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

Akwụkwọ Joel na Ụka Ndị Adventist nke Ụbọchị nke Asaa nke Laodisia — Nke Iri Abụọ na Asaa

Number Twenty-Seven

Nọmba Iri Abụọ na Asaa

Author

Jeff Pippenger

Published

January 14, 2026

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We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.

Anyị na-edekọ eziokwu ndị Ọdụm nke ebo Juda na-ekpughe ugbu a. Anyị na-ahazi eziokwu dị iche iche iji lebara ozi Joel anya, nke Pita kọwara dịka ozi mmiri ozuzo ikpeazụ n’akwụkwọ Ọrụ Ndịozi. Anyị na-abịarukwu nso n’eziokwu ndị dị ugbu a n’usoro mmezu, dịka eziokwu ndị na-arụzu nkewa ikpeazụ nke ìgwè mmadụ abụọ ahụ nke a na-egosipụta mgbe nile mgbe a na-ekpughe eziokwu nnwale. Anyị na-ekwukwa banyere otu eziokwu ndị a e kpughepụtara, ọ bụghị naanị dịka okwu nke mmụọ-ozi nke atọ nke na-ekewa, kama kwa dịka okwu ndị na-arụzu akara nke otu narị puku iri anọ na anọ. Mmụọ-ozi nke atọ na-asachapụkwa ma na-eme ka ọ dị ọcha.

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.

Kemgbe Julaị nke afọ 2023, Ọdụm nke ebo Juda anọwo na-emeghe nwayọọ nwayọọ eziokwu ndị metụtara ahịrị mpụga na ahịrị ime n’akụkọ ihe mere eme nke ndị fọdụrụnụ nke Chineke. Ugbu a, anyị na-emepe akwụkwọ Matiu, n’ihi nzube nke ịghọta ọrụ Pita. Pita bụ akara nke mmekọrịta ọgbụgba-ndụ nke Kraịst na nwunye Ya nke Ndị Kraịst—nzuko ahụ nke Ọ ga-ewu n’elu Nkume. Pita na-anọchi anya nwunye Kraịst mbụ nakwa nke ikpeazụ. A na-egosi Pita dịka otu akara ahụ kpọmkwem n’amaokwu etiti nke isi nke iri na otu na nke iri abụọ na abụọ nke Matiu, isi ndị ahụ bụkwa isi etiti nke ahịrị ndị yiri ibe ha nke Jenesis na Mkpughe, site n’isi nke iri na otu ruo n’isi nke iri abụọ na abụọ. Pita na-anọchi anya puku mmadụ narị na iri anọ na anọ n’ụbọchị ikpeazụ, ma n’akụkụ Akwụkwọ Nsọ ahụ, ọ nọ na Sizaịa Filipi, nke bụ Panium nke Daniel 11:13–15.

Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.

Pita nọ na Panium, Ọ nọkwa n’ụbọchị Pentikọst, n’ụlọ elu n’elekere nke atọ, ma mesịa n’ụlọ nsọ n’elekere nke itoolu. Awa isii ahụ na-anọchite anya oge ahụ nke a na-akara puku mmadụ narị otu na iri anọ na anọ akara tupu ọbịbịa iwu ụbọchị Sọnde. Mkpọgide Kraịst n’obe bidokwara n’elekere nke atọ, Ọ nwụkwara n’elekere nke itoolu, nke dugara na mbilite n’ọnwụ, nke bidoro oge Pentikọst nke kwụsịrị na Pita nọ na Pentikọst n’elekere nke atọ na nke itoolu. Mgbe Nduzi nke Eluigwe zitere ozi-ọma ahụ n’aka ndị Jentaịl, Kọniliọs kpọrọ ka e zite oku ka Pita bịa n’elekere nke itoolu. Elekere nke atọ na-anọchitekwa anya àjà nke ụtụtụ, elekere nke itoolu kwa àjà nke mgbede.

The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.

A nọchiri oge awa isii ahụ site n’oge nzukọ ogige Exeter na nnukwu ndakpọ olileanya nke Ọktoba 22, 1844. N’Akwụkwọ Ọrụ Ndịozi, a kọwara Pita dịka onye bịara n’otu na ndị ọzọ mejupụtara puku narị otu na iri anọ na anọ ahụ n’ọgwụgwụ nke isi nke mbụ, mgbe e ji Matayas dochie Judas. Mgbe ahụ, e mezuru ọnụ ọgụgụ ahụ. E nwere ọganihu kpọmkwem e gosipụtara n’akụkọ ahụ.

Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.

Pita bu onye mbụ nọ n’ime ọnụụlọ elu, ma mesịa n’ụlọ nsọ. Mgbe ọ nọ n’ime ọnụụlọ elu, ọ bụ oge elekere nke atọ, ma n’ụlọ nsọ, ọ bụ oge elekere nke itoolu. Ngosi ahụ e mere n’oge elekere nke atọ mụrụ baptizim nke mkpụrụ-obi puku atọ.

> Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.

> Mgbe ahụ, e mere ndị ji ọṅụ nabata okwu ya baptizim: ma n’ụbọchị ahụ ka e tinyere ihe dị ka puku mmadụ atọ n’ọnụ ọgụgụ ha. Ọrụ Ndịozi 2:41.

From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.

Site na ọnụọgụ e nyere ná njedebe nke isi nke mbụ, ruo n’ụlọ nsọ n’oge awa nke itoolu, oge ahụ na-anọchi anya ịkàrà nke puku mmadụ otu narị na iri anọ na anọ.

The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.

Ndị otu narị puku na iri anọ na anọ ga-eweta ozi nke ime ka a gụọ mmadụ dịka onye ezi omume site n’okwukwe, nke bụ ozi nke mmụọ ozi nke atọ n’eziokwu. Ime ka a gụọ mmadụ dịka onye ezi omume bụ ọrụ Chineke n’itinye ebube mmadụ n’ájá, dịka Nwanyị White siri kwuo nke ọma nke ukwuu.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.

> “Gịnị bụ ịgụ mmadụ n’ọnọdụ ezi omume site n’okwukwe? Ọ bụ ọrụ Chineke n’itinye ebube nke mmadụ n’ájá, na imeere mmadụ ihe nke ọ na-enweghị ike imeere onwe ya. Mgbe mmadụ hụrụ na ọ bụ ihe efu n’onwe ya, a na-akwadebe ya ka e yikwasị ya ezi omume nke Kraịst. Mgbe ha malitere ito ma bulie Chineke elu ụbọchị dum, mgbe ahụ site n’ile anya ha na-agbanwe bụrụ otu onyinyo ahụ. Gịnị bụ ime ka a mụọ mmadụ ọzọ? Ọ bụ ikpughe nye mmadụ ihe bụ ezi ọdịdị nke ya, na n’onwe ya ọ bụ onye na-abaghị uru. Ọmụmụ ihe ndị a ka unu amụtabeghị. Ewoo, a sị na unu pụrụ ịghọta uru mkpụrụ obi mmadụ bara.” Manuscript Releases, volume 20, 117.

An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.

Otu ihe atụ nke ozi ezi omume site n’okwukwe dịka ndị otu narị puku iri anọ na anọ ahụ si egosi ya bụ Gideọn, onye bụ nwoke ọgbụgba-ndụ, n’ihi na a gbanwere aha ya bụrụ Jerubaal. Ozi Gideọn gụnyere ka o tinye ọkụ ọwa na-enwu n’ime ite aja, emesịa ọ kụrie ite ahụ, fee opi ma tie mkpu, sị, “mma nke Onyenwe anyị na nke Gideọn.” Mma Gideọn bụkwa mma nke Onyenwe anyị, n’ihi na mma ahụ bụ Okwu Chineke, nke bụ njikọta nke Chi na mmadụ. E ji opi ahụ na mkpu ya nọchite ozi ahụ, ka ọ na-akụri ite ahụ. Ite ahụ bụ mmadụ, nke a ga-akụri, ma ọ bụ wedaa ya n’ájá, ka ebube nke ìhè Chineke wee pụta ìhè.

Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.

