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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Six

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

Number Twenty-Six

Nọmba Iri Abụọ na Isii

Author

Jeff Pippenger

Published

January 12, 2026

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The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Ọgbọ anọ nke Joel nọchiri anya mbibi na-aga n’ihu nke ubi-vain Chineke site n’afọ 1863 ruo n’iwu Sunday. Ọnụọgụ anọ na-anọchikwa àgwà anọ nke agwa Kraịst. Ndị cherubim dị n’ebe nsọ nwere ngosipụta ihu anọ, ma ngosipụta ndị ahụ kwekọrọ na nkewa akụkụ anọ nke Izrel oge ochie ka ha maa ụlọikwuu gburugburu ebe nsọ. Ha na-anọchikwakwa Oziọma anọ ahụ.

> As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

> Banyere myirịta ihu ha, ha anọ nwere ihu mmadụ, na ihu ọdụm, n’akụkụ aka nri: ha anọ nwekwara ihu ehi n’akụkụ aka ekpe; ha anọ nwekwara ihu ugo. Ezekiel 1:10.

> And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

> Anụ ọhịa mbụ yiri ọdụm, nke abụọ yiri nwa ehi, nke atọ nwekwara ihu dị ka nke mmadụ, nke anọkwa yiri ugo na-efe efe. Mkpughe 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Baịbụl (Ọnụ Ọgụgụ 2) na-akọwa ebo iri na abụọ ahụ (na-ewepụ Livaị, onye mara ụlọikwuu ozugbo gburugburu ụlọikwuu nzute ahụ) dịka e si hazie ha n’ime ogige anọ, nke ọ bụla nwere ebo atọ, e debere ha n’akụkụ anọ bụ isi gburugburu ebe nsọ ahụ, nke ọ bụla nọ n’okpuru ọkọlọtọ, ya bụ, ọkọ ma ọ bụ akara agha. Nhazi a mepụtara myirịta nke ihe nnọchianya, ebe ogige nke ụwa na-egosipụta ocheeze nke eluigwe nke ndị cherubim na-eche nche.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Juda chere ihu n’ọwụwa anyanwụ, n’ebe anyanwụ na-awapụta, n’ọnụ ụzọ ebe nsọ ahụ. Ụkpụrụ Juda bụ ọdụm, n’ihi na ọ na-anọchi anya Ọdụm nke ebo Juda. Ebo abụọ so Juda bụ Isaka na Zebulun. N’ọhụụ Jọn, anụ ọhịa mbụ ahụ dị ka ọdụm, dịka cherubim ndị Ezikiel nwekwara ihu ọdụm. Ruben, ihe nnọchianya nke mmadụ, nọ n’ebe ndịda ya na Saịmọn na Gad. N’ebe ọdịda anyanwụ nọ Ifrem, ya na Benjamin na Manase, nke e ji ehi nnọchi anya ya. N’ebe ugwu nọ Dan, ya na Asha na Naftali, nke e ji ugo nnọchi anya ya. Njikọ ebo ndị ahụ na ihu anọ nke ebe nsọ eluigwe ka a na-anọchi anya n’Oziọma anọ ahụ.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Matiu bụ Ọdụm nke ebo Juda, Mak bụ ehi a na-achụ n’àjà, Luk bụ mmadụ, Jọnkwa bụ ugo na-efe elu nke ukwuu. Kraịst, dịka Ọdụm nke ebo Juda, na-akọwa Onwe Ya dịka Onye ahụ nke na-emechi ma na-emeghe Okwu amụma Ya. Akwụkwọ Matiu nwere ọtụtụ ntụaka kpọmkwem karịa n’imezu amụma ndị metụtara Mesaịa (12) karịa oziọma atọ ndị ọzọ ejikọrọ ọnụ. Ọ dịghịkwa nso ma ọlị.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Akwụkwọ Matiu na-anọchi anya Okwu amụma nke Chineke. Luk, onye bụ dibịa, na-eweta oziọma ya n’echiche nke Kraịst dịka Ọkpara nke Mmadụ, n’ihi na Luk bụ ihu nke mmadụ. Mak na-eweta oziọma ya banyere Kraịst n’echiche nke àjà ịchụàjà nke Kraịst nọchiri anya ya, n’ihi na Mak bụ ehi. Jọn bụ ugo nke na-efe elu, onye gosipụtara ihe omimi miri emi nke Chineke n’otú o si weta oziọma Kraịst.