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# The Hour of God's Judgment is Come - Number One

Oge Ikpe Chineke Abịawo — Nke Mbụ

The Judgment of the Living and the Prophetic Significance of 9/11

Ikpe Ikpé nke Ndị Dị Ndụ na Mkpa Amụma nke 9/11

Author

Jeff Pippenger

Published

December 18, 2024

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For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Ruo ogologo oge, n’ezie site ozugbo mgbe 9/11 gasịrị, anyị na-akụzi mgbe niile na ikpe nke ndị dị ndụ malitere na 9/11. Anyị ghọtara eziokwu a site n’ọtụtụ ndị àmà nke Akwụkwọ Nsọ, bụ́ ndị kwadoro ya site n’ụzọ dị iche iche kpamkpam. Kemgbe July 2023, anyị aghọtawo ọbụna nkọwa ndị ọzọ banyere ikpe nke ndị dị ndụ, nke malitere na 9/11, ma e jiri ya tụnyere nkọwa ndị a chọpụtara obere oge ka 9/11 gasịrị. Gịnị mere ikpe nke ndị dị ndụ ji malite na 9/11? Gịnị bụ ikpe nke ndị dị ndụ dị ka Akwụkwọ Nsọ si kwuo?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

N’isi nke mbụ n’akwụkwọ Mkpughe, àgwà bụ isi e ji mara Kraịst bụ na Ọ bụ Alfa na Omega, Mmalite na Njedebe, Onye Mbụ na Onye Ikpeazụ. Ọ na-enye ihe atụ nke àgwà ahụ nke agwa Ya mgbe O nyere Jọn iwu ka o dee ihe ndị dịrị adị, ma n’ime ime nke a, Jọn ga-edekwa ihe ndị ga-abịa. Jisọs na-egosipụtakarị njedebe site n’mmalite. Nke ahụ bụ onye Ọ bụ.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Baịbụl na-akọwa Jizọs dị ka Okwu. Akwụkwọ mbụ nke dị na Baịbụl, Jenesis, pụtara “mmalite.” Akwụkwọ ikpeazụ nke Baịbụl bụ akwụkwọ Mkpughe, ma eziokwu ndị e buru ụzọ gosipụta n’akwụkwọ Jenesis ka a na-ekwu maka ha n’akwụkwọ Mkpughe. Jenesis bụ Alfa, Mkpughe bụkwa Omega, ma ọnụ ha bụ Okwu ahụ; Okwu ahụ bụkwa Jizọs, onye bụ Alfa na Omega. Mbinyenye aka Chineke, ma ọ bụ aha Ya, ka e dere n’ime akụkụ ọbụla nke amụma nke Baịbụl. Mbinyenye aka ahụ na-akwado na ìhè dị n’ime akụkụ ahụ bụ eziokwu.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Ọ bụrụ na nkọwa e nyere akụkụ amụma ọ bụla adịghị ebu akara aka nke Chineke, nke bụ aha Ya, nke bụkwa agwa Ya; ya mere, nkọwa ahụ ezighị ezi. E nwere ule ndị ọzọ e kwesịrị itinye n’ọrụ mgbe a na-akọwa Okwu amụma nke Chineke, ma ule ọ bụla mmadụ pụrụ iji mee ihe, a ga-akọwapụta ule ahụ n’ime Okwu Chineke. Ọ bụrụ na enweghị ule ndị mmadụ chepụtara, nkọwa ndị mmadụ chepụtara ga-adịkwa ntakịrị. Ya mere, gịnị kpatara ya? Ọ bụkwa gịnị? Ikpe ikpe nke Baịbụl banyere ndị dị ndụ, ọ̀ bụ nke malitere na 9/11?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Mgbe Kraịst na-ewebata Onwe Ya n’akwụkwọ Mkpughe, Ọ na-akọwa Onwe Ya dịka mbido na njedebe, ma jiri onye-amụma Jọn gosi ihe àgwà ahụ nke agwa Ya na-anọchi anya ya. Ọ na-akọwa ozi nke akwụkwọ ahụ dum dịka mkpughe nke Onwe Ya. Ọ nyere Jọn iwu ka o dee ihe ndị dị n’oge ahụ n’ụwa Jọn, ma n’ime ime otú ahụ Jọn ga na-edekọ ihe ga-adị na njedebe nke ụwa. Jọn bụ otu n’ime ndị ndu iri na abụọ n’mbido chọọchị Ndị Kraịst, ya mere Jọn na-egosi njedebe nke chọọchị Ndị Kraịst, nke narị puku iri anọ na anọ na nnukwu ìgwè mmadụ nọchiri anya ha na Mkpughe isi nke asaa.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Ntụgharị uche nke Akwụkwọ Nsọ bụ nke a: Jisọs bụ Okwu ahụ, nke e ji kee ihe niile, Okwu ahụ nke nọworo mgbe nile na Nna Ya, ma Ọ bụkwa Akwụkwọ Nsọ, n’ihi na Ọ bụ Okwu Chineke. Àgwà mbụ nke àgwà Kraịst nke e webatara n’ozi ikpeazụ nke Okwu Chineke bụ na Ọ na-egosi njedebe nke otu ihe site ná mmalite nke otu ihe ahụ n’onwe ya. Ọ bụrụ na etinyeghị eziokwu a gbasara àgwà Chineke n’ọrụ n’ịmụ Akwụkwọ Nsọ nke mmadụ, ha enweghị ike ịmata n’ezie ihe ikpe nke ndị dị ndụ bụ, na ihe mere o ji malite na 9/11, ma nke ka mkpa, ihe mere o ji fọrọ nke nta ka ọ gwụla.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Dịka ihe atụ nke ụkpụrụ nke Alfa na Omega, Izrel oge ochie na-anọchi anya Izrel nke oge a, nke bụ eziokwu amụma nke a pụkwara ịkọwa dị ka Izrel nkịtị na-anọchi anya Izrel ime mmụọ. N’agbanyeghị otu a pụrụ isi kwupụta ya, ma Izrel nkịtị nke oge ochie ma Izrel ime mmụọ nke oge a nwere akụkọ mmalite na akụkọ njedebe. Atọ n’ime akụkọ anọ ahụ adịlarị n’oge gara aga, ma anyị nọ ugbu a n’akụkọ nke anọ na nke ikpeazụ.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Akụkọ ihe mere eme atọ gara aga ndị ahụ na-anọchi anya ndị àmà atọ nke ọgbọ ikpeazụ n’akụkọ ihe mere eme nke ụwa. Akụkọ ihe mere eme atọ gara aga ndị ahụ na-akọwa ọgbọ ahụ nke a na-anọchi anya ya dịka otu narị puku na puku iri anọ na anọ n’akwụkwọ Mkpughe. E nwekwara ahịrị ndị ọzọ nke akụkọ ihe mere eme amụma nke na-ekwu kwa banyere otu narị puku na puku iri anọ na anọ, ma ọnụọgụgụ nke otu narị puku na puku iri anọ na anọ ahụ nwere ihe nnọchianya amụma nke na-egosi na otu narị puku na puku iri anọ na anọ bụ ndị a na-anọchi anya n’amụma site n’ịba ụba agbụrụ iri na abụọ nke Izrel oge ochie nke dị adị n’eziokwu, na ndịozi iri na abụọ nke Izrel ime mmụọ nke oge a.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Dịka ihe atụ ọzọ nke Alfa na Omega, ndị mmụọ-ozi atọ nke Mkpughe isi nke iri na anọ nọchiri anya akụkọ mmalite na nke njedebe. Ngagharị Millerite nọchiri anya akụkọ mmalite nke ndị mmụọ-ozi atọ ahụ, ebe ngagharị nke narị puku mmadụ otu narị na iri anọ na anọ nọchiri anya akụkọ nke dị n’ọgwụgwụ ozi nke mmụọ-ozi nke atọ. Ngagharị alfa kpọsara mmeghe nke ikpe nchọpụta ahụ n’ụbọchị Ọktoba 22, 1844. Ngagharị omega kpọsara mmeghe nke ikpe nke ndị dị ndụ, na-akọwapụta mmalite ya dịka 9/11.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Ihe atụ nke atọ banyere Alfa na Omega, nke mkpali nsọ na-akwado n’ụzọ dị mfe, bụ na n’mmalite, nke bụ mmegharị alfa nke ndị Millerite, e mezuru ilu ụmụ agbọghọ iri ahụ kpọmkwem dịka e dere ya. Nwannaanyị White na-akọwapụta akụkọ ndị Millerite n’akwụkwọ ahụ, The Great Controversy, n’ọnọdụ nke imezu ilu ahụ n’oge ahụ. Ọ na-akụzi na mmegharị omega nke puku narị anọ na iri anọ na anọ ga-emekwa ka e mezue ilu ụmụ agbọghọ iri ahụ kpọmkwem dịka e dere ya. Ndịàmà atọ dị mkpirikpi nke Kraịst na-akọwapụta njedebe ahụ site n’mmalite.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

