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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Three

Akwụkwọ Joel na Chọọchị Seventh-day Adventist nke Laodisia—Nọmba Iri Atọ na Atọ

Number Thirty-Three

Nọmba Iri Atọ na Atọ

Author

Jeff Pippenger

Published

January 21, 2026

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At the Sunday law the one hundred and forty-four thousand prophetically meet the eleventh-hour workers. The one hundred and forty-four thousand are already sealed, and are then calling for the great multitude to come out of Babylon and to stand with them for the seventh-day Sabbath. Judgment for God’s house ends at the Sunday law, and judgment then moves unto the Gentiles, the great multitude—God’s other flock. Revelation seven identifies both groups, and in the fifth seal the martyrs from the Dark Ages ask “how long” until God judges the papal power for their martyrdom? They are told to rest in their graves until a second group of martyrs of papal persecution is made up, and they are given white robes. The great multitude of Revelation chapter seven wear white robes, for they represent the second group of papal martyrs in the soon-coming Sunday law crisis. Revelation seven and the fifth seal address these two groups, as does the churches of Smyrna and Philadelphia. Smyrna represents the martyrs of the final papal blood bath, and Philadelphia the one hundred and forty-four thousand.

N’oge iwu Sọnde, puku iri na anọ na puku anọ ahụ na-ezute n’amụma ndị ọrụ elekere nke iri na otu. E mechiela akara puku iri na anọ na puku anọ ahụ tupu mgbe ahụ, ma ha na-akpọzi igwe mmadụ ukwu ahụ ka ha si na Babilọn pụta ma soro ha guzoro n’aka ụbọchị izu ike nke ụbọchị nke asaa. Ikpe maka ụlọ Chineke na-akwụsị n’oge iwu Sọnde, ikpe ahụ wee gafeezie n’ebe ndị mba ọzọ nọ, bụ igwe mmadụ ukwu ahụ—ìgwè atụrụ ọzọ nke Chineke. Mkpughe isi nke asaa na-akọwapụta ìgwè abụọ ahụ, ma n’akara nke ise ndị nwụrụ n’ihi okwukwe site n’Oge Ọchịchịrị jụrụ, “ruo ole mgbe,” tupu Chineke ekpee ike papal ikpe n’ihi ọnwụ ha dị ka ndị e gburu n’ihi okwukwe? A gwara ha ka ha zuru ike n’ili ha ruo mgbe a ga-emeju ìgwè nke abụọ nke ndị e gburu n’ihi mkpagbu papal, e wee nye ha uwe ọcha. Igwe mmadụ ukwu nke Mkpughe isi nke asaa yi uwe ọcha, n’ihi na ha na-anọchi anya ìgwè nke abụọ nke ndị e gburu n’ihi papal n’ime nsogbu iwu Sọnde na-abịa n’oge na-adịghị anya. Mkpughe isi nke asaa na akara nke ise na-ekwu maka ìgwè abụọ a, otu a kwa ka ụka nke Smaịna na Filadelfịa si eme. Smaịna na-anọchi anya ndị e gburu n’ihi okwukwe n’ọbara ọgbụgba ikpeazụ nke papal, Filadelfịa kwa puku iri na anọ na puku anọ ahụ.

Peter is at the third hour at Caesarea Philippi, and after “six days,” not six hours, he would be at the edge of the Sunday law, which is the ninth hour.

Pita nọ n’awa nke atọ na Sizaịa Filipi, ma mgbe “ụbọchị isii” gasịrị, ọ bụghị awa isii, ọ ga-anọ n’ọnụ iwu Sọnde, nke bụ awa nke itoolu.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Matthew 17:1–3.

> Mgbe ụbọchị isii gasịrị, Jizọs kpọọrọ Pita na Jems na Jọn nwanne ya, duru ha n’elu ugwu dị elu iche; e wee gbanwee ọdịdị ya n’ihu ha: ihu ya wee na-enwu dị ka anyanwụ, uwe ya wee bụrụ ọcha dịka ìhè. Ma, lee, Mozis na Ịlaịja pụtara ìhè nye ha, na-agwa ya okwu. Matiu 17:1–3.

At the Sunday law the one hundred and forty-four thousand prophetically meet the great multitude. Elijah represents the one hundred and forty-four thousand who do not taste of death, and Moses represents those who die in the Lord. They are standing with Christ at the Sunday law, which is where Christ anoints His kingdom of glory as He established His kingdom of grace at the cross. If you are still engaged in the logic we are setting forth in connection with the six-hour period from the third to ninth hour, then it is necessary to see something that is a very special illustration.

N’iwu ụbọchị Sọnde, otu narị puku iri anọ na anọ ahụ na-ezute n’amụma ìgwè mmadụ ukwu ahụ. Ịlaịja na-anọchi anya otu narị puku iri anọ na anọ ahụ bụ ndị na-anaghị atọ ụtọ ọnwụ, Mosis na-anọchikwa anya ndị na-anwụ n’ime Onyenwe anyị. Ha na Kraịst guzo n’iwu ụbọchị Sọnde, nke bụ ebe Kraịst na-ete alaeze ebube Ya mmanụ dị ka O guzobere alaeze amara Ya n’obe. Ọ bụrụ na unu ka na-etinye aka n’usoro uche anyị na-akọwa n’ihe gbasara oge awa isii ahụ site n’awa nke atọ ruo n’awa nke itoolu, mgbe ahụ ọ dị mkpa ịhụ ihe bụ ihe atụ pụrụ nnọọ iche.

The third hour of Caesarea Philippi is the alpha of the ninth hour’s omega of Caesarea Maritima. I am identifying that not six hours, but six days later, Peter is at the Mount of Transfiguration, that also illustrates the history that culminates at the Sunday law, which is the ninth hour. The six-day period aligns with the six-hour period, but only as a fractal of Caesarea to Caesarea. What is very special is that this phenomenon of a fractal of the history being within the history of the six-hour period is exactly what happens when you consider the Pentecostal season. The six hours from the death of Christ unto Pentecost is a fractal of the period of the cross unto 34 AD, when the sacred week concluded and the gospel went to the Gentiles.

Oge nke atọ nke Sizaria Filipai bụ alfa nke omega nke oge nke itoolu nke Sizaria Maritima. Ana m akọwapụta na ọ bụghị awa isii, kama ụbọchị isii ka e mesịrị, Pita nọ n’Ugwu Nnwogharị ahụ, nke na-egosikwa akụkọ ihe mere eme ahụ nke na-eru ngwụcha n’iwu Sọnde, nke bụ oge nke itoolu. Oge ụbọchị isii ahụ kwekọrọ na oge awa isii ahụ, ma naanị dịka fraktal nke Sizaria ruo Sizaria. Ihe pụrụ nnọọ iche bụ na ihe ịrịba ama a nke fraktal nke akụkọ ihe mere eme nọ n’ime akụkọ ihe mere eme nke oge awa isii bụ kpọmkwem ihe na-eme mgbe a tụlere oge Pentikọst. Awa isii ahụ site n’ọnwụ Kraịst ruo Pentikọst bụ fraktal nke oge sitere n’obe ruo n’afọ 34 AD, mgbe izu nsọ ahụ gwụchara, oziọma wee ruo ndị Jentaịl.

> “Now pride and envy closed the door against the light. If the reports brought by the shepherds and the wise men were credited, they would place the priests and rabbis in a most unenviable position, disproving their claim to be the exponents of the truth of God. These learned teachers would not stoop to be instructed by those whom they termed heathen. It could not be, they said, that God had passed them by, to communicate with ignorant shepherds or uncircumcised Gentiles. They determined to show their contempt for the reports that were exciting King Herod and all Jerusalem. They would not even go to Bethlehem to see whether these things were so. And they led the people to regard the interest in Jesus as a fanatical excitement. Here began the rejection of Christ by the priests and rabbis. From this point their pride and stubbornness grew into a settled hatred of the Saviour. While God was opening the door to the Gentiles, the Jewish leaders were closing the door to themselves.” The Desire of Ages, 62.

