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# The Revelation of Jesus Christ - Number One

Mkpughe nke Jisọs Kraịst - Nke Mbụ

Seeds of Revelation: Unveiling the Prophetic Tapestry from Parables to the Final Warning

Mkpụrụ nke Mkpughe: Iwepụ Ihe Nkpuchi n’Ákwà Akụkọ Amụma Site n’Ilu ruo n’Ịdọ Aka ná Ntị Ikpeazụ

Author

Jeff Pippenger

Published

July 29, 2023

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The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

A kọwapụtara United States nke ọma n’ime Baịbụl. E nwere ọtụtụ akụkụ Akwụkwọ Nsọ nke na-akọwapụta United States n’ụzọ pụrụ iche n’oge ọgwụgwụ ụwa. N’ime Mkpughe isi nke iri na atọ, United States bụ anụ ọhịa nke abụọ, ma ọ bụ anụ ọhịa ahụ nwere mpi abụọ nke si n’ala pụta, nke na-egbochi ụwa dum ịzụ ma ọ bụ ire ere—ma e wezụga ma ha nwere akara nke anụ ọhịa ahụ.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

> M wee hụ anụ ọhịa ọzọ ka ọ na-apụta n’ala; o nwekwara mpi abụọ dịka nwa atụrụ, ọ kpọkwara okwu dịka agwọ ukwu. Ọ na-eji ike niile nke anụ ọhịa mbụ ahụ eme ihe n’ihu ya, ọ na-emekwa ka ụwa na ndị bi n’ime ya fee anụ ọhịa mbụ ahụ ofufe, onye e gwọrọ ọnyá ọnwụ ya. Ọ na-arụkwa nnukwu ihe ịtụnanya, nke mere na ọ na-eme ka ọkụ si n’eluigwe daa n’ụwa n’ihu mmadụ niile; ọ na-eduhiekwa ndị bi n’ụwa site n’ihe ịrụ ebube ndị ahụ o nwere ike ime n’ihu anụ ọhịa ahụ; na-agwa ndị bi n’ụwa ka ha kpụrụ anụ ọhịa ahụ oyiyi, nke e ji mma agha merụọ, ma o wee dị ndụ. E nyere ya ike inye oyiyi anụ ọhịa ahụ ndụ, ka oyiyi anụ ọhịa ahụ wee kwuo okwu kwa, meekwa ka e gbuo ọtụtụ ndị niile na-agaghị efe oyiyi anụ ọhịa ahụ ofufe. Ọ na-emekwa ka mmadụ niile, ma ndị nta ma ndị ukwu, ma ndị ọgaranya ma ndị ogbenye, ma ndị nwe onwe ha ma ndị ohu, nata akara n’aka nri ha, ma ọ bụ n’egedege ihu ha; ka mmadụ ọ bụla ghara inwe ike ịzụ ma ọ bụ ire ere, ma e wezụga onye ahụ nwere akara ahụ, ma ọ bụ aha anụ ọhịa ahụ, ma ọ bụ ọnụ ọgụgụ aha ya.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Nke a bụ amamihe. Ka onye nwere nghọta gụọ ọnụ ọgụgụ nke anụ-ọhịa ahụ: n’ihi na ọ bụ ọnụ ọgụgụ nke mmadụ; ọnụ ọgụgụ ya bụ narị isii na iri isii na isii. Mkpughe 13:11–18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

E nwere àgwà amụma isi asaa n’amaokwu a metụtara anụ-ọhịa nke si n’ụwa pụta nke nwere mpi abụọ. Ọ na-arụ ọrụ n’ike anụ-ọhịa ahụ bu ya ụzọ; ọ na-eme ka mmadụ nile nọ n’ụwa fee anụ-ọhịa ahụ nke buru ya ụzọ ofufe; ọ na-arụ nnukwu ihe ịtụnanya nke mmadụ nile na-ahụ; ọ na-eduhie ụwa dum ma nye ụwa iwu ka ha kpụọ ihe oyiyi nke anụ-ọhịa ahụ nke bu ya ụzọ; ọ na-enye ihe oyiyi nke anụ-ọhịa ahụ ndụ, ya ekwuo okwu; ọ na-amanye ụwa dum, n’okpuru ntaramahụhụ ọnwụ, ka ha fee ihe oyiyi ahụ nke anụ-ọhịa ahụ ofufe; ma ọ na-amanye ụwa dum ịnata akara ahụ ma n’egedege ihu ma ọ bụ n’aka, ma machibido ịzụ na ire megide ndị na-enweghị akara ahụ, aha ahụ, ma ọ bụ ọnụọgụgụ nke anụ-ọhịa ahụ.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

Ọrụ aghụghọ nke anụ ọhịa ahụ nke si “n’ala pụta” n’amaokwu nke iri na otu rụzuru dị aghụghọ nke ukwuu ma dịkwa ike nke na ọ “na-eduhie ndị bi n’elu ụwa.” Ụwa dum ga-eduhie site n’aka United States. Nke a bụ, ma e wezuga chọọchị Chineke—ụwa dum ga-eduhie ka o nabata akara nke emegide Kraịst. Ihe omume amụma ndị na-ebute aghụghọ a nke ga-agbasa n’ụwa niile amalitelarị ime.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

E nwere akụkọ sitere n’Akwụkwọ Nsọ nke ọtụtụ mmadụ maara, ọ bụrụgodị na ọ bụ naanị n’ogo elu-elu. Ọtụtụ anụla banyere esemokwu ndị dị n’etiti Moses na Pharoah, Daniel na Nebuchadnezzar, ma ọ bụ Jisọs na Paịlet. Ndị mmadụ maara akụkọ ndị a nke Akwụkwọ Nsọ n’ogo nghọta dị iche iche, ma ha anaghị aghọta mgbe niile na amụma Akwụkwọ Nsọ na-akọwapụta ndị eze na alaeze kpọmkwem, n’ụzọ doro anya nke ukwuu. N’ezie, otu a ka ọ dị n’ihe banyere Moses, Daniel na Kraịst. E kpọmkwemara Ijipt, Babilọn na Rom aha n’amụma Akwụkwọ Nsọ tupu oge akụkọ ihe mere eme nke ha mezuru amụma ndị ahụ gbasara alaeze ha nke ọ bụla. Chineke anaghị agbanwe agbanwe.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

> N’ihi na Mu onwem bụ Onyenwe anyị, anaghị m agbanwe agbanwe; ya mere unu, ụmụ Jekọb, adịghị ala n’iyi. Malakai 3:6.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Jisọs Kraịst, otu ahụ ka ọ dị ụnyaahụ, na taa, na ruo mgbe ebighị ebi. Ndị Hibru 13:8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

Eziokwu ahụ na Chineke adịghị agbanwe agbanwe mgbe ọ bụla na-enye anyị ohere itinye mgbagha dị mfe n’ịtụle anụ-ọhịa nke nwere mpi abụọ sitere n’ụwa nke Mkpughe isi nke iri na atọ. N’ihi na anyị maara na Chineke wepụtara amụma ndị kpọmkwem na-akọwa alaeze Ijipt, Babilọn na Rom ka ha si emekọrịta ihe na ka ha si kpagbuo nzukọ Chineke, anyị nwere ike ime ka e guzosie ike ụfọdụ eziokwu gbasara anụ-ọhịa nke sitere n’ụwa nke Mkpughe isi nke iri na atọ. Anụ-ọhịa nke sitere n’ụwa ahụ, dịka o siri bụrụ n’Ijipt, Babilọn na Rom, a ga-akọwapụta ya kpọmkwem n’amụma Akwụkwọ Nsọ tupu akụkọ ihe mere eme ebe amụma ahụ gbasara mba ahụ ga-emezu. Ana m asị na anyị nwere ike ime ka eziokwu a guzosie ike dabere n’ụkpụrụ Akwụkwọ Nsọ dị mfe nke ukwuu ma bụrụkwa nke dị mkpa. Ụkpụrụ ahụ na-akọwa na eziokwu na-eguzosi ike n’ịdabere n’ebe àmà abụọ nọ.

> At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

> N’ọnụ ndị àmà abụọ, ma ọ bụ ndị àmà atọ, ka a ga-egbu onye kwesịrị ọnwụ; ma n’ọnụ otu àmà, a gaghị egbu ya. Deuterọnọmi 17:6.

> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

> Otu àmà agaghị ebili imegide mmadụ n’ihi ajọ omume ọbụla, ma ọ bụ n’ihi mmehie ọbụla, n’ihe mmehie ọbụla o mehiere: n’ọnụ ndị àmà abụọ, ma ọ bụ n’ọnụ ndị àmà atọ, ka a ga-eme ka okwu ahụ guzosie ike. Deuteronomy 19:15.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Nke a bụ oge nke atọ m na-abịakwute unu. N’ọnụ ndị akaebe abụọ ma ọ bụ atọ ka a ga-eme ka okwu ọ bụla guzosie ike. 2 Ndị Kọrịnt 13:1.

> Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

> Ekwela ebubo megide okenye, ma ọ bụghị n’ihu ndị akaebe abụọ ma ọ bụ atọ. 1 Timoti 5:19.

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Amụma Akwụkwọ Nsọ buru amụma mbibi Ijipt oge ochie mgbe Chineke na-emeso Fero nnupụisi nke Ijipt ihe. Amụma Akwụkwọ Nsọ buru amụma ịrị elu na ọdịda Babilọn oge ochie, ka ọ na-emesokwa ndị eze nnupụisi nke Babilọn ihe. Amụma Akwụkwọ Nsọ buru amụma ịrị elu na ọdịda alaeze ukwu Rom nke ndị ọgọ mmụọ ma kọwapụta ma mesoo ndị nnọchi anya Rom rụrụ arụ ihe. Ịguzosi ike n’otu nke agwa Chineke nke na-adịghị agbanwe agbanwe ma ọlị na-egosi na a ga-amata n’eziokwu site n’amụma Akwụkwọ Nsọ alaeze kacha dị mkpa a kpọrọ aha n’ime amụma Akwụkwọ Nsọ—anụ ọhịa nke si n’ụwa pụta nke Mkpughe iri na atọ.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Mgbe amụma nke anụ-ụwa nke Mkpughe iri na atọ mezuru, ụka Chineke ga-abata n’ịkpọrọ ihu n’ihu megide ndu ndọrọ ndọrọ ọchịchị na nke okpukpe nke anụ-ụwa ahụ, dịka e si kọwaa ya n’amụma site n’aka Mozis, Daniel, na Kraịst. Ọrụ amụma nke United States n’ọgwụgwụ ụwa bụ isiokwu bụ isi nke amụma Akwụkwọ Nsọ. Ka anyị na-akọwapụta ozi Akwụkwọ Nsọ nke na-achọpụta ọrụ United States n’amụma Akwụkwọ Nsọ, anyị ga-eji iwu ndị a hụrụ n’ime Akwụkwọ Nsọ n’onwe ya, n’ihi na Okwu Chineke adịghị mkpa nkọwa mmadụ. E nyere Izrel oge ochie iwu emume ofufe, iwu ahụike, iwu omume ọma iri, iwu maka ọrụ ugbo, ma gaa n’ihu. Chineke bụ Chineke nke usoro.

> Let all things be done decently and in order. 1 Corinthians 14:40.

> Ka e mee ihe niile n’ụzọ kwesị ekwesi na n’usoro. 1 Ndị Kọrịnt 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Ihe ndekọ nke Akwụkwọ Nsọ enyeghị àmà ọbụla nke na-egosi na a ga-agọzi mmadụ naanị site n’ileghara iwu ndị Chineke nyere anya. Ònye pụrụ ịtụ anya na a ga-agọzi ya ma ọ bụrụ na o leghara iwu nkọwa amụma anya, nke Akwụkwọ Nsọ guzobere n’ime onwe ya ma site n’aka ya, maka ebumnuche ọmụmụ amụma?

> Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

> Bianụ ugbu a, ka anyị tụkọọ okwu ọnụ, ka Onyenwe anyị na-ekwu: ọ bụ ezie na mmehie unu dị ka uhie ọbara ọbara, a ga-eme ka ha dị ọcha dịka snow; ọ bụ ezie na ha dị uhie dịka crimson, a ga-eme ka ha dị ka ajị anụ atụrụ. Aịzaya 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Ka anyị na-etinye iwu ndị nke Akwụkwọ Nsọ n’ọrụ, anyị ga-ekwe ka Akwụkwọ Nsọ n’onwe ya guzobe ma kwado ma iwu ndị ahụ bụ eziokwu ma ọ bụ ụgha. Dịka ọ dịkwa n’iwu dị iche iche niile nke Chineke, a na-enwe mgbe niile ihe ngbanwe ụgha nke Setan megide iwu ndị ahụ. Ya mere, ọ bụ ihe dị mkpa na mgbe a na-eji otu iwu guzobe eziokwu, a ga-anwale ma eziokwu ahụ a chọpụtara ma iwu ahụ e ji mee ya.

> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

> Ndị m hụrụ n’anya, ekwenyela mmụọ ọ bụla, kama nụchaa mmụọ ndị ahụ ma ha sitere n’aka Chineke: n’ihi na ọtụtụ ndị amụma ụgha apụtawo n’ụwa. 1 Jọn 4:1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Ebumnobi ọzọ, karịrị ịchọpụta ọrụ amụma nke United States n’ime ọmụmụ a, bụ ịchọpụta ozi nzuzo ahụ sitere n’akwụkwọ Mkpughe nke Jizọs zoro ruo ọgbọ a pụrụ iche.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Ihe nzuzo dịịrị Onyenwe anyị Chineke anyị: ma ihe ndị e kpughere bụ nke anyị na nke ụmụ anyị ruo mgbe ebighị ebi, ka anyị wee mezuo okwu niile nke iwu a. Deuteronomy 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Ihe nzuzo amụma nke Chineke nke a na-ekpughe bụ maka nzube nke ime ka ndị natara ihe nzuzo ahụ debe iwu Ya. Ndị mmadụ pụrụ naanị idebe iwu Ya ma ọ bụrụ na e deela ya n’obi ha. Ihe nzuzo a na-emepe emepe n’akwụkwọ Mkpughe bụ akụkụ nke usoro Mmụọ Nsọ si ede iwu Chineke n’ime ime anyị na n’obi anyị. Ihe nzuzo a nke a na-emeghere ndị nke Chineke, mgbe na ma ọ bụrụ na a nabatara ya site n’okwukwe, na-eme ka ọgbụgba ndụ ọhụrụ guzosie ike.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

> Lee, ụbọchị ndị ahụ na-abịa, ka Onye-nwe-anyị kwuru, mgbe M ga-eme ọgbụgba-ndụ ọhụrụ na ụlọ Izrel, nakwa na ụlọ Juda: Ọ bụghị dị ka ọgbụgba-ndụ ahụ nke M mere na ndị nna ha n’ụbọchị ahụ M jidere ha n’aka iji kpọpụta ha n’ala Ijipt; nke ọgbụgba-ndụ M ahụ ka ha mebiri, ọ bụ ezie na M bụ di ha, ka Onye-nwe-anyị kwuru: Ma nke a ga-abụ ọgbụgba-ndụ ahụ nke M ga-eme na ụlọ Izrel; mgbe ụbọchị ndị ahụ gasịrị, ka Onye-nwe-anyị kwuru, M ga-etinye iwu M n’ime ha, deekwa ya n’obi ha; M ga-abụ Chineke ha, ha onwe ha ga-abụkwa ndị nke M. Jeremiah 31:31–33.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “N’ụbọchị ikpeazụ nke akụkọ ụwa a, a ga-eme ka ọgbụgba ndụ Chineke na ndị Ya na-edebe iwu Ya dị ọhụrụ ọzọ.” Review and Herald, February 26, 1914.

