Article

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

Akwụkwọ Joel na Ụka Seventh-day Adventist nke Laodisia — Nọmba Iri Anọ

Number Forty

Nọmba Iri Anọ

Author

Jeff Pippenger

Published

February 3, 2026

Formats

PDF
Word
Song MP3

Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.

Pita nọ n’ihe nnọchianya na Sizaria Filipai n’elekere nke atọ, n’ụzọ ya gaa Sizaria Maritima na elekere nke itoolu. Dị ka Matiu na Mak si kwuo, ụbọchị isii ka e mesịrị, Pita, Jems na Jọn nọ n’Ugwu Ntụgharị Ahụ. Luk kwuru na ọ bụ ụbọchị asatọ, n’etiti Panium na Ugwu ahụ. Site n’ọnụ ụzọ ámá nke hel, na Sizaria Filipai, ruo n’ọnwụ nke obe, ebe e nwere nkwụsị n’ụzọ na Ugwu Ntụgharị Ahụ. Nzọụkwụ atọ site na Panium ruo n’iwu ụbọchị Sọnde. Sizaria na mbido, Ugwu ahụ n’etiti, na Sizaria na njedebe. Hel na mbido, ọnwụ na njedebe, na otuto Chineke n’etiti. Nnupụisi alfa nke ọnụ ụzọ ámá nke hel nọchiri anya ya, na nnupụisi omega nke ọnwụ nke Ọkpara Chineke nọchiri anya ya.

Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.

Sizaria Filipai bụ ntọala ahụ, n’ihi na ọ bụ n’ebe ahụ ka Kraịst kọwara Nkume ahụ nke Ọ ga-ewukwasị nzukọ-Ya. Ugwu Ntụgharị Ahụ bụ nzọụkwụ nke abụọ, ebe a na-emecha ụlọ nsọ ahụ ma tinye isi nkume ya. Nzọụkwụ nke atọ nke ikpe n’obe sochiri mgbe e mesịrị.

> And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.

> O wee sị ha, N’ezie asị m unu, na e nwere ụfọdụ n’ime ndị guzo ebe a, ndị na-agaghị atọ ọnwụ ụtọ, ruo mgbe ha hụrụ alaeze Chineke ka ọ na-abịa n’ike. Ma mgbe ụbọchị isii gasịrị, Jizọs kpọọrọ ya Pita, na Jems, na Jọn, duru ha naanị ha rigoro n’ugwu dị elu: e wee gbanwee ọdịdị ya n’ihu ha. Uwe ya wee na-egbukepụ egbukepụ, dị ọcha nke ukwuu dịka snow; nke na-enweghị onye ọbụ ọ bụla n’elu ụwa pụrụ ime ka ha dị ọcha otú ahụ. Ilaịja na Mosis wee pụtara ìhè n’ihu ha: ha na Jizọs wee na-ekwu okwu.

> And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

> Pita we zaa sị Jisọs, Nna-ukwu, ọ dị mma ka anyị nọrọ ebe a: ka anyị mee ụlọikwuu atọ; otu maka gị, otu maka Mosis, otu kwa maka Ilaija.

> For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.

> N’ihi na ọ maghị ihe ọ ga-ekwu; n’ihi na egwu tụrụ ha nke ukwuu. Ma e nwere igwe ojii nke kpuchiri ha: olu wee si n’igwe ojii ahụ pụta, na-asị, Nke a bụ Ọkpara m m hụrụ n’anya: nụrụ ya. Ma ozugbo, mgbe ha lere anya gburugburu, ha ahụkwaghị onye ọ bụla ọzọ, ma e wezụga naanị Jisọs ka ya na ha nọ. Ma ka ha si n’ugwu ahụ na-arịdata, o nyere ha iwu ka ha ghara ịkọrọ onye ọ bụla ihe ndị ha hụrụ, ruo mgbe Nwa nke mmadụ ga-esi n’ọnwụ bilie. Ha wee debe okwu ahụ n’ime onwe ha, na-ajụrịta onwe ha ihe ibili n’ọnwụ pụtara. Mak 9:1–10.

At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.

N’ugwu ahụ, Pita tụpụtara iwulite ụlọikwuu maka Mozis, Kraịst, na Ịlaịja.