> “Ugbu a, nganga na anyaụfụ mechiri ụzọ megide ìhè ahụ. Ọ bụrụ na a nabata akụkọ ndị ndị ọzụzụ atụrụ na ndị amamihe wetara, ha ga-etinye ndị nchụàjà na ndị rabaị n’ọnọdụ kasị na-adịghị amasị mmadụ, ebe a ga-agbagha nkwupụta ha na ha bụ ndị na-akọwa eziokwu nke Chineke. Ndị nkụzi ndị a gụrụ akwụkwọ agaghị eweda onwe ha ala ka ndị ha kpọrọ ndị ọgọ mmụọ bụrụ ndị ga-akụziri ha. Ha sịrị na ọ gaghị ekwe omume na Chineke ahapụla ha n’azụ ka o wee gwa ndị ọzụzụ atụrụ na-amaghị ihe ma ọ bụ ndị mba ọzọ na-ebighi úgwù okwu. Ha kpebiri igosi nlelị ha n’ebe akụkọ ndị ahụ, nke na-akpalite Eze Herọd na Jerusalem niile, nọ. Ha agaghị ọbụna aga Betlehem ịhụ ma ihe ndị a ọ̀ dị otu a. Ha wee duru ndị mmadụ ka ha were mmasị e nwere n’ebe Jisọs nọ dịka mkpali fanatịk. N’ebe a ka ndị nchụàjà na ndị rabaị bidoro ịjụ Kraịst. Site n’oge a gaa n’ihu, nganga na isiike ha toro ghọọ ịkpọasị siri ike megide Onye Nzọpụta ahụ. Mgbe Chineke na-emeghe ụzọ nye ndị mba ọzọ, ndị ndu ndị Juu na-emechi ụzọ ahụ megide onwe ha.” The Desire of Ages, 62.

In the midst of the sacred week Christ was crucified. Three and a half years later Stephen was stoned and Cornelius called for Peter. Three and a half years after the cross, probation is fully finished for ancient Israel. Stephen then looked into heaven and saw Christ standing, which is the symbol of the close of probation in Daniel twelve verse one. The door closed for ancient Israel and opened for the Gentiles.

N’etiti izu nsọ ahụ ka a kpọgidere Kraịst n’obe. Afọ atọ na ọkara ka e mesịrị, a tụrụ Stivin nkume, a kpọọkwa Pita n’ụlọ Kọniliọs. Afọ atọ na ọkara mgbe obe ahụ gasịrị, oge amara gwụsịrị kpamkpam nye Izrel oge ochie. Mgbe ahụ Stivin lere anya n’eluigwe ma hụ Kraịst ka o guzoro, nke bụ ihe nnọchianya nke mmechi nke oge amara ahụ n’ime Daniel isi nke iri na abụọ amaokwu nke mbụ. E mechiri ọnụ ụzọ ahụ nye Izrel oge ochie, e mepeekwa ya nye ndị mba ọzọ.

In the period from the death of Christ at the ninth hour to the death of Stephen and Peter’s calling at the ninth hour, Cornelius and Stephen are two witnesses that the twelve hundred and sixty prophetic days were fulfilled. From the ninth hour of death to the ninth hour of death, was 1,260 prophetic days. The ninth hour of death unto the ninth hour of Pentecost identifies a fractal of the 1,260 days, in the space of fifty-two days.

N’oge sitere n’ọnwụ Kraịst n’elekere nke itoolu ruo ọnwụ Stivin na ọkpụkpọ Pita n’elekere nke itoolu, Kọniliọs na Stivin bụ ndịàmà abụọ na ụbọchị amụma otu puku narị abụọ na iri isii mezuru. Site n’elekere nke itoolu nke ọnwụ ruo n’elekere nke itoolu nke ọnwụ, bụ ụbọchị amụma 1,260. Elekere nke itoolu nke ọnwụ ruo n’elekere nke itoolu nke Pentikọst na-akọwapụta fraktal nke ụbọchị 1,260 ahụ, n’ime ohere ụbọchị iri ise na abụọ.

The fractal that was the Pentecostal season is at the beginning of those 1,260 days, and at the end of those days Peter is prophetically located at both the third and ninth hour in Caesarea. The two Caesarea’s represent the alpha and omega of a prophetic six-hour period. Within the prophetic six-hour period of the two Caesarea’s, Peter travels for six days and gets to the Mount of Transfiguration. The Mount represents the sealing that culminates at the Sunday law, which is where the church triumphant is lifted up above all the mountains. Those six days represent the six-hour period from Caesarea to Caesarea and are a fractal within the period, as was the Pentecostal season a fractal at the beginning of the very same sacred period.

Ntule nke oge Pentikọst bụ fraktal nọ na mmalite nke ụbọchị 1,260 ahụ, ma na njedebe nke ụbọchị ndị ahụ, a na-edobe Pita n’ụzọ amụma n’oge awa nke atọ nakwa nke itoolu na Sisaria. Sisaria abụọ ahụ na-anọchi anya alfa na omega nke oge amụma nke awa isii. N’ime oge amụma nke awa isii nke Sisaria abụọ ahụ, Pita na-eme njem ụbọchị isii ma rute n’Ugwu Ntughari. Ugwu ahụ na-anọchi anya akara-nsọ nke na-eru n’isi na iwu ụbọchị Sọnde, ebe a na-ebuli nzukọ mmeri elu karịa ugwu niile. Ụbọchị isii ahụ na-anọchi anya oge awa isii site na Sisaria ruo na Sisaria, ma bụrụkwa fraktal n’ime oge ahụ, dịka oge Pentikọst bụ fraktal na mmalite nke otu oge nsọ ahụ kwa.

The beginning fractal was a fulfillment of the Spring feasts associated with the Pentecostal season. The ending fractal of Caesarea Philippi to the Mount of Transfiguration is also prophetically tied together with the sacred week. At the Mount the Father spoke, as He had done at Christ’s baptism, and as He would just before the cross. The Father audibly spoke three times from the start of the sacred week unto the cross. Once at the baptism, then at the Mount of Transfiguration and then He spoke in the shadow of the approaching cross.

Fractal mmalite bụ mmezu nke ememme Opupu ihe ubi ndị jikọtara ya na oge Pentikọst. Fractal njedebe ahụ, site na Sizaria Filipai ruo n’Ugwu Nnwogha, ejikọtakwara ya n’amụma na izu nsọ ahụ. N’Ugwu ahụ Nna kwuru okwu, dịka O mere n’oge baptizim nke Kraịst, nakwa dịka Ọ ga-eme obere oge tupu obe ahụ. Nna ahụ kwuru okwu n’olu a na-anụ anya ugboro atọ site na mmalite nke izu nsọ ahụ ruo n’obe ahụ. Otu ugboro n’oge baptizim, mgbe ahụ n’Ugwu Nnwogha, ma mesịa Ọ kwuo n’onyinyo nke obe ahụ na-abịanụ.

The cross is the omega of the 1,260 days that began at His baptism. The baptism and the cross are specific waymarks of the sacred week of Daniel nine, thus identifying the Mount of Transfiguration as part of the sacred week. If the first and last fulfill waymarks of the prophecy of the sacred week, then the middle waymark must of prophetic necessity do the same.

Obe bụ omega nke ụbọchị 1,260 ndị malitere n’oge e mere Ya baptizim. Baptizim ahụ na obe ahụ bụ akara ụzọ doro anya nke izu nsọ ahụ nke Daniel itoolu, si otu a na-egosi Ugwu Ngbanwe ahụ dị ka akụkụ nke izu nsọ ahụ. Ọ bụrụ na akara ụzọ mbụ na nke ikpeazụ na-emezu amụma nke izu nsọ ahụ, mgbe ahụ akara ụzọ nke etiti ga-abụkwa, site n’ọnọdụ amụma dị mkpa, ime otu ihe ahụ.

The baptism is the first angel; the Mount of Transfiguration is the second and the cross is the third. At the Mount, God identified Moses and Elijah as waymarks of the remnant church. The application is tied together with the threefold symbol of Peter, James and John. There were three times that Jesus took Peter, James and John with Him. The first time it was the resurrection of Jairus’ daughter, the second was the Transfiguration and the third was Gethsemane. The first time Peter, James and John witnessed a resurrected twelve-year-old virgin.

Baptizim bụ mmụọ ozi mbụ; Ugwu Mgbanwe Ọdịdị bụ nke abụọ, obe bụkwa nke atọ. N’elu Ugwu ahụ, Chineke kọwara Mozis na Ịlaịja dịka akara-ụzọ nke nzukọ ndị fọdụrụ. E jikọtara ngwa ya ọnụ site na ihe nnọchianya okpukpu atọ nke Pita, Jemis na Jọn. E nwere ugboro atọ Jizọs kpọọrọ Pita, Jemis na Jọn ka ha soro Ya. N’oge mbụ, ọ bụ mbilite n’ọnwụ nke nwaanyị nwa Jekọbus, n’oge nke abụọ ọ bụ Mgbanwe Ọdịdị ahụ, n’oge nke atọkwa ọ bụ Getsemane. N’oge mbụ, Pita, Jemis na Jọn hụrụ nwa agbọghọ na-amaghị nwoke dị afọ iri na abụọ nke e mere ka o si n’ọnwụ bilie.

> And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house: For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. Luke 8:40–42.