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Ọ dị mkpa ịghọta akwụkwọ Matiu dịka e si anọchi ya anya n’ime Okwu amụma. Akwụkwọ Matiu bụ Ọdụm nke ebo Juda, Onye nwe Okwu amụma Ya, Onye Ọnụ-ọgụgụ dị Ịtụnanya nke ihe nzuzo, Onye Ọkachamara Asụsụ dị Ịtụnanya, Onye ahụ nke na-akàrà ma na-emeghekwa Okwu Ya. Jisọs bụ Alfa na Omega, Ọ bụkwa Okwu ahụ. Akwụkwọ mbụ nke Agba Ọhụrụ na akwụkwọ ikpeazụ nke Agba Ọhụrụ bụ akwụkwọ amụma. Ọtụtụ ndị maara eziokwu a banyere akwụkwọ Mkpughe, ma o nwere ike ịbụ na ha amatabeghị na Matiu bụ alfa nke Agba Ọhụrụ, ya mere ọ ghaghị ịdị n’otu ahịrị na omega nke Agba Ọhụrụ. Ọ ghaghị ịnọchite njedebe anya, nke bụ akwụkwọ Mkpughe.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Ya mere, mgbe anyị hụrụ n’akwụkwọ Matiu ahịrị yiri ya nke ahịrị akụkọ ihe mere eme nke ọgbụgba ndụ dị na Jenesis, dịka e gosipụtara ya n’isi nke iri na otu ruo iri abụọ na abụọ, nke a abụghị ihe ọzọ ma e wezụga eziokwu nke Ọdụm nke ebo Matiu na-emeghe akara ya. Isi iri na abụọ ndị ahụ nke akụkọ ihe mere eme nke ọgbụgba ndụ nke e gosipụtara na Jenesis, Matiu na Mkpughe ka a na-emeghe akara ha ugbu a, ihe anyị na-achọpụta bụkwa na isi nke iri abụọ na atọ nke Matiu na-anọchi anya nkewa nke ndị amamihe na ndị nzuzu n’ilu ubi vaịn. Ahụhụ asatọ megide ndị mmadụ nke ọgbụgba ndụ mbụ, nke na-achọta ibe ya n’amụma n’ime mkpụrụobi asatọ ndị na-anọchi anya puku mmadụ otu narị na iri anọ na anọ bụ ndị na-abanye n’ụgbọ nke nchekwa. Iri abụọ na atọ bụ ihe nnọchianya nke ọrụ ahụ bidoro n’ebe nsọ nke Eluigwe mgbe ụbọchị 2300 rutere ná njedebe ya n’October 22, 1844, ọ ga-emekwa ya ọzọ n’iwu Sọnde na-abịa n’oge na-adịghị anya. Isi nke 23 na-akara eziokwu a.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Isi nke iri abụọ na anọ na-eme mgbe Kraịst ka ọ kpọchara mkparịta ụka Ya na Izrel dapụrụ n’ezi-okwukwe, ma hapụ ụlọ nsọ nke ndị Juu ikpeazụ kpamkpam. Ọnụọgụ 24 bụ akara nke mgbanwe site n’Izrel oge ochie ruo n’Izrel nke oge ọhụrụ, ya bụ kpọmkwem ebe ahụ n’akụkọ ihe mere eme amụma ebe Kraịst guzoro mgbe O wetara ozi Ya n’ime Matiu iri abụọ na anọ. Ozi amụma nke Matiu 24 bụ ihe osise Chineke nyere nke usoro ahịrị n’elu ahịrị, nke na-ekwu kpọmkwem banyere akụkọ ihe mere eme nke ndị Millerait, ya mere kwa akụkọ ihe mere eme nke otu narị puku iri anọ na anọ. 24 na-anọchi anya ya site n’ụlọ nzukọ ahụ nke Mkpughe iri na abụọ, nke guzo n’elu ọnwa nke na-enwupụta ìhè sitere n’anyanwụ nke ezi omume. N’isi ya dị kpakpando iri na abụọ nke na-anọchi anya 24, n’ihi na ọ na-anọchi anya akụkọ ihe mere eme nke na-eduga ruo n’amụmụ Kraịst, mgbe ebo iri na abụọ nke Izrel oge ochie ga-abụ ndị na-eso ụzọ iri na abụọ nke Izrel nke oge ọhụrụ. N’isi nke iri abụọ na anọ, a na-anọchi anya akụkọ ihe mere eme nke ndị Millerait site n’afọ 1798 ruo n’oke ndakpọ olileanya ahụ. Mgbe ahụ Matiu 25 na-abịa.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Nọmba 25 bụ ihe nnọchianya nke ndị Livaị, ma ha dị mma ma ọ bụ njọ, ma n’otu aka ahụ dịkwa mkpa, ọ na-anọchi anya nkewa nke ndị Livaị amamihe na ndị Livaị ajọ omume. Matiu 25 na-egosi, n’elu ndị àmà atọ, ma ọ bụ ilu atọ, usoro nkewa nke nọmba iri abụọ na ise na-anọchi anya ya. N’ezie, ilu nke ụmụ agbọghọ iri ahụ na-anọchi anya akụkọ ihe mere eme nke ndị Millerite, nakwa akụkọ ihe mere eme nke otu narị puku na iri anọ na anọ. Akụkọ ihe mere eme ahụ bụ akụkọ nke mmụọ ozi mbụ, ilu nke talenti bụ mmụọ ozi nke abụọ, ilu nke atụrụ na ewu bụkwa ikpe nke mmụọ ozi nke atọ.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Isi nke iri abụọ na isii ruo nke iri abụọ na asatọ na-akọwapụta akụkọ ihe mere eme nke Ngabiga ruo n’iwu oziọma e nyere mgbe a kpọgidere Kraịst n’obe.