Ná mmalite nke Izrel oge ochie, Onye-nwe-anyị batara n’ọgbụgba-ndụ na ndị Hibru dị ka e gosiri ya site n’ọbara dị n’ogidi ọnụ ụzọ, nke n’ezie bụ nnọọ ebe mbụ a kpọrọ Mkpu Etiti Abalị aha n’Okwu Chineke. Baptizim bụ ihe nnọchianya nke mmekọrịta ọgbụgba-ndụ na Kraịst, ma Pọl na-akụziri anyị na ndị Hibru ndị si n’Ijipt pụta ka e mere ha niile baptizim ‘n’ígwé ojii’ na n’Oké Osimiri Uhie.’ Ozugbo ha gafesịrị osimiri ahụ, e nyere ha manna, nke, n’etiti ihe ndị ọzọ, bụ ihe nnọchianya nke Sabbath ụbọchị nke asaa n’ọnọdụ nke ịbụ ule.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

“Nana” ahụ na-anọchi anya ule mbụ ha, ma mgbe ha dara n’ule nke iri ha, bụ nke ikpeazụ, mgbe ha jụrụ ozi Joshua na Caleb, Onyenwe anyị wee jụkwa ha dịka ndị ọgbụgba ndụ Ya ma soro Joshua na Caleb banye n’ọgbụgba ndụ. Mgbe ha mechara banye n’Ala Nkwa ahụ, e meghị emume ibi ugwu n’ahụ ndị ikom ahụ a mụrụ n’ime afọ iri anọ ahụ, n’ihi na e kwụsịrị emume ahụ n’oge nnupụisi Kadesh, ma weghachi ya na Kadesh tupu nbata ahụ. Nke a bụ akara nke Alfa na Omega.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Afọ iri anọ ahụ ha nọrọ na-awagharị n’ọzara malitere site n’inupụ isi megide ozi Joshua na Caleb, ọ kwụsịrịkwa site n’inupụ isi nke Moses n’iti Nkume ahụ ihe, ma si otú a kọwahie agwa na ọrụ Chineke. Mmalite nke Izrel oge ochie na-egosi njedebe nke Izrel oge ochie.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

Ná ngwụsị nke Izrel oge ochie, Jizọs, dịka “Onye-ozi nke Ọgbụgba-ndụ” dị na Malakaị isi nke atọ, bịara ime ka “ọgbụgba-ndụ” ahụ guzosie ike n’etiti ọtụtụ mmadụ ruo otu izu, n’imezu Daniel isi nke itoolu. Dịka Onye-ozi nke Ọgbụgba-ndụ, Kraịst banyere n’ọgbụgba-ndụ ya na nzukọ Kraịst n’akụkọ ihe mere eme ahụ kpọmkwem ebe Ọ gafere ndị nke ọgbụgba-ndụ mbụ. Ná mmalite nke Izrel oge ochie dịka ndị nke ọgbụgba-ndụ Chineke, Onyenwe anyị gafere ndị nke ọgbụgba-ndụ mbụ ma banye n’ọgbụgba-ndụ ya na ndị ọhụrụ a họpụtara. O mere otu ihe ahụ kpọmkwem ná ngwụsị nke Izrel oge ochie.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Ihe nnọchianya nke ọgbụgba ndụ bụ alụmdi na nwunye, ma site n’ọmụmụ Kraịst ruo n’ịla Jerusalem n’iyi na 70AD, amụma na-egosipụta ịgba alụkwaghịm nke Chineke na-eji nwayọọ nwayọọ kewapụ onwe Ya n’aka Izrel oge ochie dị n’eziokwu nkịtị. Ya mere, òlee mgbe ịgba alụkwaghịm ahụ batara n’ike n’eziokwu: n’oge ọmụmụ Ya, n’ọnwụ Ya, n’itupịa Stivin nkume, ma ọ bụ n’ịla Jerusalem n’iyi?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> “Ka ọ dịgodị, ndị na-efe ofufe sitere na mba nile na-achọ ụlọ nsọ ahụ e doro nsọ nye ife Chineke. N’ịcha ọlaedo na nkume dị oké ọnụ ahịa, ọ bụ ọhụụ nke ịma mma na ịdị ebube. Ma a hụkwaghị Jehova n’ụlọ eze ahụ jupụtara n’ịma mma. Izrel, dịka mba, agbahapụla Chineke dị ka nwunye na-agba alụkwaghịm. Mgbe Kraịst, n’oge na-adịghị anya tupu ọgwụgwụ ọrụ Ya n’ụwa, lere ime ụlọ nsọ ahụ anya nke ikpeazụ, Ọ sịrị, ‘Lee, a hapụrụ unu ụlọ unu ka ọ bụrụ ebe tọgbọrọ n’efu.’ Matthew 23:38. Ruo mgbe ahụ, Ọ kpọrọ ụlọ nsọ ahụ ụlọ Nna Ya; ma mgbe Ọkpara Chineke si n’ime mgbidi ndị ahụ pụọ, e wepụrụ ọnụnọ Chineke ruo mgbe ebighị ebi n’ụlọ nsọ ahụ e wuru maka ebube Ya.” Acts of the Apostles, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