> O wee ruo, na, mgbe Jisọs lọtara, ndị mmadụ ji ọṅụ nabata ya: n’ihi na ha niile nọ na-eche ya. Ma, lee, otu nwoke bịara, aha ya bụ Jairọs, ọ bụkwa onye-isi ụlọ nzukọ: o wee daa n’ala n’ụkwụ Jisọs, ma rịọsịa ya ka ọ bịa n’ụlọ ya: n’ihi na o nwere naanị otu nwaanyị nwa, ihe dị ka afọ iri na abụọ, ọ nọkwa na-anwụ anwụ. Ma ka ọ na-aga, ndị mmadụ na-akpakọ ya gburugburu. Luk 8:40–42.

The name Jairus means “the enlightener” and “to be luminous and glorious.” Of the three times when Peter, James and John were exclusively guests of Christ, this was the first time, and Jairus’ represents the first angel who lightens the earth with its glory. The twelve-year old virgin represents the virgins who are to be resurrected as the one hundred and forty-four thousand. Christ reached the home of the virgin daughter, after His interaction of a woman who had an issue of blood for twelve years.

Aha Jairọs pụtara “onye na-enye ìhè” na “ịbụ onye na-enwu enwu ma dị ebube.” N’ime ugboro atọ ahụ mgbe Pita, Jemis, na Jọn bụ nanị ndị ọbịa pụrụ iche nke Kraịst, nke a bụ oge mbụ, Jairọs na-anọchikwa anya mmụọ ozi mbụ ahụ nke na-eji ebube ya mee ka ụwa nwee ìhè. Nwa agbọghọ-amaghị-nwoke ahụ dị afọ iri na abụọ na-anọchi anya ndị-amaghị-nwoke ndị a ga-akpọlite n’ọnwụ dịka ndị narị puku na iri anọ na puku anọ. Kraịst rutere n’ụlọ nwa agbọghọ-amaghị-nwoke ahụ, mgbe mmekọrịta Ya na otu nwanyị nke nwere nsọpụ ọbara ruo afọ iri na abụọ gasịrị.

> And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. Luke 8:43, 44.

> Ma otu nwanyị nke ọbara na-agba ya afọ iri na abụọ, onye mefusịrị ihe niile o ji ebi ndụ n’aka ndị dibịa, ma ọ dịghị onye ọ bụla n’ime ha nwere ike ịgwọ ya, bịara n’azụ ya, metụkwa ọnụ ọnụ uwe ya aka; ozugbo ahụ ọbara ọ na-agba kwụsịrị. Luk 8:43, 44.

A twelve-year old virgin is identified, and then in the next verse a woman who has a blood issue for twelve years is then identified. The woman had the issue of blood the entire life of the virgin. Jesus was about to pass by the woman with the issue of blood, in order to reach the virgin daughter. The woman represents the first angel’s message as represented by the message to Laodicea. Christ was about to resurrect and raise the virgin to life, and the sick woman, the Laodicean woman, still had a brief opportunity to touch Divinity. A child represents the last generation, and Jesus is passing by a sickly woman, Laodicea to raise up the virgin of the last days. When the virgin is resurrected, the woman has been either healed or passed by.

A kọwara banyere otu amaghị nwoke dị afọ iri na abụọ, ma n’amaokwu na-esonụ, a kọwakwara otu nwanyị nke ọbara na-asọ ya ruo afọ iri na abụọ. Nwanyị ahụ nwere nsọpụ ọbara ahụ n’oge ndụ amaghị nwoke ahụ dum. Jisọs nọ na-aga ịgafe nwanyị ahụ nke ọbara na-asọ ya, iji ruo nwa agbọghọ ahụ bụ́ amaghị nwoke. Nwanyị ahụ na-anọchi anya ozi mmụọ-ozi mbụ, dịka e si anọchi ya anya n’ozi e zigara Laodisia. Kraịst nọ n’ọnụ ime ka amaghị nwoke ahụ bilie n’ọnwụ ma welie ya ná ndụ, ma nwanyị ahụ na-arịa ọrịa, nwanyị Laodisia ahụ, ka nwere obere ohere ịmetụ Chi. Nwatakịrị na-anọchi anya ọgbọ ikpeazụ, ma Jisọs na-agafe nwanyị na-arịa ọrịa, Laodisia, iji kpọlite amaghị nwoke nke ụbọchị ikpeazụ. Mgbe a kpọlitere amaghị nwoke ahụ, a gwọla nwanyị ahụ ma ọ bụ a gafewo ya.

A characteristic of the first angel is fear, and there are two types of fear.

Otu njirimara nke mmụọ ozi mbụ bụ egwu, ma e nwere ụdị egwu abụọ.

> While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master. But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. Luke 8:49, 50.

> Mgbe ọ ka na-ekwu okwu, otu onye si n’ụlọ onye-isi ụlọ nzukọ bịara, na-asị ya, Nwa gị nwanyị anwụọla; esokwala Onye-nwe-ayi nsogbu. Ma mgbe Jisọs nụrụ ya, ọ zara ya, sị, Atụla egwu: naanị kwere, a ga-emekwa ka ọ dịrị ya mma. Luk 8:49, 50.

Then Peter, James and John go into the room where the resurrection, symbolized by Christ’s baptism, represented the empowerment of the first and third angels. The Mount of Transfiguration is the second time Peter, James and John are witnesses. The Mount of Transfiguration is the second angel, and when Christ took the same disciples to Gethsemane, it represented the third angel. At the second step, the Mount of Transfiguration there is a “doubling,” for the waymark of the Mount is the middle of the three times that the Father spoke. The first was at His baptism, which aligns with the resurrection of the twelve-year-old virgin, the second was the Mount, and the third was just before the cross. The three times the Father spoke and the three times the three disciples went by themselves with Jesus are tied together by the fact that the second waymark in either line is the Mount of Transfiguration.

Mgbe ahụ Pita, Jems na Jọn batara n’ime ụlọ ahụ ebe mbilite n’ọnwụ, nke e ji baptizim Kraịst gosi ya dị ka ihe nnọchianya, nọchiri anya inye ike nke mmụọ ozi mbụ na nke atọ. Ugwu Nnwapụta ahụ bụ oge nke abụọ Pita, Jems na Jọn ji bụrụ ndị àmà. Ugwu Nnwapụta ahụ bụ mmụọ ozi nke abụọ, ma mgbe Kraịst kpọrọkwa otu ndị na-eso ụzọ ahụ gaa Getsemane, nke ahụ nọchiri anya mmụọ ozi nke atọ. N’ọkwa nke abụọ, n’Ugwu Nnwapụta ahụ, e nwere “ime ugboro abụọ,” n’ihi na akara ụzọ nke Ugwu ahụ bụ etiti nke ugboro atọ ahụ Nna kwuru okwu. Nke mbụ bụ n’oge baptizim Ya, nke kwekọrọ na mbilite n’ọnwụ nke nwa agbọghọ amaghị nwoke dị afọ iri na abụọ ahụ; nke abụọ bụ Ugwu ahụ, nke atọkwa bụ kpọmkwem tupu obe ahụ. Ugboro atọ ahụ Nna kwuru okwu na ugboro atọ ahụ ndị na-eso ụzọ atọ ahụ soro Jizọs gaa naanị ha onwe ha jikọtara ọnụ site n’eziokwu ahụ na akara ụzọ nke abụọ n’ahịrị ọ bụla bụ Ugwu Nnwapụta.

> And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. And they laughed him to scorn, knowing that she was dead. And he put them all out, and took her by the hand, and called, saying, Maid, arise. And her spirit came again, and she arose straightway: and he commanded to give her meat. And her parents were astonished: but he charged them that they should tell no man what was done. Luke 8:51–56.

> Mgbe Ọ bịarutere n’ụlọ ahụ, Ọ kweghị ka onye ọbụla soro Ya banye, ma e wezụga Pita, na Jemis, na Jọn, na nna na nne nwa agbọghọ ahụ. Ha niile nọ na-akwa ákwá, na-erukwa ya uju: ma Ọ sịrị, Unu akwala ákwá; ọ nwụghị anwụ, kama ọ na-ehi ụra. Ha wee chịa Ya ọchị nlelị, ebe ha matara na ọ nwụọla. Ma Ọ chụpụrụ ha niile n’èzí, wee jide ya n’aka, kpọọ ya, sị, Nwa agbọghọ, bilie. Mmụọ ya wee lọghachikwa, ọ kpọlitekwara ozugbo: Ọ nyere iwu ka e nye ya ihe oriri. Nne na nna ya wee ju anya nke ukwuu: ma Ọ nyere ha iwu ka ha ghara ịgwa onye ọbụla ihe e mere. Luk 8:51–56.