Revelation 1:1–3 The Final Warning Message:

Mkpughe 1:1–3 Ozi Ịdọ Aka ná Ntụgharị Ikpeazụ:

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Mkpughe nke Jisọs Kraịst, nke Chineke nyere ya, igosi ndị ohu ya ihe ndị ga-emezu n’oge na-adịghị anya; o wee ziga ma mee ka a mara ya site n’ọnụ mmụọ ozi ya nye ohu ya Jọn: onye gbara àmà banyere okwu Chineke, na banyere ịgba-ama nke Jisọs Kraịst, na banyere ihe niile ọ hụrụ. Ngọzi nādụrị onye na-agụ ya, na ndị na-anụ okwu nke amụma a, na ndị na-edebe ihe ndị e dere n’ime ya: n’ihi na oge ahụ dị nso. Mkpughe 1:1–3.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Amaokwu atọ mbụ nke Mkpughe isi nke mbụ na-egosi na “Mkpughe nke Jisọs Kraịst” bụ ozi ikpeazụ nye mmadụ nile. O doro anya na ọ bụ ozi, n’ihi na e nyere Ya “Mkpughe nke Jisọs Kraịst” site n’aka Nna nke eluigwe iji gosi ndị ohu Ya ihe ndị “ga-eme n’oge na-adịghị anya.”

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

A gwara anyị ka anyị tụlee na “Mmụọ Nsọ edoziwo ihe ndị a n’ụzọ dị otu a, ma n’inye amụma ahụ” nakwa “n’ihe omume ndị a kọwara.”

> “The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Mmụọ Nsọ emeziela ihe niile n’ụzọ dị otu a, ma n’inye amụma ahụ ma n’ihe omume ndị e gosipụtara, iji kụziere na a ghaghị ime ka onye ọrụ mmadụ ghara ịdị n’ihu anya, ka e zoo ya n’ime Kraịst, nakwa na a ga-ebuli Onyenweanyị Chineke nke eluigwe na iwu Ya elu. Gụọ akwụkwọ Daniel. Kpọpụta, isi n’isi, akụkọ ihe mere eme nke alaeze ndị ahụ e nọchiri anya n’ebe ahụ.” Testimonies to Ministers, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

“Ihe ndị e gosipụtara” nakwa “inyefe amụma ahụ” n’ime amaokwu atọ mbụ nke Mkpughe isi nke mbụ na-akọwapụta kpọmkwem usoro nzọụkwụ-nzọụkwụ nke otu Chineke si agwa mmadụ okwu, ma na-egosikwa na ozi ahụ a na-ekwupụta ka a na-akpọ “Mkpughe nke Jisọs Kraịst.”

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Jisọs Kraịst wee mee ihe abụọ n’ozi ahụ nke Ọ natara n’aka Chineke. O zigara ozi ahụ site n’aka mmụọ-ozi Ya, Ọ kọwakwara ozi Ya site n’aka mmụọ-ozi ahụ. Mmụọ-ozi Ya wee kpọgara onye-amụma Jọn ozi ahụ, onye dere ya n’akwụkwọ, zigakwara ya nye ụka dị iche iche maka mụ na gị. A haziri amaokwu atọ mbụ ahụ “n’ụzọ dị otu a” site n’aka “Mmụọ Nsọ” iji gosipụta ike ma “ozi ahụ” ma “usoro nkwurịta okwu” nke metụtara n’inye ozi ahụ.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Amaokwu atọ ndị a anyị na-atụle na-eweta ozi ikpeazụ nye mmadụ niile, ma ọ bụghị naanị ozi ikpeazụ ahụ—nke ka mkpa, amaokwu atọ ndị a na-anọchite anya ozi ikpeazụ nke “ịdọ aka ná ntị” nye ụwa a. A na-amata àgwà “ịdọ aka ná ntị” nke ozi a mgbe a kọwara otu ìgwè mmadụ dịka ndị “a gọziri agọzi” n’ihi na ha agụwo, nụkwaa ma debe “ihe ndị ahụ e dere n’ime ya.” E nwere otu ìgwè mmadụ ndị na-agaghị agụ, ma ọ bụ nụ, ịdọ aka ná ntị e gosipụtara dịka “Mkpughe nke Jisọs Kraịst”. Ọ gaghị ekwe omume ka a gọzie ha. O doro anya na ọ bụrụ na e nwere otu ìgwè a gọziri agọzi n’ihi ịgụ, ịnụ na idebe ihe ndị ahụ e dere, mgbe ahụ e nwekwara otu ìgwè na-adịghị agọzi agọzi. Ọ̀ ga-ekwe omume ka mmadụ gụọ, nụ ma debe ozi nke Mkpughe nke Jisọs Kraịst? Ọ bụrụ otu a, a ga-agọzi ya; ma ọ bụrụ na ọ bụghị, a ga-akọcha ya.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

> “Onye amụma ahụ na-ekwu, sị: ‘Ngọzi dịrị onye na-agụ ya’—e nwere ndị na-agaghị agụ; ngọzi ahụ abụghị nke ha. ‘Na ndị na-anụkwa’—e nwekwara ụfọdụ ndị jụrụ ịnụ ihe ọbụla banyere amụma ndị ahụ; ngọzi ahụ abụghịkwa nke òtù a. ‘Na ndị na-edebe ihe ndị ahụ e dere n’ime ya’—ọtụtụ na-ajụ ịṅa ntị n’ịdọ aka ná ntị na ntụziaka ndị dị n’Akpughe; ọ dịghị onye ọbụla n’ime ndị a pụrụ ikwu na ngọzi ahụ e kwere ná nkwa bụ nke ya. Ndị niile na-akwa isiokwu ndị amụma ahụ emo ma na-akwa ihe nnọchianya ndị e nyere n’ebe a n’ụzọ dị nsọ emo, ndị niile jụrụ imezigharị ndụ ha na ịkwadebe maka ọbịbịa nke Nwa nke mmadụ, agaghị enweta ngọzi.” The Great Controversy, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Okwu ahụ bụ, “oge ahụ adịla nso,” dị n’amaokwu nke atọ, na-egosi na e nwere oge kpọmkwem mgbe ozi ịdọ aka ná ntị ikpeazụ ahụ rutere n’akụkọ ihe mere eme. “Oge ahụ,”—(oge kpọmkwem) “adịla nso.” Oge kpọmkwem na-achọ ịbịa, n’ihi na ọ dịla nso, ndị nke Chineke (ndị Jọn nọchiri anya ya) na-aghọta ozi ahụ tupu “oge ahụ” abịa. Jọn dere akwụkwọ Mkpughe n’akụkụ ngwụcha narị afọ mbụ, ma amaokwu ndị a na-egosi na a ga-enwe otu ebe n’akụkọ ihe mere eme, ogologo oge mgbe afọ 100 gafesịrị, mgbe a ga-ekwusa ozi ịdọ aka ná ntị ikpeazụ ahụ. Mgbe “oge ahụ” “dị” “nso,” a ga-ekpughere ndị ohu Chineke ozi ahụ nke na-akọwa “ihe ndị ga-emerịrị n’oge na-adịghị anya.”

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

N’usoro isiokwu ndị a, a ga-eji Baịbụl na ihe odide Ellen White dịka ikike iji kwado nkọwa nke amaokwu Akwụkwọ Nsọ ndị anyị na-ezo aka na ha.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

Anyị ga-ezo kwa aka n’iwu nkọwa amụma ndị William Miller chịkọtara, nakwa n’iwu ndị a kọwara n’akwụkwọ nchịkọta a kpọrọ Prophetic Keys. Anyị ga-ejikwa ọmụmụ amụma a kpọrọ Habakkuk’s Tables.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Anyị achọghị ịkọwapụta iwu ọ bụla anyị na-eji eme ihe. N’ihi nkenke, anyị ga-ezo aka nanị na mkpokọta Prophetic Keys maka onye ọ bụla chọrọ ịgụ ihe akaebe zuru ezu karị banyere iwu ahụ. Site n’usoroihe Habakkuk’s Tables, anyị bu n’obi igosi ụfọdụ ngosipụta ebe a na-atụle otu isiokwu anyị ga-emetụ nkenke aka, n’omimi ka ukwuu.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Ka anyị na-arụ ọrụ n’ịmụ Akwụkwọ Mkpughe, anyị na-agba ume ka e nwee nzaghachi n’ihu ọha, ma anyị ga-aza naanị ntinye nke na-enye aka n’ọmụmụ a na-aga n’ihu. Ogo mkparịta ụka anyị ga-agụnye usoro ngosi ndị a na-eme ugbu a, ụkpụrụ amụma anyị na-etinye n’ọrụ, na ozi a hụrụ na Tebụl Habakuk.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Mkpughe nke Jisọs Kraịst, nke Chineke nyere ya, iji gosi ndị ohu ya ihe ndị ga-emezu n’oge na-adịghị anya; o wee ziga ya site n’aka mmụọ ozi ya ma mee ka o doo anya nye ohu ya Jọn: Onye gbara ama banyere okwu Chineke, na banyere àmà nke Jisọs Kraịst, na banyere ihe nile ọ hụrụ. Ngọzi nādiri onye ahụ nke nāgụrụ ya, na ndị ahụ nke nānụ okwu nile nke amụma a, ma debe ihe ndị ahụ e dere n’ime ya: n’ihi na oge ahụ dị nso. Mkpughe 1:1–3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

Okwu Grik a sụgharịrị dị ka “gosiri” pụtara “ịkọwa” ma ọ bụ “ịtụ aka.” O zitere ozi ahụ site n’aka mmụọ ozi “ya,” ma o gosikwara ya site n’aka mmụọ ozi “ya.” Mmụọ ozi “ya” bụ Gebriel.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Okwu nke mmụọ ozi ahụ, ‘Abụ m Gebriel, onye guzo n’ihu Chineke,’ na-egosi na ọ nọ n’ọnọdụ nsọpụrụ dị elu n’ụlọikpe nke eluigwe. Mgbe ọ bịara na ozi nye Daniel, ọ sịrị, ‘Ọ dịghị onye ọbụla nke na-esonyere m n’ihe ndị a, ma e wezụga Maịkel [Kraịst] Onye-isi unu.’ Daniel 10:21. Banyere Gebriel, Onye Nzọpụta na-ekwu n’Akwụkwọ Mkpughe, na-asị na ‘O zigaara ya, ma mee ka a mara ya site n’aka mmụọ ozi Ya nye ohu Ya Jọn.’ Mkpughe 1:1.” The Desire of Ages, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

A na-ezite mmụọ-ozi Gebriel na ozi ahụ, ma mmụọ-ozi Gebriel na-anọchitekwa anya ozi ahụ. Mgbe mmadụ rutere n’oge ahụ n’akụkọ ihe mere eme mgbe “oge ahụ adịla nso” ka e kwusaa ozi ịdọ aka ná ntị ikpeazụ, a na-anọchi anya ozi ikpeazụ ahụ site n’otu mmụọ-ozi. N’akwụkwọ Mkpughe, a na-anọchikarị “ozi” anya dịka ndị mmụọ-ozi, ma n’ezie okwu Grik a sụgharịrị dịka “mmụọ-ozi” n’akwụkwọ Mkpughe pụtara onye ozi.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Nkpughe nile nke eziokwu Chineke nke rutere n’akụkọ ihe mere eme bụ n’ezie mkpughe nke Jizọs Kraịst, ma Mkpughe nke Jizọs Kraịst nke dị na Mkpughe isi nke mbụ bụ ịdọ aka ná ntị ikpeazụ nye mmadụ, ọ na-emekwa n’oge a kapịrị ọnụ nke e ji “oge” nọchie anya ya. E nwere akụkụ ọzọ n’akwụkwọ Mkpughe ebe Jọn kwuru na “oge ahụ adịwo nso.” Akụkụ ọzọ ahụ na-enye àmà nke abụọ iji nwalee nkwupụta mbụ m mere banyere amaokwu nke mbụ ruo nke atọ.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> O wee sị m, Okwu ndị a kwesiri ntụkwasị obi ma bụrụkwa eziokwu: Onye-nwe Chineke nke ndị amụma dị nsọ zitere mmụọ ozi ya igosi ndị ohu ya ihe ndị a ga-eme n’oge na-adịghị anya. Lee, ana m abịa ọsọ ọsọ: ngọzi dịrị onye ahụ nke na-edebe okwu nile nke amụma nke akwụkwọ a.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

> Mu onwem, Jọn, hụrụ ihe ndị a ma nụkwa ha. Ma mgbe m nụrụ ma hụchara, ada m n’ala ikpere n’ihu ụkwụ nke mmụọ-ozi ahụ nke gosiri m ihe ndị a, ka m kpọọ ya isiala.

> Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Mgbe ahụ, ọ sịrị m, Lezie anya ka i ghara ime ya: n’ihi na abụ m onye na-eje ozi dịka gị, na nke ụmụnne gị ndị amụma, na nke ndị na-edebe okwu nile nke akwụkwọ a: kpọọ isiala nye Chineke.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.

> Ọ sịrị m, Emechila okwu nile nke amụma nke akwụkwọ a akara; n’ihi na oge ahụ dị nso. Onye na-adịghị akwụwa aka ọtọ, ka ọ nọgide na-eme ihe na-adịghị akwụwa aka ọtọ: onye rụrụ arụ, ka ọ nọgide na-adị rụrụ arụ: onye ezi omume, ka ọ nọgide na-eme ezi omume: onye dị nsọ, ka ọ nọgide na-adị nsọ. Mkpughe 22:6–11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

Ná ngwụsị nke akwụkwọ Mkpughe, anyị na-ahụ otu isiokwu ahụ dị ka ná mmalite nke Mkpughe. A na-akpọkwa usoro nkwurịta okwu na ozi ahụ ọzọ, mgbe “Onyenweanyị Chineke” “zitere mmụọ-ozi ya igosi ndị ohu ya ihe ndị a ga-eme n’oge na-adịghị anya.” Ma ozugbo e gosiri ndị ohu ahụ ozi ahụ nke na-akọwapụta “ihe ndị a ga-eme n’oge na-adịghị anya,” Kraịst na-ekwupụta na Ọ na-abịa ngwa ngwa. Nke a bụ ozi nke na-ebute ọbịbịa nke ugboro abụọ nke Kraịst, ya mere ọ bụ ozi ịdọ aka ná ntị ikpeazụ—otu ozi ahụ kpọmkwem nke e gosipụtara dị ka “Mkpughe nke Jisọs Kraịst” n’amaokwu nke mbụ nke isi nke mbụ. Ngọzi ahụ e kwere ná nkwa n’amaokwu atọ mbụ nke Mkpughe ka a na-ekwughachi site n’okwu a, “ngọzi nādiri onye nādebe okwu nile nke amụma nke akwukwọ a.”

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

N’amaokwu ndị a anyị na-ahụ mgbasawanye nke usoro nkwurịta okwu e debere n’isi nke mbụ; n’ihi na anyị na-ahụ na, mgbe Gebriel nyefechara ozi ahụ n’aka Jọn, Jọn juputara n’ịtụnanya n’ihi ozi ahụ nke ukwuu nke na o chọsiri ike ife Gebriel ofufe. Gebriel wee jiri nghọtahie Jọn ahụ gosi na ndị mmụọ ozi nke eluigwe, ndị amụma nke ụwa, na ndị niile na-edebe okwu nke ozi ahụ, bụ “ndị ọrụ ibe” kwesịkwara ife Chineke Onye Okike ofufe, ọ bụghị ihe e kere eke nke Chineke.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Amaokwu ndị a na-akọwa otu ihe omume na ozi ahụ anyị na-atụle n’isi nke mbụ. Ha na-ekwughachi okwu ndị ahụ kwesịrị ntụkwasị obi na nke eziokwu nke na-egosi ndị ohu Chineke ihe ndị a ga-eme n’oge na-adịghị anya. A na-edokwa ozi ahụ ọzọ n’ọdịdị nke usoro nkwurịta okwu dị n’etiti Chineke na ndị ohu Ya. N’isi nke iri abụọ na abụọ anyị na-ahụkwu ihe akaebe na ozi ahụ bụ ozi ịdọ aka ná ntị ikpeazụ, n’ihi na “oge” ahụ nke “dị nso” ka a na-egosi dịka nke ga-eme ozugbo tupu oge e nyere mmadụ maka nchegharị emechie, n’ihi na nkwupụta ahụ nke sịrị, “onye na-eme ajọ omume, ya nọgide na-eme ajọ omume ka; onye rụrụ arụ, ya nọgide na-adị rụrụ arụ ka; onye ezi omume, ya nọgide na-eme ezi omume ka; onye dị nsọ, ya nọgide na-adị nsọ ka,” na-egosi mmechi nke oge a na-enye mmadụ maka nchegharị, na-egosikwa mmalite nke ọrịa asaa ikpeazụ ahụ, nke n’aka nke ọzọ na-agwụcha na Ọbịbịa nke Abụọ nke Kraịst.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “N’oge ahụ ka Maikel ga-ebili, nnukwu Onye-isi ahụ nke na-eguzo n’ihi ụmụ nke ndị gị; a ga-enwekwa oge nsogbu, nke ụdị ya a na-ahụtụbeghị kemgbe e nwere mba ruo n’oge ahụ: ma n’oge ahụ ka a ga-anapụta ndị gị, onye ọbụla a ga-achọta ka e dere aha ya n’akwụkwọ ahụ.” Daniel 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Mgbe ozi nke mmụọ-ozi nke atọ mechiri, ebere anaghịzi arịọchitere ndị bi n’ụwa bụ ndị ikpe mara. Ndị nke Chineke arụzuola ọrụ ha. Ha anatala ‘mmiri ozuzo ikpeazụ ahụ,’ ‘mmelite nke sitere n’ihu Onyenwe anyị,’ ma ha akwadoola maka oge nnwale ahụ dị egwu nke dị n’ihu ha. Ndị mmụọ-ozi na-eme ngwangwa ije ebe a na ebe ọzọ n’eluigwe. Otu mmụọ-ozi nke si n’ụwa lọta na-ekwupụta na ọrụ ya agwụla; e wetala ule ikpeazụ ahụ n’elu ụwa, ma ndị nile gosipụtarala onwe ha dị ka ndị kwụụrụ iwu nsọ nke Chineke n’akụkụ anatawo ‘akara nke Chineke dị ndụ.’ Mgbe ahụ Jisọs kwụsịrị arịrịọchite Ya n’ebe nsọ dị n’elu. O weliri aka Ya abụọ elu, ma jiri nnukwu olu kwuo, ‘E mezuwo ya;’ ndị agha niile nke ndị mmụọ-ozi wee yipu okpueze ha ka Ọ na-eme nkwupụta ahụ dị nsọ ma dị egwu: ‘Onye na-adịghị ezi omume, ka ọ nọgide na-adịghị ezi omume: onye rụrụ arụkwa, ka ọ nọgide na-rụrụ arụ: onye ezi omume, ka ọ nọgide na-ezi omume: onye dị nsọkwa, ka ọ nọgide na-adị nsọ.’ Mkpughe 22:11. E kpebiela okwu onye ọ bụla maka ndụ ma ọ bụ ọnwụ.” The Great Controversy, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Ná mmalite nke akwụkwọ Mkpughe, na ná njedebe nke akwụkwọ Mkpughe, a na-egosipụta otu akụkọ ahụ. Ijikọta akụkụ abụọ ahụ na-enye anyị ohere ịghọta na “Mkpughe nke Jisọs Kraịst” bụ ozi ịdọ aka ná ntị ikpeazụ nye mmadụ niile tupu Ọbịbịa nke Ugboro Abụọ nke Kraịst. A na-anọchi anya ozi ahụ n’ụzọ ihe nnọchianya site n’aka mmụọ-ozi nke na-abịa kpọmkwem tupu mmechi nke oge ebere. Ozi ahụ na-ekewa mmadụ niile n’òtù abụọ dabere n’ọ̀ bụrụ na ha na-agụ, na-anụ, ma na-edebe ozi ahụ nke a meghere emeghe mgbe “oge ahụ dị nso,”—ya bụ, kpọmkwem tupu oge ebere emechie.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

> “Ka anyị na-eru nso ngwụcha akụkọ ihe mere eme nke ụwa a, amụma ndị metụtara ụbọchị ikpeazụ chọrọ ọmụmụ anyị n’ụzọ pụrụ iche. Akwụkwọ ikpeazụ nke Agba Ọhụrụ jupụtara n’eziokwu ndị anyị kwesịrị ịghọta. Setan emeela ka uche ọtụtụ ndị kpuo ìsì, nke mere na ha anabatala n’ọṅụ ihe ngọpụ ọ bụla ka ha ghara ime Mkpughe isiokwu ọmụmụ ha.

> “The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

> “Akwụkwọ Mkpughe, n’ihe metụtara akwụkwọ Daniel, na-achọ ka a mụọ ya nke ọma nke ukwuu. Ka onye nkụzi ọ bụla na-atụ egwu Chineke tụlee otú ọ ga-esi ghọta nke ọma ma gosi Oziọma ahụ nke Onye Nzọpụta anyị bịara n’onwe Ya ime ka o doo ohu Ya bụ Jọn anya,—‘Mkpughe nke Jisọs Kraịst, nke Chineke nyere Ya, iji gosi ndị ohu Ya ihe ndị ga-eme n’oge na-adịghị anya.’ O nweghị onye kwesịrị ịda mba n’ịmụ Mkpughe n’ihi ihe ịrịba ama ya ndị na-adị ka ihe omimi. ‘Ọ bụrụ na onye ọ bụla n’ime unu enweghị amamihe, ya rịọ Chineke, onye na-enye mmadụ niile n’ụba, na-enweghịkwa ịta ụta.’ ‘Ngọzi nādiri onye na-agụ ya, na ndị na-anụ okwu amụma a, na-edebekwa ihe ndị e dere n’ime ya; n’ihi na oge ahụ dị nso.’ Anyị ga-ekwusara ụwa eziokwu ndị ukwu na ndị dị nsọ dị n’akwụkwọ Mkpughe. Eziokwu ndị a ga-abanye n’ime ihe ndị e ji hazie na ụkpụrụ nke nzukọ Chineke n’onwe ha. A ghaghị inwe ọmụmụ nke akwụkwọ a ka nso karịa, nke siri ike karị, na ngosipụta nke eziokwu ndị o nwere nke ka sie ike n’obi, eziokwu ndị metụtara mmadụ niile nọ ndụ n’ụbọchị ikpeazụ ndị a. Ndị niile na-akwadebe izute Onyenwe ha kwesịrị ime ka akwụkwọ a bụrụ isiokwu ọmụmụ na ekpere sitere n’obi. Ọ bụ kpọmkwem ihe aha ya na-egosi,—mkpughe banyere ihe ndị kasị mkpa ga-eme n’ụbọchị ikpeazụ nke akụkọ ụwa a. Jọn, n’ihi ntụkwasị obi ya nke kwesịrị ntụkwasị obi n’okwu Chineke na n’àmà Kraịst, a chụpụrụ ya gaa n’Agwaetiti Patmọs. Ma nchụpụ ya ekewapụghị ya na Kraịst. Onyenweanyị gara ileta ohu Ya nke kwesịrị ntụkwasị obi n’oge nchụpụ ya, ma nye ya ntụziaka banyere ihe ga-abịa n’elu ụwa.”

> “This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

> “Nkuzi a dị oke mkpa nye anyị; n’ihi na anyị na-ebi n’ụbọchị ikpeazụ nke akụkọ ụwa a. N’oge na-adịghị anya anyị ga-abanye n’ime mmezu nke ihe ndị ahụ Kraịst gosiri Jọn na ha ga-eme. Ka ndị ozi nke Onyenwe anyị na-ekwupụta eziokwu ndị a dị nsọ ma dị arọ, ha aghaghị ịghọta na ha na-ejikwa isiokwu ndị metụtara ọdịmma ebighị ebi arụ ọrụ, ha kwesịkwara ịchọ baptizim nke Mmụọ Nsọ, ka ha wee kwuo, ọ bụghị okwu nke ha, kama okwu ndị Chineke nyere ha.”

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Akwụkwọ Mkpughe ga-emepe emepe nye ndị mmadụ. A kụziworo ọtụtụ ndị na ọ bụ akwụkwọ e mechiri emechi, ma e mechiri ya naanị nye ndị na-ajụ eziokwu na ìhè. A ghaghị ikwusa eziokwu ndị ọ nwere, ka ndị mmadụ nwee ohere ịkwadebe maka ihe omume ndị ahụ nke ga-eme n’oge na-adịghị anya. A ga-ewepụta Ozi nke Mmadụ Ozi nke Atọ dịka naanị olileanya maka nzọpụta nke ụwa na-ala n’iyi.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Ihe ize ndụ nke ụbọchị ikpeazụ dịkwasịrị anyị, ma n’ọrụ anyị, anyị ga-adọ ndị mmadụ aka ná ntị gbasara ihe ize ndụ ha nọ n’ime ya. Ekwela ka e hapụ ihe omume ndị ahụ dị nsọ nke amụma kpughere, ndị ga-eme n’oge na-adịghị anya, n’enweghị ilebara ha anya. Anyị bụ ndị ozi Chineke, anyị enweghịkwa oge anyị ga-atụfu. Ndị ga-achọ ịbụ ndị na-arụkọ ọrụ ọnụ na Onyenwe anyị Jisọs Kraịst ga-egosi mmasi miri emi n’eziokwu ndị dị n’akwụkwọ a. Site n’ede na n’okwu ọnụ ha ga-agbalị ime ka ihe ndị ahụ dị ebube, nke Kraịst si n’eluigwe bịa ikpughe, doo anya.” Signs of the Times, July 4, 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

N’ihe karịrị otu narị afọ gara aga, n’afọ 1906, a gwara anyị na n’oge na-adịghị anya “anyị ga-abanye n’ime mmezu nke ihe ndị ahụ Kraịst gosiri Jọn na ha ga-eme.” Ozi ahụ ka e mechiri emechi n’afọ 1906. Ọ dị mkpa ịghọta na a na-emepe ozi nke Mkpughe nke Jizọs Kraịst nye ndị Chineke obere oge tupu ihe ndị ahụ emee. A gwara anyị na akwụkwọ Mkpughe “bụ nnọọ ihe aha ya pụtara,—mkpughe nke ihe omume ndị kachasị mkpa ga-eme n’ụbọchị ikpeazụ nke akụkọ ihe mere eme nke ụwa a.”

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

A na-emeghe ha ka ndị nke Chineke wee nye ịdọ aka ná ntị ahụ, ka ndị na-anụ ịdọ aka ná ntị ahụ wee “nwee ohere iji kwadebe maka ihe ndị ga-eme n’oge adịghị anya.” Ọ dị mkpa iburu n’uche (n’ihi na Jọn na-anọchi anya ndị nke Chineke n’akụkọ ihe mere eme n’oge a ga-ekwusa ozi ahụ), na Jọn kpọrọ aha ihe abụọ ahụ e ji na-akpagbu ya. Ọ bụ “n’ihi ntụkwasị obi ya kwụsie ike n’okwu Chineke, na àmà nke Kraịst,” ka “a chụpụrụ ya gaa n’Agwaetiti Patmọs.” A chụpụrụ ya n’ihi na ọ nabatara ma Akwụkwọ Nsọ ma Mmụọ nke Amụma, nke bụ “àmà Jizọs.”