> And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

> O wee ruo, mgbe Jisọs kwusịrị okwu ndị a niile, Ọ gwara ndị na-eso ụzọ Ya, sị, Unu maara na mgbe ụbọchị abụọ gachara, a ga-eme ememme Ngabiga, a ga-ararakwa Nwa nke mmadụ ka akpọgide Ya n’obe. Matiu 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Nchịkọta nke ihe ịrịba ama dị iche iche dị na isi nke 26 bụ atụmatụ igbu Jizọs n’amaokwu nke atọ ruo nke ise. Mgbe ahụ, e tere Jizọs mmanụ na Betani n’amaokwu nke isii ruo nke iri na atọ. N’amaokwu nke iri na anọ ruo nke iri na isii, Judas rara Kraịst nye n’ihi iberibe ọlaọcha iri atọ. Mgbe ahụ ka Ememme Ngabiga bịara ya na ndị na-eso ụzọ Ya, n’amaokwu nke iri na asaa ruo nke iri abụọ na ise. N’amaokwu nke iri abụọ na isii ruo nke iri abụọ na itoolu, Jizọs hiwere Nri Anyasị nke Onyenwe anyị, ma n’amaokwu nke iri atọ, Jizọs buru amụma banyere ịgọnahụ Pita ga-agọnahụ Ya. N’amaokwu nke iri atọ na isii ruo nke iri anọ na isii, Jizọs nọ na Getsimani. N’amaokwu nke iri anọ na asaa ruo nke iri ise na isii, e jidere Jizọs; mgbe ahụ n’amaokwu nke iri ise na asaa ruo nke iri isii na asatọ, Jizọs nọ n’ihu Kaiafas na Sanhedrin. Site n’amaokwu nke iri isii na itoolu gaa n’ihu, a na-egosipụta ịgọnahụ Pita gọnahụrụ Kraịst. Isi nke a nwere ihe ịrịba ama iri pụrụ iche ndị a ga-emegharị n’oge ikpeazụ.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Isi nke iri abụọ na asaa nwekwara akara-ụzọ iri pụrụ iche. A nyefere Jizọs n’aka Paịlet, mgbe ahụ Judas kwụgburu onwe ya, mgbe ahụ e duuru Jizọs n’ihu Paịlet, mgbe ahụ a họpụtara Barabas, Paịlet wee nyefee Jizọs ka a kpọgide ya n’obe, mgbe ahụ a kwara Jizọs emo, mgbe ahụ mbukpọ ya n’obe, mgbe ahụ ọnwụ Jizọs, mgbe ahụ e liri Jizọs, ma mgbe ahụ ndị nche n’ili ahụ gbara ama.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Isi nke iri abụọ na asatọ nwere naanị ihe-ọrịrị atọ, nke mbụ bụ mbilite n’ọnwụ, nke ụgha ndị Sànhẹdrịn sochiri, emesịa kwa nnukwu ozi ahụ. Isi atọ nwere ihe-ọrịrị iri abụọ na atọ pụrụ iche nke obe nke a ga-emeghachi n’akụkọ ihe mere eme nke ndị puku narị otu na iri anọ na anọ.

## Matthew 26 – Ten Waymarks

Matiu 26 – Akara Nzọụkwụ Iri

- Plot by chief priests and elders to kill Jesus (vv. 3–5)

  Izu ndị isi nchụàjà na ndị okenye kpara ime ka a gbuo Jizọs (amaokwu 3–5)

- Anointing at Bethany by the woman with alabaster box (vv. 6–13)

  Ite mmanụ nsọ na Betani site n’aka nwanyị ahụ nwere igbe alabasta (amaokwu 6–13)

- Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

  Judas kwetara ịrara Jisọs nye maka mkpụrụ ọlaọcha iri atọ (amaokwu 14–16)

- Preparation and eating of the Passover with the disciples (vv. 17–25)

  Nkwadebe na iri Ngabiga ahụ ọnụ ya na ndị na-eso ụzọ ya (amaokwu 17–25)

- Institution of the Lord’s Supper (vv. 26–29)

  Iwu Ịtọlite Oriri Anyasị nke Onyenwe anyị (amaokwu 26–29)

- Prediction of Peter’s denial (vv. 30–35)

  Amụma banyere ịgọnahụ Pita (amaokwu 30–35)

- Agony in Gethsemane (vv. 36–46)

  Ahụhụ n’ubi Gethsemane (amaokwu 36–46)

- Betrayal and arrest of Jesus (vv. 47–56)

  Nraranye na njide Jizọs (amaokwu 47–56)

- Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

  A nwara Jisọs ikpe n’ihu Kaịafas na Sanhedrin (amaokwu 57–68)

- Peter’s threefold denial (vv. 69–75)

  Ọgọnarị Pita ugboro atọ (vv. 69–75)

## Matthew 27 – Ten Waymarks

Matiu 27 – Ihe-àmà Iri

- Jesus delivered to Pilate (vv. 1–2)

  Jizọs e nyefere Paịlet (amaokwu 1–2)

- Judas’s remorse and suicide (vv. 3–10)

  Iru újú Júdás na igbu onwe ya (amaokwu 3–10)

- Jesus before Pilate – the formal Roman trial (vv. 11–14)

  Jisọs n’ihu Paịlet – ikpe Rom nke iwu kwadoro (amaokwu 11–14)

- Choice of Barabbas over Jesus (vv. 15–26)

  Nhọpụta Barabas kama Jizọs (amaokwu nke 15–26)

- Pilate delivers Jesus to be crucified (included in the release of Barabbas)

  Paịlet nyefere Jisọs ka a kpọgide Ya n’obe (so n’itinye Barabas n’ọrụ)

- Mocking and scourging by the soldiers (vv. 27–31)

  Ịkwa emo na ịpịa ihe site n’aka ndị agha (amaokwu 27–31)

- The crucifixion (vv. 32–44)

  Ịkpọgide n’obe (amaokwu 32–44)

- The death of Jesus (vv. 45–50)

  Ọnwụ Jisọs (amaokwu 45–50)

- Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

  Ihe ịrịba ama karịrị nke mmadụ na ili ozu site n’aka Josef onye Arimatia (amaokwu 51–61)

- Posting of the guard at the tomb (vv. 62–66)

  Idobe ndị nche n’ili (amaokwu 62–66)

## Matthew 28 – Three Waymarks

Matiu 28 – Ihe Ntụaka Atọ

- The resurrection and empty tomb (vv. 1–10)

  Mbili n’ọnwụ na ili efu (amaokwu 1–10)

- The lie of the chief priests and elders to the soldiers (vv. 11–15)

  Ụgha nke ndị isi nchụàjà na ndị okenye gwara ndị agha (amaokwu 11–15)

- The Great Commission (vv. 16–20)

  Iwu Nnukwu Ahụ (amaokwu 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Dị nnọọ ka ahụmahụ Kraịst site n’ite mmanụ nsọ e tere Ya na Betani ruo n’Ikike-ozi Ukwu ahụ gosiri mmechi nke ozi Ya n’ụwa na mmalite nke oziọma ahụ nye mba nile, otu a ka a na-emegharịkwa otu ihe-iriba-ama ndị a n’ahụmahụ nke ndị fọdụrụ nke Chineke ka ha na-abịaru nso ná mmechi nke oge amara na mmeri ikpeazụ ha.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Isi nke iri abụọ na isii ruo nke iri abụọ na asatọ na-anọchi anya akụkọ ihe mere eme nke Ngabiga, nke e wuru n’elu akara-ụzọ iri abụọ na atọ pụrụ iche ndị a na-emegharịa n’akụkọ ihe mere eme nke na-eduga ruo ma na-esochi mgbe iwu ụbọchị Ụka gasịrị.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

> “Ọbịbịa nke Kraịst dịka nnukwu onye nchụàjà anyị n’ebe nsọ kachasị nsọ, maka ime ka ebe nsọ ahụ dị ọcha, nke e mere ka a hụ na Daniel 8:14; ọbịbịa nke Nwa nke mmadụ n’ihu Onye Ochie nke Ụbọchị, dịka e siri gosi ya na Daniel 7:13; na ọbịbịa nke Onyenwe anyị n’ụlọ nsọ Ya, nke Malakaị buru amụma ya, bụ nkọwa nke otu ihe omume ahụ; a na-anọchikwa nke a anya site n’ọbịbịa nke nwoke a na-alụ ọhụrụ n’oriri alụmdi na nwunye, nke Kraịst kọwara n’ilu ụmụ agbọghọ iri ahụ, nke Matthew 25.” The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Ọgwụgwụ nke ụbọchị 2300 ahụ n’ụbọchị Ọktoba 22, 1844, na-emeghachi onwe ya n’oge iwu Sọnde. Akara-ụzọ iri abụọ na atọ ndị dị n’ime isi atọ ikpeazụ nke Matiu na-akọwapụta ọbara dị oké ọnụ ahịa ahụ a na-eji ejikọta Chi na mmadụ.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