Peter, James and John witness the first angel at the resurrection of the virgin, who had been asleep, as was Lazarus. When she awoke, she immediately rose and was given food. When Elijah and Moses are resurrected in Revelation eleven, they immediately rise, and then the Holy Spirit is poured out without measure, representing the virgin’s food. The Mount of Transfiguration was six days after Caesarea Philippi, except when Luke records the events.

Pita, Jems na Jọn hụrụ mmụọ-ozi mbụ ahụ n’oge mbilite n’ọnwụ nke nwa-amaghị nwoke ahụ, onye nọworo n’ụra, dịka Lazarọs dịkwa. Mgbe o tetara, o biliri ozugbo, e wee nye ya nri. Mgbe a kpọlitere Ịlaịja na Mosis n’Akwụkwọ Mkpughe isi nke iri na otu, ha biliri ozugbo, emesịa a wụsara Mmụọ Nsọ n’enweghị ọnụọgụ, nke na-anọchi anya nri nwa-amaghị nwoke ahụ. Ugwu Nnwogharị ahụ bụ ụbọchị isii mgbe Sizaria Filipi gasịrị, ma e wezuga mgbe Luk dekọrọ ihe ndị ahụ.

> And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias. Luke 9:28–30.

> O wee ruo ihe dị ka ụbọchị asatọ mgbe okwu ndị a gasịrị, o duuru Pita na Jọn na Jems, rigoo n’ugwu ka o kpee ekpere. Ma ka ọ na-ekpe ekpere, ọdịdị ihu ya gbanwere, uwe ya wee bụrụ ọcha ma na-enwu gbaa. Ma lee, mmadụ abụọ na ya nọ na-ekwu okwu, ndị bụ Mozis na Ilaịja. Luk 9:28–30.

Matthew and Mark both say decisively “after six days,” and Luke says “about” eight days. The Bible authors employed two reckonings of time; one called inclusive and the other exclusive. At first glance it might appear as contradictions, but the fact that Luke said “about” identifies that he was speaking in inclusive terms, and when Matthew and Mark say, “after six days,” they are identifying that they were counting whole days, and not the day that started the eight-day period, or the day that ended the eight-day period. The difference produces two numerical symbols of the same period; one is the number eight and the other is the six days.

Matiu na Mak abụọ kwukwara n'ụzọ doro anya, “mgbe ụbọchị isii gasịrị,” Luk kwa kwuru “ihe dị ka” ụbọchị asatọ. Ndị odeakwụkwọ Bible jiri ụzọ abụọ gụọ oge; otu a na-akpọgụ n’ịgụnye, nke ọzọ a na-akpọkwa n’ịhapụ. N’ile ya anya mbụ, ọ pụrụ ịdị ka ihe ndị a na-emegiderịta onwe ha, ma eziokwu ahụ na Luk kwuru “ihe dị ka” na-egosi na ọ na-ekwu n’ụzọ ịgụnye; mgbe Matiu na Mak na-asị, “mgbe ụbọchị isii gasịrị,” ha na-egosi na ha na-agụ ụbọchị zuru ezu, ọ bụghị ụbọchị ahụ malitere oge ụbọchị asatọ ahụ, ma ọ bụ ụbọchị ahụ mechiri oge ụbọchị asatọ ahụ. Ọdịiche ahụ na-emepụta akara ọnụọgụ abụọ nke otu oge ahụ; otu bụ ọnụọgụ asatọ, nke ọzọ bụ ụbọchị isii.

What is established with the two testimonies of the six or eight day period from Caesarea Philippi and the Mount of Transfiguration is that in the period when Christ seals the one hundred and forty-four thousand, the number eight represents the eight souls on Noah’s Ark, and the six represents the sixth church of Philadelphia, who is destined to be the church that is the eighth, that is of the seven. They are transformed into the eighth at the glorification of Moses, Elijah and Christ. The glorification on the mountain is also typified by the glorification on the mountain in the history of Moses.

Ihe e ji akaebe abụọ nke oge ụbọchị isii ma ọ bụ asatọ sitere na Caesarea Philippi na Ugwu Mbipụta ahụ doo anya bụ na, n’oge Kraịst na-akà akara otu narị puku na iri anọ na anọ ahụ, ọnụọgụ asatọ na-anọchi anya mkpụrụobi asatọ ndị nọ n’Ụgbọ Noa, ma isii na-anọchi anya ụka nke isii, nke Filadelfia, nke e kpebiri ịbụ ụka ahụ nke bụ nke asatọ, ya bụ, nke sitere n’ime asaa ahụ. A na-agbanwe ha bụrụ nke asatọ ahụ n’oge inye Moses, Elijah na Kraịst otuto. Inye otuto ahụ n’ugwu a na-anọchikwa anya ya site n’inye otuto ahụ n’ugwu n’akụkọ ihe mere eme nke Moses.

When Moses ascended the mountain he took seventy elders and Joshua with him.

Mgbe Mozis rigoro n’ugwu ahụ, o kpọọrọ ndị okenye iri asaa na Joshua.

> Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.

> Moses wee rịgoro, ya na Erọn, Nedab, na Abihu, na iri mmadụ asaa n’ime ndị okenye Izrel: ha wee hụ Chineke nke Izrel; ma n’okpuru ụkwụ ya, e nwere ihe dị ka ọrụ e tọrọ tọrọ nke nkume safaya, dịkwa ka ahụ́ eluigwe n’ịcha ya. Ma n’ahụ ndị-isi nke ụmụ Izrel ọ tụkwasịghị aka ya: ha hụkwara Chineke, ha wee rie ma ṅụọ. Onyenwe anyị wee sị Moses, Rịgoro n’ebe m nọ n’ugwu, nọrọkwa n’ebe ahụ: m ga-enyekwa gị mbadamba nkume, na iwu, na ihe ndị a nyere n’iwu nke m dere; ka i wee kụziere ha.

> And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.

> Moses wee bilie, ya na Jọshua, onye na-ejere ya ozi: Moses wee rigo n’ugwu Chineke. O wee sị ndị okenye ahụ, Nọrọnụ ebe a maka anyị, ruo mgbe anyị ga-alọghachikwute unu ọzọ: ma, lee, Eron na Họr nọnyere unu: ọ bụrụ na onye ọ bụla nwere okwu ọ ga-ekpe, ka ọ bịakwute ha.

> And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:9–18.

> Mosis rigoro n’ugwu ahụ, ígwé ojii wee kpuchie ugwu ahụ. Ebube nke Onyenwe anyị wee dịgide n’elu ugwu Saịnaị, ígwé ojii ahụ wee kpuchie ya ụbọchị isii; n’ụbọchị nke asaa, Ọ kpọrọ Mosis site n’etiti ígwé ojii ahụ. Ọdịdị nke ebube nke Onyenwe anyị dị ka ọkụ na-erepịa erepịa n’elu ugwu ahụ n’anya ụmụ Izrel. Mosis wee banye n’etiti ígwé ojii ahụ, rigooro n’ugwu ahụ; Mosis nọkwa n’ugwu ahụ ụbọchị iri anọ na abalị iri anọ. Ọpụpụ 24:9–18.

The first angel’s message was the resurrection of Jairus’ daughter, aligning with Christ’s baptism. Then six days later, came the Mount of Transfiguration which is the second angel, that led to the cross, which is the third angel. As the second angel, the Mount has a double witness, in that the speaking of the Father at the Mount, connects with a second line of the three. The three times Peter, James and John were exclusive guests of Christ, and the three times the Father spoke, both identify the second manifestation of the Father’s voice, and the second time Jesus took Peter, James and John was the Mount of Transfiguration. The second waymark of the Mount has a double witness of the Father’s voice and the three disciples, for the second message always identifies a “doubling.”

Ozi mbụ nke mmụọ-ozi ahụ bụ mbilite n’ọnwụ nke nwaanyị Jairọs, na-adakọ na baptizim Kraịst. Mgbe ahụ, ụbọchị isii gachara, Ugwu Ntughari ahụ bịara, nke bụ mmụọ-ozi nke abụọ, nke dugara n’obe, nke bụ mmụọ-ozi nke atọ. Dị ka mmụọ-ozi nke abụọ, Ugwu ahụ nwere àmà okpukpu abụọ, n’ihi na ikwu okwu nke Nna n’Ugwu ahụ na-ejikọta ya na ahịrị nke abụọ n’ime atọ ahụ. Ugboro atọ Pita, Jemis na Jọn bụ ndị ọbịa pụrụ iche nke Kraịst, na ugboro atọ Nna kwuru okwu, ha abụọ na-akọwapụta ngosipụta nke abụọ nke olu Nna, ma oge nke abụọ Jisọs kpọọrọ Pita, Jemis na Jọn bụ n’Ugwu Ntughari. Waymark nke abụọ nke Ugwu ahụ nwere àmà okpukpu abụọ nke olu Nna na ndị na-eso ụzọ atọ ahụ, n’ihi na ozi nke abụọ na-akọwapụta mgbe niile “ịba okpukpu abụọ.”