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> M’ada m n’ụkwụ ya ịkpọ isiala nye ya. Ọ sịkwa m, Lezienụ anya ka unu ghara ime otú ahụ: abụ m onye na-ejere ozi ọnụ na gị, na nke ụmụnna gị ndị nwere àmà Jisọs: kpọọsianụ Chineke isiala: n’ihi na àmà Jisọs bụ mmụọ amụma. Mkpughe 19:10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

Jọn na-anọchi anya otu ndị nọ na njedebe ụwa bụ́ ndị na-aghọta ozi nke Mkpughe nke Jisọs Kraịst, ma ndị a na-akpagbu n’ihi ijidesi ike n’Akwụkwọ Nsọ na n’Mmụọ nke Amụma.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

N’amaokwu atọ mbụ nke isi nke mbụ, a na-eme ka usoro nkwukọrịta dị n’etiti Chineke Nna na ndị ohu Ya pụta ìhè. Isi nke iri abụọ na abụọ na-agbakwụnye na nkọwa gbasara usoro nkwukọrịta ahụ. Akụkụ Akwụkwọ Nsọ abụọ ahụ na-anọchi anya mmalite na njedebe nke akwụkwọ Mkpughe, ma ọnụ ha na-akọwa nke ọma ọrụ Jọn n’ihe osise amụma ahụ. Ọ bụghị naanị onye dere okwu ndị dị n’Akwụkwọ Mkpughe ka ọ bụ, kama ọ na-anọchikwakwa anya ndị ahụ nọ na njedebe ụwa bụ ndị na-ekwusa ozi ịdọ aka ná ntị ikpeazụ ahụ.

> The Lord gave the word: great was the company of those that published it. Psalms 68:11

> Onyenwe anyị nyere okwu ahụ: ìgwè ndị na-ekwusa ya dị ukwuu. Abụ Ọma 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

Jọn “hụrụ” ma “nụ” “ihe ndị” mejupụtara ozi ahụ, e nyekwara ya iwu ka o dee ma zipụ ozi ahụ n’ụlọ-nzukọ dị iche iche.

> Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.

> Na-asị, Abụ m Alfa na Omega, onye mbụ na onye ikpeazụ: ma, Ihe ị na-ahụ, dee ya n’akwụkwọ, zigakwa ya n’ebe ụka asaa ndị dị na Eshia nọ; n’Efesọs, na n’Smaina, na n’Pegamos, na n’Tayataira, na n’Sadịs, na n’Filadelfịa, na n’Laodisia. Mkpughe 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Ihe e nyere ya iwu ka o dee ma zipu nye ụka asaa nke Eshia Maịnọ bụ ihe ọ “nụrụ” na ihe ọ “hụrụ”; ma mgbe okwu ahụ rutere n’ụka nke ọ bụla n’otu n’otu, Jisọs kpọrọ Jọn okwu ndị ahụ ozugbo, n’ihi na ozi ọ bụla e zigara nke ọ bụla n’ime ụka asaa ahụ na-amalite site n’okwu a: “Dee kwa nye mmụọ ozi nke ụka dị na ….” Jisọs kpọrọ ozi nke ọ bụla nye ụka ndị ahụ ozugbo.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Jizọs gwara Jọn ka o dee, Jizọs kwa gwara Jọn ka o dee ihe ọ hụrụ na ihe ọ nụrụ, ma otu ugboro Jizọs gwara Jọn ka ọ “ghara” ide ihe ọ nụrụ.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> O tiri n’oké olu, dịka mgbe ọdụm na-agbọ ụja: ma mgbe o tisịrị, égbè eluigwe asaa kwupụtara olu ha. Ma mgbe égbè eluigwe asaa ahụ kwupụtasịrị olu ha, m nọ na-achọ ide ya: m wee nụ olu sitere n’eluigwe na-asị m, Kpuchie ihe ndị ahụ égbè eluigwe asaa ahụ kwupụtara, edekwa ha ede. Nkpughe 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

A gwara Jọn ka o mechie ihe égbè eluigwe asaa ahụ kwuru, ma n’ime ime nke a, ọ na-emechi ozi nke égbè eluigwe asaa ahụ, dịka e nyere Daniel iwu ka o mechie akwụkwọ ya ruo oge ọgwụgwụ.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

> Ma gị onwe gị, O Daniel, mechie okwu ndị a, kàchiekwa akwụkwọ ahụ, ruo ọbụna n’oge ọgwụgwụ: ọtụtụ ga-agagharị n’ihu na azụ, a ga-amụbakwa ihe ọmụma.... Ọ sịrị, Gaa n’ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị ahụ, e kàchiekwa ha, ruo n’oge ọgwụgwụ. Daniel 12:4, 9.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Mgbe égbè eluigwe asaa ndị a kwupụtara olu ha, iwu ahụ bịakwutere Jọn dị ka o bịakwutere Daniel banyere obere akwụkwọ ahụ: ‘Kàchie ihe ndị ahụ égbè eluigwe asaa ahụ kwupụtara.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Ihe anyị na-achọpụta bụ na n’isi ngwụcha na n’isi mbido akwụkwọ Mkpughe, e depụtara ozi. A kọwakwara usoro e si ekwupụta ozi ahụ. E lebakwara anya kpọmkwem n’akụkụ nke Jọn rụrụ n’ịkekọrịta ozi ahụ. Mgbe ụfọdụ, o dere naanị ihe ọ hụrụ na ihe ọ nụrụ. N’oge ndị ọzọ, e nyere ya okwu ka o dee; ma otu ugboro, a gwara ya ka ọ ghara ide ihe ọ nụrụ. Ozi nke Mkpughe nke Jisọs Kraịst sitere n’aka Nna, ruo n’aka Jisọs, ruo n’aka Gebriel, emesia ruo n’aka onye-amụma Jọn, onye e nyere ọrụ ide ozi ahụ ma zipụ ya n’aka ụka dị iche iche.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Dee ihe ndị ị hụrụ, na ihe ndị dị, na ihe ndị ga-adị n’ọdịnihu. Mkpughe 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

Ọ pụrụ ịdị omume ịgụ amaokwu ahụ ma ghara ịmata ụkpụrụ amụma e gosiri n’ime iwu e nyere Jọn ka o dee. Idepụta “ihe” ndị a hụrụ ma nụ bụ idekọ akụkọ ihe mere eme dị ugbu a, n’ihi na n’oge Jọn “ihe” ndị ahụ dị adị. Idekọ akụkọ ihe mere eme dị ugbu a, ma n’ime ime nke a n’otu oge ahụ idepụta ihe ndị ga-adị n’ọdịnihu, bụ isi iwu amụma dị n’akwụkwọ Mkpughe. E ji Jọn mee ka e mesie ike ma kọwaa kpọmkwem ụkpụrụ ahụ na mkpa ọ dị, n’ihi na a gwara ya n’ezie ka o dee “ihe ndị dị, ma” n’ime ime nke a ị ga-ede “ihe ndị ga-adị mgbe e mesịrị,” n’ihi na akụkọ ihe mere eme na-emeghachi onwe ya. Usoro amụma a bụ mbinye aka nke Jizọs, n’ihi na mbinye aka bụ aha, ma aha Ya n’isi nke mbụ nke Mkpughe bụ Alfa na Omega. Ọ na-akọwa njedebe site na mmalite.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

Anyị ka na-amalite ọmụmụ nke “Mkpughe nke Jizọs Kraịst,” ma ugbu a anyị na-atụle amaokwu atọ mbụ nke isi nke mbụ. Ozi ịdọ aka ná ntị ikpeazụ nke a kpọrọ “Mkpughe nke Jizọs Kraịst” sitere n’aka Nna nke eluigwe ruo n’aka Jizọs, ruo n’aka Gebriel, ruo n’aka Jọn, onye dere ya n’akwụkwọ ka e zigaara chọọchị dị iche iche. N’ihi na e kpọrọ ozi ahụ n’ụzọ kpọmkwem “Mkpughe nke Jizọs Kraịst,” ọ dị mkpa ịrịba ama na n’ime ihe niile e deeworo mmadụ site n’Okwu e sitere n’ike mmụọ nsọ dee nke na-ekpughe Kraịst, otu njirimara nke onye Jizọs bụ na ihe Ọ bụ ka a na-egosi site n’omume Jọn n’idekọ ozi ahụ. Dịka ọ na-ede ihe ndị dị n’oge ahụ, ọ na-edekwa kwa ihe ndị ka ga-adị.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

A na-anọchi anya eziokwu nke akụkọ ihe mere eme na-emegharị onwe ya mgbe Jọn dere ịdọ aka ná ntị maka ụbọchị na oge nke ya, nke bụkwa ịdọ aka ná ntị maka oge dị n’ihu. Mgbe Jọn degara ụka asaa ahụ ná mmalite nke ụka Ndị Kraịst, ọ nọkwa na-ede ịdọ aka ná ntị maka ụka Ndị Kraịst n’ọgwụgwụ ụwa. A na-anọchi anya àgwà a nke agwa Kraịst mgbe a kpọrọ Kraịst Alfa na Omega, ma ọ bụ mmalite na ọgwụgwụ, ma ọ bụ onye mbụ na onye ikpeazụ. N’eziokwu, Akwụkwọ Nsọ na-akọwapụta àgwà a nke agwa Kraịst dịka ihe na-egosi na ọ bụ naanị Chineke.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

N’isi mbụ nke Mkpughe, anyị hụrụ Jisọs ka Ọ na-akọwapụta Onwe Ya dịka Alfa na Omega.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

> Anọ m n’ime Mmụọ n’ụbọchị nke Onyenweanyị, m wee nụ n’azụ m nnukwu olu, dị ka nke opi, na-asị, Abụ m Alfa na Omega, onye mbụ na onye ikpeazụ: ma, ihe ị na-ahụ, dee ya n’akwụkwọ, ziga ya nye ụka asaa ndị dị n’Eshia; nye Efesọs, na Smaina, na Pegamọs, na Taịataira, na Sadis, na Filadelfia, na Laodisia.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

> M wee tụgharịrị ịhụ olu ahụ nke gwara m okwu. Mgbe m tụgharịrị, ahụrụ m ihe ndọba oriọna ọlaedo asaa; n’etiti ihe ndọba oriọna asaa ahụ ka m hụrụ otu onye yiri Nwa nke mmadụ, yi uwe ruo n’ụkwụ, e kekwara ya ihe-ọkiké ọlaedo n’akụkụ ara. Isi ya na ntutu isi ya dị ọcha dịka ajị anụ, ọcha dịka snow; anya ya dịkwa ka ire ọkụ; Ụkwụ ya dị ka ọla kọpa a nụchara anụcha, dịka a ga-asị na a kpụ ọkụ n’ọku; olu ya dịkwa ka ụda nke ọtụtụ mmiri. O jidere kpakpando asaa n’aka nri ya: mma agha dị nkọ nke nwere ihu abụọ wee si n’ọnụ ya pụta: ọdịdị ihu ya dịkwa ka anyanwụ mgbe ọ na-enwu n’ike ya.

> And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

> Mgbe m hụrụ ya, adara m n’ụkwụ ya dịka onye nwụrụ anwụ. O wee bikwasị m aka nri ya, na-asị m, Atụla egwu; Abụ m Onye Mbụ na Onye Ikpeazụ. Mkpughe 1:10–17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

E nwere nnukwu eziokwu n’ime amaokwu ndị a, ma n’ebe a, aga m ezo naanị aka na mgbe Jọn nụrụ olu Kraịst nke yiri opi ma tụgharịa ịhụ Onye ahụ bụ onye gwara ya okwu, ọ hụrụ Jizọs Kraịst dịka Nnukwu Onye Nchụàjà nke eluigwe n’ime ebe nsọ nke ebe nsọ nke eluigwe. Jizọs wee kọwaa Onwe Ya dịka Alfa na Omega, nakwa dịka onye mbụ na onye ikpeazụ. N’ozi ahụ na nkwukọrịta ya n’ime amaokwu atọ mbụ ahụ, anyị hụrụ ahịrị eziokwu nke kwekọrọ na ahịrị eziokwu dị na njedebe nke Mkpughe. Dịka Alfa na Omega, Jizọs na-egosi njedebe ya na mmalite, nke ikpeazụ ya na nke mbụ. N’ọgwụgwụ akwụkwọ Mkpughe, dịka n’mmalite ya, Otu ahụ na-akọwapụtakwa Onwe Ya ọzọ dịka Alfa na Omega.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> O wee sị m, Okwu ndị a bụ ndị kwesiri ntụkwasị obi, bụrụkwa eziokwu: Onye-nwe Chineke nke ndị-amụma dị nsọ zitere mmụọ ozi Ya igosi ndị ohu Ya ihe ndị ahụ a ga-eme n'oge na-adịghị anya. Lee, ana m abịa ọsọ ọsọ: ngọzi nādiri onye na-edebe okwu nile nke amụma nke akwụkwọ a.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Mụ onwe m, Jọn, hụrụ ihe ndị a, nụkwa ha. Ma mgbe m nụrụ ma hụchara ha, adara m n’ala ikpere n’ihu ụkwụ nke mmụọ-ozi ahụ nke gosiri m ihe ndị a ka m fee ya ofufe. Mgbe ahụ, ọ sịrị m, Lezienụ anya ka ị ghara ime ya: n’ihi na abụ m onye-ọrụ ibe gị, na nke ụmụnne gị ndị amụma, na nke ndị na-edebe okwu nile nke akwụkwọ a: fee Chineke ofufe.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

> Ọ sịkwara m, Akachiela okwu nile nke amụma nke akwụkwọ a akara: n’ihi na oge ahụ dị nso.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

> Onye na-ezighị ezi, ya nọgide na-ezighị ezi: onye rụrụ arụ, ya nọgide na-adị rụrụ arụ: onye ezi omume, ya nọgide na-adị ezi omume: onye dị nsọ, ya nọgide na-adị nsọ.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

> Leenu, abịa m ọsọ ọsọ; ụgwọ ọrụ m sokwa m, inye onye ọ bụla dịka ọrụ ya ga-adị. A bụ m Alfa na Omega, mbido na ọgwụgwụ, onye mbụ na onye ikpeazụ. Mkpughe 22:7–13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Akwụkwọ Mkpughe ji nlezianya kọwaa na mgbe Jọn na-edekọ ozi ahụ, na ozi ahụ ga-adabere n’elu ụkpụrụ nke mbido na-akọwa ọgwụgwụ. Ozi ahụ bụ eziokwu mbụ e meghere n’Akwụkwọ Mkpughe, ma otu eziokwu ahụ kwa bụ nke ikpeazụ a na-ekwu n’akwụkwọ ahụ. Ma n’ime àmà ahụ dị na mbido na n’ọgwụgwụ Akwụkwọ Mkpughe, Jisọs na-akọwa Onwe Ya dị ka Alfa na Omega, mbido na ọgwụgwụ, na dịka Onye Mbụ na Onye Ikpeazụ.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Amaokwu atọ mbụ nke akwụkwọ Mkpughe na-akọwapụta ozi ịdọ aka ná ntị ikpeazụ nye ụmụ mmadụ. Ọ bụ ịdọ aka ná ntị nke na-ebute ọrịa ọjọọ asaa ikpeazụ na Ọbịbịa nke Abụọ nke Kraịst ụzọ. E “zitere” ozi nke Mkpughe nke Jisọs Kraịst ma “gosipụta ya site n’ihe ịrịba ama” “site n’aka mmụọ ozi ya.”

