n’ubi vaịn m, nke m na-emebeghị n’ime ya? Gịnị mere, mgbe m tụrụ anya na ọ ga-amị mkpụrụ vaịn, o ji mịpụta mkpụrụ vaịn ọhịa? Ma ugbu a, bianụ; aga m agwa unu ihe m ga-eme n’ubi vaịn m: Aga m ewepụ ogige ya, a ga-erichapụ ya; mebiekwa mgbidi ya, a ga-azọpịa ya n’okpuru ụkwụ. Aịzaịa 5:4, 5.

Ancient literal and modern spiritual Israel both rebelled and rejected their sacred responsibilities. From 9/11 unto the Sunday law a prophetic issue is represented by a “wall.” The prophetic issue is the destruction of the “wall” of separation of church and state within the Constitution of the United States. At 9/11 Bush implemented the Patriot Act which was a major step in overturning the Constitution, for it was there that the philosophy that guided the Constitution was turned upside down, when the principles of Roman law, that claims a person is guilty until proven innocent was accepted, above the principle of English law that upholds that a person is innocent until proven guilty.

Izrel oge ochie nke nkịtị na Izrel nke mmụọ nke oge a abụọ nupụrụ isi wee jụ ibu ọrụ nsọ ha. Site na 9/11 ruo n’iwu Ụka ụbọchị Sọnde, a na-anọchi anya otu okwu amụma site na “mgbidi.” Okwu amụma ahụ bụ mbibi nke “mgbidi” nkewa nke ụka na ọchịchị n’ime Iwu Isi nke United States. Na 9/11 Bush tinyere Patriot Act n’ọrụ, nke bụ nnukwu nzọụkwụ n’ịkagbu Iwu Isi ahụ, n’ihi na ọ bụ n’ebe ahụ ka a tụgharịrị nkà ihe ọmụma nke duru Iwu Isi ahụ isi n’ala elu, mgbe a nabatara ụkpụrụ iwu ndị Rom, nke na-ekwu na mmadụ bụ onye ikpe mara ruo mgbe e gosipụtara na ọ dịghị ikpe ya, karịa ụkpụrụ iwu Bekee nke na-akwado na mmadụ adịghị ikpe ruo mgbe e gosipụtara na o nwere ikpe.

The period from 9/11 unto the Sunday law contains prophetic references of “walls.” Islam crashing the walls as Balaam’s ass, identifies that it is the issue of Islam that will provide the misguided logic to overturn the principles within the Constitution. In this prophetic sense Islam, a biblical false prophet, is what deceives the United States during the image of the beast testing time, as does the false prophet of the United States deceive the entire world during the world’s image of the beast testing time.

Oge sitere na 9/11 ruo n’iwu Sunday nwere ntụaka amụma banyere “mgbidi.” Islam, n’ịtụgburu mgbidi ndị ahụ dị ka ịnyịnya ibu Balaam, na-egosi na ọ bụ okwu gbasara Islam ga-enye ọgụgụ isi nduhie ahụ e ji agbaji ụkpụrụ ndị dị n’ime Constitution. N’echiche amụma a, Islam, onye amụma ụgha nke Akwụkwọ Nsọ, bụ ihe na-eduhie United States n’oge ule onyinyo nke anụ ọhịa, dịka onye amụma ụgha nke United States si eduhie ụwa nile n’oge ule onyinyo nke anụ ọhịa nke ụwa.

October 7, 2023 the ass of Islam attacked the ancient literal glorious land, and when the ass is loosed before the proclamation of the Midnight Cry Islam will again strike the United States, the modern spiritual glorious land as it did at 9/11. The second time Balaam strikes the ass it is the second angel, and the second angel always produces a doubling as represented by “a path of vineyards” with two walls.

N’ụbọchị Ọktoba 7, 2023, ịnyịnya ibu nke Alakụba wakporo ala ahụ dị ebube nke oge ochie n’eziokwu ya; ma mgbe a tọhapụrụ ịnyịnya ibu ahụ tupu nkwusa nke Mkpu Etiti Abalị, Alakụba ga-akụkwa United States ọzọ, bụ ala dị ebube nke oge a n’ụzọ mmụọ, dị ka o mere n’ụbọchị 9/11. Oge nke abụọ Belam kụrụ ịnyịnya ibu ahụ, ọ bụ mmụọ ozi nke abụọ, ma mmụọ ozi nke abụọ na-emepụta mgbe niile ime okpukpu abụọ, dịka e si anọchi anya ya site n’“ụzọ ubi-vaini” nke nwere mgbidi abụọ.

> And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.