The six-hour-period between the evening and morning sacrifices, which is represented by Matthew and Marks’ six days from Caesarea Philippi and the Mount, are represented by Moses’ six days, until he is called into the cloud on the seventh day.

Oge awa isii dị n’etiti àjà mgbede na àjà ụtụtụ, nke Matiu na Mak na-anọchi anya site n’ụbọchị isii ha sitere na Sesaria Filipai ruo n’Ugwu ahụ, ka Mosis si n’ụbọchị isii ya nọchikwaa ya, ruo mgbe a kpọrọ ya n’ime igwe ojii n’ụbọchị nke asaa.

The line begins with the tarrying time of the second angel, as Moses instructs the seventy elders to “tarry” until he returns. The first six-days in the line are isolated, but still form part of the overall 46 days. The six days are a period that leads to the third test, represented by forty days. The 46 days symbolize the temple, the sixth days are the six hours from Christ’s death to Pentecost, the six hours from His crucifixion to His death, the six hours of Caesarea to Caesarea and the six hours of Peter in the upper room to the temple. Moses is receiving the Law of the covenant, and getting the instructions upon how to raise the temple. Though the Bible says no man has seen God, the elders “saw the God of Israel.” The glorification of God on the mount with Moses and the elders typified the glorification on the Mount of Transfiguration. Both contain the six-day period. Moses’ line includes the tarrying time of the second angel and the full forty-six days representing the temple. The forty days he received the law, represents the sealing.

Ahịrị ahụ na-amalite site n’oge ichere nke mmụọ ozi nke abụọ, dịka Mosis si akụziri ndị okenye iri asaa ahụ ka ha “chere” ruo mgbe ọ ga-alaghachi. Ụbọchị isii mbụ n’ahịrị ahụ dịpụrụ adịpụ, ma ka bụkwa akụkụ nke ụbọchị iri anọ na isii ahụ n’ozuzu ya. Ụbọchị isii ahụ bụ oge na-eduga n’ule nke atọ, nke ụbọchị iri anọ nọchiri anya ya. Ụbọchị iri anọ na isii ahụ na-anọchi anya ụlọ nsọ ahụ; ụbọchị isii ahụ bụ awa isii site n’ọnwụ Kraịst ruo Pentikọst, awa isii site n’ịkpọgide Ya n’obe ruo n’ọnwụ Ya, awa isii nke Sizaịa ruo Sizaịa, na awa isii nke Pita site n’ụlọ elu ruo n’ụlọ nsọ. Mosis na-anata Iwu nke ọgbụgba ndụ ahụ, ma na-anatakwa ntụziaka banyere otu e si ewulite ụlọ nsọ ahụ. Ọ bụ ezie na Akwụkwọ Nsọ na-ekwu na ọ dịghị mmadụ ọ bụla hụworo Chineke, ndị okenye ahụ “hụrụ Chineke nke Izrel.” Inye Chineke otuto n’elu ugwu ya na Mosis na ndị okenye ahụ bụ ihe atụ nke inye otuto ahụ n’Ugwu Ntụgharị Ahụ. Ha abụọ nwere oge ụbọchị isii ahụ. Ahịrị Mosis gụnyere oge ichere nke mmụọ ozi nke abụọ na ụbọchị iri anọ na isii zuru ezu nke na-anọchi anya ụlọ nsọ ahụ. Ụbọchị iri anọ ahụ ọ natara iwu ahụ na-anọchi anya ịka akara ahụ.

Peter was at Caesarea Philippi at the third hour, on his way to Caesarea Maritima at the ninth hour and in six to eight days he is at the Mount, tarrying with Moses’ seventy elders when He sees a vision of the glorified Lord, just as Daniel did in chapter ten. Daniel saw the Lord face to face, as did Gideon and the seventy elders. The Mount of Transfiguration is where the Laodicean movement of the one hundred and forty-four thousand are transformed into the Philadelphian movement of the one hundred and forty-four thousand. They become the eighth church that is the sixth church, thus we see six days and eight days.

Pita nọ na Sizaria Filipi n’oge awa nke atọ, n’ụzọ ya na-aga Sizaria Maritima n’oge awa nke itoolu, ma n’ime ụbọchị isii ruo asatọ ọ nọ n’Ugwu ahụ, na-anọrịrị na ndị okenye iri asaa nke Mosis, mgbe ọ hụrụ ọhụ nke Onyenweanyị a kpọrọ ebube, dịka Daniel mere n’isi nke iri. Daniel hụrụ Onyenweanyị ihu na ihu, dịkwa ka Gideọn na ndị okenye iri asaa hụrụ Ya. Ugwu Nnwogha ahụ bụ ebe mmegharị Laodisia nke puku narị anọ na iri anọ na anọ ahụ na-agbanwe ghọọ mmegharị Filadelfia nke puku narị anọ na iri anọ na anọ ahụ. Ha na-aghọ chọọchị nke asatọ nke bụ chọọchị nke isii; ya mere, anyị na-ahụ ụbọchị isii na ụbọchị asatọ.

The six hours from the crucifixion to His death, the six hours of Pentecost, the six hours of Caesarea to Caesarea, the six days to the Mount of Transfiguration and the six days of Moses that led to the forty days are the same line. Between Caesarea Philippi, which is Panium and the Sunday law, the one hundred and forty-four thousand are sealed. That sealing causes a division.

Awa isii site n’ịkpọgide Ya n’obe ruo n’ọnwụ Ya, awa isii nke Pentikọst, awa isii nke Sisierea ruo Sisierea, ụbọchị isii ruo n’Ugwu Ntụgharịdị na ụbọchị isii nke Mosis ndị duru gaa n’ụbọchị iri anọ, bụ otu ahịrị ahụ. N’etiti Sisierea Filipai, nke bụ Panium, na iwu Ụka, a na-akara ndị otu narị puku na iri anọ na anọ akara. Ịkara akara ahụ na-akpata nkewa.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.

> Mụ onwe m, bụ Daniel, hụrụ ọhụụ ahụ naanị m; n’ihi na ndị ikom ahụ ndị mụ na ha nọ ahụghị ọhụụ ahụ; ma ịma jijiji dị ukwuu dakwasịrị ha, nke mere na ha gbapụrụ gaa zoo onwe ha. Daniel 10:7.

Moses separated from the elders when he said, “Tarry ye here for us, until we come again unto you.” Moses separated from seventy at the tarrying time, and seventy weeks represents probationary time for the former covenant people. When the seventieth week ended, and that seventieth week was the sacred week that Christ confirmed the covenant with many, Christ then fully separated from the former covenant people. The period when the former covenant people could resolve their issue of blood, which for them was believing they were saved by the blood of Abraham, was over and the virgin of twelve years was resurrected to serve. Once the tarrying time began, Moses received the law of the covenant, and the instructions of raising the temple.

Mozis kewapụrụ onwe ya n’aka ndị okenye mgbe ọ sịrị, “Nọrọnụ ebe a chere anyị, ruo mgbe anyị ga-alaghachikwute unu ọzọ.” Mozis kewapụrụ onwe ya n’aka iri asaa ahụ n’oge nchere ahụ, ma izu iri asaa ahụ na-anọchi anya oge nnwale nye ndị bụbu ndị nke ọgbụgba ndụ ahụ. Mgbe izu nke iri asaa ahụ gwụchara, ma izu nke iri asaa ahụ bụ izu dị nsọ nke Kraịst ji kwado ọgbụgba ndụ ahụ n’etiti ọtụtụ mmadụ, Kraịst wee kewapụ onwe ya kpamkpam n’aka ndị bụbu ndị nke ọgbụgba ndụ ahụ. Oge ahụ nke ndị bụbu ndị nke ọgbụgba ndụ ahụ pụrụ isi dozie nsogbu ọbara ha, nke n’ebe ha nọ bụ ikwere na ọbara Ebreham zọpụtara ha, agwụla, e wee kpọlite nwa agbọghọ-amaghị nwoke ahụ nke dị afọ iri na abụọ ka o jee ozi. Ozugbo oge nchere ahụ malitere, Mozis natara iwu nke ọgbụgba ndụ ahụ, na ntụziaka banyere iwulite ụlọ nsọ ahụ.

When Peter, James and John were at the Mount, the sealing of God’s people, and their subsequent raising up as an ensign represents those covenant people as the temple of the one hundred and forty-four thousand. The eleventh-hour workers are then joined to that temple.