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

A na-akọwapụta otu ozi ịdọ aka ná ntị ahụ n’akụkụ ikpeazụ nke Mkpughe, a na-anọchikwa ya anya dị ka mmụọ-ozi nke atọ nke Mkpughe iri na anọ.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

> Mmụọ-ozi nke atọ soro ha, na-ekwu n’olu ukwu, Ọ bụrụ na onye ọ bụla akpọọ anụ-ọhia ahụ na oyiyi ya isiala, ma nata akara ya n’egedege ihu ya, ma ọ bụ n’aka ya, onye ahụ ga-aṅụkwa mmanya nke ọnụma Chineke, nke a wụsara n’enweghị ngwakọta n’ime iko nke iwe ya; a ga-ata ya ahụhụ n’ọkụ na sọlfọ n’ihu ndị mmụọ-ozi dị nsọ, nakwa n’ihu Nwa Atụrụ ahụ: Anwụrụ nke ahụhụ ha na-arịgo ruo mgbe ebighị ebi ebi: ha enweghịkwa izuike ehihie ma ọ bụ abalị, ndị ahụ na-akpọ anụ-ọhia ahụ na oyiyi ya isiala, na onye ọ bụla nke na-anata akara aha ya. Mkpughe 14:9–11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Ozi ịdọ aka ná ntị ikpeazụ bụ ozi e gosiri dịka nke mmụọ ozi nke atọ. Ọ bụ ịdọ aka ná ntị ikpeazụ n’ihi na ọ na-akọwapụta nnwale ikpeazụ nke a ga-enye ụmụ mmadụ. E nwekwara mmụọ ozi ọzọ nke na-esochi ma soro mmụọ ozi nke atọ ahụ jikọta, ma ozi nke mmụọ ozi ahụ bụkwa ozi ịdọ aka ná ntị ikpeazụ.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

> Mgbe ihe ndị a gasịrị, ahụrụ m mmụọ-ozi ọzọ ka o si n’eluigwe na-abịa ala, onye nwere ikike dị ukwuu; ebubekwara ụwa ìhè site n’ebube ya. O wee jiri olu dị ike tie mkpu n’ike, sị, Babilọn ukwu ahụ adaala, adaala, ọ ghọwokwa ebe obibi nke ndị mmụọ ọjọọ, na ebe nchekwa nke mmụọ ọ bụla rụrụ arụ, na ọnụnọ nke nnụnụ ọ bụla na-adịghị ọcha nke a na-asị asị. N’ihi na mba niile aṅụwo mmanya nke iwe nke ịkwa iko ya, ndị eze nke ụwa esorowo ya kpọọ iko, ndị ahịa nke ụwa e sikwara n’ụba nke ihe okomoko ya baa ọgaranya.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Ma anụrụ m olu ọzọ si n’eluigwe, na-asị, Si n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị ha na ya na-ekekọrịta mmehie ya, ka unu wee ghara ịnara ihe n’ihe otiti ya. N’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya nile. Nkpughe 18:1–5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

A na-anọchi ozi ahụ nke bụ Mkpughe nke Jizọs Kraịst n’isi nke mbụ, isi nke iri na anọ, isi nke iri na asatọ na isi nke iri abụọ na abụọ. A na-egosi ozi ahụ site n’aka mmụọ-ozi nke a kpọrọ aha ya n’ebe mbụ na nke ikpeazụ e zoro aka na ya n’Akwụkwọ Mkpughe dịka mmụọ-ozi Gebriel, ma n’isi nke iri na anọ na nke iri na asatọ, a na-anọchi ozi ahụ n’ụzọ ihe nnọchianya site n’aka mmụọ-ozi nke na-efegharị n’eluigwe ma ọ bụ nke na-esi n’eluigwe rịdata.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

Mmụọ-ozi ahụ nke na-abịa ala site n’eluigwe n’isi nke iri na asatọ ka e buru ụzọ gosi n’onyinyo ya n’isi nke iri mgbe mmụọ-ozi dara ala ma tinye otu ụkwụ n’elu ala na nke ọzọ n’elu osimiri. Mmụọ-ozi ahụ nwere akwụkwọ, nke e nyere Jọn iwu ka o rie, nke na-eme ka ọnụ ya dị ụtọ ma na-eme ka afọ ya dị ilu. Akwụkwọ ahụ Jọn riri bụ ozi, ma ozi ahụ nke obere akwụkwọ ahụ nọchiri anya ya na-egosi n’onyinyo ozi nke mmụọ-ozi nke Mkpughe iri na asatọ, ya mere ọ bụkwa nnọchite nke ozi ịdọ aka ná ntị ikpeazụ.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

A gwara anyị na e zigara ozi Chineke ma mee ka a mara ya site n’aka mmụọ ozi; ma mgbe anyị jiri nlezianya chọọ ozi ịdọ aka ná ntị ikpeazụ nke e sere n’akwụkwọ Mkpughe, anyị na-achọpụta na ugboro asaa, mmụọ ozi na-anọchi anya ozi ịdọ aka ná ntị ikpeazụ ahụ. N’oge mbụ na nke ikpeazụ, ọ bụ mmụọ ozi ahụ, Gabriel. Mgbe ahụ, n’Mkpughe isi nke iri, anyị nwere mmụọ ozi na-arịdata, nwee obere akwụkwọ n’aka ya. N’Mkpughe isi nke iri na anọ, anyị nwere mmụọ ozi atọ ọzọ, ha niile na-anọchi anya ozi ịdọ aka ná ntị ikpeazụ ahụ. Mgbe ahụ, n’Mkpughe isi nke iri na asatọ, anyị nwere mmụọ ozi ọzọ na-anọchi anya otu ozi ịdọ aka ná ntị ikpeazụ ahụ kpamkpam. Ozi ịdọ aka ná ntị ikpeazụ asaa ka mmụọ ozi na-anọchi anya ha. Nke mbụ na nke ikpeazụ bụ mmụọ ozi Gabriel, ma mmụọ ozi ise ndị dị n’etiti nke mbụ na nke ikpeazụ bụ ndị mmụọ ozi ihe nnọchianya.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

N’ezie, nke ọ bụla n’ime ụka asaa ahụ nwekwara mmụọ-ozi ya, ma ha na-eburu ozi nye ụka ndị ahụ, ebe ozi ịdọ aka ná ntị ikpeazụ nke anyị na-atụle bụ ozi nke ụwa niile so n’etiti ndị a na-agwa ya okwu.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

A ga-enyocha nke ọma nke ọ bụla n’ime ahịrị amụma asaa ahụ nke na-anọchi anya ozi ịdọ aka ná ntị ikpeazụ, ma kwekọọtakwa ha n’etiti onwe ha, ma n’oge a achọrọ m naanị ịkọwa ụkpụrụ bụ isi nke Alfa na Omega. Oge mbụ e kwuru okwu banyere otu isiokwu n’Okwu Chineke bụ ntụaka kacha mkpa. Oge mbụ e kwuru banyere “mkpụrụ” n’ime Baịbụl bụ na Jenesis 1:11 ebe a gwara anyị na mkpụrụ ahụ ga-amịpụta “dịka ụdị ya si dị.” Nkwuputa mbụ banyere mkpụrụ ahụ na-emesi ike na ọ nwere DNA dị mkpa iji mụbaa onwe ya. Jizọs kọwara Okwu Chineke dị ka mkpụrụ.

> The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

> N’otu ahụ ka Jisọs si n’ụlọ pụta, gaa nọdụ n’akụkụ osimiri. Ìgwè mmadụ dị ukwuu wee zukọtara n’ebe ọ nọ, nke mere na ọ banyere n’ụgbọ mmiri, nọọdụ ala; ìgwè mmadụ ahụ dum wee guzo n’akụkụ mmiri. O wee gwa ha ọtụtụ ihe n’ilu, sị,

> Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

> Lee, onye-ọgha mkpụrụ gara ịgha mkpụrụ; ma mgbe ọ na-agha ha, ụfọdụ mkpụrụ dara n’akụkụ ụzọ, nnụnụ wee bịara rie ha. Ụfọdụ dara n’elu ebe nkume dị, ebe ha enweghị ala dị ukwuu; ozugbo ha pupụtara, n’ihi na ha enweghị omimi ala. Ma mgbe anyanwụ pụtara, ha kpọrọ nkụ; ebe ha enweghị mgbọrọgwụ, ha kpọnwụrụ akpọnwụ. Ụfọdụkwa dara n’etiti ogwu; ogwu ndị ahụ pulitere, ma kpagbuo ha. Ma ụfọdụ dara n’ala ọma, wee mịa mkpụrụ, ụfọdụ otu narị n’otu, ụfọdụ iri isii n’otu, ụfọdụ iri atọ n’otu. Onye nwere ntị ịnụ, ya nụrụ.

> And the disciples came, and said unto him, Why speakest thou unto them in parables?

> Ndị na-eso ụzọ ya wee bịakwute ya, sị ya, Gịnị mere i ji agwa ha okwu n’ilu?

> He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

> Ọ zara, sị ha: N’ihi na e nyere unu ka unu mara ihe omimi nile nke alaeze eluigwe, ma ọ dịghị enye ha ya. N’ihi na onye ọbụla nwere, a ga-enye ya, ọ ga-enwekwa karịa n’ụba; ma onye ọbụla na-enweghị, ọbụna ihe o nwere ka a ga-anapụ ya. Ya mere ka m ji agwa ha okwu n’ilu: n’ihi na mgbe ha na-ahụ, ha anaghị ahụ ụzọ; mgbe ha na-anụkwa, ha anaghị anụ, ha aghọtakwa. Ma amụma Esaịa mezuru n’ime ha, nke na-asị, N’ịnụ ka unu ga-anụ, ma unu agaghị aghọta; n’ịhụkwa ka unu ga-ahụ, ma unu agaghị aghọta ihe: n’ihi na obi ndị a aghọwo nke juru arọ, ntị ha adịghịkwa ege nke ọma, anya ha kwa ka ha mechiri emechi; ka o wee ghara ịbụ na mgbe ọ bụla ha ga-eji anya ha hụ, jiri ntị ha nụ, jiri obi ha ghọta, tụgharịa, m wee gwọọ ha.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

> Ma ngọzi dịrị anya unu, n’ihi na ha na-ahụ ụzọ; na ntị unu, n’ihi na ha na-anụ ihe. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume chọsiri ike ịhụ ihe ndị unu na-ahụ, ma ha ahụbeghị ha; na ịnụ ihe ndị unu na-anụ, ma ha anụbeghị ha.

> Hear ye therefore the parable of the sower.

> Nụọnụ, ya mere, ilu nke onye na-agha mkpụrụ.

> When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

> Mgbe onye ọ bụla nụrụ okwu nke alaeze ahụ, ma ghara ịghọta ya, onye ajọ ahụ na-abịa, wepụkwa ihe ahụ a kụrụ n’obi ya. Nke a bụ onye ahụ natara mkpụrụ ahụ n’akụkụ ụzọ.

> But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

> Ma onye ahụ natara mkpụrụ ahụ n’ebe okwute dị, onye ahụ bụ onye na-anụ okwu ahụ, ma ozugbo o ji ọṅụ nabata ya; ma o nweghị mgbọrọgwụ n’ime onwe ya, kama ọ na-anọgide naanị nwa oge: n’ihi na mgbe mkpagbu ma ọ bụ nsogbu biliri n’ihi okwu ahụ, ozugbo ahụ ọ na-asụ ngọngọ.

> He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

> Onye natara mkpụrụ n’etiti ogwu bụkwa onye ahụ nke na-anụ okwu ahụ; ma nchegbu nke ụwa a na aghụghọ nke akụ na ụba na-akpagbu okwu ahụ, o wee bụrụ onye na-amịghị mkpụrụ.

> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

> Ma onye ahụ a kụrụ mkpụrụ n’ala ọma bụ onye ahụ na-anụ okwu ahụ ma ghọta ya; onye ahụ kwa na-amị mkpụrụ, ma na-ebupụta, ụfọdụ otu narị ugboro, ụfọdụ iri isii, ụfọdụ iri atọ. Matiu 13:1–23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Mkpụrụ, nke bụ Okwu Chineke, nwere DNA niile dị mkpa iji mepụta osisi zuru ezu. Nkọwa mbụ e kwuru banyere otu isiokwu n’Okwu Chineke gụnyere ihe ndị ahụ nile dị n’ime isiokwu ahụ. A na-akọwapụta eziokwu a dị ka “usoro nke mkpọrọtụ mbụ.” Ka a na-enyocha usoro a nke ọma karị, otú ahụ ka o si bụrụ ihe a pụrụ ijide n’aka karịa.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Tupu anyị aga n’ihu n’ịkọwa Alfa na Omega na nkọwa nke Okwu Chineke dị ka mkpụrụ, ọ bara uru ịtụle, site n’akụkụ Akwụkwọ Nsọ anyị ka kpọtụrụ n’ime Matiu, ụfọdụ isi okwu ndị metụtara ihe anyị na-atụle banyere akwụkwọ Mkpughe. Ndị amụma niile na-ekwu maka ọgwụgwụ ụwa.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘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.’ 1 Peter 1:12. . . .