Tupu o kwusaa ozi ahụ, Gideọn chịkọtara ndị ikom narị atọ site n’usoro nnwale. Mgbe usoro ahụ gwụsịrị, Gideọn nwere ndị ikom narị atọ. 300 bụ otu ụzọ n’iri nke puku atọ ahụ n’oge Pentikọst. Ha na-anọchi anya agha ahụ a kpọlitere n’Ezikiel iri atọ na asaa, ndị na-abanye n’ọgbụgba ndụ ebighị ebi.

> So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.

> Ya mere amụma dịka o nyere m iwu, ume wee bata n’ime ha, ha wee dị ndụ, bilie ọtọ n’ukwu ha, bụrụ usuu ndị agha dị ukwuu nke ukwuu. Mgbe ahụ, ọ sịrị m, Nwa nke mmadụ, ọkpụkpụ ndị a bụ ụlọ Izrel niile: lee, ha na-asị, Ọkpụkpụ anyị akpọnwụwo, olileanya anyị efuola: e bipụwo anyị iche n’akụkụ anyị. Ezekiel 37:10, 11.

The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.

E bipụrụ ụlọ Izrel n’akụkụ ya dị iche iche, Ezikiel ga-egosikwa otú akụkụ ndị Juda na Ifrem nke e bipụrụ ga-esi ghọọ otu mba. Ndị agha ahụ bụ mkpara abụọ e kewapụrụ iche, ma nke a na-ejikọta bụrụ otu mkpara, mgbe ha banyere n’ọgbụgba ndụ ha na Chineke.

> Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

> Ọzọkwa, Mụ na ha ga-agba ndụmọdụ udo; ọ ga-abụ ndụmọdụ ebighị ebi n’etiti Mụ na ha: M ga-edobekwa ha, mee ka ha baa ụba, ma tinye ebe nsọ M n’etiti ha ruo mgbe ebighị ebi. Ụlọikwuu M ga-anọkwa n’etiti ha: ee, M ga-abụ Chineke ha, ha onwe ha ga-abụkwa ndị nke M. Mba ọzọ ga-amakwa na Mụ onwe M bụ Onyenwe anyị nke na-edo Israel nsọ, mgbe ebe nsọ M ga-adị n’etiti ha ruo mgbe ebighị ebi. Ezikiel 37:26–28.

The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.

“ndị mba ọzọ ga-ama na Onyenwe anyị” na-edo Israel nsọ, mgbe Ọ na-etinye ebe nsọ Ya n’etiti ha. Ijikọta ebe nsọ Chineke na ndị Chineke na-anọchi anya ijikọta ụlọ nsọ mmadụ na ụlọ nsọ nke Chineke, ma mgbe nke ahụ mere, a na-akara ndị 300 kwesịrị ntụkwasị obi nke Chineke akara, ụwa nwekwara ike ịdọ aka ná ntị naanị site n’ịhụ otu ndị e doro nsọ n’oge nsogbu iwu Sọnde.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Ọrụ nke Mmụọ Nsọ bụ ime ka ụwa kwenye banyere mmehie, banyere ezi omume, na banyere ikpe. Ụwa agaghị enweta ịdọ aka ná ntị ma e wezụga site n’ịhụ ndị kwere eziokwu ka e doro nsọ site n’eziokwu ahụ, ka ha na-eme ihe n’okpuru ụkpụrụ ndị dị elu ma dị nsọ, na-egosikwa, n’ụzọ dị elu ma dị oke nsọpụrụ, akara nkewa dị n’etiti ndị na-edebe iwu nile nke Chineke, na ndị na-azọ ha n’okpuru ụkwụ ha. Idoro nsọ nke Mmụọ ahụ na-eme ka ọdịiche dị n’etiti ndị nwere akara Chineke, na ndị na-edebe ụbọchị izuike ụgha. Mgbe ule ahụ bịara, a ga-egosi n’ụzọ doro anya ihe akara nke anụ ọhịa ahụ bụ. Ọ bụ idebe Sọnde. Ndị ahụ, mgbe ha nụsịrị eziokwu, ka na-aga n’ihu ile ụbọchị a anya dịka ụbọchị nsọ, na-eburu mbinye aka nke nwoke mmehie ahụ, onye chepụtara ịgbanwe oge na iwu.” Bible Training School, December 1, 1903.

God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.

E jikọtara ebe nsọ Chineke na nzukọ-Ya mgbe nzukọ ahụ gbanwere site na nzukọ na-alụ agha ruo na nzukọ na-emeri emeri. Ọgbụgba ndụ ahụ Ezikiel kpọrọ aha, ka e gosiri n’ihe metụtara ijikọta mkpanaka abụọ ahụ, nke na-eme otu mba.

> Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,

> Gwa ha, Otu a ka Onye-nwe-anyị Jehova kwuru; Lee, M ga-ewere nkpa Joseph, nke dị n’aka Ifrem, na ebo nile nke Izrel ndị òtù ya, M ga-etinyekwa ha na ya, ya bụ, na nkpa Juda, meekwa ha ka ha bụrụ otu nkpa, ha ga-abụkwa otu n’aka m. Nkpa ndị ahụ i dere ihe n’elu ha ga-adịkwa n’aka gị n’ihu anya ha. Gwa ha,

> Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.

> Otú a ka Onyenwe anyị Chineke kwuru; Lee, M ga-ewere ụmụ Izrel n’etiti ndị mba ọzọ, ebe ha jere, M ga-achịkọtakwa ha n’akụkụ niile, mee ka ha bịa n’ala nke aka ha: M ga-emekwa ha otu mba n’ala ahụ n’elu ugwu Izrel; otu eze ga-abụkwa eze ha niile: ha agakwaghị abụ mba abụọ ọzọ, a gaghịkwa ekewa ha ọzọ ịbụ alaeze abụọ ma ọlị: Ha agakwaghị emerụ onwe ha ọzọ site n’arụsị ha, ma ọ bụ site n’ihe arụ ha, ma ọ bụ site na mmehie ọ bụla ha mehiere: kama M ga-azọpụta ha site n’ebe obibi ha niile, ebe ha mehieworo, M ga-emekwa ka ha dị ọcha: otu a ka ha ga-abụ ndị nke m, M onwe m ga-abụkwa Chineke ha. Ezikiel 37:19–23.

The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.

Osisi Ifrem na osisi Juda bụ mgbasa abụọ ahụ nke afọ 2520 megide Ifrem na Juda, nke rutere ná mmechi ha n’afọ 1798 na Ọktoba 22, 1844, n’otu n’otu. Ha ghọrọ otu mba naanị ya nke Izrel ime mmụọ nke oge a n’Ọktoba 22, 1844, mgbe ọrụ nke ime ka ndị Ya dị ọcha, ma ọ bụ ụlọ nsọ Ya, malitere. Akụkọ ihe mere eme ahụ na-anọchi anya akụkọ ihe mere eme nke otu narị puku iri anọ na anọ, ndị a ga-asachapụ ma mee ka ha dị ọcha (sachaa) site n’aka Ozi nke Ọgbụgba-ndụ ahụ nke na-abịa n’ụlọ nsọ ya n’ụzọ mberede n’oge iwu Ụka. Mgbe asachapụ ahụ mezuru, kpọmkwem tupu iwu Ụka, nzukọ mmeri ga-enwe eze n’elu ha, eze ahụ bụkwa Devid, onye malitere ọchịchị ya mgbe ọ dị afọ iri atọ. Ọ bụ otu Devid ahụ nke, n’isi nke mbụ nke Matiu, bụ ọgbọ nke iri na anọ kemgbe Abraham. Nke a na-akọwapụta onye àmà nke atọ nke Devid n’oge iwu Ụka. Agha dị ike ahụ a na-ebulite site n’osisi abụọ ahụ bụ eze Devid na-edu, mgbe e sachapụrụ nzukọ ahụ pụọ n’ata.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Devid, bú òdùm m, ga-abụ eze n’elu ha; ha niile ga-enwekwa otu onye-ọzụzụ atụrụ: ha ga-ejekwa ije n’ikpé m, debe ụkpụrụ m, meekwa ha. Ha ga-ebikwa n’ala ahụ nke m nyere Jekọb, bú òdùm m, ebe nna unu hà biri; ha ga-ebikwa n’ime ya, ha onwe ha, na ụmụ ha, na ụmụ ụmụ ha ruo mgbe ebighị ebi: Devid, bú òdùm m, ga-abụkwa onye-isi ha ruo mgbe ebighị ebi. Ezikiel 37:24, 25.