> “Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’

> “Mozis gabigara n’ọnwụ, ma Maikel siri n’eluigwe bịa nye ya ndụ tupu ahụ ya ahụ mmebi. Setan gbalịrị ijide ahụ ahụ, na-azọrọ ya dịka nke ya; ma Maikel kpọlitere Mozis n’ọnwụ wee kpọga ya n’eluigwe. Setan jiri ilu na iwe dị ukwuu kwuluo Chineke, na-ekwupụta na Ọ bụ onye na-adịghị ezi omume n’ịhapụ ka a napụ ya ihe ọ jidere dịka anụ ọ dọtara; ma Kraịst akatụghị onye iro Ya ahụhụ, ọ bụ ezie na ọ bụ site n’ọnwụnwa ya ka ohu Chineke ahụ dara. O ji ịdị nwayọọ ziga ya n’aka Nna Ya, na-asị, ‘Ka Onyenwe anyị baara gị mba.’”

> “Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.

> “Jizọs agwala ndị na-eso ụzọ Ya na e nwere ụfọdụ n’ime ndị guzoro n’ebe Ya nọ ndị na-agaghị atụrụ ọnwụ ire ruo mgbe ha ga-ahụ alaeze Chineke ka ọ bịaruo n’ike. N’oge mgbanwe ahụ́ Ya, e mezuru nkwa a. N’ebe ahụ, ọdịdị ihu Jizọs gbanwere ma nwukwa dịka anyanwụ. Uwe Ya dị ọcha ma na-egbukepụ egbukepụ. Mozis nọ ebe ahụ iji nọchite anya ndị a ga-ebili n’ọnwụ n’oge ọbịbịa nke abụọ nke Jizọs. Ma Ịlaịja, onye e buliri elu n’enweghị ịhụ ọnwụ, nọchitere anya ndị a ga-agbanwe ka ha bụrụ ndị anwụghị anwụ n’oge ọbịbịa nke abụọ nke Kraịst, ndị a ga-ebukwa gaa eluigwe n’enweghị ịhụ ọnwụ. Ndị na-eso ụzọ ahụ ji ịtụnanya na egwu hụ ebube ịdị elu nke Jizọs na igwe ojii nke kpuchiri ha, ha nụkwa olu Chineke n’ebube dị egwu, na-asị, ‘Nke a bụ Ọkpara m m hụrụ n’anya; nụnụ Ya.’” Early Writings, 164.

The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.

Ugwu Nnwogha ahụ na-akọwa ụlọikwuu atọ. Ụlọikwuu nke Mosis n’mmalite Izrel oge ochie, ụlọikwuu nke Kraịst dịka e gosipụtara ya n’ịdị ya mmadụ, na ụlọikwuu ahụ bụ otu narị puku iri anọ na anọ, dịka Elaịja nọchiri anya ya. Otu narị puku iri anọ na anọ ahụ bụ ndị na-anaghị atọ ọnwụ uto ruo mgbe ha ga-ahụ Ọbịbịa nke Abụọ nke Kraịst. Ugwu ahụ na-akọwa ebe a na-apịnye akara ahụ n’ahụ otu narị puku iri anọ na anọ ahụ.

The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.

A na-ebuli ụlọikwuu nke otu narị puku iri anọ na anọ ahụ n’emume Ụlọikwuu nke ihe nnọchianya ya mezuru. Ugwu ahụ na-amata ndị na-anụghị ọnwụ uto, ma na-egosipụtakwa ndị àmà atọ na mgbe ha hụrụ ebube Chineke n’ugwu ahụ, ọ bụ emume Ụlọikwuu nke ihe nnọchianya ya mezuru.

They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.

A na-ebuli ha dị ka ụlọikwuu Ịlaịja, nke malitere iwuli elu n’afọ 2023, mgbe e mere ka Mosis na Ịlaịja si n’ọnwụ bilie. Nke mbụ, a tọrọ ntọala ahụ, ya bụ, naanị ntọala ahụ pụrụ ịdị, ntọala ahụkwa bụ Kraịst, nkume nkuku na nkume ntọala. Mgbe ahụ, a na-etinye nkume isi ya, nke na-anọchi anya ịkpọchi akara nke puku mmadụ otu narị na iri anọ na anọ, dị ka e gosiri ya n’Ugwu Nnwogha. N’Ugwu ahụ, Pita, Jems na Jọn na-anọchi anya ndị ahụ n’eziokwu na-anọghị ata ọnwụ. Pita mechara dekọọ na alaeze nke ndị nchụàjà bụ ndị ahụ detụrụ na Onyenwe anyị dị mma, na ndị bụ ụlọ ime mmụọ. Ha detụrụ ndụ, ya mere ha adịghị ata ọnwụ.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.