Mgbe Pita, Jems na Jọn nọ n’Ugwu ahụ, ịkpachị akara nke ndị Chineke, na mbilite ha n’azụ dị ka ọkọlọtọ, na-anọchi anya ndị ahụ nke ọgbụgba ndụ dị ka ụlọ nsọ nke puku mmadụ narị otu na iri anọ na anọ. Ndị ọrụ elekere nke iri na otu na-esonyekwa n’ụlọ nsọ ahụ.

> Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.

> Otú a ka Onyenwe anyị kwuru, Debenu ikpe ziri ezi, meekwa ihe bụ ezi omume: n’ihi na nzọpụta m dị nso ịbịa, na ezi omume m dịkwa nso ikpughe. Ngọzi nādiri nwoke ahụ nke na-eme nke a, na nwa nke mmadụ nke jidesiri ya ike; onye na-edebe ụbọchị izu ike ka ọ ghara imerụ ya, na-edebekwa aka ya ka ọ ghara ime ihe ọjọọ ọbụla. Ka nwa nke ọbịa, onye sonyere onwe ya na Onyenwe anyị, ghara ikwu, sị, Onyenwe anyị ekewapụwo m kpamkpam n’ebe ndị Ya nọ: ka onye ọnaozi agharakwa ikwu, Lee, abụ m osisi akọrọ. N’ihi na otú a ka Onyenwe anyị kwuru banyere ndị ọnaozi ndị na-edebe ụbọchị izu ike M, na-ahọrọ ihe ndị na-atọ M ụtọ, na-ejidesikwa ọgbụgba ndụ M ike; ọbụna ha ka M ga-enye n’ụlọ M na n’ime mgbidi M ebe na aha nke ka nke ụmụ ndị ikom na nke ụmụ ndị inyom mma: M ga-enye ha aha ebighị ebi, nke a na-agaghị ebipụ. Ọzọkwa, ụmụ ndị ọbịa, ndị na-esonyere onwe ha na Onyenwe anyị, ijere Ya ozi, na ịhụ aha Onyenwe anyị n’anya, ịbụkwa ndị ohu Ya, onye ọbụla nke na-edebe ụbọchị izu ike ka ọ ghara imerụ ya, na-ejidesikwa ọgbụgba ndụ M ike; ọbụna ha ka M ga-ebute n’ugwu nsọ M, mee ka ha ṅụrịa ọṅụ n’ụlọ ekpere M: àjà nsure-ọkụ ha na àjà ha ndị ọzọ ka a ga-anabata n’elu ebe ịchụàjà M; n’ihi na a ga-akpọ ụlọ M ụlọ ekpere maka mmadụ niile.

> The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. Isaiah 56:1–8.

> Onyenwe anyị Chineke, onye na-achịkọtakọta ndị a chụpụrụ n’Izrel, na-asị, Ma m ga-achịkọtakwa ndị ọzọ nye ya, e wezụga ndị ahụ a chịkọtaraara ya. Aịsaịa 56:1–8.

Peter, James and John, as well as Moses represent the “outcasts of Israel,” who are cast out by their brethren which hated them.

Pita, Jemis na Jọn, ya na Mosis, na-anọchi anya “ndị a chụpụrụ achụpụ nke Izrel,” ndị ụmụnne ha kpọrọ asị ma chụpụ.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?

> Otú a ka Onyenwe anyị kwuru, Eluigwe bụ ocheeze m, ụwa bụkwa ihe mgbakwasị ụkwụ m: ụlọ dị aṅaa ka unu na-ewurere m? òleekwa ebe izuike m dị?

> For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.

> N’ihi na aka M emewo ihe ndị a niile, ihe ndị a niile wee dịrị adị, ka Onyenwe anyị kwuru: ma onye a ka M ga-elekwasị anya, ọbụna onye ogbenye, onye mmụọ ya tiwara etiwa, na onye na-ama jijiji n’okwu M. Onye na-egbu ehi dị ka a ga-asị na ọ gburu mmadụ; onye na-achụ àjà nwa atụrụ, dị ka a ga-asị na ọ gbubiri olu nkịta; onye na-eweta onyinye-aja, dị ka a ga-asị na ọ chụrụ ọbara ezi; onye na-esure isi-ụtọ, dị ka a ga-asị na ọ gọziri arụsị. Ee, ha ahọrọwo ụzọ nke ha, mkpụrụ obi ha wee na-enwe mmasị n’ihe arụ ha. Mụ onwe M kwa ga-ahọrọ aghụghọ ha, wetakwa ihe ha na-atụ egwu n’elu ha; n’ihi na mgbe M kpọrọ, ọ dịghị onye zara; mgbe M kwuru okwu, ha anụghị: kama ha mere ihe ọjọọ n’ihu M, họrọkwa ihe na-adịghị M ụtọ.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

> Nụrụnụ okwu nke Onyenwe anyị, unu ndị na-ama jijiji n’ihu okwu ya; Ụmụnne unu ndị kpọrọ unu asị, ndị chụpụrụ unu n’ihi aha m, sịrị, Ka e nye Onyenwe anyị otuto: ma ọ ga-apụta bụrụ ọṅụ nye unu, ha onwe ha kwa ga-eme ihere. Aịzaya 66:1–5.

The word “joy” occurs numerous times and ways in the Scriptures, as does the word “ashamed.” In the context of Peter’s message from the book of Joel, the shame versus joy is a parallel, such as the wise and the foolish or the wheat and the tares. Shame and joy represent, in the context of Joel, those who have the oil, or the latter rain message, versus those who don’t. It is only when you see this detail that you can get to the deeper meaning of, “Your brethren that hated you, that cast you out for my name’s sake.” Those brethren are those who in Spalding and Magan, page one and two, are the “nominal Adventists, like Judas,” that will “betray us to the Catholics,” “for they hated us on account of the Sabbath, for they could not refute it.” Your brethren that hate you, cast you out over the message of the Sabbath of the land, Moses seven times, which cannot be refuted. The point here is that you get cast out over a doctrinal argument, a debate, as Isaiah calls it, and the doctrinal debate is the message of the latter rain.

Okwu ahụ bụ “ọṅụ” pụtara ọtụtụ ugboro na n’ụzọ dị iche iche n’Akwụkwọ Nsọ, dịka okwu ahụ bụ “ime ihere” si pụta kwa. N’ihe gbasara ozi Pita sitere n’akwụkwọ Joel, ihere megide ọṅụ bụ ihe yiri ibe ya, dịka ndị amamihe na ndị nzuzu, ma ọ bụ ọka wit na ata. Ihere na ọṅụ na-anọchi anya, n’ihe gbasara Joel, ndị nwere mmanụ ahụ, ma ọ bụ ozi mmiri ozuzo ikpeazụ, megide ndị na-enweghị ya. Ọ bụ naanị mgbe ị hụrụ nkọwa a ka i nwere ike iru n’ihe miri emi nke, “Ụmụnna unu ndị kpọrọ unu asị, ndị chụpụrụ unu n’èzí n’ihi aha m.” Ụmụnna ahụ bụ ndị ahụ, n’akwụkwọ Spalding and Magan, peeji nke mbụ na nke abụọ, bụ “ndị Adventist aha nkịtị, dịka Judas,” ndị ga “rara anyị nye n’aka ndị Katọlik,” “n’ihi na ha kpọrọ anyị asị n’ihi Ụbọchị Izuike, n’ihi na ha enweghị ike ịgọnarị ya.” Ụmụnna unu ndị kpọrọ unu asị na-achụpụ unu n’èzí n’ihi ozi Ụbọchị Izuike nke ala ahụ, Moses ugboro asaa, nke a na-apụghị ịgọnarị. Isi okwu ebe a bụ na a na-achụpụ unu n’èzí n’ihi esemokwu ozizi, arụmụka, dịka Aịzaịa si kpọọ ya, ma arụmụka ozizi ahụ bụ ozi mmiri ozuzo ikpeazụ.

Joel calls that message “new wine,” and if you have that message, you have joy. If you do not have it, you awaken as the drunkards of Joel do to find that the new wine is cut off from your mouth. At that point you are prophetically “ashamed.” The class that has the oil, has joy and the class that has no oil is ashamed. The oil is also new wine, and it is associated with joy. This is why Isaiah says, “Hear the word of the Lord.” One class chooses to hear, and the other hearkens not to the sound of the trumpet. Isaiah specifically identifies the class who hear, when he states, “ye that tremble at his word.” The Lord gathers those who have been cast out over the message that arrived at 9/11, and at the Sunday law, He gathers Isaiah’s eunuchs, who are represented as dry trees. If they will take hold of the covenant, they will no longer be separated from God’s holy mountain.