That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.

Usuu ndị agha ahụ bụkwa ndị nchụàjà nke 1 Pita isi nke abụọ, ndị dị afọ iri atọ mgbe ha malitere ozi ha.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Unu kwa, dika nkume ndu, ka a na-ewuli unu ka unu buru ulo ime mmuo, ndi nchụ-aja di nsọ, ka unu wee na-achu aja nke ime mmuo, nke Chineke na-anabata site n’aka Jisus Kraist. 1 Pita 2:5.

Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.

A kọwakwara ndị nchụàjà ahụ n’onyinyo site n’aka ndị nkwusa Millerite narị atọ ahụ, bụ́ ndị were chaatị narị atọ nke 1843 e bipụtara, ma jiri chaatị ndị ahụ buo ozi ahụ ruo n’ọgbọ ha.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Mgbe e mesịrị nwee mkparịta ụka ụfọdụ banyere isiokwu ahụ, e kpebiri n’otu olu ka e bipụta site n’usoro lithograph chaatị narị atọ yiri nke a, nke emezuru ngwa ngwa. A kpọrọ ha ‘chaatị nke ’43.’ Nke a bụ Nzukọ dị oké mkpa.” The Autobiography of Joseph Bates, 263.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Ugbu a, akụkọ ihe mere eme anyị na-egosi na e nwere ọtụtụ narị ndị na-akụzi site n’otu eserese oge ahụ William Miller nọ na-eji, ha niile bụrụ otu ụdị. N’oge ahụ, ịdị n’otu nke ozi ahụ dị n’otu isiokwu ahụ, ọbịbịa nke Onyenwe anyị Jisọs n’oge kpọmkwem, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.

Ndị nkwusa Millerite iri atọ na narị atọ rụzuru ọrụ ha n’ime akụkọ ihe mere eme nke mmụọ ozi mbụ, ma mkpali nsọ na-eme ka anyị mara na mmụọ ozi mbụ ahụ bụ ihe atụ nke mmụọ ozi nke atọ. Dị ka Joseph Bates siri kwuo, ha bụ “all of one stamp.” Gideon nyere ndị agha ya dị narị atọ iwu ime dịka o mere. Ndị nkwusa Millerite iri atọ na narị atọ ahụ, ndị e jiri ndị agha Gideon dị narị atọ mee ihe atụ, ga-edobe onwe ha n’usoro n’oge 9/11, ebe a na-enye ozi mbụ ike, ma ule ahụ amalite.

> Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

> Mgbe ahụ Jerubaal, onye bụ Gideọn, ya na ndị mmadụ niile so ya biliri n’isi ụtụtụ, maa ụlọikwuu n’akụkụ iyi mmiri Harọd; nke mere na ndị agha ndị Midian nọ n’ebe ugwu ha, n’akụkụ ugwu More, n’ndagwurugwu. Jehova wee sị Gideọn, Ndị mmadụ ndị nọnyere gị dị ọtụtụ karịa ka m ga-eji nyefee ndị Midian n’aka ha, ka Izrel wee ghara ịnya isi imegide m, na-asị, Aka m onwe m azọpụtawo m. Ugbu a ya mere, jee kpọsa n’ụkwụ ntị ndị mmadụ, na-asị, Onye ọ bụla na-atụ egwu, onye obi ya na-ama jijiji, ka ọ laghachi, si n’ugwu Gilead pụọ n’isi ụtụtụ. Ndị mmadụ iri puku abụọ na puku abụọ wee laghachi; ndị fọdụrụ bụrụ puku iri. Jehova wee sị Gideọn, Ndị mmadụ ka dị ọtụtụ; duru ha gbadaa n’akụkụ mmiri, m ga-anwale ha n’ebe ahụ n’ihi gị: ọ ga-adịkwa otu a, na onye ọbụla m ga-asị gị, Onye a ga-eso gị, onye ahụ ga-eso gị; ma onye ọbụla m ga-asị gị, Onye a agaghị eso gị, onye ahụ agaghị eso.

> So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.

> Ya mere o wedara ndị mmadụ ahụ n’ebe mmiri dị: Onye-nwe-anyị wee sị Gideọn, Onye ọ bụla nke ji ire ya raa mmiri dịka nkịta si araa, onye ahụ ka ị ga-edobe iche; otu a kwa ka onye ọ bụla nke na-ehulata n’elu ikpere ya abụọ iji ṅụọ mmiri. Ọnụ ọgụgụ nke ndị ahụ raarara, na-etinye aka ha n’ọnụ ha, bụ ndị ikom narị atọ: ma ndị ọzọ niile n’ime ndị mmadụ ahụ hulatara n’elu ikpere ha abụọ ịṅụ mmiri. Ndị Ikpe 7:1–6.

Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.

A gbanwere aha Gideon ka ọ bụrụ Jerubbaal, nke pụtara “ịlụ ọgụ megide Baal.” Gideon pụtara “onye na-egbutu,” ma Jọn Baptist tọgbọrọ anyụike ahụ n’ukwu osisi ahụ. Jọn nọchiri anya William Miller n’ụdị, onye ozi nke mmụọ-ozi mbụ, ebe ahụ ka Gideon na-adabakwa. Gideon bụ Miller, Ịlaịja alfa, n’akụkọ ihe mere eme nke ndị mmụọ-ozi atọ.

The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.

Ndị Midian bụ ndị iro nke ugwu, ha wee maa ụlọikwuu n’akụkụ ugwu Moreh, Gideon kwa n’akụkụ olulu mmiri Harod, nke pụtara egwu na ịtụ ụjọ. 9/11 webatara iyi ọha egwu, ozi mbụ bụkwa oku ịtụ egwu Chineke. Gideon nọ na 9/11, n’olulu mmiri Harod (iyi ọha egwu), ndị iro nke ugwu nọkwa na ndagwurugwu n’akụkụ ugwu Moreh, nke pụtara mmiri ozuzo mbụ. N’oge 9/11, ifesa mmiri ozuzo ikpeazụ, nke bụ mmiri ozuzo mbụ, malitere isi n’ugwu Moreh daa. Mgbe ule mbụ n’ime ule abụọ ahụ gasịrị, e zigara puku iri abụọ na abụọ ahụ ka ha laa n’ụlọ site n’ugwu Gilead. Gilead pụtara akara ụzọ, akara ụzọ ebe e si ziga puku iri abụọ na abụọ ahụ ka ha laa n’ụlọ bụ ndakpọ olileanya mbụ nke Eprel 19, 1844 ma ọ bụ Julaị 18, 2020. Iri abụọ na abụọ na-akara akara ụzọ nke ndakpọ olileanya mbụ, dịka 22 si akọwa ụbọchị nke ndakpọ olileanya ukwu bịarutere n’Ọktoba 22, 1844.

The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.

Nnwale na-esote bụ nnwale nke mmiri, nke e gosipụtara n’akụkọ ihe mere eme ndị Millerite site na nzukọ ọmụma ụlọikwuu Exeter, ebe e nwere ụlọikwuu abụọ e jikọtara na mmiri, si otu a na-anọchite anya ụdị abụọ nke ndị na-efe ofufe. Exeter pụtara “ebe mgbaba n’elu mmiri,” ma ụlọikwuu nke ọzọ bụ nke ndị amaghị ihe n’ime ụmụ agbọghọ na-amaghị nwoke si Watertown bi. Exeter na-anọchite anya nnwale mmiri nke Gideon, ma ọ bụghị mmiri ahụ nke ukwuu, kama ọ bụ usoro e ji ṅụọ mmiri ahụ. Otu ìgwè dara mba nke ukwuu nke na ha apụghị ịga n’ihu ka ha na-akpụkọta mmiri ahụ, ma ìgwè nke ọzọ nọgidere na-aga n’ihu. Otu ìgwè bụ ìgwè ndị ike gwụrụ, nke Leah na-anọchite anya ya n’iche megide Rachel, onye bụ ezigbo onye njem.