N’echi ya sochiri Ụzọ Mbata nke Mmeri ahụ, Kraịst kwupụtara na ụlọ onye Juu aghọwo ihe tọgbọ n’efu, a mechakwara ịgba alụkwaghịm ahụ. Ya mere, e mechara ịgba alụkwaghịm ahụ mgbe anyanwụ dara n’ụbọchị Ụzọ Mbata nke Mmeri ahụ.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> “Jerusalem abụwo nwa nke nlekọta Ya, ma dịka nna dị nro si akụ ákwá n’ihi nwa nke kpafuru akpafu, otu a ka Jisọs bere ákwá n’ihi obodo ahụ a hụrụ n’anya. Olee otú M ga-esi nyefee gị? Olee otú M ga-esi hụ gị ka ewere gị nye mbibi? Ò kwesịrị ka M hapụ gị ka i jee mejupụta iko nke ajọ omume gị? Otu mkpụrụobi bara uru nke ukwuu nke na, ma e jiri ya tụnyere ya, ụwa nile adaba n’enweghị isi; ma n’ebe a, ọ bụ otu mba dum ka a ga-ala n’iyi. Mgbe anyanwụ na-ada n’ọdịda anyanwụ, nke na-agakwa n’anya n’eluigwe, ga-apụ n’anya, ụbọchị amara Jerusalem ga-akwụsị. Mgbe ìgwè ahụ kwụsịrị ije n’elu ugwu Oliv, oge erubeghị ka Jerusalem chegharịa. N’oge ahụ, mmụọ ozi nke ebere nọ na-apịkọta nku ya iji si n’ocheeze ọlaedo rịdata nye ikpe ziri ezi na ikpe ọmụma nke na-abịa ngwa ngwa ohere. Ma nnukwu obi ịhụnanya Kraịst ka nọ na-arịọ arịrịọ n’ihi Jerusalem, nke ledara ebere Ya anya, kpọrọ ịdọ aka ná ntị Ya asị, ma nke na-achọ ịsa aka ya n’ọbara Ya. Ọ bụrụ na Jerusalem ga-echegharị naanị, oge agafebeghị ya. Mgbe ọkụ ikpeazụ nke anyanwụ na-ada ka nọ na-anọgide n’ụlọ nsọ, n’elu ụlọ elu, na n’isi ụlọ elu, ọ̀ gaghị abụ na ụfọdụ mmụọ ozi ọma ga-eduru ya gaa n’ịhụnanya nke Onye Nzọpụta, ma gbochie mbibi ya? Obodo mara mma ma bụrụkwa nke na-adịghị nsọ, nke tụrụ ndị amụma nkume, nke jụrụ Ọkpara Chineke, nke n’ihi enweghị nchegharị ya nọ na-ekechi onwe ya n’agbụ nke ịgba ohu,—ụbọchị ebere ya fọrọ nke nta ka ọ gwụ!”

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> “Ma ọzọkwa Mmụọ nke Chineke na-ekwu okwu nye Jerusalem. Tupu ụbọchị agwụ, a na-ebukwa ọzọ àmà banyere Kraịst. A na-ebuli olu nke ịgba àmà elu, na-azaghachi oku sitere n’oge amụma gara aga. Ọ bụrụ na Jerusalem anụ oku ahụ, ọ bụrụ na ọ nabata Onye Nzọpụta nke na-abanye n’ọnụ ụzọ ámá ya, a ka pụrụ ịzọpụta ya.

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> “Akụkọ eruola ndị ọchịchị nọ na Jerusalem na Jisọs na-eji nnukwu ìgwè mmadụ na-abịaru obodo ahụ nso. Ma ha enweghị nnabata ọ bụla nye Ọkpara Chineke. N’egwu ha na-apụta izute Ya, na-enwe olileanya ịgbasa ìgwè ahụ. Ka usoro njem ahụ na-achọ ịrịdata Ugwu Oliv, ndị ọchịchị ahụ na-egbochi ya. Ha na-ajụ ihe kpatara ọṅụ mkpọtụ ahụ juru ebe niile. Ka ha na-ajụ, ‘Ònye ka Ọ bụ?’ ndị na-eso ụzọ, ndị juputara na mmụọ nke mmụọnsọ, na-aza ajụjụ a. N’okwu ndị mara mma nke ukwuu ha na-ekwughachi amụma ndị e kwuru banyere Kraịst:”

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> “Adam ga-agwa gị, Ọ bụ mkpụrụ nke nwanyị ahụ ga-azọpịa isi agwọ ahụ.”

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> “Jụọ Abraham, ọ ga-agwa gị, ọ bụ ‘Melkizedek Eze Salem,’ Eze Udo. Jenesis 14:18.

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> “Jekọb ga-agwa gị, Ọ bụ Shaịlo nke ebo Juda.

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> “Aịzaya ga-agwa gị, ‘Imanụel,’ ‘Onye Dị Ebube, Onye Ndụmọdụ, Chineke Dị Ike, Nna Ebighị Ebi, Onyeisi Udo.’ Aịzaya 7:14; 9:6.

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> “Jeremaịa ga-agwa gị, Alaka Devid, ‘Onyenwe anyị bụ Ezi Omume anyị.’ Jeremaịa 23:6.

> “Daniel will tell you, He is the Messiah.

> “Daniel ga-agwa gị, Ọ bụ Messaịa.”

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> “Hosia ga-agwa gị, Ọ bụ ‘Jehova, Chineke nke usuu ndị agha; Jehova bụ ncheta Ya.’ Hosia 12:5.

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> “Jọn Onye-nsọ-baptizim ga-agwa gị, Ọ bụ ‘Nwa-aturu Chineke, onye na-ebupụ mmehie nke ụwa.’ Jọn 1:29.

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> “Jehova ukwu ahụ ekwuola site n’ocheeze Ya, ‘Nke a bụ Ọkpara m m hụrụ n’anya.’ Matiu 3:17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> “Anyị, ndị na-eso ụzọ Ya, na-ekwupụta, Nke a bụ Jisọs, Mesaya ahụ, Onyeisi nke ndụ, Onye mgbapụta nke ụwa.

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> “Ma onyeisi nke ike nke ọchịchịrị nakwa na-ekweta Ya, na-asị, ‘Ama m Onye Ị bụ, Onye Nsọ nke Chineke.’ Mak 1:24.” The Desire of Ages, 577–579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Akụkọ banyere Nbata Mmeri nke Kraịst bụ ihe atụ nke akụkọ banyere Mkpu Etiti Abalị n’oge ndị Millerite. Amaokwu ahụ sitere n’aka Nwanyị White na-egosi na mgbe mbata ahụ malitere, ndị mmadụ bịara n’okpuru mkpali nke Mmụọ Nsọ, mgbe ahụ Kraịst kwụsịrị wee bee akwa n’ihi Jerusalem. Mgbe nke ahụ gasịrị, Ọ gara n’ihu na nbata ahụ, mgbe ahụkwa ndị isi ndị Juu zutere Ya wee jụ Ya. Achọrọ m ikewapụ ụfọdụ njirimara nke akụkọ a ka m wee chọpụta akara-ụzọ ndị a na-emeghachi n’akụkọ banyere ndị Millerite. Ma tupu nke ahụ, achọrọ m ikwu otu ihe banyere mmalite na njedebe. Ihe anyị ka kpọtụrụ sitere n’aka Nwanyị White na-anọchi anya njedebe nke otu isi, mmeghe nke isi nke na-esote ekwuokwa ihe ndị a.