Joel kpọrọ ozi ahụ “mmanya ọhụrụ,” ma ọ bụrụ na i nwere ozi ahụ, i nwere ọṅụ. Ọ bụrụ na i nweghị ya, ị na-eteta dịka ndị aṅụrụma Joel si eme ka ị hụ na e bepụrụ mmanya ọhụrụ ahụ n’ọnụ gị. N’oge ahụ, n’ụzọ amụma, ị bụ “onye ihere.” Otu ìgwè nwere mmanụ nwere ọṅụ, ma otu ìgwè na-enweghị mmanụ bụ ndị ihere. Mmanụ ahụ bụkwa mmanya ọhụrụ, a na-ejikọkwa ya na ọṅụ. Nke a bụ ihe mere Aịzaya ji sị, “Nụrụ okwu nke Onyenwe anyị.” Otu ìgwè na-ahọrọ ịnụ, ma nke ọzọ anaghị anụ olu opi ahụ. Aịzaya kpọmkwem na-akọwa ìgwè ndị na-anụ, mgbe ọ na-asị, “unu ndị na-ama jijiji n’okwu ya.” Onyenwe anyị na-achịkọta ndị a chụpụrụ n’ihi ozi ahụ bịarutere na 9/11, ma n’iwu ụbọchị Sọnde, Ọ na-achịkọta ndị ahụ bụ ndị ọnaụnụ Aịzaya, ndị a na-anọchi anya dịka osisi akọrọ. Ọ bụrụ na ha ejidesie ọgbụgba ndụ ahụ ike, a gaghịzi ekewapụ ha n’ugwu nsọ nke Chineke.

A eunuch or a dry tree represent death. A eunuch cannot reproduce and a dry tree has no life. The promise is that if those Gentiles, or eleventh-hour workers will accept the covenant represented by Sabbath, they will have sons and daughters. First He gathers the outcasts of Israel, then lifts those outcasts up as an ensign and then gathers His other flock. The first and second gatherings represent the period from 9/11 unto the Sunday law when the Holy Spirit is sprinkling, and also the period from the Sunday law until Michael stands up and the latter rain is poured out without measure. In both periods the latter rain is a message, which if you have, brings joy, and if you don’t have, brings shame.

Onye e mere ogbi, ma ọ bụ osisi akọrọ, na-anọchi anya ọnwụ. Onye e mere ogbi enweghị ike ịmụpụta mkpụrụ, osisi akọrọ enweghịkwa ndụ. Nkwa ahụ bụ na ma ọ bụrụ na ndị mba ọzọ ahụ, ma ọ bụ ndị ọrụ awa nke iri na otu, anabata ọgbụgba ndụ nke Ụbọchị Izu Ike na-anọchi anya ya, ha ga-enwe ụmụ ndị ikom na ụmụ ndị inyom. Mbụ, Ọ na-achịkọta ndị a chụpụrụ n’Izrel; mgbe ahụ Ọ na-ebuli ndị ahụ a chụpụrụ elu ka ha bụrụ ọkọlọtọ, wee kpọkọta ìgwè atụrụ Ya nke ọzọ. Nchịkọta nke mbụ na nke abụọ ahụ na-anọchi anya oge sitere na 9/11 ruo n’iwu Sọnde mgbe Mmụọ Nsọ na-efesa, nakwa oge sitere n’iwu Sọnde ruo mgbe Maịkel biliri ma a wụsara mmiri ozuzo ikpeazụ n’enweghị atụ. N’oge abụọ ahụ, mmiri ozuzo ikpeazụ bụ ozi, nke ma ọ bụrụ na i nwere ya, ọ na-eweta ọṅụ, ma ọ bụrụ na ịnweghị ya, ọ na-eweta ihere.

The book of Matthew is divided into three lines, that represent the three angels of Revelation fourteen. Each of the three lines also contain fractals of the three angels. The second line from chapter eleven unto chapter twenty-two is the center, for it is the second angel, which is positioned between the first and third angels. The book of Matthew is itself a center line, when we consider chapters eleven through twenty-two in the context of Genesis and Revelation’s covenant chapters.

Akwụkwọ Matiu kewara n’ahịrị atọ, nke na-anọchite anya ndị mmụọ ozi atọ nke Mkpughe isi nke iri na anọ. Nke ọ bụla n’ime ahịrị atọ ahụ nwekwara fractal nke ndị mmụọ ozi atọ ahụ. Ahịrị nke abụọ, site n’isi nke iri na otu ruo n’isi nke iri abụọ na abụọ, bụ etiti, n’ihi na ọ bụ mmụọ ozi nke abụọ, nke dị n’etiti mmụọ ozi nke mbụ na nke atọ. Akwụkwọ Matiu n’onwe ya bụkwa ahịrị etiti, mgbe anyị na-atụle isi nke iri na otu ruo n’isi nke iri abụọ na abụọ n’okirikiri ọgbụgba ndụ nke Jenesis na Mkpughe.

The center of the twelve covenant chapters is Matthew’s, and the center line of Matthew’s three lines is found in the same twelve chapters. The center of those twelve chapters is the sealing of the one hundred and forty-four thousand. That center point is represented by three verses, which align with the three center verses of Genesis and Revelation’s twelve covenant chapters.

Etiti isi nke irí na abụọ nke ọgbụgba-ndụ ahụ bụ nke Matiu, a na-ahụkwa ahịrị etiti nke ahịrị atọ nke Matiu n’ime otu isi nke irí na abụọ ahụ. Etiti isi ndị ahụ nke irí na abụọ bụ akara-nkuchi nke otu narị puku na iri anọ na anọ. A na-anọchi anya isi etiti ahụ site n’amaokwu atọ, nke kwekọrọ na amaokwu etiti atọ nke isi ọgbụgba-ndụ iri na abụọ nke Jenesis na Mkpughe.

Peter is a the center point of the center point of the center point, and he represents the first and last Christian bride. That is the signature of Alpha and Omega. Palmoni also placed His signature upon Peter’s name change, when He designed the enigma of Peter’s name in English. Jesus spoke to Peter in Hebrew, and the conversation was recorded in Greek and thereafter put into English. In English, Palmoni named Peter by using the 16th letter of the English alphabet, followed by the 5th letter, that is followed by the 20th, that is followed by the 5th that is followed by the 18th, fully knowing that when He, as Palmoni created the name that would go from Hebrew, to Greek to English. He also designed that the English name would allow an enigma of multiplying those five letters in order to reach the number one hundred and forty-four thousand. Palmoni, who is also the first and the last, designed that the first of those five and last of the five English letters that make up the name Peter are the 16th and 18th letters, for the name Peter was to occur in Matthew 16:18.

Pita bụ isi etiti nke isi etiti nke isi etiti, ọ na-anọchitekwa anya nwunye Kraịst mbụ na nke ikpeazụ. Nke a bụ akara mbinye aka nke Alfa na Omega. Palmoni tinyekwara mbinye aka Ya n’elu mgbanwe aha Pita, mgbe O chepụtara ihe omimi dị n’aha Pita n’asụsụ Bekee. Jisọs gwara Pita okwu n’asụsụ Hibru, e dekọkwara mkparịta ụka ahụ n’asụsụ Grik, ma emesịa tụgharịa ya n’asụsụ Bekee. N’asụsụ Bekee, Palmoni kpọrọ Pita aha site n’iji mkpụrụedemede nke 16 nke alfabẹti Bekee, nke 5 sochiri ya, nke 20 sochiri ya, nke 5 sochiri ya, nke 18 sochiri ya, n’ịma nke ọma na mgbe Ya onwe Ya, dịka Palmoni, kere aha ahụ nke ga-esi na Hibru gafee na Grik ruo Bekee. O chepụtakwara ya n’ụzọ na aha Bekee ahụ ga-ekwe ka e nwee ihe omimi nke ịmụba mkpụrụedemede ise ahụ n’usoro iji ruo ọnụọgụgụ otu narị puku na iri anọ na anọ. Palmoni, Onye bụkwa mbụ na ikpeazụ, haziri na nke mbụ n’ime mkpụrụedemede Bekee ise ahụ na nke ikpeazụ n’ime ise ahụ nke mejupụtara aha Peter bụ mkpụrụedemede nke 16 na nke 18, n’ihi na aha Peter kwesịrị ịpụta na Matthew 16:18.

With all of that about Peter, we still need to address the “golden ratio.” The golden ratio is represented by Matthew 16:18, for the ratio is 1.618. The golden ratio is associated with nature’s fractals, and when Palmoni locates Peter in Matthew 16:18, Palmoni is identifying that the prophetic key that is placed upon the shoulder of Eliakim in Isaiah 22:22, and the prophetic keys that are given to Peter and the church in the passage, includes prophetic fractals.