> “Arịrịọ-ọnụ Kraịst n’ọnọdụ mmadụ n’ebe nsọ dị n’elu dịkwa mkpa n’usoro nzọpụta dịka ọnwụ Ya n’elu obe siri bụrụ mkpa. Site n’ọnwụ Ya ka O bidoro ọrụ ahụ nke, mgbe mbilite n’ọnwụ Ya gasịrị, Ọ rịgoro eluigwe ka O mezue ya. Anyị ga-abanyerịrị site n’okwukwe n’ime ákwà mgbochi ahụ, ‘ebe onye bu ụzọ gawa n’ihi anyị banyewororị.’ Ndị Hibru 6:20. N’ebe ahụ ka ìhè sitere n’obe Kalvari na-enwu laghachi. N’ebe ahụ ka anyị pụrụ inweta nghọta ka doo anya karịa banyere ihe omimi nke mgbapụta. A na-arụzu nzọpụta mmadụ site n’ọnụ ahịa na-enweghị nsọtụ nye eluigwe; àjà e chụrụ hà nhata n’ihe iwu Chineke e mebiri emebi na-achọ n’uju kacha ukwuu. Jisọs emeghewo ụzọ ruo n’ocheeze Nna ahụ, ma site n’ịgba-ọnụ Ya, a pụrụ iweta n’ihu Chineke ezi ọchịchọ nke ndị niile ji okwukwe bịakwute Ya.” The Great Controversy, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Isi nke 23 nke Matiu na-emesi ikpe ọmụma a kpebiri megide ụkọchukwu adịgboroja ike. Isi nke iri abụọ na isii ruo iri abụọ na asatọ bụ omega nke isi nke 23. Ndị Livai adịgboroja, nnupụisi na-abawanye elu nke ndị okenye n’ime ọgbọ anọ, mụrụ ihe-iriba-ama ndị dị n’isi atọ ikpeazụ.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Isi nke iri abụọ na anọ na-akọwa usoro “ahịrị n’elu ahịrị” dị ka usoro Kraịst, dịka Ọ na-eji mbibi Jerusalem kọwaa ihe ndị dị, ihe ndị dịworo adị, na ihe ndị ga-adị.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Ọdịda Jerusalem n’afọ 70 AD mere n’otu ụbọchị ahụ n’afọ nke e bibiri Jerusalem mbụ site n’aka Nebukadneza. Mbibi Jerusalem site n’aka Nebukadneza bụ akụkọ ihe mere eme gara aga, ma akụkọ ihe mere eme nke Kraịst, mgbe Taịtọs jidere Jerusalem, nọchiri anya ọgwụgwụ nke ụwa. Matiu 24 na-ebuli usoro “ahịrị n’elu ahịrị” elu, si otu a na-akọwapụta “usoro” dị ka otu akụkụ nke àmà amụma.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Ọ bụ n’isi nke 24 ka Kraịst na-akọwapụta mkpa ọ dị ịghọta “ihe arụ nke mbibi” nke Daniel onye amụma kwuru banyere ya, ya bụ nghọta ntọala William Miller, na ihe nnọchianya nke na-eme ka ọhụụ ahụ guzosie ike n’akwụkwọ Daniel. Ọ na-anọchitekwa nnupụisi nke Adventizim, dịka ha jụrụ nghọta ndị Millerite banyere “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel, ma si otu a rie òkè n’ime aghụghọ siri ike nke 2 Ndị Tesalonaịka isi nke abụọ. Isi ahụ jikọtara kpọmkwem na Luk 21, si otu a kpọpụta August 11, 1840 ruo October 22, 1844, nke na-anọchi anya 9/11 ruo n’iwu Sọnde. Ọ na-ejikọtakwa ya na “oge ndị mba ọzọ” dị na Luk 21:24, nke bụ isi mkpịsị ugodi n’ịmeghe “ugboro asaa” nke Moses, ebe ọ na-adabakọtakwa na ịtụ ụlọ nsọ ahụ n’akwụkwọ Mkpughe iri na otu.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Malite n’isi nke iri abụọ na atọ, sochie ya bụ nke 24 na nke 25, ma mechie ya n’isi nke 26 ruo 27, isi atọ ndị nwere akara ụzọ iri abụọ na atọ, ndị bụ omega nye alpha nke isi nke iri abụọ na atọ. Isi nke iri abụọ na isii tinyere nke iri abụọ na asaa na nke iri abụọ na asatọ hà “81,” nke bụ ihe nnọchianya nke ọchụàjà. N’ọnụ ndị akaebe atọ (Jenesis, Matiu na Mkpughe) isi nke 11 ruo 22 bụ otu ahịrị. Isi nke 23 ruo 28 bụ ahịrị nke eziokwu nke na-amalite na 23 ma na-agwụ na 23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Isi nke mbụ ruo nke iri bụ nke mbụ n’ime ahịrị amụma atọ dị n’akwụkwọ Matiu. Isi iri, soro ya isi iri na abụọ, soro ya isi isii. Nsọpụrụ sitere n’ike mmụọ nsọ na-agwa anyị na akwụkwọ nile nke Akwụkwọ Nsọ na-ezukọ ma kwụsị n’Akpughe, ya mere akwụkwọ nile nke Akwụkwọ Nsọ na-ezukọ ma kwụsị na Matiu. Matiu, dịka ihu ọdụm nke ebo Juda, na-akọwapụta amụma Mesaya iri na abụọ dị iche iche, ma akụkụ iri na abụọ ahụ na-emepụta ihe ịrịba ama ụzọ nke akụkọ ihe mere eme nke ndị Milerait na nke puku narị anọ na iri anọ na anọ ahụ. Dịka akwụkwọ Akpughe si amalite site n’ime mkpughe nke Jizọs Kraịst, isi mbụ nke Matiu na-enye mkpughe nke Jizọs Kraịst nke na-ejikọta na ndụ na akaebe nke Mosis, na akụkọ ihe mere eme nke onye ahụ na-emegide Kraịst, ebe ọ na-akọwapụta akụkụ atọ nke nzukọ mmeri ahụ dịka e si n’aka onye amụma, onye nchụàjà na eze nọchite anya ha.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Matiu na-amalite site n’ekpughe nke Jisọs Kraịst n’ọnọdụ ọgbụgba ndụ Chineke na ndị a họpụtara. Site n’Abraham ruo Devid bụ ọgbọ iri na anọ, site na Devid ruo n’agha mbibi na Babilọn bụ ọgbọ iri na anọ, sitekwa na Babilọn ruo Kraịst bụkwa ọgbọ iri na anọ ọzọ. Usoro ọmụmụ Kraịst dị n’akwụkwọ Matiu kwekọrọ na Mosis, n’ihi na Mosis bụ alfa nke Kraịst bụ omega. Ndụ Mosis nke afọ otu narị na iri abụọ kwekọrọ na afọ otu narị na iri abụọ nke oge ule dị n’akụkọ ihe mere eme nke Nọa. Ya mere, ọgbụgba ndụ Nọa jikọtara ya na ọgbụgba ndụ nke ndị a họpụtara. Afọ otu narị na iri abụọ nke Mosis na-anọchi anya oge atọ nke afọ iri anọ, nke mechiri na Mosis igbu onye Ijipt ná njedebe nke afọ iri anọ, na ọkpara, Fero na ndị agha ya, ka e gburu ná njedebe nke oge afọ iri anọ nke abụọ. Oge afọ iri anọ nke abụọ kwụsịrị na nnupụisi na Kadesh, oge afọ iri anọ nke atọ kwa kwụsịrị na nnupụisi nke abụọ nke Kadesh. Ahịrị amụma atọ nile nke alfa na-ejedebe na Kadesh, ahịrị amụma atọ nke usoro ọmụmụ Matiu na-ejedebekwa na Devid, n’agha mbibi na Babilọn, na Onye-ozi nke ọgbụgba ndụ.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Mgbe e dozie alfa nke Moses ka o kwekọọ na omega nke Kraịst, e nwere ndị àmà isii nke Kadesh, nke bụ 1863 na iwu Ụbọchị Ụka. Usoro ọmụmụ nke Matiu na-edobe eze Devid na Kadesh, nke bụ ebe a na-ebuga Adventizim dapụrụ n’ezi okwukwe gaa Babilọn, dịka Kraịst na-eme ka ọgbụgba ndụ ahụ guzosie ike na ndị narị na iri anọ na anọ puku ahụ. Site n’itinye Devid n’iwu Ụbọchị Ụka, a na-eguzobe onye àmà nke abụọ nke Devid, ebe Devid bụ otu n’ime ndị nnọchi anya mmadụ atọ ahụ malitere ije ozi mgbe ha dị afọ iri atọ. Kraịst, Devid, Josef na Ezekiel niile malitere ọrụ ha mgbe ha dị afọ iri atọ. N’otu, ndị anọ ahụ dị afọ iri atọ malitere ije ozi na-anọchi anya njikọta nke Chi na mmadụ, mgbe a na-agbanwe nzukọ agha ka ọ bụrụ nzukọ mmeri. Nzukọ ahụ mejupụtara onye amụma, onye nchụàjà na eze. A na-akara mgbanwe ahụ na iwu Ụbọchị Ụka, nke bụkwa Kadesh, ya mere Devid n’usoro ọmụmụ nke Matiu kwekọọ na Devid ahụ dị afọ iri atọ.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Afọ iri atọ nke nkwadebe kwekọrọ na afọ narị anọ na iri atọ nke ọgbụgba ndụ Ebreham, nakwa kwa afọ nke onye nchụàjà na afọ 1290 nke Daniel 12:11. N’isiokwu na-esonụ, anyị ga-atụle nke ọ bụla n’ime amụma iri na abụọ ndị ahụ gbasara Mesaịa n’ime akwụkwọ Matiu. Anyị na-amata ụzọ amụma atọ n’ime Matiu na mbụ; isi nke mbụ ruo nke iri, nke a soro ya bụ isi nke iri na otu ruo nke iri abụọ na abụọ, e mesịa isi nke iri abụọ na atọ ruo nke iri abụọ na asatọ.