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> “Ịnya mmeri nke Kraịst banyere n’ime Jerusalem bụ onyinyo amụma na-adịghị doo anya nke ọbịbịa Ya n’ígwé ojii nke eluigwe n’ike na n’ebube, n’etiti mmeri nke ndị mmụọ ozi na ọṅụ nke ndị nsọ. Mgbe ahụ ka a ga-emezu okwu Kraịst gwara ndị nchụàjà na ndị Farisii: ‘Unu agaghị ahụ M site ugbu a gaa n’ihu, ruo mgbe unu ga-asị, Ngọzi nādiri Onye ahụ nke na-abịa n’aha Onyenwe anyị.’ Matthew 23:39. N’ọhụụ amụma e gosiri Zekaraya ụbọchị ahụ nke mmeri ikpeazụ; o hụkwara mbibi nke ndị ahụ jụrụ Kraịst n’ọbịbịa mbụ Ya: ‘Ha ga-elekwasị anya n’ebe M nọ, bụ́ Onye ha dọwara ahụ; ha ga-eru uju n’ihi Ya, dị ka mmadụ si eru uju n’ihi naanị nwa ya nwoke, ha ga-adịkwa n’obi ilu n’ihi Ya, dị ka onye nọ n’obi ilu n’ihi nwa mbụ ya.’ Zechariah 12:10. Ọ bụ ọnọdụ a ka Kraịst buru ụzọ hụ mgbe Ọ hụrụ obodo ahụ wee kwaa ya ákwá. N’ihe gbasara mbibi nwa oge nke Jerusalem, Ọ hụrụ mbibi ikpeazụ nke ndị ahụ bụ́ ndị ikpe mara n’ọbara nke Ọkpara Chineke.”

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> “Ndị na-eso ụzọ ahụ hụrụ ịkpọasị ndị Juu kpọrọ Kraịst, ma ha ahụbeghị ihe nke ahụ ga-eduga na ya. Ha aghọtaghịkwa ezi ọnọdụ nke Izrel, ma ọ bụ ịghọta ntaramahụhụ ahụ nke ga-adakwasị Jerusalem. Kraịst ji ihe ọmụmụ sitere n’ihe a pụrụ ịhụ, nke bara nnukwu uru, kpughere ha nke a.”

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> “Arịrịọ ikpeazụ e mere Jerusalem abụrụla ihe efu. Ndị nchụàjà na ndị ọchịchị anụwo olu amụma nke oge gara aga ka ìgwè mmadụ si kwughachi ya, n’aza ajụjụ a, ‘Ònye ka Nke a bụ?’ ma ha anabataghị ya dịka olu nke Mkpali Nsọ. N’iwe na n’ịtụnanya ha gbalịrị ime ka ndị mmadụ nọrọ nkịtị. Ndị isi agha Rom nọ n’etiti ìgwè ahụ, ndị iro Ya wee bo Ya ebubo n’ihu ha dịka onye ndu nnupụisi. Ha kọwara na Ọ na-achọ ịchịkwa ụlọ nsọ ahụ, ma bụrụ eze na Jerusalem.” The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Isi ihe m na-achọghị ka ọ laa n’iyi bụ na Mbata Mmeri Kraịst n’ime Jerusalem na-anọchi anya ọ bụghị naanị Mkpu Etiti Abalị nke akụkọ ihe mere eme ndị Millerite, kama kwa ọgwụgwụ nke ụwa. E jikọtara ya na nlọghachi Kraịst na mmalite nke puku afọ nke isi nke iri abụọ nke Mkpughe, nakwa na nlọghachi Ya na Jerusalem Ọhụrụ na njedebe nke puku afọ ahụ. E jikọtara ya kwa na ọnwụ nke ndị ajọ omume n’oge ọbịbịa Ya nke abụọ, nakwa na ikpe ikpeazụ ha na njedebe nke puku afọ ahụ. Mmeghe nke paragraf ikpeazụ na-ekwu, “Arịrịọ ikpeazụ a rịọrọ Jerusalem abụrụla ihe efu. Ndị nchụàjà na ndị ọchịchị anụwo olu amụma nke oge gara aga ka ìgwè mmadụ ahụ kwughachiri ya, n’ịza ajụjụ ahụ, ‘Ònye ka Nke a bụ?’ ma ha anabataghị ya dịka olu nke Nsọpụrụ Mmụọ Nsọ.”

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

Arịrịọ ikpeazụ ahụ bụ n’efu, ma e gosipụtara arịrịọ ahụ dịka “olu amụma nke oge gara aga.” Ìgwè mmadụ n’ụbọchị Kraịst jụrụ arịrịọ ikpeazụ ha, n’ihi na ha jụrụ ndụmọdụ Jeremaya ka ha laghachi n’ụzọ ochie. Ha jụkwara usoro nke ahịrị n’elu ahịrị, n’ihi na ndị na-eso ụzọ ahụ azawo ajụjụ ahụ bụ, “Ònye ka Nke a bụ,” site n’ịkpọkọta ọtụtụ ndị àmà ọnụ, ahịrị n’elu ahịrị, ntakịrị site n’ebe a na ntakịrị site n’ebe ahụ.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Mgbe Kraịst bidoro ịbanye n’ime Jerusalem, Ọ kwụsịrị n’ụzọ. Ọ malitere site n’imezu amụma mgbe ndị na-eso ụzọ ahụ nwetara ịnyịnya-ibu ahụ ka Kraịst nọrọkwasị na ya. Ọ dịbeghị mgbe Ọ nọkwasịrị n’elu anụmanụ, ma anụmanụ ahụkwa adịbeghị mgbe e nọkwasịrị ya. Uche eziokwu nke okwu ahụ na-egosi ọrụ-ebube, n’ihi na ònye anụmanụ na-ekwe ka e buru ya onye na-agba ya n’oge mbụ, ònyekwa maara otú e si ejikwa ịnya ịnyịnya-ibu nke na-emebeghị nke a mbụ. Nke a yiri mgbe ndị Filistia tinyere onyinye n’elu ụgbọ, tinyekwara Igbe Ọgbụgba-ndụ ahụ, ma kee ehi abụọ ndị nwere ụmụ ka ha ka na-aṅụ ara, ndịkwa adịbeghị mgbe ha dọtara ụgbọ mbụ, ha wee ozugbo hapụ ụmụ ha ma bido njem ahụ iji weghachite Igbe ahụ n’aka ndị Hibru. Igbe ahụ nọ n’ụzọ ya gaa Jerusalem, ma mgbe Devid mechara bute ya n’ime Jerusalem, o sere onyinyo nke nbata mmeri nke Kraịst.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Mgbe Kraịst nọkwasịrị n’elu ịnyịnya ibu ahụ, ndị mmadụ malitere ịtọ akwa ha n’okporo ụzọ, na-egbutu alaka nkwụ, mkpu ha wee tie, sị, “Hosanna nye Ọkpara Devid: Ngọzi nādiri Onye ahụ nke na-abịa n’aha Onyenwe anyị! Hosanna n’ebe kachasị elu.” (Matthew 21:9) Ndị ndu ahụ guzogidere ma kpọkuo ka Jizọs mee ka igwe mmadụ ahụ gbachie nkịtị. Ha gara n’ihu, Jizọs wee kwụsị ibe ákwá n’ihi mmadụ furu efu, nke Jerusalem nọchiri anya ya. Mgbe ahụ, ngagharị ahụ gara n’ihu, ndị ndu ahụ wee bịa ọzọ rịọ, na-achọ ka a gwa ha onye Jizọs bụ. Mgbe ahụ, ndị na-eso ụzọ ahụ zara site n’ịgba ama nke ndị amụma, ahịrị n’elu ahịrị.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Akụkọ ihe mere eme anyị na-atụle ugbu a bu ụzọ nwee mbilite n’ọnwụ nke Lazarọs, nke na-akara ndakpọ olileanya mbụ n’usoro amụma e gosiri n’ilu banyere ụmụ agbọghọ iri ahụ, nakwa mmetụ Uza metụrụ Igbe Ọgbụgba Ndụ ahụ, n’usoro banyere mbata mmeri Devid batara na Jerusalem. Ndakpọ olileanya mbụ ahụ jikọtara ya na oge ichere, ma Kraịst echerela mgbe mbụ ọ nụrụ na Lazarọs na-arịa ọrịa, dịka Devid kwa siri chere site n’ịhapụ Igbe ahụ n’ebe Uza nwụrụ ruo mgbe o mesịrị laghachi were ya. Lazarọs nwụrụ, ma emesịa kpọlite ya n’ọnwụ. Lazarọs bụ onye ahụ nke mechara duru ịnyịnya ibu ahụ Jizọs nọkwasịrị banye na Jerusalem.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