> “Onye ọ bụla n’ime ndị amụma ochie ahụ ekwughị nke ukwuu maka oge nke ha karịa maka oge anyị, nke mere na ibu-amụma ha ka dị n’ọrụ maka anyị. ‘Ugbu a ihe ndị a niile mere ha ka ha bụrụ ihe atụ: e wee deekwa ha maka ịdọ aka ná ntị anyị, anyị ndị ọgwụgwụ nke ụwa bịakwasịrị.’ 1 Ndị Kọrint 10:11. ‘Ọ bụghị nye onwe ha, kama ọ bụ nye anyị ka ha jere ozi n’ihe ndị ahụ, nke a na-akọrọ unu ugbu a site n’aka ndị kwusara unu ozioma site n’Mmụọ Nsọ e si n’eluigwe zitere; ihe ndị ahụ bụ nke ndị mmụọ ozi na-achọsi ike ileba anya n’ime ha.’ 1 Pita 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Baịbụl achịkọtala ma kekọtakwa ọnụ akụ ya nile maka ọgbọ ikpeazụ a. Ihe omume ukwu nile na omume dị nsọ dị arọ nke akụkọ ihe mere eme nke Agba Ochie abụwo, ma na-adịkwa, na-emeghachi onwe ha n’ime nzukọ n’ụbọchị ikpeazụ ndị a.” Selected Messages, akwụkwọ nke 3, 338, 339.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Akụkụ Akwụkwọ Nsọ a na-enye ndị àmà atọ, (Pọl, Pita na Ellen White) ndị na-agba àmà banyere eziokwu ahụ bụ na ndị amụma niile na-ekwu okwu banyere ọgwụgwụ ụwa, nke bụ nnọọ oge ahụ a na-ewepụ akara nzuzo dị n’akwụkwọ Mkpughe. Ya mere, na Matiu isi nke iri na atọ, mgbe Jisọs sịrị, “ngọzi nādiri anya unu, n’ihi na ha na-ahụ: na ntị unu, n’ihi na ha na-anụ. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume achọwo ịhụ ihe ndị unu na-ahụ, ma ha ahụghị ha; na ịnụ ihe ndị unu na-anụ, ma ha anụghị ha,” Ọ na-egosipụta otu ngọzi ahụ e depụtara n’amaokwu atọ mbụ nke isi mbụ nke Mkpughe.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Ngọzi nādiri onye ahụ nke na-agụ ya, na ndị ahụ na-anụ okwu amụma a, ma na-edebe ihe ndị e dere n’ime ya: n’ihi na oge ahụ adịla nso. Mkpughe 1:3.

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

Jizọs nyere ilu nke Ọgha Mkpụrụ, ma mgbe ahụ a duru ndị na-eso ụzọ ya ka ha bịa kparịta ya ajụjụ banyere ilu ahụ. Ma tupu ewebata ha n’ime mkparịta ụka na Jizọs, Ọ sịrị ha, ma nke ka mkpa, sịrị anyị, “Onye nwere ntị ịnụ ihe, ya nụ.”

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Jizọs nyere ilu ahụ ma mechie ya site n’ịdọ aka ná ntị nye ndị ga—anụ. Mgbe ahụ, a duru ndị na-eso ụzọ ya banye n’ọmụmụ ebe Jizọs na-ekwu banyere opekata mpe echiche atọ dị mkpa. Ọ na-egosi ọdịiche dị n’etiti klas abụọ nke ndị na-anụ, ma n’ime ime nke a ọ na-ezo aka n’otu akụkụ sitere n’akwụkwọ Aịzaịa iji weta àmà nke abụọ banyere klas abụọ nke ndị na-anụ (n’ihi na chetakwanụ na e debere ihe a niile n’usoro gbasara ndị ahụ ga-anụ). Echiche nke atọ ọ na-egosipụta, gafee klas abụọ nke ndị na-anụ na akwụkwọ Aịzaịa dịka àmà nke abụọ, bụ eziokwu ahụ na Okwu Chineke bụ mkpụrụ. Ya mere, eziokwu ahụ na Okwu Chineke bụ mkpụrụ so n’ihe a ga-anụ site n’aka ndị na-anụ Mkpughe nke Jizọs Kraịst n’isi nke mbụ nke Mkpughe. E nwere ndị na-anụ abụọ n’amaokwu atọ mbụ, dịka e nwekwara klas abụọ nke ndị na-anụ na Matiu iri na atọ. Matiu iri na atọ na-agbakwụnye naanị ụfọdụ nghọta banyere ụzọ dị iche iche ndị na-ajụ ịnụ si ahọpụta ịghara ịnụ. Ma àmà nke Aịzaịa na-agbakwunye ọbụna karịa n’ozi ahụ anyị kwesịkwara ịnụ.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

> N’afọ eze Uzaya nwụrụ ka m hụkwara Onyenwe anyị ka ọ nọ ọdụ n’elu ocheeze, nke dị elu ma e weliri elu, uwe mwụda ya wee jupụta n’ụlọ nsọ ahụ. N’elu ya ka ndị serafim guzo: nke ọ bụla nwere nku isii; o ji abụọ kpuchie ihu ya, jiri abụọ kpuchie ụkwụ ya, jiri abụọkwa fee efe. Otu wee kpọkuo ibe ya, sị, Nsọ, nsọ, nsọ, bụ Jehova nke ndị agha: ụwa nile jupụtara n’ebube ya. Ogidi ọnụ ụzọ ahụ wee maa jijiji n’olu nke onye ahụ nke kpọrọ oku, ụlọ ahụ wee jupụta n’anwụrụ ọkụ.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

> Mgbe ahụ ka m sịrị, Ahụhụ dịrị m! n’ihi na e bibiela m; n’ihi na abụ m nwoke nke egbugbere ọnụ ya na-adịghị ọcha, ana m ebikwa n’etiti ndị mmadụ nke egbugbere ọnụ ha na-adịghị ọcha: n’ihi na anya m ahụwo Eze ahụ, Jehova nke ndị agha.

> Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

> Mgbe ahụ, otu n’ime ndị serafim fere bịa n’ebe m nọ, na-ejide n’aka ya icheku ọkụ dị ndụ, nke o ji nkọ̀ were si n’elu ebe-ichụ-aja bulie ya: O wee tinye ya n’ọnụ m, sị, Lee, nke a emetụla egbugbere ọnụ gị aka; ewepụla ajọ omume gị, meekwa ka mmehie gị dị ọcha.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

> Ọzọkwa, anụrị m olu nke Onyenwe anyị, na-asị, Ònye ka M ga-eziga, ònye kwa ga-aga n’ihi anyị? Mgbe ahụ, asịrị m, Lee, anọ m ebe a; ziga m.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

> O wee sị, Gaa, gwa ndị a, Nụrụ anụrị n’ezie, ma unu aghọtakwala; hụkwanụ n’ezie, ma unu aghọtakwala ihe. Mee ka obi ndị a too abụba, mee ka ntị ha dị arọ, mechiekwa anya ha; ka ha ghara iji anya ha hụ, ma jiri ntị ha nụ, ma jiri obi ha ghọta, ma laghachi, ka a gwọọkwa ha.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

> Mgbe ahụ ka m sịrị, Onyenwe anyị, ruo ole mgbe? O wee zaa, Ruo mgbe obodo ndị ahụ ga-abụ ebe tọgbọrọ n’efu na-enweghị onye bi n’ime ha, na ụlọ ndị ahụ enweghị mmadụ, ala ahụ kwa ga-abụ nnọọ ebe a tọgbọrọ n’efu; Onyenwe anyị ewepụkwaa mmadụ gaa n’ebe dị anya, ma mkpapụ dị ukwuu adị n’etiti ala ahụ. Ma otu ụzọ n’ụzọ iri ka ga-adịkwa n’ime ya, ọ ga-alọghachikwa, a ga-eripụtakwa ya: dịka osisi teil na dịka osisi oak, nke ọdịdị ha dị n’ime ha mgbe ha dapụsịrị akwụkwọ ndụ ha: otu a ka mkpụrụ nsọ ahụ ga-abụ ọdịdị ya. Aịzaya 6:1–13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

N’ezie, akụkụ Akwụkwọ Nsọ a sitere n’Isaịa dị ịtụnanya n’ezie n’ịdị omimi nke isiokwu amụma ndị ọ na-ekwu maka ha. A tụlewo ọtụtụ n’ime isiokwu ndị a ugboro ugboro na Tebụl Habakuk, ya mere anyị ga-edochi ya nanị n’ịchịkọta isi ihe ndị dị n’akụkụ Akwụkwọ Nsọ a nke na-akwado echiche anyị banyere ntụaka Jisọs mere na okwu Ya bụ mkpụrụ.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

E mewooro na Aịzaya n’akụkụ a na-anọchi anya onye amụma, ya merekwa ndị Chineke n’oge ọgwụgwụ. Nke ka mkpa n’ebe isi okwu anyị dị, Aịzaya na-anọchi anya otu ndị bi n’ime mmehie, n’agbanyeghị na ha na-arụ ọrụ n’ime ụka Chineke. Ruo mgbe Aịzaya natara mkpughe nke ebube Chineke, ọ ghọtaghị mmehie nke ya. Ọ bụ onye Laodisia, ọ bụ onye kpuru ìsì.

> “Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

> “Aịzaya akatọwo mmehie nke ndị ọzọ; ma ugbu a, ọ hụrụ onwe ya ka ekpughere ya n’otu ikpe ọmụma ahụ ọ kpọsara megide ha. O juputara n’ịnabata emume oyi, nke na-adịghị ndụ, n’ofufe ọ na-efe Chineke. Ọ maghị nke a ruo mgbe e nyere ya ọhụụ nke Onyenwe anyị. Lee ka amamihe na nkà ya si pụta ugbu a dị ntakịrị mgbe ọ lere ịdị nsọ na ebube nke ebe nsọ ahụ anya. Lee ka o si bụrụ onye na-erughị eru! Lee ka o si ghara ịdị njikere maka ije ozi dị nsọ! Echiche o nwere banyere onwe ya pụrụ igosipụta n’asụsụ nke Pọl onyeozi, ‘O wretched man that I am! who shall deliver me from the body of this death?’”

> “But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

> “Ma e zitere enyemaka nyeere Aịzaya n’oge nhụjuanya ya. ‘Mgbe ahụ otu n’ime ndị serafim fere bịakwute m, o ji icheku ọkụ dị ndụ n’aka ya, nke o ji mkpà were si n’elu ebe-ichu-àjà were ya: O wee tinye ya n’ọnụ m, sị, Lee, nke a emetụwo egbugbere ọnụ gị aka; ewepụrụla ajọ omume gị, a sachapụwokwa mmehie gị.’ Aịzaya 6:6, 7.”

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> “Ọhụ ahụ e nyere Aịzaya na-anọchi anya ọnọdụ nke ndị Chineke nọ n’ụbọchị ikpeazụ. E nyere ha ohere pụrụ iche ịhụ site n’okwukwe ọrụ ahụ na-aga n’ihu n’ebe nsọ eluigwe. ‘E meghekwara ụlọ nsọ Chineke nke dị n’eluigwe, e wee hụ n’ụlọ nsọ ya igbe ọgbụgba ndụ ya.’ Ka ha na-ele site n’okwukwe n’ime Ebe Kachasị Nsọ, ma hụ ọrụ Kraịst n’ebe nsọ eluigwe, ha na-achọpụta na ha bụ ndị egbugbere ọnụ ha na-adịghị ọcha,—ndị egbugbere ọnụ ha ekwuwo ihe efu ọtụtụ mgbe, na ndị amamihe ha edoghị nsọ ma ọ bụ jiri ha nye Chineke otuto. O kwesịrị ekwesị na ha ga-ada mbà n’obi mgbe ha tụnyere adịghị ike na erughị eru nke onwe ha na ịdị ọcha na ịma mma nke agwa Kraịst jupụtara n’ebube. Ma ọ bụrụ na ha, dị ka Aịzaya, anabata mmetụta ahụ Onyenwe anyị chọrọ ka e mee n’obi, ọ bụrụ na ha ewedaa mkpụrụ obi ha n’ihu Chineke, olileanya dịrị ha. Akwụ nke nkwa dị n’elu ocheeze ahụ, a ga-arụkwa n’ime ha ọrụ ahụ e mere maka Aịzaya. Chineke ga-aza arịrịọ ndị si n’obi dara ụda bịa.”

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> “Ebumnobi nke nnukwu ọrụ a dị nsọ nke Chineke bụ ịchịkọta ùkwù ọka ọnụ maka ụlọ nkwakọba ihe nke eluigwe; n’ihi na a ga-eme ka ụwa jupụta n’ebube nke Onyenwe anyị. Ya mere, ka onye ọ bụla ghara ida mmụọ ka ha na-ahụ ajọ omume nke juru ebe nile ma na-anụ okwu ndị na-esi n’egbugbere ọnụ ndị rụrụ arụ apụta. Mgbe ike nke ọchịchịrị ga-ahazi onwe ha imegide ndị Chineke; mgbe Setan ga-akpọkọta ndị agha ya maka nnukwu ọgụ ikpeazụ, ma ike ya yie ka ọ dị ukwuu ma fọrọ nke nta ka ọ bụrụ ihe na-emeri emeri kpamkpam, [mgbe ahụ] ọhụ doro anya nke ebube Chineke, ocheeze ahụ nke dị elu ma bulie elu, nke e ji akụ nkwa kpuchie n’elu ya, ga-enye nkasi obi, mmesi obi ike, na udo.” Review and Herald, December 22, 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Ọhụ a “na-anọchi anya ọnọdụ nke ndị Chineke nọ n’ime ụbọchị ikpeazụ.” Ndị Chineke nọ n’ime ụbọchị ikpeazụ bụ ndị Laodisia.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Dee degaara mmụọ-ozi nke ụka ndị Laodisia akwụkwọ, sị; Ihe ndị a ka Amen, Onye-àmà kwesịrị ntụkwasị obi na onye eziokwu, mmalite nke ihe Chineke kere, na-ekwu; Amaara m ọrụ gị nile, na ị dịghị oyi, ị dịghịkwa ọkụ: ọ ga-amasị m ka ị bụrụ oyi ma ọ bụ ọkụ. Ya mere, n’ihi na ị bụ lukuwom, ị bụghịkwa oyi, ị bụghịkwa ọkụ, aga m asọpụ gị n’ọnụ m. N’ihi na ị na-asị, Abarawo m ụba, e mewokwa m ka m baa ọgaranya n’ihe onwunwe, ọ dịghịkwa ihe ọ bụla dị m mkpa; ma ị maghị na ị bụ onye a na-emekpa ahụ, na onye kwesịrị ebere, na ogbenye, na onye kpuru ìsì, na onye gba ọtọ: ana m adụ gị ọdụ ka ị zụta n’aka m ọlaedo a nụrụ n’ọkụ, ka i wee baa ọgaranya; na uwe ọcha, ka e wee yikwasa gị, ka ihere gba ọtọ gị ghara ịpụta ìhè; teekwa ọgwụ anya n’anya gị, ka i wee hụ ụzọ.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

> Ndị niile M hụrụ n’anya, ka M na-adọ aka ná ntị ma na-adọkwa ha aka n’ahụhụ: ya mere, nwee ọkụ n’obi, chegharịakwa. Lee, Anọ M n’ọnụ ụzọ, na-akụ aka: ọ bụrụ na onye ọ bụla anụ olu M, ma meghee ụzọ, M ga-abanye n’ebe ọ nọ, sorokwa ya rie nri anyasị, ya onwe ya esorokwa M. Onye ọ bụla meriri emeri ka M ga-enye ịnọdụ ala soro M n’oche-eze M, dịka M onwe M kwa meriri emeri, ma nọdụ ala soro Nna M n’oche-eze Ya.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Onye nwere nti, ya nu ihe Mụọ Nsọ na-agwa ụka nile. Mkpughe 3:14–22.