The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.

Ọrụ Future for America bụ Gideon n’oge 9/11, mgbe nke mbụ n’ime ule abụọ ahụ ga-asachapụ nnukwu ìgwè site n’òtù Gideon. Iyi ọha egwu nke 9/11 na-akọwa olulu mmiri Harod nke ụjọ na egwu, ugwu Moreh kwa na-akọwa mmalite nke mmiri ozuzo ikpeazụ. Nkewa mere na Julaị 18, 2020 mgbe puku iri abụọ na abụọ hapụrụ, si otú a na-egosi mbata nke oge ichere na ọnụọgụgụ iri abụọ na abụọ. Ndị narị atọ Gideon bụ ndị na-agafe ule nke abụọ, nke bụ ule nke usoro ọrụ nke mmiri ozuzo ikpeazụ dịka e si kọwaa ya na Aịsaịa iri abụọ na asatọ.

Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.

Pita nọ na Panium nakwa na Pentikọst. Pentikọst bụ iwu Ụka, Daniel iri na otu amaokwu iri na isii bụkwa iwu Ụka. Amaokwu iri na atọ ruo iri na ise nke isi iri na otu nke Daniel bụ Panium, ma amaokwu ndị ahụ na-anọchi anya akụkọ amụma nke mpụta nke na-eduga n’iwu Ụka, ma Pita n’Ọrụ Ndịozi, n’oge awa nke atọ na nke itoolu, na-anọchi anya akụkọ amụma nke ime nke na-eduga n’iwu Ụka. Ahịrị nke mpụta na-akọwapụta akụkọ nke na-eduga n’akara anụ ọhịa ahụ, nke ime kwa na-akọwapụta akụkọ nke ịkàrà ndị otu narị puku iri anọ na anọ ahụ. Ebe Pita bụ ihe nnọchianya dị oke mkpa n’akụkọ mpụta na nke ime, nke ha abụọ nọ ugbu a n’usoro mmezu, o yiri ka ọ dabara adaba itinye Pita n’ime nkọwa amụma ahụ nke na-agba n’okpuru ọgụgụ elu nke Akwụkwọ Nsọ.

The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?

Amụma amụma Mesiaya iri na abụọ ndị e kpọrọ akara dị ka emezuru n’akwụkwọ Matiu na-anọchi anya akụkọ ihe mere eme nke ndị ahụ puku narị otu na iri anọ na anọ. “Oge ọgwụgwụ” na-akara mmalite nke mmegharị ndozigharị, ma dịka ọmụmụ Erọn na Mosis siri kaa “oge ọgwụgwụ” n’ahịrị Mosis, alfa nke Kraịst, otu a kwa ka ọmụmụ Jọn, na nwanne nne ya Jisọs, siri kaa “oge ọgwụgwụ” n’afọ 1989. Ma ọ bara uru ịtụle amụma Mesiaya iri na abụọ ahụ na-adọrọ mmasị karị mgbe e tinyere ya n’ọdịnaya ya site n’ịkpọlite ajụjụ ọzọ. Kedu akwụkwọ ọzọ nke Akwụkwọ Nsọ na-akara ọtụtụ mmezu Mesiaya dịka ndị a hụrụ na Matiu?

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Ọrụ Chineke n’ụwa na-egosi, site n’ọgbọ ruo n’ọgbọ, myirịta doro anya n’ihe ọ bụla bụ nnukwu ndozigharị ma ọ bụ mmegharị okpukpe. Ụkpụrụ nke Chineke ji emeso mmadụ ihe na-adị otu mgbe niile. Mmegharị ndị dị mkpa nke ugbu a nwere ihe ha na nke oge gara aga yiri, ahụmahụ nke nzukọ Kraịst n’oge ndị gara aga nwekwara nkuzi bara nnukwu uru maka oge nke anyị.” The Great Controversy, 343.

Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,

Mmegharị ọ bụla nke mgbazigharị nwere ebe ọ na-amalite, nke a kpọrọ “oge ọgwụgwụ,” n’akwụkwọ Daniel. Oge ọgwụgwụ n’ime mmegharị mgbazigharị nke Kraịst bụ ọmụmụ Ya, nke nọchiri anya ma 1798 ma 1989.

## The First Messianic Waymark—1989

Akara Mbụ nke Mesaya—1989

> And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.

> Ha wee sị ya, N’ime Betlehem nke Judia: n’ihi na otu a ka e dere ya n’aka onye-amụma, Ma gị, Betlehem, n’ala Juda, ọ dịghịkwa gị bụrụ onye kacha nta n’etiti ndị-isi Juda: n’ihi na n’ime gị ka Onye-ndú ga-esi pụta, Onye ga-achị ndị m Izrel. Matiu 2:5, 6.

## Prediction

Amụma

> But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.

> Ma gị onwe gị, Betlehem Efrata, ọ bụ ezie na i dị ntakịrị n’etiti puku ndị Juda, ma n’ime gị ka onye ahụ ga-apụta bịaara m, onye ga-abụ onye-isi n’Izrel; onye ọpụpụ ya sitere na mgbe ochie, site na mgbe ebighị ebi. Maịka 5:2.

1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.

Afọ 1989 bụ oge ọgwụgwụ maka mmegharị nke mmụọ ozi nke atọ. Ọ bịara afọ 126 mgbe nnupụisi nke 1863 gasịrị, e wee nọchite ya anya site n’aka Ronald Reagan na George Bush okenye. Oge ọgwụgwụ n’akụkọ ihe mere eme nke Mosis bụ ọmụmụ Aaron na Mosis, dịka oge ọgwụgwụ n’akụkọ ihe mere eme nke Kraịst bụ ọmụmụ Jọn Onye Na-eme Baptizim na Kraịst. Mgbe e meghere akwụkwọ Daniel, dịka e meghere ya na 1989, ihe ọmụma na-abawanye. Mmụba ahụ nke ihe ọmụma na-eduga n’akara ụzọ nke abụọ, na-achọpụta mgbe ozi ule si n’ihe ọmụma e meghere emeghe amalite ịkpụpụta.

Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.

Mmegharị ọ bụla nke mmezigharị na-egosi oge a na-eme ka ozi ahụ bụrụ nke e debere n’usoro, ma site n’oge ahụ gawa ọ ghọọ ozi nnwale. Kraịst na-akọwa nnwale ahụ mgbe niile tupu O mee ka ndị ikom na ndị inyom buru ibu ọrụ maka nnwale ahụ. A gwara Adam na Iv tupu oge eruo ihe ga-esi na ya pụta ma ọ bụrụ na ha enupụ isi, Chineke adịghịkwa agbanwe agbanwe.

> And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.

> Onyenweanyị Chineke nyere nwoke ahụ iwu, sị, N’osisi ọ bụla dị n’ubi a ka i nwere ike iri n’efu: Ma n’osisi nke ịma ezi ihe na ihe ọjọọ, ị gaghị eri mkpụrụ ya: n’ihi na n’ụbọchị ị ga-eri ya, ị ga-anwụ n’ezie. Jenesis 2:16, 17.

William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.

William Miller “mere ka ọ bụrụ nke e guzobere n’usoro” ozi nnwale nke mmụọ ozi mbụ n’afọ 1831 ruo 1833. E mere ka ozi nke puku narị anọ na iri anọ na anọ bụrụ nke e guzobere n’usoro n’afọ 1996, site n’ibipụta akwụkwọ akụkọ Time of the End nke na-ekpuchi amaokwu isii ikpeazụ nke Daniel iri na otu, nke e kpughere mgbe e meghechara ya n’afọ 1989. N’afọ ahụ ka e bipụtakwara akwụkwọ e nyere aha ya bụ, Prophetic Time Lines, ma gosipụta usoro nke siri ike karịa ugboro iri abụọ na abụọ karịa iwu ndị William Miller nabatara. A na-edobe iwu ndị ahụ ugbu a n’akwụkwọ a na-akpọ Prophetic Keys. Iwu ndị ndị niile na-ekwusa ozi mmụọ ozi nke atọ ga-eji bụ iwu Miller.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Ndị ahụ na-etinye aka n’ikwusa ozi mmụọ ozi nke atọ na-enyocha Akwụkwọ Nsọ n’otu usoro ahụ Nna Miller jiri mee ihe.” Review and Herald, November 25, 1884.

Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.

Iwu Miller bụ alfa, ma Igodo Amụma bụ omega. Naanị ụzọ e si agafe ozi nnwale nke amụma bụ iji usoro ọmụmụ nke e depụtara n’Okwu Chineke rụọ ọrụ. A pụghị ikewapụ ezi ozi ahụ n’ezi usoro ọmụmụ nke na-eguzobe ozi ahụ. N’ime mmegharị ndozigharị ọ bụla, a na-edobe ozi nnwale nke ọgbọ ahụ n’ihu, ọ na-agụnyekwa ezi usoro ọmụmụ dịka otu akụkụ nke akara ụzọ ahụ. Ozi Miller dabeere n’imeghe akwụkwọ Daniel nke e mechiri emechi. Ozi ya bụ ozi Gideon, n’ihi na ọ mụtakwara agha mmadụ narị atọ.

> And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.

> O wee kewara ndị ikom narị atọ ahụ n’otu atọ, o wee tinye opi n’aka nwoke ọ bụla, ya na ite efu, na oriọna n’ime ite ndị ahụ. O wee sị ha, Leenụ m, meekwa otu a: ma, lee, mgbe m bịaruru n’akụkụ mpụta nke ogige ndị agha ahụ, ọ ga-adị na, dịka m na-eme, otú ahụ ka unu ga-eme. Mgbe m fụrụ opi, mụ na ndị niile nọnyere m, mgbe ahụ fụkwaanụ unu opi ndị ahụ n’akụkụ nile nke ogige ndị agha ahụ, sị, Mma-agha nke Onyenwe anyị, na nke Gideọn. Ndị Ikpe 7:16–18.

Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.

Ozi Miller bụ “opi,” na “mma-agha.” Ma ọ bụ mma-agha nke Gideon na nke Onyenwe anyị abụọ. E bipụtara Okwu nke Onyenwe anyị na 1611, ma afọ 220 ka e mesịrị Miller bipụtara ozi ya nke mmụọ-ozi mbụ. E bipụtara Nkwupụta Nnwere Onwe na 1776, ma afọ 220 ka e mesịrị na 1996, e bipụtara ozi nke mmụọ-ozi nke atọ. Nke Miller bụ ozi ime nke mmụọ-ozi mbụ nke ndị nke Chineke, dịka e si anọchi ya anya n’ọhụụ nke Osimiri Ulai, na-ekwupụta mmeghe nke ikpe. Ozi nke mmụọ-ozi nke atọ nke Future for America bụ ozi mpụga nke ndị nke Chineke, dịka e si anọchi ya anya n’ọhụụ nke Osimiri Hiddekel, na-ekwupụta mmechi nke ikpe.

The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?

A na-anọchi anya usoro amụma ahụ site n’otu n’ime amụma Messaịa ndị Matiu kọwara dịka e mezuru n’ime Kraịst, ma n’ime ime otú a, ọ na-anọchitekwa anya 1831, ebe “nna” ahụ na-anọchi anya nwa ya n’afọ 1996. Ndị akaebe abụọ nke usoro ọmụmụ a bụ alfa na omega, ma site n’itinye aka nke onyeozi mmadụ, ha ọnụ na-eguzobe mmekọrịta nna na nwa, nke bụ mmekọrịta ozi Ịlaịja nke Malakaị. Obi ndị nna ka a na-atụgharị n’ebe ụmụaka nọ, otu ahụkwa ka a na-atụgharị nke ụmụaka n’ebe ndị nna nọ. A ghaghị ijikọ iwu Miller na iwu ndị e nyere aha dị ka Igodo Amụma. Ìhè ọhụrụ ahụ aghaghị iwulite n’elu ìhè ochie. Ndị họrọ ịghara iji usoro nke 1831 na 1996 arụ ọrụ nọ n’okpuru ọbụbụ ọnụ. A na-akọcha otu ìgwè, a na-agọzikwa nke ọzọ. Nhọrọ ahụ bụ nke gị?

## The Second Messianic Waymark —1996

Akara-ọzọ nke abụọ nke Mesiịa —1996

> That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.

> Ka e wee mezuo ihe e kwuru site n’ọnụ onye-amụma, sị, Aga m emeghe ọnụ m n’ilu; aga m ekwupụta ihe ndị ezoro ezo kemgbe ntọala ụwa. Matiu 13:35.

## Prediction

Amụma

> I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.

> M ga-emeghe ọnụ m n’ilu: m ga-ekwu okwu omimi nke oge ochie. Abụ Ọma 78:2.

The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.

Ihe omimi ndị ahụ; ilu ndị ahụ Ọdụm nke ebo Juda “na-ekwupụta” na-anọchi anya ngosipụta nke eziokwu n’ahịrị n’elu ahịrị nke e mechiri emechi, ma ọ bụ debeere na nzuzo kemgbe e tọrọ ntọala ụwa. Ozugbo e mere ozi ahụ ka ọ bụrụ nke e guzobere n’usoro, site n’oge ahụ gaa n’ihu, a na-enye ya ike site na mmezu nke amụma nke na-akara mmalite nke oge ule.

When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.

Mgbe mmiri-ozuzo nke ikpeazụ malitere ifesa n’ụbọchị Septemba 11, 2001, nnupụisi nke 1888 na nke Kora ka e megharịrị ọzọ. N’ime nnupụisi Minneapolis nke 1888 na n’ime nnupụisi Kora, a jụrụ ndị ozi Chineke họpụtara, tinyere ozi ahụ ha wetara. A tụfuru ma nwa ahụ ma mmiri ịsa ahụ ọnụ. A tụfuru ha n’okpuru nkwupụta ahụ na ọgbakọ ahụ dum dị nsọ dịka ndị ahụ Chineke họpụtara. Ndị nnupụisi ahụ enweghị ike ịhụ ịdị-nsọ nke Chineke n’ime ndị ozi mmadụ ahụ. Naanị ihe ha nwere ike ịhụ bụ onwe ha—mmadụ efu nke ịdị-nsọ Chineke—ya mere ha chere na onye ọ bụla bụ otu ihe ahụ.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> Ugbu a, Kora, nwa Izha, nwa Kohat, nwa Livaị, na Detan na Abiram, ụmụ Eliab, na Ọn, nwa Pelet, ụmụ Ruben, kpọrọ ndị ikom: Ha wee bilie n’ihu Mozis, ha na ụfọdụ n’ime ụmụ Izrel, ndị isi ọgbakọ narị abụọ na iri ise, ndị a ma ama n’etiti nzukọ, ndị ikom a ma ama: Ha wee zukọta onwe ha imegide Mozis na Erọn, wee sị ha, Unu ewerela onwe unu karịa oke unu, ebe ọ bụ na ọgbakọ ahụ nile dị nsọ, onye ọ bụla n’ime ha, ma Onyenwe anyị nọkwa n’etiti ha: gịnị mere unu ji ebuli onwe unu elu karịa ọgbakọ Onyenwe anyị? Ọnụ Ọgụgụ 16:1–3.

The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”

Nnupụisi Kora, 1888 na 9/11 ka e ji akọwa dịka ịjụ ido onwe n’okpuru nhọrọ Chineke banyere nduzi a họpụtara, ebe a na-etinye ntụkwasị obi n’akwụkwọ nkọwa ụgha banyere ọgbakọ Chineke. Jeremaya na-akọwapụta otu ihe a mgbe ndị nnupụisi kwuru, “ụlọ nsọ nke Onyenwe anyị, ụlọ nsọ nke Onyenwe anyị bụ ndị a.”