N’akụkọ ihe mere eme nke ndị Millerite, mmụọ-ozi nke abụọ bịarutere n’ụbọchị Eprel 19, 1844, n’oge nkụda mmụọ mbụ ahụ, nke kpọrọ mmalite nke oge ichere. Mgbe nke ahụ gasịrị, Samuel Snow malitere nwayọọ nwayọọ ịzụlite ozi nke Mkpu Etiti Abalị. Mmepe na-aga n’ihu nke ozi ahụ ka a na-anọchi anya ya site n’ịbanye Kraịst n’ime Jerusalem. Ọganihu nke ọrụ Snow ka a na-anọchikwa anya ya n’ihe gbasara njem Igbe ahụ, site n’aka ndị Filistia, ruo n’elu ụgbọala, ruo n’aka Uza, ma n’ikpeazụ banye n’ime Jerusalem.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Nbata ahụ nwere nkwupụta mbido nke ndị mmadụ mgbe ndị ndú gwara Kraịst ka O mebie ìgwè mmadụ ahụ nkịtị, nke sochiri site n’akwa Kraịst, emesịa nkwupụta nke ndị na-eso ụzọ mgbe ndị ndú isiike jụrụ onye Kraịst bụ. Ngosipụta nke mmụọ nsọ n’ime ndị mmadụ nke mụtara nzaghachi mbụ nke ndị ndú isiike ahụ ka a na-emegharị n’ime ndị na-eso ụzọ mgbe ha wepụtara “ahịrị n’elu ahịrị” ọtutu ndị akaebe amụma sitere n’oge gara aga. Mgbe anyanwụ dara n’ụbọchị ahụ, e kewapụrụ Izrel oge ochie n’ebe Chineke nọ.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

N’akụkọ ihe mere eme ahụ, a gwara anyị na ndị na-eso ụzọ ahụ aghọtaghị “ịta ahụhụ nke ga-adakwasị Jerusalem.” E gosiri ndị na-eso ụzọ ahụ “ịta ahụhụ” ahụ nke ga “adakwasị Jerusalem” site n’“otu ihe ọmụmụ dị mkpa.” Ihe ọmụmụ dị mkpa ahụ bụ ọbụbụ ọnụ a kọchara n’elu osisi fig. Mbibi nke Jerusalem, nke ndị na-eso ụzọ ahụ na-aghọtabeghị n’oge ahụ, ka e ji ọbụbụ ọnụ a kpọrọ osisi fig gosipụta, nakwa ilu ahụ Kraịst kụziri na mbụ banyere osisi fig.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> “Ịdọ aka ná ntị a bụ maka oge niile. Omume Kraịst n’ịbụ ọnụ osisi ahụ nke ike nke Ya onwe ya kere guzo dịka ịdọ aka ná ntị nye ụka niile na nye ndị Kraịst niile. Ọ dịghị onye pụrụ ịdị ndụ n’iwu Chineke ma ọ bụghị site n’ijere ndị ọzọ ozi. Ma e nwere ọtụtụ ndị na-adịghị ebi ndụ ebere na nke enweghị ịchọ ọdịmma onwe onye naanị ya nke Kraịst. Ụfọdụ ndị na-eche na ha bụ ndị Kraịst magburu onwe ha aghọtaghị ihe na-eme ka ije ozi nye Chineke bụrụ ihe ọ bụ. Ha na-eme atụmatụ ma na-amụ ihe iji mee onwe ha obi ụtọ. Ha na-eme ihe naanị n’ihe metụtara onwe ha. Oge bara ha uru naanị dịka ha pụrụ isi chịkọtara onwe ha ihe. N’ihe omume niile nke ndụ, nke a bụ ebumnobi ha. Ọ bụghị maka ndị ọzọ kama ọ bụ maka onwe ha ka ha na-eje ozi. Chineke kere ha ka ha bie n’ụwa ebe a ghaghị ịrụ ije ozi nke enweghị ịchọ ọdịmma onwe onye naanị ya. Ọ haziri ha ka ha nyere mmadụ ibe ha aka n’ụzọ ọ bụla o kwere omume. Ma onwe onye dị ha ukwuu nke na ha apụghị ịhụ ihe ọzọ ọ bụla. Ha adịghị emetụta ndụ mmadụ. Ndị na-ebi otu a maka onwe ha yiri osisi fig ahụ, nke mere ngosipụta niile ma ọ mịghị mkpụrụ. Ha na-edebe ụdị ofufe niile, ma na-enweghị nchegharị ma ọ bụ okwukwe. N’okwu ha, ha na-asọpụrụ iwu Chineke, ma nrubeisi adịghị. Ha na-ekwu okwu, ma ha anaghị eme ya. N’ikpe ahụ e kwupụtara megide osisi fig ahụ, Kraịst na-egosi otú ihe ngosi efu a si bụrụ ihe a kpọrọ asị n’anya Ya. Ọ na-ekwupụta na onye mmehie a na-ahụ anya nwere mmehie dị nta karịa onye ahụ na-ekwupụta na ọ na-ejere Chineke ozi ma ọ naghị amị mkpụrụ maka ebube Ya.”