> “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

> “Ozi e zigara nzukọ nke ndị Laodisia bụ nkwupụta ikpe na-ama jijiji, ọ dịkwa metụtara ndị nke Chineke n’oge a ugbu a.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “‘Dee nye mmụọ-ozi nke nzukọ nke ndị Laodisia akwụkwọ, sị: Ihe ndị a ka Amen ahụ, Onyeàmà ahụ kwesịrị ntụkwasị obi na eziokwu, mmalite nke ihe Chineke kere, na-ekwu; Amaara M ọrụ gị nile, na ị bụghị oyi ma ọ bụ ọkụ: ọ ga-adị M mma ma a sị na ị bụ oyi ma ọ bụ ọkụ. Ya mere, n’ihi na ị bụ naanị ṅara ṅara, ma ị bụghị oyi ma ọ bụ ọkụ, M ga-asọpụta gị n’ọnụ M. N’ihi na ị na-asị, Abụ m ọgaranya, akụbaala m, ọ dịghịkwa ihe ọ bụla dị m mkpa; ma ị maghị na ị bụ onye jọrọ njọ, na onye a ga-enwe ọmịiko n’ebe ọ nọ, na ogbenye, na onye ìsì, na onye gba ọtọ.’”

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “N'ebe a, Onyenwe anyị na-egosi anyị na ozi ahụ ndị ozi ya ọ kpọrọ ka ha dọọ ndị mmadụ aka ná ntị ga-eburu nye ndị ya abụghị ozi udo na nchekwa. Ọ bụghị naanị ihe banyere nkuzi ma ọ bụ echiche efu, kama ọ bụ ihe a ga-eme n’omume n’akụkụ nile. A na-anọchi anya ndị nke Chineke n’ozi e zigara ndị Laodisia dị ka ndị nọ n’ọnọdụ nchekwa nke anụ ahụ. Ha nọ n’izu ike, na-ekwere onwe ha na ha nọ n’ọnọdụ dị elu n’ihe gbasara mmezu ime mmụọ. ‘N’ihi na ị na-asị, Abaram ọgaranya, e mewokwa ka m baa ụba n’ihe onwunwe, ọ dịghịkwa ihe ọ bụla m nọ ná mkpa ya; ma ị maghị na ị bụ onye a ga-enwe obi ebere n’ahụ ya, na onye nhụsianya, na ogbenye, na onye kpuru ìsì, na onye gba ọtọ.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

> “Gịnị bụ aghụghọ ka ukwuu nke pụrụ ịbịakwute uche mmadụ karịa ntụkwasị obi na ha nọ n’eziokwu mgbe ha nọ kpamkpam n’ụgha! Ozi nke Ezi Onyeàmà ahụ na-ahụ ndị nke Chineke nọ n’ime aghụghọ dị mwute, ma ha bụrụ ndị ezi obi n’ime aghụghọ ahụ. Ha amaghị na ọnọdụ ha bụ nke a ga-eru uju n’anya Chineke. Ka ndị a na-agwa okwu na-eto onwe ha ụtọ na ha nọ n’ọnọdụ ime mmụọ dị elu, ozi nke Ezi Onyeàmà ahụ na-agbaji nchekwa ha site n’ịkatọ na-atụ ụjọ banyere ezi ọnọdụ ha nke ìsì ime mmụọ, ogbenye, na nhụsianya. Àmà ahụ, nke na-egbu mgbu nke ukwuu ma sie ike, apụghị ịbụ mmehie, n’ihi na ọ bụ Ezi Onyeàmà ahụ na-ekwu okwu, àmà Ya ga-abụkwa nke ziri ezi.

> “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

> “Ọ na-esiri ndị na-enwe mmetụta na ha nọ ná nchebe n’ihe ha nwetaraworo, ma ndị kwekwara na ha bụ ndị bara ọgaranya n’ịma ihe ime mmụọ, ike ịnara ozi ahụ nke na-ekwupụta na e duhiewo ha nakwa na ha nọ ná mkpa nke amara ime mmụọ ọ bụla. Obi nke e doro nsọghị bụ ‘aghụghọ karịa ihe niile, bụrụkwa nke ajọ njọ nke ukwuu.’ E gosiri m na ọtụtụ na-eto onwe ha ụtọ na ha bụ ezi Ndị Kraịst, ebe ha enweghị ọbụna otu mpekere ìhè sitere n’aka Jisọs. Ha enweghị ahụmahụ dị ndụ nke onwe ha n’ime ndụ nke Chineke. Ha chọrọ ọrụ miri emi na nke zuru ezu nke iweda onwe ha ala n’ihu Chineke tupu ha enwee ike ịmata ezi mkpa ha dị maka mgbalị siri ike, na-anọgide anọgide, iji nweta amara ndị ahụ dị oké ọnụ ahịa nke Mmụọ Nsọ.” Testimonies, mpịakọta nke 3, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Ozugbo a tọghatara Aịzaya pụọ n’ọnọdụ Laodisia ya, o ji aka ya wepụta onwe ya iburu ozi ịdọ aka ná ntị ikpeazụ ahụ gaa n’ụwa. Amaokwu nke atọ nke isi nke isii na-ejikọta akụkọ amụma Aịzaya na akụkọ amụma nke Mkpughe iri na asatọ, mgbe mmụọ ozi ahụ na-arịdata ma jiri ebube ya mee ka ụwa nwuo ìhè.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Ma emesịa n’ihe ndị a, ahụrụ m mmụọ ozi ọzọ ka o si n’eluigwe rịdata, onye nwere nnukwu ike; e wee mee ka ụwa mụchie ìhè site n’ebube ya. Mkpughe 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Aịzaya na-anọchite anya ndị nke Chineke n’oge ahụ mgbe mmụọ-ozi nke Mkpughe iri na asatọ na-agbada, n’ihi na mgbe e webatara ya n’ụlọ nsọ nke eluigwe, ọ nụrụ ndị serafim ka ha na-ekwusa, sị, “Nsọ, nsọ, nsọ, ka Onyenwe ndị agha dị: ụwa dum jupụtara n’ebube ya.” Aịzaya, dị ka Jọn n’akwụkwọ Mkpughe, na-anọchite anya ndị nke Chineke ndị na-ekwusa ozi ịdọ aka ná ntị ikpeazụ. Jọn kpọrọ ndị nke Chineke “ndị fọdụrụnụ,” ma Aịzaya kpọrọ ha “otu ụzọ n’ụzọ iri,” ma ọ bụ otu ụzọ n’ụgwọ iri. Mgbọrọgwụ okwu ahụ n’asụsụ Hibru pụtara “inye otu ụzọ n’ụgwọ iri.”

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Ajụjụ amụma ahụ nke sịrị, “ruo ole mgbe?” nke Aịzaya jụrụ, ka a na-ajụ ugboro ugboro n’Okwu Chineke (ma n’ihi mkpụmkpụ okwu, azịza nye ajụjụ ahụ nke sịrị, “ruo ole mgbe?” bụ na ọ na-akara mbata iwu Sọnde nke mba n’United States.) Dị ka Ellen White si kwuo, n’oge ahụ “ndapụta okwukwe nke mba ga-esochi ya nbibi nke mba,” ma dịka Aịzaya si kwuo, ọ bụ mgbe “obodo nile ga-abụ mkpọmkpọ ebe n’enweghị onye bi n’ime ha, na ụlọ nile n’enweghị mmadụ, ala ahụ kwa ga-abụ nnọọ ihe tọgbọrọ n’efu, Ma Jehova ewepụwo mmadụ n’ebe dị anya, ka ọdịda ukwuu wee dịrị n’etiti ala ahụ.” “Ọdịda ukwuu dị n’etiti ala ahụ” bụ “ọtụtụ” ahụ a ga-akwatu n’iwu Sọnde dị ka Daniel 11:41 si kwuo. Ndị a bụ ndị ahụ nke Aịzaya isi nke isii na Matiu isi nke iri na atọ, ndị nwere anya ma ha anaghị ahụ, ndị nwekwara ntị ma ha anaghị anụ, nakwa ndị ahụ nọ na Mkpughe isi nke atọ ndị jụrụ ndụmọdụ ahụ e nyere ụka Laodisia.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

> Ọ ga-abanyekwa n’ala ahụ dị ebube, a ga-emekwa ka ọtụtụ mba daa: ma ndị a ga-agbanarị n’aka ya, ya bụ, Edom, na Moab, na ndị isi nke ụmụ Amọn. Daniel 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Aịzaya hụrụ ọhụụ nke Jizọs Kraịst n’ebe nsọ Ya, dịka Jọn hụkwara n’Akwụkwọ Mkpughe. Aịzaya na-anọchi anya “otu ụzọ n’ime iri” ma ọ bụ ụzọ ụtụ-iri nke “na-alaghachi” ma “a ga-eri ya” dịka osisi. Okwu Hibru a sụgharịrị dịka “eri” pụtara iripịa site n’ọkụ. Ma “otu ụzọ n’ime iri” ahụ nwere “ihe dị n’ime” ha nke ọkụ ahụ na-adịghị eripịa. O doro anya na akụkụ itoolu n’ime iri enweghị ihe ahụ? Ọkụ a kọwara dịka nke na-ericha ma na-eripịa osisi teil na osisi oak bụ ọkụ nke Onyeozi nke Ọgbụgba-ndụ ahụ, onye na-abịa na mberede n’ụlọ nsọ Ya n’akwụkwọ Malakaị.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Lee, M ga-eziga onye-ozi m, ọ ga-akwado ụzọ n’ihu m: Onye-nwe anyị, onye unu na-achọ, ga-abịakwa na mberede n’ụlọ nsọ ya, bụ́kwa onye-ozi nke ọgbụgba ndụ ahụ, onye unu na-enwe mmasị n’ime ya: lee, ọ ga-abịa, ka Jehova nke usuu ndị agha kwuru.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Ma ònye ga-enwe ike iguzogide ụbọchị ọbịbịa ya? ònye ga-eguzokwa mgbe ọ pụtara? n’ihi na ọ dị ka ọkụ nke onye na-asacha ọla, dịkwa ka ncha nke ndị na-asacha uwe: Ọ ga-anọdụkwa ala dịka onye na-asacha ọla na onye na-eme ka ọlaọcha dị ọcha: ọ ga-eme ka ụmụ Livai dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee chụọrọ Onyenwe anyị àjà n’ezi omume. Mgbe ahụ àjà nke Juda na Jerusalem ga-atọ Onyenwe anyị ụtọ, dịka n’ụbọchị ndị ochie, na dịka n’afọ ndị mbụ. Malakaị 3:1–4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Nke iri nke iri Aịzaya, (nke bụ otu ụzọ n’ụzọ iri) bụkwa “onyinye n’ezi omume” nke Malakaị. Onyinye Malakaị bụ ndị nke Chineke, ndị a na-anọchi anya ha dịka “ụmụ Levi,” ndị a na-asachapụ site n’ọkụ iji mepụta “onyinye n’ezi omume”; ndịkwa ahụ “ọkụ riri” n’akaebe Aịzaya bụ iri nke iri ahụ, ma ọ bụ otu ụzọ n’ụzọ iri.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Dị ka amara Chineke nke e nyere m si dị, dịka onye-amamihe n’ọrụ iwulite ụlọ, etinyewo m ntọala ahụ, onye ọzọ na-ewukwa n’elu ya. Ma ka onye ọ bụla lezienụ anya otú o si ewu n’elu ya. N’ihi na ọ dịghị onye ọbụla pụrụ ịtọ ntọala ọzọ karịa nke a tọwororị, nke bụ Jisọs Kraịst. Ugbu a, ọ bụrụ na onye ọ bụla ewuo n’elu ntọala a ọlaedo, ọlaọcha, nkume dị oké ọnụ ahịa, osisi, ahịhịa akọrọ, ọka ahịhịa; a ga-eme ka ọrụ onye ọ bụla pụta ìhè: n’ihi na ụbọchị ahụ ga-ekwupụta ya, ebe a ga-ekpughe ya site n’ọkụ; ọkụ ahụ ga-anwalekwa ọrụ onye ọ bụla ụdị ọ bụ. 1 Ndị Kọrịnt 3:10–13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

Pọl n'ebe a na-ekwupụta na a ga-ekpughe ọrụ onye ọ bụla site n'“ọkụ”. N'akwụkwọ Malakaị, ọkụ ahụ na-agba ihe nzu niile ọkụ, wepụ ya. N'Aịsaịa, ime ka “otu ụzọ n’ime iri” dị ọcha na-eme “mgbe” ha tufuru akwụkwọ ha. Akwụkwọ bụ akara nke mmehie zoro ezo, nrịgo onwe, na ntụkwasị obi n’echiche mmadụ, dịka Adam na Iv gbara ama.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