> The word that came to Jeremiah from the Lord, saying,

> Okwu nke sitere n’aka Onyenwe anyị bịakwutere Jeremaịa, sị,

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Guzo n’ọnụ ụzọ ụlọ nke Onyenwe anyị, kpọsa kwa ebe ahụ okwu a, sị, Nụrụ okwu nke Onyenwe anyị, unu niile nke Juda, ndị na-abata n’ọnụ ụzọ ndị a ịkpọrọ Onyenwe anyị isiala. Otu a ka Onyenwe ndị agha, Chineke nke Izrel, kwuru: Dozienụ ụzọ unu na omume unu, m ga-emekwa ka unu biri n’ebe a. Unu atụkwasịla obi n’okwu ụgha, na-asị, Ụlọ nsọ nke Onyenwe anyị, Ụlọ nsọ nke Onyenwe anyị, Ụlọ nsọ nke Onyenwe anyị, ka ndị a bụ.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

> N’ihi na ọ bụrụ na unu emezi ụzọ unu na omume unu nke ọma n’ezie; ọ bụrụ na unu ekpee ikpe n’ezi omume n’etiti mmadụ na onye agbata obi ya; ọ bụrụ na unu emegbuola onye ọbịa, nwa na-enweghị nna, na nwanyị di ya nwụrụ emegbu, ghara kwa ịwụfu ọbara onye na-adịghị ọcha n’ebe a, ghara kwa iso chi ọzọ na-emerụ onwe unu: mgbe ahụ ka M ga-eme ka unu biri n’ebe a, n’ala ahụ nke M nyere nna unu ha, ruo mgbe ebighị ebi na mgbe ebighị ebi.

> Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.

> Lee, unu nā-atụkwasị obi n’okwu ụgha, ndị na-apụghị ịba uru. Jeremaya 7:1–8.

The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.

Okwu ụgha nke ndị Juu n’oge Jeremaya bụ okwu ụgha nke Kora na ndị otu ya, ndị nnupụisi nke 1888, ma n’ezie, ndị nnupụisi nke 9/11. Ha bụ ụgha ndị ahụ ndị mmanya na-egbu nke Efraim na-ezo n’okpuru ha na Aịzaya iri abụọ na asatọ.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Ya mere, nụ okwu nke Onyenwe anyị, unu ndị mmadụ nlelị, ndị na-achị ndị a nọ na Jerusalem. N’ihi na unu ekwuwo sị, Anyị emeela ọgbụgba ndụ na ọnwụ, ya na hel ka anyị nọ n’ime nkwekọrịta; mgbe ihe otiti na-ejubiga ókè ga-agafe, ọ gaghị abịakwute anyị: n’ihi na anyị emeela ụgha ebe mgbaba anyị, ma n’okpuru okwu ụgha ka anyị zoro onwe anyị. Aịsaịa 28:14, 15.

It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.

Ọ bụkwa ụgha nke na-anọchi anya enweghị ịhụnanya maka Eziokwu ahụ, nke na-eweta aghụghọ siri ike n’ime 2 Ndị Tesalonaịka.

> And 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 2:11, 12.

> Ọ bụkwa n’ihi nke a ka Chineke ga-ezitere ha aghụghọ dị ike, ka ha wee kwere ụgha: Ka e wee maa ha niile ikpe, ndị na-ekweghị eziokwu, kama ndị nwere obi ụtọ n’ajọ omume. 2 Ndị Tesalonaịka 2:11, 12.

The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.

“Okwu ụgha” ahụ na-anọchi anya echiche nzuzu ahụ nke na-asị na nzọpụta dị n’ime ụka, ọ bụghị n’ime ndị ozi a họpụtara na ozi ndị a họpụtara ha ibuga. Njikọ dị n’etiti Chineke na mmadụ na-emezu ma na-adịgide naanị site n’Okwu Ya. Ọ bụ Ya bụ Okwu ahụ, ọ dịghịkwa onye ọ bụla na-abịakwute Nna ma ọ bụghị site n’Okwu ahụ. A na-anọchi Kraịst anya site n’aka ndị ozi Ya a họpụtara na ozi ahụ ha na-eweta. Ikwere ihe ọzọ, bụ ịkpọasị Eziokwu ahụ ma ikwere ụgha. Jeremaya na-akatọ ndị Juu ahụ bụ ndị na-atụkwasị ụlọ nsọ obi, site n’ichetara ha Shaịlo, ebe Igbe Chineke nọ kemgbe ha banyere n’Ala Nkwa ahụ.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Ya mere, aga m eme ụlọ a, nke a na-akpọ aha m n’elu ya, nke unu tụkwasịrị obi na ya, na ebe a nke m nyere unu na nna unu hà, dịka m mere Shaịlo. Aga m achụpụtakwa unu n’ihu m, dịka m chụpụrụ ụmụnne unu niile, ya bụ, mkpụrụ niile nke Ifrem. Ya mere, ekpelakwala m ekpere n’ihi ndị a, ebulikwala mkpu ma ọ bụ ekpere n’ihi ha, emekwala m arịrịọ n’ihi ha: n’ihi na agaghị m anụ gị. Jeremiah 7:14–16.

Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!

Elaị onye ajọ omume, na ụmụ ya nwoke abụọ ajọ omume, Hofnị na Finehas, na-adakọ ma na-ejikọta na Kora, Datan na Abiram n’ihi ikwe ka ndapụ n’ezi okwukwe na-arịwanye elu too ruo mgbe oge nnwale mechiri ma ha atọ niile nwụọ n’otu ụbọchị ahụ, dịka Kora, Datan na Abiram nwụkwara. Ha niile na-anwụ n’iwu ụbọchị Sọnde!

At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.

N’ihe gbasara nnupụisi Kora na 9/11, na nnupụisi Eli, nnupụisi ndị Juu n’amaokwu Jeremaya, na ndị nnupụisi nke 1888, ha jụrụ ma nupụ isi megide ozi ahụ na ndị ozi nke oge ahụ. Oge ahụ na-eru ọgwụgwụ ya n’iwu ụbọchị Sọnde mgbe ule abụọ gasịrị. Ule mbụ sitere na 9/11 ruo Julaị 18, 2020, ule nke abụọ bụkwa ikpochapụ na ịkpọchi akara nke ozi Mkpu Etiti Abalị na-anọchi anya ya. Site n’usoro ime ka ọ dị ọcha ahụ ka a na-akwadebe Gideọn na narị mmadụ atọ ya ka ha fụọ opi ha, ha wee mee nke a mgbe a kpọlitere Samuel n’iwu ụbọchị Sọnde, nke bụkwa mgbe ndị Filistia jidere Igbe Ọgbụgba-ndụ ahụ. Mgbe ahụ, a na-ebuli nzukọ mmeri elu dịka ọkọlọtọ.

That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.

Ụka ahụ nwere eze, Devid n’aha, ma nwekwaa onye amụma nke Ezikiel na Samuel na-anọchi anya, n’oge mbibi Shaịlo. Ụka ahụ ga-enwekwa ọrụ nchụàjà nke Josef na-anọchi anya ya. Oge ule nke iwu Ụka bụ ebe a na-awụsa ọkụ nke Mmụọ Nsọ n’enweghị atụ, dịka e ji akara nke asaa nọchite anya ya. Ọkụ ahụ na-ebibi ndị ikom a ma ama ndị nnupụisi ha na Kora, Datan, Abiram, Ịlaị, Hofnai, Finehas, na ndị nnupụisi nke 1888.

That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!