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> “Ilu osisi fig, nke e kwuru tupu nleta Kraịst na Jerusalem, nwere njikọ kpọmkwem na nkuzi ahụ Ọ kuziri mgbe Ọ kọchara osisi na-amịtaghị mkpụrụ.” The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Mgbe mmegide ikpeazụ ahụ ya na ndị-ndú ahụ gasịrị, Jisọs lara azụ ka o kpee ekpere n’abalị ahụ dum, mgbe ahụ, n’ụtụtụ, ka Ọ na-agafe osisi fig ahụ, Ọ bụrụara ya ọnụ.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> “Ọ bụghị oge maka mkpụrụ fig chara acha, ma e wezụga n’ebe ụfọdụ; ma n’ugwu ndị gbara Jerusalem gburugburu, a pụrụ ikwu n’ezie, ‘Oge fig erubeghị.’ Ma n’ubi mkpụrụ osisi nke Jizọs bịara, otu osisi pụtara dịka nke gara n’ihu karịa ndị ọzọ niile. E kpuchiela ya akwụkwọ. Ọ bụ ọdịdị nke osisi fig na tupu akwụkwọ ya emepe, mkpụrụ ya na-etolite apụta. Ya mere, osisi a nke jupụtara n’akwụkwọ nyere nkwa nke mkpụrụ tolitere nke ọma. Ma ọdịdị ya bụ aghụghọ. Mgbe Jizọs nyochachara alaka ya, site n’alaka dị n’ala ruo n’ome kacha elu, Ọ hụghị ‘ihe ọbụla ma e wezụga akwụkwọ.’ Ọ bụ naanị oke akwụkwọ na-eme ihe ngosi efu, ọ dịghị ihe ọzọ.”

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> “Kraịst kwupụtara megide ya ọbubu ọnụ na-emebi emebi. ‘Ka mmadụ ọ bụla ghara iri mkpụrụ sitere n’aka gị ọzọ ruo mgbe ebighị ebi,’ ka O kwuru. N’ụtụtụ echi ya, mgbe Onye Nzọpụta na ndị na-eso ụzọ Ya nọkwa ọzọ n’ụzọ ha na-aga n’obodo ahụ, alaka ya ndị akpọnwụwo na epupụta ya ndị dara mba dọtara anya ha. ‘Onyenwe anyị,’ ka Pita kwuru, ‘lee, osisi fig ahụ Ị bụrụọrọ ọnụ akpọnwụwo.’”

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> “Omume Kraịst n’ịbụ ọnụ osisi fig juru ndị na-eso ụzọ Ya anya nke ukwuu. O yikwara ha ka ọ bụghị n’ụzọ na n’omume Ya. Ọtụtụ mgbe ha anụwo Ya ka Ọ na-ekwupụta na Ọ bịaghị ikpé ụwa, kama ka e wee site n’aka Ya zọpụta ụwa. Ha chetara okwu Ya, ‘Nwa nke mmadụ abịaghị ibibi ndụ mmadụ, kama ịzọpụta ha.’ Luk 9:56. E mere ọrụ ebube Ya nile iji weghachi, ọ bụghị ibibi. Ndị na-eso ụzọ ahụ amatala Ya naanị dịka Onye Na-eweghachi, Onye Na-agwọ Ọrịa. Omume a pụrụ iche n’onwe ya. Gịnị bụ nzube ya? ha jụrụ ajụjụ.”

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> “Chineke ‘na-enwe mmasị n’ebere.’ ‘Dị ka M dị ndụ, ka Onye-nwe anyị Chineke kwuru, ọnwụ onye ajọ omume adịghị m atọ ụtọ.’ Maịka 7:18; Ezikiel 33:11. N’ebe Ọ nọ, ọrụ mbibi na ikwupụta ikpe bụ ‘ọrụ ijuanya.’ Aịsaịa 28:21. Ma ọ bụ n’ebere na n’ịhụnanya ka Ọ na-ebuli ákwà mkpuchi n’ihu ọdịnihu, ma na-ekpughere mmadụ ihe ga-esi n’ụzọ nke mmehie pụta.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> “Ịbụ ọnụ a bụrụ osisi fiig bụ ilu e ji omume gosi. Osisi ahụ na-adịghị amị mkpụrụ, nke na-egosi akwụkwọ ya jupụtara n’ịma jijiji n’ihu Kraịst n’onwe Ya, bụ ihe nnọchianya nke mba ndị Juu. Onye Nzọpụta chọrọ ime ka o doo ndị na-eso ụzọ Ya anya ihe kpatara na ịdị n’aka nke mbibi Izrel. N’ihi nke a, O nyere osisi ahụ àgwà omume ọma, ma mee ka ọ bụrụ onye na-akọwa eziokwu nke Chukwu. Ndị Juu pụtara iche n’etiti mba niile ọzọ, na-ekwupụta na ha bụ ndị na-ekwesị ntụkwasị obi nye Chineke. Chineke gọziri ha pụrụ iche, ha wee na-azọrọ na ha nwere ezi omume karịa mmadụ niile ọzọ. Ma ịhụ ụwa n’anya na agụụ maka uru emerụwo ha. Ha na-etu ọnụ banyere ihe ọmụma ha, ma ha amaghi ihe Chineke chọrọ, juputakwara n’ihu abụọ. Dị ka osisi ahụ na-adịghị amị mkpụrụ, ha gbasara alaka ha jupụtara n’ịkpọ isi elu, dị mma n’ile anya ma maa mma n’anya, ma ha amịtaghị ‘ihe ọ bụla ma e wezụga akwụkwọ.’ Okpukpe ndị Juu, ya na ụlọ nsọ ya dị ebube, ebe ịchụàjà ya dị nsọ, ndị nchụàjà ya yi okpu ukwu, na emume ya ndị na-akpali akpali, bụ n’ezie ihe mara mma n’ile anya n’èzí, ma ịdị umeala n’obi, ịhụnanya, na obi ebere adịghị.” The Desire of Ages, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Anyị malitere site n’ịjụ ajụjụ abụọ nke anyị nọ n’usoro ịza. Ajụjụ ndị ahụ bụ, “Gịnị mere ikpe nke ndị dị ndụ ji malite na 9/11? Gịnịkwa bụ ikpe nke ndị dị ndụ nke Akwụkwọ Nsọ na-akụzi?”

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Ahịrị amụma ole na ole anyị ka debere n’ọnọdụ bụ ndị akaebe nke Akwụkwọ Nsọ banyere ikpe ndị dị ndụ. Ahịrị amụma ndị ahụ na-ekwu maka ihe karịrị naanị “A, B, C” nke ikpe ahụ, ma anyị na-ebu ụzọ aza ajụjụ nke 9/11 na ikpe ndị dị ndụ.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> “‘Elere m anya,’ ka onye-amụma Daniel kwuru, ‘ruo mgbe e debere ocheeze dị iche iche, ma Otu onye bụ Ochie nke Ụbọchị nọdụrụ ala: uwe Ya dị ọcha dịka snow, ntutu isi Ya dịka ajị atụrụ dị ọcha n’ezie; ocheeze Ya bụ ire ọkụ, ma ụkwụ ya ndị na-agbagharị agbagharị bụkwa ọkụ na-enwu enwu. Iyi ọkụ si n’ihu Ya pụta ma na-asọpụta n’iru Ya: puku puku mmadụ na-ejere Ya ozi, ma iri puku ugboro iri puku guzo n’ihu Ya: e guzobere ikpe ahụ, e mepekwara akwụkwọ ndị ahụ.’ Daniel 7:9, 10, R.V.”