> “For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

> “N’oge nta ka emechara nkụda mmụọ nke afọ 1844, e ji m n’ezie, n’otu echiche ahụ advent body nwere, na e mechiela ụzọ ebere n’oge ahụ ruo mgbe ebighị ebi nye ụwa. E jidere ọnọdụ a tupu e nye m ọhụ mbụ m. Ọ bụ ìhè Chineke nyere m ka o doziehie njehie anyị, ma mee ka anyị hụ ọnọdụ eziokwu ahụ.”

> “I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

> “A ka m ka bụ onye kwere ekwe n’ozizi ọnụ ụzọ emechiri emechi, ma ọ bụghị n’uche nke anyị jiri okwu ahụ na mbụ, ma ọ bụ nke ndị na-emegide m ji ya.”

> “There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

> “N’ụbọchị Noa, e nwere ọnụ ụzọ e mechiri emechi. N’oge ahụ, e nwere iwepụ Mmụọ nke Chineke n’aka agbụrụ mmehie ahụ lara n’iyi n’ime mmiri nke Iju Mmiri ahụ. Chineke n’onwe Ya nyere Noa ozi ọnụ-ụzọ-e-mechiri-emechi ahụ: ‘Mmụọ m agaghị anọgide na-alụ ọgụ na mmadụ ruo mgbe ebighị ebi, n’ihi na ya onwe ya bụkwa anụ arụ: ma ụbọchị ya ga-adị otu narị afọ na iri abụọ’ (Genesis 6:3).”

> “There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

> “E nwere ọnụ ụzọ e mechiri emechi n’ụbọchị Abraham. Ebere kwụsịrị ịrịọchitere ndị bi na Sọdọm, a kpochakwara mmadụ niile site n’ọkụ e si n’eluigwe zipụta, ma e wezụga Lot, ya na nwunye ya na ụmụ ya nwanyị abụọ.

> “There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

> “E nwere ọnụ ụzọ emechiri emechi n’ụbọchị Kraịst. Ọkpara Chineke kpọsara ndị Juu na-ekweghị ekwe nke ọgbọ ahụ, sị, ‘A hapụwo ụlọ unu n’aka unu ka ọ bụrụ ebe tọgbọrọ n’efu’ (Matiu 23:38).”

> “Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

> “Ka Ọ na-ele ala n’osimiri oge ruo n’ụbọchị ikpeazụ, otu ike ahụ na-enweghị nsọtụ kwusara site n’ọnụ Jọn: ‘Ihe ndị a ka Onye dị nsọ kwuru, Onye ahụ bụ eziokwu, Onye nwere mkpịsị ugodi Devid, Onye na-emepe, ọ dịghịkwa onye ọbụla na-emechi; ma na-emechi, ọ dịghịkwa onye ọbụla na-emepe’ (Mkpughe 3:7).

> “I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

> “E gosiiri m n’ọhụ, ma ekwere m ka, na e nwere ụzọ e mechiri emechi n’afọ 1844. Ndị niile hụrụ ìhè nke ozi ndị mmụọ-ozi mbụ na nke abụọ ma jụ ìhè ahụ, a hapụrụ ha n’ọchịchịrị. Ma ndị nabatara ya ma nata Mmụọ Nsọ nke soro nkwusa nke ozi ahụ sitere n’eluigwe, ma ndị mechara jụ okwukwe ha ma kwupụta na ahụmahụ ha bụ aghụghọ, site n’ime nke a ha jụrụ Mmụọ nke Chineke, ọ kwụsịkwara ịrịọchitere ha arịrịọ ọzọ.

> “Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

> “Ndị ahụ na-ahụbeghị ìhè ahụ enweghị ikpe ọmụma nke ịjụ ya. Ọ bụ nanị òtù ahụ nke ledara ìhè si n’eluigwe anya ka Mmụọ nke Chineke na-apụghị iru. Òtù a gụnyekwara, dịka m kwuworo, ma ndị jụrụ ịnakwere ozi ahụ mgbe e wetara ya n’ihu ha, nakwa ndị, mgbe ha natara ya, mesịrị jụ okwukwe ha. Ndị a pụrụ inwe ụdị nsọpụrụ Chineke, ma kwuo na ha bụ ndị na-eso ụzọ Kraịst; ma ebe ha enweghị njikọ dị ndụ na Chineke, a ga-eme ka aghụghọ Setan dọọrọ ha n’agha. E wetara òtù abụọ a n’ihu n’ọhụụ ahụ—ndị kwupụtara na ìhè ahụ ha soro bụ aghụghọ, na ndị ajọ omume nke ụwa bụ́ ndị, ebe ha jụrụ ìhè ahụ, Chineke jụkwara ha. E nweghị ntụaka e mere banyere ndị ahụ na-ahụbeghị ìhè ahụ, ya mere ha enweghịkwa ikpe ọmụma nke ịjụ ya.” Selected Messages, book 1, 62, 63.