Ọkụ ahụ nke mmịpụta nke Mmụọ Nsọ n’onwe ya bụ ndabere nke ihe ngosi ukwu nke chọọchị na-emeri emeri. A na-anọchi anya chọọchị ahụ site n’eze Devid, onye-amụma Ezekiel, na Josef onye nchụàjà. Ndị atọ ahụ guzo n’ime ọkụ ahụ nke bibiri ndị ikom 250 a ma ama, dịka ọkụ Nebukadneza bibiri ndị ikom tụbara ndị dike atọ ahụ n’ime ọkụ ọkụ ahụ. Dịka chọọchị na-emeri emeri, ụwa niile na-ele anya ka a na-atụba ha n’ime ọkụ ọkụ ahụ, ma na mberede, Ọkpara Chineke apụta ya na onye-amụma, onye nchụàjà, na eze nke chọọchị—nke Shadrak, Meshak, na Abednego nọchiri anya. Ndị anọ dị afọ iri atọ nọ n’ime ọkụ ọkụ ahụ na-anọchi anya eziokwu ahụ bụ na ịdị Chineke jikọtara ya na ịdị mmadụ adịghị emehie!

Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.

Kora, Datan na Abiram, ndị bụkwa Eli, Hofni na Finehas, bụ adịgboroja nke nzukọ mmeri ahụ e ji amụma, ụkọchukwu na eze wuo. Ndị atọ ahụ bụ ndị Gideon dị narị atọ, mkpụrụ obi puku atọ ahụ n’oge Pentikọst, ndị nkwusa Millerite narị atọ ahụ, eserese 1843 dị narị atọ ahụ, ndị dị afọ iri atọ mgbe iwu Ụka Ụka bịarutere, ma ọkụ si n’eluigwe rida. N’aka Ịlaịja, ọkụ ahụ bụ iji mee ka a mata ọdịiche dị n’etiti ndị amụma eziokwu na ndị amụma ụgha. Ọkụ ahụ nke na-esi n’eluigwe rida n’Akwụkwọ Levitikọs n’ụbọchị nke “asatọ,” mgbe Eron malitere ije ozi, na-erechaa àjà Eron, nke bụ àjà ahụ nke Malakai atọ, nke na-atọ ụtọ dịka n’afọ ndị gara aga. Otu ọkụ ahụ ahụ na-ebibi ndị na-achụ àjà ọkụ mba ọzọ ma ọ bụ ọkụ nkịtị, dịka Hofni na Finehas, ụmụ Eron, si nọchite anya ya.

When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.

Mgbe Chineke na-akwado ezi onye-amụma ya na Ịlaịja, ma ọ bụ ezi onye nchụàjà ya na Erọn, ọkụ ahụ na-eduga n’ọnwụ nke ndị amụma ụgha nke Beal, ndị bụkwa Hofnaị na Finehas. Hofnaị na Finehas bụ ụmụ Erọn; ha bụ ọgbọ ikpeazụ nke ndị ọgbụgba-ndụ, ndị a ga-agbọpụta n’ọnụ Onyenwe anyị n’oge iwu Sọnde.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Ndị a abụghị okwu Nwanneanyị White, kama ha bụ okwu nke Onyenwe anyị, onyeozi Ya enyewokwa m ha ka m nye unu. Chineke na-akpọ unu òkù ka unu gharazi ịrụ ọrụ n’ụzọ na-emegide nzube Ya. E nyere ọtụtụ ntụziaka banyere ndị na-azọrọ na ha bụ Ndị Kraịst mgbe ha na-egosi àgwà Setan, na-egbochi n’ime mmụọ, n’okwu, na n’omume ọganihu nke eziokwu, ma n’ezie na-agbaso ụzọ ebe Setan na-eduga ha. N’ịkpa nká nke obi ha, ha ejidela ikike nke na-adịghị ha n’ụzọ ọbụla, nke kwa ha ekwesịghị ịrụ ọrụ ya. Onye Ozizi ukwu ahụ na-asị, ‘Aga m atụgharị, atụgharị, atụgharị.’ Ndị mmadụ na-ekwu na Battle Creek, ‘Ụlọ nsọ nke Onyenwe anyị, ụlọ nsọ nke Onyenwe anyị ka anyị bụ,’ ma ha na-eji ọkụ nkịtị. Obi ha adịghị eme ka ọ dị nro ma ọ bụ meekwa ka ọ dị n’okpuru site n’amara nke Chineke.” Manuscript Releases, olu nke 13, 222.

The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.

“Ọkụ nkịtị” bụ ihe nwa Erọn jiri mgbe ọrụ nchụàjà bidoro. Ọnụọgụ “81” bụ akara nke ọrụ nchụàjà, ma n’ime Levitikọs isi nke asatọ, amaokwu nke mbụ, a na-egosi ụbọchị asaa nke ime ka onye nchụàjà dị ọcha na nke ido ya nsọ. A na-eyipụ uwe ha ma dochie ha anya uwe nke Onye-isi Nchụàjà nke Eluigwe, dịka e gosiri na ọhụụ Zakaraịa banyere Joshua na mmụọ-ozi ahụ n’isi nke atọ. Ndị 300 ahụ n’ime Zakaraịa ka e gosiri dịka “ndị a na-eju anya n’ihi ha,” n’ihi na ha nọchiri anya ya n’akụkọ ihe mere eme mgbe Chineke na-ewepụ ajọ omume nile nke ndị Ya, nke bụ iwu ụbọchị Sọnde, mgbe nzukọ-nsọ na-agbanwe site n’ịlụ agha bụrụ nke mmeri. Mgbe ụbọchị asaa nke ido nsọ gasịrị, ha malitere ije ozi n’ụbọchị nke asatọ.

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.

> Unu agaghị apụ n’ọnụ ụzọ ụlọikwuu nzukọ ahụ n’ime ụbọchị asaa, ruo mgbe ụbọchị ido unu nsọ ga-ezu; n’ihi na n’ime ụbọchị asaa ka ọ ga-eji doo unu nsọ. Levitikọs 8:33.

Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.

Ụbọchị nke asatọ bụ ihe nnọchianya nke onye nke asatọ nke sitere n’ime asaa, nke Laodisia na-agbanwe ghọọ Filadelfia, nke mkpụrụobi asatọ ndị nọ n’ụgbọ Noa, nke ụbọchị nke asatọ nke ibi úgwù, na ụbọchị nke asatọ nke mbilite n’ọnwụ. Ụbọchị ahụ bụ iwu Sọnde, mgbe a gwọrọ ọnyá ọnwụnwa nke papacy, ya mere, ebe a kpọlitere ya n’ọnwụ, ọ na-aghọ onye nke asatọ, ya bụ, onye sitere n’ime asaa.

> And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.

> O rue n’ubọchi nke asatọ, Moses kpọrọ Eron na ụmụ ya ndị ikom, na ndị okenye Izrel. Levitikọs 9:1.

On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.

N’ụbọchị nke asatọ, ndị nchụàjà malitere ije ozi, ma ụmụ Aaron wetara “ọkụ nkịtị.” Ndị Adventist na-ekwu na ha bụ ụlọ nsọ nke Onyenwe anyị, ma Nwanneanyị White kọwara nkwupụta ahụ dịka ọkụ nkịtị. Ọ bụghị naanị na ọ bụ ụgha, kama ọ bụ ọkụ nkịtị, dịka e si atụnyere ya na ọkụ nsọ. Ọkụ nsọ ahụ bụ ozi nke Mkpu Etiti Abalị, ma ọkụ nkịtị ahụ bụ ozi udo na nchekwa adịgboroja, nke ga-abụ ozi ikpeazụ nkịta ndị dara ogbi, ndị jụrụ ịkpọ ụja ma nye ozi ịdọ aka ná ntị, ga-ekwusa. N’isi nke itoolu, Aaron na-eweta àjà ahụ, ọkụ wee si n’eluigwe bịa wee rechapịa àjà ahụ. Mgbe ahụ ụmụ ya abụọ ndị ajọ omume wetara ọkụ nkịtị, ọkụ Chineke wee rechapịa ha.

> And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.