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> “N’otu a ka e si gosi onye-amụma ahụ n’ọhụụ ya nnukwu ụbọchị ahụ dị nsọ ma dị egwu, mgbe a ga-enyocha agwa na ndụ ndị mmadụ n’ihu Onyeikpe nke ụwa niile, ma nye mmadụ ọ bụla ụgwọ ya ‘dị ka ọrụ ya si dị.’ Onye Ochie nke Ụbọchị bụ Chineke Nna. Dị ka onye ọbụ-abụ ọma kwuru: ‘Tupu e mụọ ugwu dị iche iche, ma ọ bụ tupu I kee ụwa na ụwa bi n’ime ya, ọbụna site na mgbe ebighị ebi ruo mgbe ebighị ebi, Ị bụ Chineke.’ Abụ Ọma 90:2. Ọ bụ Ya, isi mmalite nke ịdị adị niile, na isi iyi nke iwu niile, ka ga-anọ n’isi ikpe ahụ. Ndị mmụọ ozi dị nsọ kwa, dịka ndị ozi na ndị àmà, n’ọnụọgụ ‘puku iri ugboro puku iri, na puku puku dị iche iche,’ na-anọnyere ụlọikpe ukwu a.”

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> “‘Ma, lee, otu dị ka Nwa nke mmadụ ji igwe ojii nke eluigwe na-abịa, ọ bịakwutekwa Onye Ochie nke Ụbọchị, ha wee kpọta Ya nso n’ihu Ya. E wee nye Ya ọchịchị, na ebube, na alaeze, ka mmadụ nile, mba nile, na asụsụ nile, wee fee Ya òfùfè: ọchịchị Ya bụ ọchịchị ebighị ebi, nke na-agaghị agabiga.’ Daniel 7:13, 14. Ọbịbịa Kraịst a kọwara ebe a abụghị ọbịbịa Ya nke ugboro abụọ n’ụwa. Ọ na-abịakwute Onye Ochie nke Ụbọchị n’eluigwe ka ọ nata ọchịchị na ebube na alaeze, nke a ga-enye Ya mgbe ọrụ Ya dị ka onye ogbugbo ga-eru ọgwụgwụ. Ọ bụ ọbịbịa a, ọ bụghị ọbịbịa Ya nke abụọ n’ụwa, ka e buru amụma banyere ya na amụma dị ka nke ga-eme na njedebe nke ụbọchị 2300 ahụ n’afọ 1844. N’ịbụ nke ndị mmụọ ozi nke eluigwe so Ya, nnukwu Onye Nchụàjà anyị na-abanye n’Ebe Nsọ Kachasị Nsọ, ma n’ebe ahụ o na-apụta n’ihu Chineke iji rụọ omume ikpeazụ nke ozi Ya n’ihi mmadụ—imezu ọrụ ikpe nyocha, na ime mgbaghara mmehie maka ndị niile e gosiri na ha ruru eru inweta uru ya.”

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> “N’ọrụ ofufe nke ihe nnọchianya, naanị ndị bịara n’ihu Chineke na nkwupụta mmehie na nchegharị, ndịkwa ebufere mmehie ha n’ebe nsọ site n’ọbara nke àjà mmehie, ka ha nwere òkè n’ọrụ ofufe nke Ụbọchị Mkpuchi Mmehie. N’otu aka ahụ, n’ụbọchị ukwu nke mkpuchi mmehie ikpeazụ na ikpe nyocha, naanị ikpe ndị nke ndị na-ekwupụta na ha bụ ndị nke Chineke ka a na-atụle. Ikpe nke ndị ajọ omume bụ ọrụ pụrụ iche na nke dị iche, ọ na-emekwa n’oge ọzọ ga-abịa. ‘Ikpé aghaghi ibido n’ulo Chineke: ma ọ buru na o bidoro n’aka anyị, gini ka ngwụcha nke ndi nādighi-erubere ozi ọma isi gābu?’ 1 Peter 4:17.”

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> “Akwụkwọ ndekọ ndị dị n’eluigwe, nke e ji debanye aha na omume ndị mmadụ, ga-ekpebi mkpebi nile nke ikpe ahụ. Onye-amụma Daniel na-ekwu, sị: ‘E debere ikpe, e meghekwara akwụkwọ ndị ahụ.’ Onye mkpughe ahụ, n’ịkọwa otu ọnọdụ ahụ, na-agbakwụnye, sị: ‘E meghekwara akwụkwọ ọzọ, nke bụ akwụkwọ nke ndụ: e wee kpee ndị nwụrụ anwụ ikpe site n’ihe ndị ahụ e dere n’akwụkwọ ndị ahụ, dị ka ọrụ ha si dị.’ Mkpughe 20:12.”

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> “Akwụkwọ nke ndụ nwere aha ndị niile bataraworo n’ozi Chineke. Jisọs gwara ndị na-eso ụzọ Ya, sị: ‘Ṅụrịanụ ọṅụ, n’ihi na e dewo aha unu n’eluigwe.’ Luk 10:20. Pọl na-ekwu maka ndị ọrụ ibe ya kwesịrị ntụkwasị obi, ‘ndị aha ha dị n’akwụkwọ nke ndụ.’ Ndị Filipai 4:3. Daniel, ka ọ na-ele anya ruo ‘oge nsogbu, nke a na-ahụtụbeghị ụdị ya,’ na-ekwupụta na a ga-anapụta ndị Chineke, ‘onye ọ bụla a ga-ahụ ka e dere aha ya n’akwụkwọ ahụ.’ Daniel 12:1. Ma onye mkpughe ahụ na-ekwu na naanị ndị ahụ ka ga-abanye n’obodo Chineke bụ ndị aha ha ‘e dere n’akwụkwọ nke ndụ nke Nwa Atụrụ ahụ.’ Daniel 12:1; Mkpughe 21:27.”

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> “A na-ede ‘akwụkwọ ncheta’ n’ihu Chineke, nke e dekọrọ n’ime ya ezi omume nke ‘ndị na-atụ egwu Jehova, na ndị na-echebara aha Ya echiche.’ Malakaị 3:16. A na-edebanye okwu okwukwe ha na omume ịhụnanya ha n’eluigwe. Nehemaịa na-ezo aka na nke a mgbe ọ sịrị: ‘Cheta m, O Chineke m, … ma ehichapụkwala ezi omume m ndị m meworo n’ihi ụlọ Chineke m.’ Nehemaịa 13:14. N’akwụkwọ ncheta nke Chineke, a na-eme ka ọrụ ezi omume ọ bụla bụrụ ihe na-adịghị anwụ anwụ. N’ebe ahụ ka a na-edekọ n’eziokwu ọnwụnwa ọ bụla e guzogidere, ihe ọjọọ ọ bụla e meriri, okwu ọ bụla nke ọmịiko dị nro e kwupụtara. A na-edekwa kwa omume ọ bụla nke ịchụ aja, nhụjuanya na iru újú ọ bụla e tachiri n’ihi Kraịst. Onye ọbụ abụ ọma na-ekwu, sị: ‘Ị na-agụgharị ịkpafu m nile: tinye anya mmiri m n’ime karama Gị: ọ̀ bụghị na ha dị n’akwụkwọ Gị?’ Abụ Ọma 56:8.”