“Nke iri” nke Aịzaya nwere ihe dị n’ime ha nke a na-apụghị ịkpọchapụ n’ọkụ, ihe ahụ bụkwa “mkpụrụ nsọ.” Ha nwere Kraịst n’ime ha, olileanya nke ebube. Aịzaya onwe ya bụ “mkpụrụ nsọ,” ọ bụkwa “nke iri” ahụ nke ọ na-akọwapụta. Ma “mkpụrụ nsọ” ma “nke iri” na-alaghachi site n’ọnọdụ Laodisia laghachi n’ọnọdụ Filadelfịa site na Mkpughe nke Jisọs Kraịst n’ebe nsọ Ya nọ.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Ọhụ nke ebube Chineke nke na-eme ka Aịsaịa tie mkpu na ọ laala n’iyi, na ọ bụ mmadụ na-adịghị ọcha, onye mmehie nke na-achọ mgbaghara, na-eme n’ụlọ nsọ eluigwe mgbe osisi na-awụpụ akwụkwọ ha. Okwu a bụ “wụpụ” pụtara “ịtụpụ n’èzí”, ma ọ bụ “ịkpụda” osisi. A na-anọchi anya ịchụpụ Laodisia n’ebe a. “Otu n’ime iri” ma ọ bụ ndị fọdụrụ ga-agabiga n’ọkụ “nsacha” nke Onye-ozi nke Ọgbụgba-ndụ Malakaị wetara, si otu a mee ka ọrụ mmadụ ha kpọọ ọkụ n’ụzọ ime mmụọ, ma si otu a hapụ naanị “ihe bụ isi” nke a na-apụghị ịkpọcha n’ọkụ, nke bụ “Mkpụrụ Nsọ” ahụ. Ndị jụrụ ịnụ ihe a ga-awụpụ dịka akwụkwọ nwụrụ anwụ nke akọrọ akọrọ, ma ọ bụ ka a ga-agbụpụta ha n’ọnụ Onyenwe anyị.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Jisọs bụ Mkpụrụ Nsọ ahụ, mkpụrụ ọ bụla nwekwara DNA niile dị mkpa iji mepụta osisi ahụ dum. Okwu Chineke bụ mkpụrụ, ya mere, mkpọtụ mbụ e kwuru ihe ọ bụla banyere ya n’Okwu Chineke nwere ozi niile dị mkpa iji mee ka isiokwu ahụ ruo ntozu-oke ya n’uju n’ime onye kwere ekwe, ma ọ bụrụ na aghọta ya nke ọma.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Aịzaịa isi nke isii na-akọwa otu ndị mmadụ ndị na-agaghị “anụ” n’oge ahụ mgbe ị GHAGHỊ ịnụ ka e wee gọzie gị site n’ozi nke Mkpughe nke Jizọs Kraịst. Ndị ahụ Jizọs zoro aka na ha bụ ndị Chineke họpụtara, ha bụ nwunye Ya, ha bụ ndị ọgbụgba ndụ Ya, ha bụ Izrel oge ochie.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Izrel ogee ma ọ bụ Izrel mbụ bụ ihe nnọchianya nke Izrel nke oge a ma ọ bụ Izrel ikpeazụ. Ndị nke Chineke n’oge ọgwụgwụ nke ụwa bụ ndị Seventh-day Adventist, ndị Ya họpụtara, nwunye Ya, ndị ọgbụgba-ndụ Ya—Izrel nke oge a. Ihe àmà nke akụkọ Aịzaịa, jikọtara ya na akụkọ Kraịst, na-enye ndị àmà abụọ nke na-eguzobe na n’oge ọgwụgwụ nke ụwa, okwukwe Seventh-day Adventist ga-adị n’“ọnọdụ” furu efu nke a na-apụghị ịzọpụta, nke e ji ozi e zigara Leọdísea nọchite anya ya.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

N’eziokwu, ha abụghị ndị a na-apụghị ịzọpụta, kama ha bụ naanị ndị a na-apụghị ịzọpụta n’ọnọdụ Laodisia ha nọ, dịka Aịzaya dị tupu ahụmahụ ya, nakwa dịka ndị Juu nke akụkọ ihe mere eme nke Kraịst dị.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Otu n’ime ihe ndị otu Laodicea ga-“anụ” bụ ilu banyere Ọgha Mkpụrụ ahụ. Ọ ga-“anụ” n’ilu ahụ na Okwu Chineke bụ “mkpụrụ”, mkpụrụ dị nsọ. Mgbe a “nụrụ” nke ahụ, mgbe ahụ, a na-atọ ntọala nke na-amalite imeghe ozi nzuzo nke Mkpughe, n’ihi na ozi ahụ e kekọtara n’ime nghọta miri emi nke na Jisọs bụ Alfa na Omega, Mbụ na Ikpeazụ, Mmalite na Ọgwụgwụ. Ịghọta mmekọrịta nke ọgwụgwụ na mmalite gụnyere ịghọta na Jisọs bụ Okwu ahụ, na Ọ bụ Mkpụrụ ahụ.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Na mbido ka Okwu ahụ dịrị, Okwu ahụ nọnyekwara Chineke, Okwu ahụ bụkwa Chineke. Otu a ka ọ dị na mbido nọnyere Chineke. Emere ihe niile site n’aka Ya; ma ọ dịghị ihe ọbụla e mere nke e mere na-enweghị Ya. N’ime Ya ka ndụ dị; ndụ ahụ bụkwa ìhè nke mmadụ. Ìhè ahụ na-enwu n’ọchịchịrị; ọchịchịrị ahụ aghọtaghịkwa ya. Jọn 1:1–5.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

> Ugbu a, e mere Abraham na mkpụrụ ya nkwa ndị ahụ. Ọ naghị asị, Ma nye mkpụrụ dị iche iche, dị ka nke ọtụtụ; kama dị ka nke otu, Ma nye mkpụrụ gị, nke bụ Kraịst. Ndị Galeshia 3:16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Iji ghọta mmekọrịta dị n’etiti ọgwụgwụ na mmalite chọrọ nghọta nke “iwu nke mkpụta mbụ.” Iwu nke mkpụta mbụ na-egosi na mmalite nke isiokwu bụ ntụaka kachasị mkpa n’ihi na ọ nwere akụkọ ahụ dum, ebe ọ bụ na, dịka Okwu Chineke, ọ bụ mkpụrụ. Ntụaka ikpeazụ bụ nke abụọ n’ịdị mkpa, n’echiche ahụ na ọ bụ ebe ahụ ka a na-ejikọta akụkụ niile nke akụkọ ahụ ọnụ, na-ahapụghị njedebe ọ bụla tọgbọrọ n’efu. Ma ọ bụ ntụaka ndị dị n’etiti banyere isiokwu ka na-agbakwunye ike na doo anya n’akụkọ ahụ, ma n’echiche ahụ, etiti dịkwa mkpa dị ka mmalite ma ọ bụ ọgwụgwụ.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

E nwere ọtụtụ ihe ndị ọzọ a ga-atụle gbasara isiokwu a, ma ka anyị laghachi n’akụkụ Akwụkwọ Nsọ dị na Matiu iri na atọ, anyị pụrụ ịhụ na Jizọs kọwara ụdị mmadụ abụọ ndị na-anụ ma ọ bụ ndị na-anụghị. Ọ kọwara ụzọ karịrị otu e si ghara ịnụ, ma mgbe ahụ Ọ kpọsara ngọzi n’elu ndị na-anụ.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

> Ma ngọzi nādiri anya unu, n’ihi na ha na-ahụ; na ntị unu, n’ihi na ha na-anụ. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume chọsiri ike ịhụ ihe ndị unu na-ahụ, ma ha ahụbeghị ha; na ịnụkwa ihe ndị unu na-anụ, ma ha anụbeghị ha. Ya mere, nụnụ ilu onye na-agha mkpụrụ. Matiu 13:16–18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

N’ụzọ amụma, “ngọzi” a, ya mere, bụ kpọmkwem otu ngọzi ahụ dị ka nke Mkpughe 1:3:

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

> Ngọzi nādịrị onye ahụ nke nāgụ, na ndị ahụ nke nāanụ okwu nile nke amụma a, nāedebekwa ihe nile edeworo n’ime ya: n’ihi na oge ahụ adị nso.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Ntụaka Jizọs na Matiu iri na atọ na Aịsaịa isii, n’ịjikọta ya na ihe odide Ellen White, na-egosi n’ezie na e nwere ihe ndị a na-ahụ ma na-anụ na ọgwụgwụ ụwa nke dị ukwuu nke ukwuu, nke mere na ọtụtụ ndị ezi omume na ndị amụma chọsiri ike ibi n’oge ahụ mgbe a ga-ekpughe ozi ịdọ aka ná ntị ikpeazụ, ma na ndị mmadụ ga mgbe ahụ “hụ” ma “nụ” ha.

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

A gwara Jọn ka o kaa akara n’elu ihe “Égbè Elu Asaa” kwuru n’isi nke iri, ma n’isi nke iri abụọ na abụọ e kwupụtara, sị: “Akala ihe nile ekwuru n’amụma nke akwụkwọ a akara: n’ihi na oge ahụ adịwo nso.” Amaokwu na-esote ya na-akọwa njedebe nke oge nnwale mmadụ. Tupu oge nnwale emechie kpamkpam, a na-ekwupụta ka e mepee “Égbè Elu Asaa,” nke bụ naanị akụkụ dị n’akwụkwọ Mkpughe e kaa akara n’oge ahụ. Banyere “Égbè Elu Asaa,” a gwara anyị na ha na-anọchi anya mmalite na njedebe nke Adventism.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Ìhè pụrụ iche e nyere Jọn, nke e gosipụtara n’ime égbè eluigwe asaa ahụ, bụ nkọwapụta nke ihe ndị ga-eme n’okpuru ozi nke mmụọ-ozi mbụ na nke abụọ....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Mgbe égbè-eluigwe asaa ndị a kwusịrị olu ha, iwu ahụ bịara nye Jọn dị ka o si bịakwute Daniel banyere obere akwụkwọ ahụ: ‘Kpuchie ihe ndị ahụ égbè-eluigwe asaa ahụ kwusịrị.’ Ndị a metụtara ihe omume ga-eme n’ọdịnihu, ndị a ga-ekpughe n’usoro ha.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Égbè-elu Asa ahụ na-anọchite anya ihe omume ndị mere n’oge mmalite nke Adventism n’akụkọ ihe mere eme nke ozi mmụọ-ozi mbụ na nke abụọ, site n’afọ 1798 ruo n’Ọktoba 22, 1844, ma n’otu isiokwu ahụ e depụtara n’elu, a gwara anyị na Égbè-elu Asa ahụ “metụtara ihe omume ga-abịa n’ọdịnihu nke a ga-ekpughe n’usoro ha.” Akụkọ mmalite nke Adventism na-egosi njedebe nke Adventism, n’ihi na Jisọs Kraịst, dịka Alfa na Omega, na-etinye akara mbinye aka Ya n’elu akụkọ ihe mere eme niile nke Adventism, n’ihi na ọ bụ akụkọ dị nsọ dịka akụkọ nke Izrel oge ochie dị nsọ.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Dị ka Jizọs si kwuo n’ime Matiu iri na atọ, ihe ndị a bụ ihe ndị amụma chọsiri ike ịhụ, nke ndị na-eso ụzọ ahụ kwa gọziri agọzi n’ihi ịma ha. Ndị na-eso ụzọ ahụ na-anọchi anya ndị Chineke n’oge ọgwụgwụ nke ụwa, ndị a gọziri agọzi n’ihi ihe ha na-ahụ ma na-anụ. Ihe ha na-ahụ ma na-anụ bụ ozi nke Mkpughe nke Jizọs Kraịst, nke a na-anọchikwa anya site n’ozi nke Égbè Eluigwe Asaa, nke na-anọchi anya ma akụkọ ihe mere eme nke ndị Millerite ma akụkọ ihe mere eme nke otu narị na puku iri anọ na anọ ahụ.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “A ga-eme ka ozi nile e nyere site n’afọ 1840–1844 bụrụ ndị jupụtara n’ike ugbu a, n’ihi na e nwere ọtụtụ mmadụ ndị tufuru ntụziaka ha. Ozi ndị a ga-erute ụka niile.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kraịst sịrị, ‘Ngọzị nādiri anya unu, n’ihi na ha na-ahụ; na ntị unu, n’ihi na ha na-anụ. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume agụsiwo agụụ ike ịhụ ihe ndị unu na-ahụ, ma ha ahụbeghị ha; na ịnụ ihe ndị unu na-anụ, ma ha anụbeghị ha’ [Matthew 13:16, 17]. Ngọzị nādiri anya ndị ahụ hụrụ ihe ndị ahụ a hụrụ n’afọ 1843 na 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “E nyere ozi ahụ. Ma ekwesịghị ịdị ngbugbu ọ bụla n’ikwughachi ozi ahụ, n’ihi na ihe ịrịba ama nke oge ndị a na-emezu; a ghaghị imezu ọrụ mmechi ahụ. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’nhọpụta Chineke nke ga-abawanye bụrụ nnukwu mkpu. Mgbe ahụ Daniel ga-eguzo n’oke ya, iji nye àmà ya.” Manuscript Releases, olu nke 21, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

Ellen White na-akọwa akụkọ ihe mere eme nke Kraịst kọwara dị ka akụkọ ahụ ndị ezi omume chọsiri ike ịhụ, dịka akụkọ ihe mere eme nke ndị Millerite site n’afọ 1840 ruo 1844, ma mesịa kwuo na “ozi ga-adịkwa anya inye site n’ịhọpụta Chineke nke ga-ebili bụrụ nnukwu mkpu.” “Nnukwu mkpu” ahụ na-anọchi anya ịdọ aka ná ntị ikpeazụ nke mmụọ ozi nke atọ, ma mgbe e nyere ozi ahụ, ọ ga-emegharị akụkọ ihe mere eme nke mmalite nke Adventism. Ozi ịdọ aka ná ntị ikpeazụ ahụ bụ “ozi ndị ahụ” nke “ga-aga n’ụlọ ụka niile,” ma “ozi niile e nyere site n’afọ 1840–1844 ka a ga-eme ka ha bụrụ ndị nwere ike ugbu a.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”

Alfa na Omega na-egosi njedebe site ná mmalite. Ellen White kwuru na “ozi ndị ahụ ga-agakwuru ụka niile,” ma Jisọs gwara Jọn, “Abụ m Alfa na Omega, onye mbụ na onye ikpeazụ: ma, ihe ị na-ahụ, dee ya n’akwụkwọ, zipụkwa ya nye ụka asaa ndị dị n’Eshịa; nye Ephesọs, na Smaina, na Pẹgamọs, na Tayaṭaira, na Sadis, na Filadelfịa, na Laodisia.”

The messages of 1840 through 1844 are part of what is to be sent to the churches.

Ozi nke afọ 1840 ruo 1844 bụ akụkụ nke ihe a ga-eziga ụka dị iche iche.

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