> Eron weliri aka ya elu n’ebe ndị mmadụ nọ, gọzie ha, wee si n’ịtụ aja mmehie, na aja nsure-ọkụ, na aja udo rịdata. Mozis na Eron wee banye n’ụlọikwuu nzukọ ahụ, ha wee pụta, gọzie ndị mmadụ: ebube nke Onyenwe anyị wee pụta ìhè n’ihu ndị mmadụ niile. Ọkụ wee si n’ihu Onyenwe anyị pụta, repịa aja nsure-ọkụ na abụba dị n’elu ebe ịchụàjà: mgbe ndị mmadụ niile hụrụ ya, ha tiri mkpu, daa kpudo ihu n’ala. Nadab na Abihu, ụmụ Eron, onye ọ bụla n’ime ha were ihe-oku-ya, tinye ọkụ n’ime ya, tinye ihe-esi ísì ọma n’elu ya, wee chụọ ọkụ ọzọ n’ihu Onyenwe anyị, nke ọ na-enyeghị ha iwu. Ọkụ wee si n’ebe Onyenwe anyị nọ pụta, rie ha, ha wee nwụọ n’ihu Onyenwe anyị. Levitikọs 9:22–10:2.

The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.

Ndị ikom Battle Creek bụ ndị Sànhédrìn nke oge a, ndị na-atụkwasị obi n’usoro nzukọ ha karịa ozi nke Ezi Onyeàmà ahụ nye Laodisia. Ezi Onyeàmà ahụ nye Laodisia bụ Kraịst, ọ dịghịkwa agbanwe agbanwe, ma Ọ na-ejikarị ndị ikom nke Ọ họpụtara n’onwe Ya eweta ozi ahụ n’ihu otu ndị mmadụ ndị na-egosipụta àgwà ndị e ji mara Laodisia. Ọ dịghị ihe ọhụrụ dị n’okpuru anyanwụ.

He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.

Ọ họpụtara Mosis, onye Chineke naanị Ya zụrụ afọ iri anọ, dịka e si zụọ Jisọs na nwa nwanne nne ya Jọn. Ọ họpụtara Mosis, Kraịst na Jọn dịka ihe atụ nke ndị a zụrụ n’èzí usoro agụmakwụkwọ nkịtị. Nazaret na-anọchi anya akara nke onye a họpụtara, dịka ndị ọhụụ bilitere ọhụrụ bụ; Jones na Waggoner n’ime nnupụisi Minneapolis nke 1888. Nazaret na-anọchi anya ọkpụkpọ na ido nsọ nke nwoke a họpụtara, ma nwoke ahụ a họpụtara bụ nwa amaala nke obodo a na-elelị anya.

> And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.

> Naịanael wee sị ya, Ò nwere ihe ọma ọ bụla pụrụ isi na Nazaret pụta? Filip wee sị ya, Bịa hụ. Jọn 1:46.

The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.

Asụsụ ndị na-asụ nsụ nke Aịzaya 28, na-anọchi anya ndị si na Nazaret bịa. Mgbe e mere ozi Miller ka ọ bụrụ nke a haziri nke ọma n’afọ 1831, e nyere ozi ahụ ike site na mmezu nke amụma banyere ahụhụ nke abụọ, nke na-anọchi anya mmezu nke amụma banyere ahụhụ nke atọ na 9/11. Anyị ga-atụle amụma Mesaịa nke atọ n’isiokwu na-esonụ.

> “Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’

> “Abalị atọ tupu ụlọ ọrụ Review ere ọkụ, anọ m n’oke ihe mgbu nke okwu enweghị ike ịkọwa. Enweghị m ike ihi ụra. Agagharịrị m n’ime ụlọ ahụ, na-ekpe Chineke ekpere ka O meere ndị Ya ebere. Mgbe ahụ, o yiri ka m nọ n’ụlọ ọrụ Review n’etiti ndị ikom na-ahụ maka nlekọta ụlọ ọrụ ahụ. Anọ m na-agbalị ịgwa ha okwu, ma si otu a nyere ha aka. Otu Onye nwere ikike biliri sị, ‘Unu na-asị, Ụlọ nsọ nke Onyenwe anyị, ụlọ nsọ nke Onyenwe anyị ka anyị bụ; ya mere, anyị nwere ikike ime ihe a na ihe ahụ na ihe ọzọ. Ma okwu Chineke machibidoro ọtụtụ n’ime ihe unu na-atụ aro ime.’ N’oge ọbịbịa mbụ Ya, Kraịst sachara Ụlọ Nsọ ahụ. Tupu ọbịbịa nke abụọ Ya, Ọ ga-asachakwa ụlọ nsọ ahụ ọzọ. Ọ nọ ebe ahụ na-asacha ụlọ nsọ ahụ. Gịnị kpatara ya? N’ihi na e webatara ọrụ azụmahịa, a chefukwara Chineke. Site n’ịgba ọsọ ebe a, na ịgba ọsọ ebe ahụ, na ịgba ọsọ ebe ọzọ, enweghị oge iche banyere eluigwe. E gosipụtara ụkpụrụ nke iwu Chineke, m wee nụ ka a jụrụ ajụjụ a, ‘Ego ole n’iwu ahụ ka unu debere?’ Mgbe ahụ, e kwuru okwu a, ‘Chineke ga-asacha ma mee ka ụlọ nsọ Ya dị ọcha n’iwe Ya.’”

> “In the visions of the night I saw a sword of fire hung out over Battle Creek.

> “N’ọhụụ nile nke abalị ahụ, ahụrụ m mma-agha nke ọkụ ka e setịpụrụ n’elu Battle Creek.

> “Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.

> “Ụmụnna, Chineke ji ezi obi na-emeso anyị ihe. Achọrọ m ịgwa unu na ọ bụrụ na, mgbe ịdọ aka ná ntị e nyere n’ọkụ ndị a, ndị ndu nke ndị anyị aga n’ihu kpọmkwem, dị nnọọ ka ha mere n’oge gara aga, na-ebuli onwe ha elu, Chineke ga-ewere ahụ ndị mmadụ n’ụzọ na-esote. N’ezie dịka Ọ dị ndụ, Ọ ga-agwa ha okwu n’asụsụ ha na-apụghị ịghara ịghọta.

> “God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.

> “Chineke na-ele anyị anya ịhụ ma anyị ga-eweda onwe anyị n’ihu Ya dịka ụmụntakịrị. Ana m ekwu okwu ndị a ugbu a ka anyị wee jiri ịdị umeala n’obi na nchegharị bịakwute Ya ma mata ihe Ọ chọrọ n’aka anyị.” Publishing Ministry, 170, 171.

> “The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.

> “Ozi nke oge a abụghị, ‘Ụlọ nsọ nke Onyenwe anyị, ụlọ nsọ nke Onyenwe anyị, ụlọ nsọ nke Onyenwe anyị ka anyị bụ.’ Ònye ka Onyenwe anyị na-anabata dịka arịa e ji eme ihe n’asọpụrụ?—Ndị na Kraịst na-arụkọ ọrụ; ndị kwere eziokwu, ndị na-ebi eziokwu, ndị na-ekwusa eziokwu n’akụkụ ya niile.” Review and Herald, October 22, 1903.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Ndị a abụghị okwu Nwanneanyị White, kama ha bụ okwu nke Onyenwe anyị, onyeozi Ya enyewokwa m ha ka m nye unu. Chineke na-akpọ unu ka unu ghara ịga n’ọrụ megide nzube Ya ọzọ. E nyere ọtụtụ ntụziaka banyere ndị mmadụ na-azọrọ na ha bụ Ndị Kraịst mgbe ha na-egosipụta àgwà Setan, na-eguzogide n’ime mmụọ, n’okwu, na n’omume ọganihu nke eziokwu, ma n’ezie na-eso ụzọ Setan na-edu ha. N’ime obi ike ha, ha ejidela ikike nke na-adịghị n’ụzọ ọbụla bụrụ nke ha, nke kwa ha ekwesịghị iji arụ ọrụ. Nnukwu Onye Ozizi na-ekwu, ‘Aga m atụgharị ya, atụgharị ya, atụgharị ya.’ Ndị mmadụ na-ekwu na Battle Creek, ‘Ụlọ nsọ nke Onyenwe anyị, ụlọ nsọ nke Onyenwe anyị ka anyị bụ,’ ma ha na-eji ọkụ nkịtị. Obi ha adịghị nro ma ọ bụ nọrọ n’okpuru amara Chineke.” Manuscript Releases, olu nke 13, 222.

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