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> E nwekwara ndekọ nke mmehie ndị mmadụ. “N’ihi na Chineke ga-eweta ọrụ ọ bụla n’ikpe, ya na ihe nzuzo ọ bụla, ma ọ bụrụ na ọ dị mma, ma ọ bụrụkwa na ọ dị njọ.” “Okwu efu ọ bụla ndị mmadụ ga-ekwu, ha ga-aza ajụjụ banyere ya n’ụbọchị ikpe.” Onye Nzọpụta na-asị: “N’ihi okwu gị ka a ga-agụta gị onye ezi omume, sitekwa n’okwu gị ka a ga-ama gị ikpe.” Eklisiastis 12:14; Matiu 12:36, 37. Ebumnuche nzuzo na mkpali nile na-apụta n’akwụkwọ ndekọ ahụ nke na-adịghị emehie; n’ihi na Chineke “ga-eme ka ihe zoro ezo nke ọchịchịrị pụta ìhè, ma mee ka echiche nile nke obi pụta n’ìhè.” 1 Ndị Kọrịnt 4:5. “Lee, e dere ya n’ihu M, … ajọ omume unu, na ajọ omume nna unu ha ọnụ, ka Onye-nwe-anyị kwuru.” Aịsaịa 65:6, 7.

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> “A na-enyocha ọrụ onye ọ bụla n’ihu Chineke, a na-edekwa ya dịka ntụkwasị-obi ma ọ bụ ekwesịghị ntụkwasị-obi. N’akụkụ aha ọ bụla n’akwụkwọ eluigwe ka a na-edebanye, n’ezi nkọwa na-atụ egwu, okwu ọjọọ ọ bụla, omume ịchọ ọdịmma onwe onye ọ bụla, ọrụ ọ bụla a na-emezughị, na mmehie nzuzo ọ bụla, tinyere aghụghọ nzuzo ọ bụla a kpachapụrụ anya. Ịdọ aka ná ntị ma ọ bụ ntaramahụhụ sitere n’eluigwe a leghaara anya, oge ndị e tufuru n’efu, ohere ndị a na-ejighị mee ihe, mmetụta e tinyere maka ezi ihe ma ọ bụ maka ihe ọjọọ, na nsonaazụ ya ndị na-eru ebe dị anya, ka mmụọ ozi na-edekọ ihe niile na-achịkọtakwa.”

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> “Iwu Chineke bụ ụkpụrụ a ga-eji nwalee agwa na ndụ mmadụ n’ikpe ahụ. Onye amamihe kwuru, sị: ‘Tụọ Chineke egwu, debe kwa iwu Ya nile: n’ihi na nke a bụ ọrụ dum nke mmadụ. N’ihi na Chineke ga-eweta ọrụ ọ bụla n’ikpe.’ Eklisiastis 12:13, 14. Onyeozi Jems na-adụ ụmụnna ya ọdụ, sị: ‘Ya mere, kwuonu okwu, meekwa omume, dị ka ndị a ga-ekpe ikpe site n’iwu nke nnwere onwe.’ Jems 2:12.”

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> “Ndị ahụ ndị a ga-agụ na ha kwesịrị ekwesị” n’ime ikpe ahụ ga-enwe òkè n’mbilite n’ọnwụ nke ndị ezi omume. Jizọs kwuru: “Ma ndị a ga-agụ na ha kwesịrị ekwesị inweta ụwa ahụ, na mbilite n’ọnwụ site n’etiti ndị nwụrụ anwụ, … ha hà ka ndị mmụọ ozi; ha bụkwa ụmụ Chineke, ebe ha bụ ụmụ nke mbilite n’ọnwụ.” Luk 20:35, 36. Ọzọkwa, Ọ na-ekwupụta na “ndị mere ezi ihe” ga-apụta “gaa na mbilite n’ọnwụ nke ndụ.” Jọn 5:29. A gaghị akpọlite ndị ezi omume nwụrụ anwụ ruo mgbe ikpe ahụ gachara nke a na-agụ ha na ha kwesịrị ekwesị maka “mbilite n’ọnwụ nke ndụ.” N’ihi ya, ha agaghị anọ n’onwe ha n’ihu ụlọikpe ahụ mgbe a na-enyocha ihe ndekọ ha ma kpebiekwa okwu ha.

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> “Jisọs ga-apụta dịka Onye na-arịọchitere ha, ka O wee rịọ n’ọnọdụ ha n’ihu Chineke. ‘Ọ bụrụ na onye ọ bụla emehie, anyị nwere Onye na-arịọchitere anyị n’ebe Nna nọ, Jisọs Kraịst onye ezi omume.’ 1 Jọn 2:1. ‘N’ihi na Kraịst abanyeghị n’ebe nsọ ndị e ji aka mee, ndị bụ onyinyo nke ezi ebe nsọ ahụ; kama Ọ banyere n’eluigwe n’onwe ya, ugbu a ka O pụta n’ihu Chineke n’ihi anyị.’ ‘Ya mere Ọ pụkwara ịzọpụta nke ọma ruo n’ókè kachasị ndị na-abịakwute Chineke site n’aka Ya, ebe Ọ na-adị ndụ mgbe niile ime arịrịọchitere ha.’ Ndị Hibru 9:24; 7:25.”

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> “Mgbe a na-emeghe akwụkwọ ndị e dekọrọ ihe n’ime ikpe ahụ, ndụ nke ndị niile kweere na Jisọs na-abata n’ihu Chineke ka a nyochaa ha. Malite na ndị mbụ biri n’elu ụwa, Onye Nkwado anyị na-eweta ikpe onye ọbụla n’usoro ọgbọ na ọgbọ, ma mechie na ndị dị ndụ. A na-akpọ aha ọ bụla, a na-enyochakwa ikpe ọ bụla nke ọma. A na-anabata ụfọdụ aha, a na-ajụkwa ụfọdụ aha. Mgbe onye ọ bụla nwere mmehie ka fọdụrụ n’akwụkwọ ndị e dekọrọ ihe, ndị a na-echegharịghị echegharị ma a gbagharịghịkwa ha, a ga-ehichapụ aha ha n’Akwụkwọ nke Ndụ, a ga-ehichapụkwa ndekọ ezi omume ha n’akwụkwọ ncheta nke Chineke. Onyenwe anyị gwara Mozis: ‘Onye ọbụla mehiere megide M, onye ahụ ka M ga-ehichapụ n’akwụkwọ M.’ Ọpụpụ 32:33. Onye amụma Ezikielikwara na-ekwu, sị: ‘Mgbe onye ezi omume si n’ezi omume ya chigharia, ma mee ajọ omume, … ezi omume ya niile o meworo agaghị echeta ha.’ Ezikiel 18:24.” The Great Controversy, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

Anyị ga-aga n’ihu n’ọmụmụ a ma zaa ajụjụ ndị e welitere n’isiokwu ọzọ nke usoro isiokwu a.

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