> “It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

> “Ọ bụ ndị ahụ site n’okwukwe na-eso Jizọs n’ọrụ ukwu nke mkpuchi mmehie ka na-anata uru nke ịrịọchitere Ya n’ihi ha, ebe ndị na-ajụ ìhè nke na-eme ka a hụ ọrụ a nke ijere ozi adịghị erite uru site na ya. Ndị Juu ndị jụrụ ìhè e nyere n’ọbịbịa mbụ nke Kraịst, ma jụ ikwere na Ya dịka Onye Nzọpụta nke ụwa, enweghị ike inweta mgbaghara site n’aka Ya. Mgbe Jizọs, n’ịrịgo Ya n’eluigwe, jiri ọbara nke aka Ya banye n’ebe nsọ nke eluigwe iji wụkwasị ndị na-eso ụzọ Ya ngọzi nke ịrịọchitere Ya, a hapụrụ ndị Juu n’ọchịchịrị zuru ezu ka ha nọgide n’àjà na onyinye ha na-abaghị uru. Ijere ozi nke ihe oyiyi na onyinyo akwụsịwo. Ụzọ ahụ nke ndị mmadụ si enweta mbata n’ihu Chineke na mbụ emeghekwaghị. Ndị Juu ajụwo ịchọ Ya n’otu ụzọ naanị ya nke a pụrụ isi chọta Ya n’oge ahụ, site n’ijere ozi n’ebe nsọ nke eluigwe. Ya mere ha ahụghị mmekọrịta ha na Chineke. N’ebe ha nọ, e mechiri ụzọ ahụ. Ha amaghị Kraịst dịka àjà eziokwu ahụ na naanị Onye Ogbugbo n’ihu Chineke; ya mere ha enweghị ike inweta uru nke ịrịọchitere Ya.”

> “The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

> “Ọnọdụ ndị Juu na-ekweghị ekwe na-egosi ọnọdụ nke ndị na-eleghara anya na ndị na-ekweghị ekwe n’etiti ndị na-ekwu na ha bụ Ndị Kraịst, ndị n’amaghị ama ha ji obi ha ahọrọ ịghara ịma ọrụ nke Onye Nnukwu Anyị Nchu-àjà nke jupụtara n’ebere. N’ozi ihe nnọchianya ahụ, mgbe nnukwu onye nchụàjà banyere n’Ebe Kasị Nsọ, a chọrọ ka Izrel niile zukọta gburugburu ụlọ nsọ ahụ ma n’ụzọ kasị dị nsọ wedata mkpụrụ obi ha n’ihu Chineke, ka ha wee nata mgbaghara nke mmehie ha ma ghara ikewapụ ha n’ọgbakọ. Olee otú ọ dịkwuo mkpa n’Ụbọchị Mkpuchapụ Mmehie a nke nnọchi-azụ ahụ ka anyị ghọta ọrụ nke Onye Nnukwu Anyị Nchu-àjà ma mara ọrụ ndị a na-achọ n’aka anyị.

> “Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

> “Ndị mmadụ enweghị ike, n’enweghị ntaramahụhụ, ịjụ ịdọ aka ná ntị nke Chineke ji ebere ezitere ha. E si n’eluigwe ziga ozi nye ụwa n’ụbọchị Noa, nzọpụta ha wee dabere n’otú ha si mesoo ozi ahụ. N’ihi na ha jụrụ ịdọ aka ná ntị ahụ, e wepụrụ Mmụọ nke Chineke n’aka agbụrụ mmehie ahụ, ha wee laa n’iyi n’ime mmiri Iju Mmiri ahụ. N’oge Abraham, ebere kwụsịrị ịrịọ ndị bi na Sọdọm arịrị, ndị ikpe mara, a kpochapụrụkwa ha niile, ma e wezụga Lot na nwunye ya na ụmụ ya nwanyị abụọ, site n’ọkụ e zitere site n’eluigwe. Otu a kwa ka ọ dị n’ụbọchị Kraịst. Ọkpara Chineke gwara ndị Juu na-ekweghị ekwe nke ọgbọ ahụ, sị: ‘E hapụrụ unu ụlọ unu ka ọ bụrụ ihe tọgbọrọ n’efu.’ Matiu 23:38. N’ile anya ruo n’ụbọchị ikpeazụ, otu Ike ahụ na-enweghị ngwụcha na-ekwupụta, banyere ndị ahụ ‘anabataghị ịhụnanya nke eziokwu, ka e wee zọpụta ha’: ‘N’ihi nke a Chineke ga-ezitere ha aghụghọ dị ike, ka ha wee kwere ụgha: ka a maa ha niile ikpe, bụ ndị kweghị n’eziokwu, kama ha nwere mmasị n’ajọ omume.’ 2 Ndị Tesalonaịka 2:10–12. Ka ha na-ajụ ozizi nke okwu Ya, Chineke na-ewepụ Mmụọ Ya ma hapụ ha n’aghụghọ ndị ahụ ha hụrụ n’anya.” The Great Controversy, 430, 431.

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