> Mmụọ-ozi nke Onyenwe anyị gakwuuru n’ihu, guzokwa n’ebe dị warara, ebe ọ dịghị ụzọ isi gbaghaa ma n’aka nri ma ọ bụ n’aka ekpe. Mgbe ịnyịnya-ibu ahụ hụrụ mmụọ-ozi nke Onyenwe anyị, ọ dara n’ala n’okpuru Belam: iwe Belam wee mụọọ ọkụ, o jiri mkpara tie ịnyịnya-ibu ahụ. Onyenwe anyị meghekwara ọnụ ịnyịnya-ibu ahụ, ọ sịrị Belam, Gịnị ka m mere gị, nke mere i jiri tie m ugboro atọ ndị a? Ọnụ Ọgụgụ 22:26–28.

When we consider verses twenty-two and three more closely, we find that it is actually verse twenty-three where the ass is struck the first time.

Mgbe anyị lebara amaokwu nke iri abụọ na abụọ na nke na-esote ya abụọ anya nke ọma, anyị na-achọpụta na n’ezie, ọ bụ n’amaokwu nke iri abụọ na atọ ka e tiri ịnyịnya ibu ahụ nke mbụ.

> And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

> Iwe Chineke wee mụa ọkụ n’ihi na ọ gara: mmụọ-ozi nke Onyenwe anyị wee guzo n’ụzọ dị ka onye iro imegide ya. Ugbu a, ọ nọkwasịrị n’ịnyịnya-ibu ya, ndị ohu ya abụọ sokwa ya.

> And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.

> Ma inyinya-ibu ahụ hụrụ mmụọ-ozi nke Onyenwe anyị ka ọ guzo n’ụzọ, mma-agha ya adọpụtara n’aka ya; inyinya-ibu ahụ wee si n’ụzọ wepu onwe ya, banye n’ọhịa: Belam wee tie inyinya-ibu ahụ, iji mee ka ọ laghachi n’ụzọ. Ọnụ Ọgụgụ 22:22, 23.

God’s anger at Balaam for accepting the request to be a false prophet was a parallel to Christ ending His dialogue with the quibbling Jews in the last verse of Matthew 22. Verse twenty-three of Numbers twenty-two aligns with Matthew chapter twenty-three, and verses twenty-four and twenty-five of Numbers aligns with chapters twenty-four and twenty-five of Matthew. Verses twenty-six, twenty-seven and twenty-eight align with Matthew chapters 26, 27, 28.

Iwe Chineke megide Belam n’ihi ịnakwere arịrịọ ahụ ka ọ bụrụ onye-amụma ụgha bụ ihe yiri nke Kraịst n’ịkwụsị mkparịta ụka Ya na ndị Juu na-ekwughari okwu n’amaokwu ikpeazụ nke Matiu 22. Amaokwu nke iri abụọ na atọ nke Ọnụ Ọgụgụ 22 kwekọrọ na Matiu isi nke iri abụọ na atọ, ma amaokwu nke iri abụọ na anọ na nke iri abụọ na ise nke Ọnụ Ọgụgụ kwekọrọ na isi nke iri abụọ na anọ na nke iri abụọ na ise nke Matiu. Amaokwu nke iri abụọ na isii, nke iri abụọ na asaa, na nke iri abụọ na asatọ kwekọrọ na Matiu isi nke 26, 27, 28.

Matthew 23 is the first angel, 24 and 25 are the second angel and 26, 27 and 28 are the third angel. In Numbers 22, verse 23 is the first angel, verses 24 and 25 are the second angel and verses 26, 27, and 28 are the third angel. Matthew is addressing the covenant people, old and new: Numbers is identifying the role of Islam as God’s tool of chastisement upon the Sunday worship that begins in the United States and thereafter the world. After the third strike, when the ass speaks, Balaam is enlightened to what had just happened.

Matiu 23 bụ mmụọ-ozi mbụ, 24 na 25 bụ mmụọ-ozi nke abụọ, ma 26, 27 na 28 bụ mmụọ-ozi nke atọ. N’Ọnụ Ọgụgụ 22, amaokwu nke 23 bụ mmụọ-ozi mbụ, amaokwu 24 na 25 bụ mmụọ-ozi nke abụọ, ma amaokwu 26, 27, na 28 bụ mmụọ-ozi nke atọ. Matiu na-agwa ndị nke ọgbụgba ndụ okwu, ndị ochie na ndị ọhụrụ: Ọnụ Ọgụgụ na-akọwapụta ọrụ Alakụba dị ka ngwá ọrụ Chineke ji ahụhụ na-ata ofufe ụbọchị Sọnde nke malitere na United States ma mesịa gbasaa n’ụwa. Mgbe ntaramahụhụ nke atọ gasịrị, mgbe ịnyịnya ibu ahụ kwuru okwu, e mere ka Bilam nwee nghọta banyere ihe ahụ nke ka mere.

> Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. Numbers 22:31–34.

> Mgbe ahụ, Onyenwe anyị meghere anya Belam, o wee hụ mmụọ-ozi nke Onyenwe anyị ka o guzo n’ụzọ, mma-agha ya amịpụtaara n’aka ya: o wee kpọọ isi ya ala, daa n’ihu ya n’ala kpamkpam. Mmụọ-ozi nke Onyenwe anyị wee sị ya, Gịnị mere i ji tie nne-ibu gị ugboro atọ ndị a? lee, a pụrụ m iguzogide gị, n’ihi na ụzọ gị bụ nke gbagọrọ agbagọ n’ihu m: nne-ibu ahụ hụkwara m, si n’ihu m wezuga onwe ya ugboro atọ ndị a: ọ bụrụ na o sighị n’ihu m wezuga onwe ya, n’eziokwu, ugbu a kwa, agara m egbu gị, ma hapụ ya ndụ. Belam wee sị mmụọ-ozi nke Onyenwe anyị, Emehiewo m; n’ihi na amaghị m na i guzo n’ụzọ imegide m: ya mere ugbu a, ọ bụrụ na ọ dị gị njọ, aga m alaghachi azụ ọzọ. Ọnụ Ọgụgụ 22:31–34.

Balaam represents the false prophet, who is the United States who speaks as a dragon at the Sunday law. At the Sunday law, when he is enlightened he represents those who are still in Babylon, who are then awakened to the issue of the Sunday law and are called out of Babylon.

Beliam na-anọchite anya onye amụma ụgha, nke bụ United States, onye na-ekwu okwu dị ka dragọn n’oge iwu ụbọchị Sọnde. N’oge iwu ụbọchị Sọnde, mgbe e mere ka ọ ghọta eziokwu, ọ na-anọchite anya ndị ahụ ka nọ n’ime Babilọn, ndị a na-emecha kpọte n’ihe gbasara iwu ụbọchị Sọnde ma kpọọ ha ka ha si na Babilọn pụta.

Five days of teaching a message of unleavened bread from Miller, then thirty days of Christ teaching His priests, represented by the thirty, that leads to the trumpet warning message of the loosing of the ass, that precedes by five days the lifting up of the ensign, that precedes by five days the closed door in the parable of the ten virgins, that precedes by five days the Pentecostal Sunday law, which ushers in the seven-day period of Tabernacles, which is the full outpouring of the latter rain during the Sunday law crisis, for the test of that period is over the seventh day.

Ụbọchị ise nke izi ozi banyere achịcha na-ekoghị eko sitere n’aka Miller, wee bụrụ ụbọchị iri atọ nke Kraịst na-ezi ndị nchụàjà Ya ihe, nke iri atọ ahụ na-anọchi anya ha, nke na-eduga n’ozi ịdọ aka ná ntị nke opi banyere ịtọpụ ịnyịnya ibu ahụ, nke na-ebute n’ihu site n’ụbọchị ise ibuli elu nke ọkọlọtọ ahụ, nke na-ebute n’ihu site n’ụbọchị ise ọnụ ụzọ emechiri emechi n’ilu ụmụ agbọghọ iri ahụ, nke na-ebute n’ihu site n’ụbọchị ise iwu ụbọchị Sọnde nke Pentikọst, nke na-ebute oge ụbọchị asaa nke Ụlọikwuu, nke bụ mwụsa zuru ezu nke mmiri ozuzo ikpeazụ n’oge nsogbu iwu ụbọchị Sọnde, n’ihi na ule nke oge ahụ dị n’ụbọchị nke asaa.

The number five is a symbol of the virgins, whether wise or foolish. The number thirty is a symbol of the priests, which is what the name Leviticus identifies. The number seven is the Sabbath. Leviticus twenty-three illustrates the history of the priests, the Levites of Malachi three, the wise virgins and the one hundred and forty-four thousand during the Sabbath testing time.

Ọnụọgụ ise bụ ihe nnọchianya nke ụmụ agbọghọ na-amaghị nwoke, ma ndị amamihe ma ndị nzuzu. Ọnụọgụ iri atọ bụ ihe nnọchianya nke ndị nchụàjà, nke ahụ ka aha Levitikọs na-egosi. Ọnụọgụ asaa bụ Ụbọchị Izuike Nsọ. Levitikọs iri abụọ na atọ na-akọwa akụkọ ihe mere eme nke ndị nchụàjà, ndị Livaị nke Malakaị atọ, ụmụ agbọghọ na-amaghị nwoke ndị amamihe na otu narị puku iri anọ na anọ n’oge ule nke Ụbọchị Izuike Nsọ.

We will continue these things in the next article.

Anyị ga-aga n’ihu n’ihe ndị a n’isiokwu na-esonụ.

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