N’agbanyeghị ihe ndị ahụ niile gbasara Pita, anyị ka kwesịrị ilebara “ogo ọlaedo” ahụ anya. A na-anọchi anya ogo ọlaedo ahụ site na Matiu 16:18, n’ihi na ogo ahụ bụ 1.618. A na-ejikọta ogo ọlaedo ahụ na fraktal ndị dị n’ime okike, ma mgbe Palmoni tinyere Pita n’ime Matiu 16:18, Palmoni na-akọwapụta na mkpịsị ugodi amụma ahụ e debere n’ubu Eliakim n’Aịzaya 22:22, na mkpịsị ugodi amụma ndị e nyere Pita na nzukọ n’ụzọ ahụ, gụnyere fraktal amụma.

Caesarea Philippi at the third hour unto Caesarea Maritima at the ninth hour represents a fractal of the third hour when Christ was crucified until the ninth hour of Cornelius sending for Peter. The Pentecostal season from the third hour of the crucifixion until Peter in the temple at Pentecost at the ninth hour, is a fractal of the 1,260 days from the cross to Cornelius. The three times the Father spoke is a fractal of the three angels, as is the three times Jesus took only Peter, James and John. The prophetic information that is encoded into the verses where Peter illustrates the one hundred and forty-four thousand is as profound as any truth has ever been, and yet we have not yet placed Peter at Panium in Daniel eleven.

Sizaria Filipai n’oge awa nke atọ ruo Sizaria Maritima n’oge awa nke itoolu na-anọchi anya otu fractal nke awa nke atọ mgbe a kpọgidere Kraịst n’obe ruo awa nke itoolu nke Kọniliọs zigaara ka akpọọ Pita. Oge Pentikọst, site n’awa nke atọ nke ịkpọgide n’obe ruo mgbe Pita nọ n’ụlọ nsọ n’oge Pentikọst n’awa nke itoolu, bụ otu fractal nke ụbọchị 1,260 site n’obe ruo n’oge Kọniliọs. Ugboro atọ Nna kwuru okwu bụ otu fractal nke ndị mmụọ ozi atọ ahụ, dịka ugboro atọ Jisọs kpọọrọ naanị Pita, Jemis, na Jọn. Ozi amụma nke ezobere n’ime amaokwu ndị ahụ ebe Pita na-anọchi anya puku narị anọ na iri anọ na anọ ahụ dị omimi dịka eziokwu ọ bụla dịla kemgbe, ma otu o sina dị, anyị etinyebeghị Pita na Panium n’ime Daniel iri na otu.

We will continue this study in the next article.

Anyi ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esonụ.

> Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

> Pita, onye-ozi nke Jisọs Kraịst, degara ndị ọbịa a chụsasịrị n’ime Pọntọs, Galeshia, Kapaadoshia, Eshia, na Bitinia, ndị a họpụtara dịka amụma-ama nke Chineke Nna si dị, site n’ido nsọ nke Mmụọ, ka ha bụrụ ndị nrubeisi na ifesara ha ọbara Jisọs Kraịst: Ka amara na udo baara unu ụba. Ngọzi diri Chineke na Nna nke Onyenwe anyị Jisọs Kraịst, onye, dịka ebere ya dị ukwuu si dị, mụgharịrị anyị ọzọ ka anyị nwee olileanya dị ndụ site na mbilite n’ọnwụ nke Jisọs Kraịst site n’etiti ndị nwụrụ anwụ, ka anyị nweta ihe nketa nke na-apụghị ire ure, nke na-adịghị emerụ emerụ, nke na-adịghịkwa ada ada, nke e debere n’eluigwe maka unu, ndị a na-echekwa site n’ike Chineke site n’okwukwe ruo na nzọpụta nke dị njikere ikpughe n’oge ikpeazụ.

> Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls.

> N’ime nke a ka unu na-aṅụrị ọṅụ nke ukwuu, ọ bụ ezie na ugbu a, ruo nwa oge, ọ bụrụ na ọ dị mkpa, unu nọ n’ịdị arọ n’obi site n’ọnwụnwa dị iche iche: Ka nnwale nke okwukwe unu, ebe ọ bụ ihe dị oké ọnụ ahịa karịa ọlaedo nke na-ala n’iyi, ọ bụ ezie na a na-anwale ya n’ọkụ, wee bụrụ nke a hụrụ ka ọ bụrụ otuto na nsọpụrụ na ebube n’oge ngosi nke Jisọs Kraịst: Onye, n’agbanyeghị na unu ahụbeghị ya, unu hụrụ n’anya; onye n’ime ya, ọ bụ ezie na ugbu a unu anaghị ahụ ya, ma unu kwere, unu na-aṅụrị ọṅụ n’ọṅụ a na-apụghị ikwu ekwu na nke jupụtara n’ebube: Na-anata ọgwụgwụ nke okwukwe unu, ya bụ, nzọpụta nke mkpụrụ obi unu.

> Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

> Banyere nzọpụta a ka ndị amụma jụrụ ajụjụ ma chọsie ike n’ịchọ ya, bụ ndị buru amụma banyere amara ahụ nke ga-abịakwute unu: na-achọ ịmata oge ahụ, ma ọ bụ ụdị oge ahụ, nke Mmụọ nke Kraịst nke dị n’ime ha nọ na-egosi, mgbe Ọ na-agba ama n’ihu banyere ahụhụ nile nke Kraịst, na ebube ahụ nke ga-eso ya. Nye ndị a ka e kpughere na ọ bụghị nye onwe ha, kama nye anyị, ka ha ji eje ozi n’ihe ndị ahụ, bụ ndị a na-akọrọ unu ugbu a site n’aka ndị kwusara unu oziọma ahụ site na Mmụọ Nsọ e zigara si n’eluigwe; bụ ihe ndị ndị mmụọ ozi na-achọsi ike ilebanye anya n’ime ha.

> Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy.

> Ya mere, kụchie ukwu nke uche unu, bụrụnụ ndị nwere uche zuru oke, ma nwee olileanya ruo ọgwụgwụ n’amara ahụ a ga-ewetara unu n’oge mkpughe nke Jisọs Kraịst; Dị ka ụmụaka na-erube isi, unu ekweghị ka e kpụọ unu dịka agụụ ihe ọjọọ ndị mbụ unu nwere n’oge amaghị ama unu si dị: kama, dị ka Onye ahụ kpọrọ unu dị nsọ, bụrụnụkwa ndị dị nsọ n’omume unu nile; n’ihi na e dere ya, Bụrụnụ ndị dị nsọ; n’ihi na Mụ onwe M dị nsọ.

> And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you. 1 Peter 1:1–25.

> Ma ọ bụrụ na unu na-akpọku Nna ahụ, onye na-ekpe mmadụ niile ikpe na-enweghị ile mmadụ anya n’ihu, dịka ọrụ onye ọ bụla si dị, birinụ oge obibi unu dị ka ndị ọbịa n’ebe a n’ụjọ: Ebe unu maara na e jighị ihe ndị na-emebi emebi, dịka ọlaọcha na ọlaedo, gbapụta unu n’omume efu unu nke unu natara site n’omenala nna nna unu; kama e ji ọbara dị oké ọnụ ahịa nke Kraịst, dị ka nke nwa atụrụ na-enweghị ntụpọ ma ọ bụ mmerụ ọ bụla: Onye n’ezie e buru ụzọ họpụta tupu e tọọ ntọala ụwa, ma e mere ka a mara ya n’oge ikpeazụ ndị a n’ihi unu, ndị site n’aka ya kweere na Chineke, onye kpọlitere ya n’ọnwụ ma nye ya ebube; ka okwukwe unu na olileanya unu wee dịrị na Chineke. Ebe unu sachapụwo mkpụrụobi unu site n’irube isi n’eziokwu site na Mmụọ ruo n’ịhụnanya ụmụnna n’eziokwu na-enweghị ihu abụọ, hụnụ onwe unu n’anya nke ukwuu site n’obi dị ọcha: Ebe a mụrụ unu ọzọ, ọ bụghị site na mkpụrụ nke na-emebi emebi, kama site na nke na-adịghị emebi emebi, site n’okwu Chineke, nke dị ndụ ma na-adịgide ruo mgbe ebighị ebi. N’ihi na anụ ahụ niile dị ka ahịhịa, na ebube mmadụ niile dị ka ifuru ahịhịa. Ahịhịa ahụ na-akpọnwụ, ifuru ya adakwa: Ma okwu Onyenweanyị na-adịgide ruo mgbe ebighị ebi. Nke a bụkwa okwu ahụ nke e jiri oziọma kwusaa unu. 1 Pita 1:1–25.

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