> Ọ bụrụ n’ezie na unu edetụla aka n’ịma na Onyenwe anyị dị obiọma. N’ịbịakwute Ya, dịka nkume dị ndụ, nke ndị mmadụ jụrụ n’ezie, ma nke Chineke họpụtara, bụrụkwa ihe dị oké ọnụ ahịa, unu onwe unu kwa, dịka nkume dị ndụ, a na-ewuli unu ịbụ ụlọ ime mmụọ, ịbụ ndị nchụàjà dị nsọ, ka unu chụọ àjà ime mmụọ, nke a na-anabata n’ihu Chineke site n’aka Jisọs Kraịst. N’ihi ya kwa, e dere ya n’Akwụkwọ Nsọ sị, Leenụ, etinyewom na Zaịọn nkume isi nkuku, nke a họpụtara, dị oké ọnụ ahịa: onye ọ bụla kweere na Ya agaghị eme ihere. 1 Pita 2:3–6.

The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.

Okwu a sụgharịrị dịka “ịdị mgbagwoju anya” pụtara “ime ihere.” A na-anọchi anya ndị fọdụrụ site n’aka Pita, a na-etinyekwa ọṅụ ha n’iche megide ndị jụrụ ozi mmiri ozuzo ikpeazụ ahụ. Otu mkpịsị ugodi nke otu narị puku iri anọ na anọ, n’ihi na e nyere Pita “mkpịsị ugodi” nke alaeze ahụ, bụ “nkume isi nkuku” nke e tọrọ na Saịọn. Nkume ahụ dị ịtụnanya n’anya ndị ezi omume, ma bụrụ nkume ịsụ ngọngọ nye ndị mmanya ji nke Ifreim.

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.

> Nkume ahụ ndị na-ewu ụlọ jụrụ ajụ aghọwo isi nkume nke nkuku. Nke a bụ ọrụ Onyenwe anyị; ọ dị ebube n’anya anyị. Abụ Ọma 118:22, 23.

Jesus commented on these verses in the conclusion of the parable of the vineyard.

Jisọs kwuru okwu banyere amaokwu ndị a n’isi ngwụcha ilu ahụ gbasara ubi vaịn.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.

> Jisọs sịrị ha, Ọ̀ bụ na unu agụbeghị mgbe ọ bụla n’Akwụkwọ Nsọ, Nkume ahụ ndị na-ewu ụlọ jụrụ, otu ahụ ka e mere isi nkuku: nke a bụ ọrụ Onyenwe anyị, ọ dịkwa ịtụnanya n’anya anyị? N’ihi ya ka m ji asị unu, a ga-anapụ unu alaeze Chineke, nye ya mba nke na-amị mkpụrụ ya. Onye ọ bụla ga-ada n’elu nkume a, a ga-agbaji ya: ma onye ọ bụla nkume ahụ ga-adakwasị, ọ ga-egwepịa ya ka ọ bụrụ uzuzu. Ma mgbe ndị isi nchụàjà na ndị Farisii nụrụ ilu ya dị iche iche, ha ghọtara na ọ na-ekwu banyere ha. Ma mgbe ha chọrọ ijide ya, ha tụrụ egwu ìgwè mmadụ ahụ, n’ihi na ha weere ya dịka onye amụma. Matiu 21:42–46.

Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.

Onye ọ bụla nabatara ozi ntọala ahụ, a ga-agbaji ya, n’ihi na Nkume ahụ bụ Kraịst, ọrụ nke oziọma bụkwa iweda mmadụ ala ruo n’ájá.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.

> “Kịnị bụ izi ezi site n’okwukwe? Ọ bụ ọrụ Chineke n’ịtọ ebube mmadụ n’ájá, na imeere mmadụ ihe ahụ nke na-adịghị n’ike ya imeere onwe ya. Mgbe mmadụ hụrụ na ha abụghị ihe ọ bụla n’onwe ha, a na-akwadebe ha ka e yikwasị ha ezi omume nke Kraịst. Mgbe ha malitere ito na ibuli Chineke elu ụbọchị dum, mgbe ahụ site n’ile anya ha na-agbanwe bụrụ otu onyinyo ahụ. Kịnị bụ ime ka a mụọ ọzọ? Ọ bụ ikpugheere mmadụ ihe bụ ezi ọdịdị ya n’onwe ya, na n’ime onwe ya ọ bụ onye na-enweghị uru ọ bụla.” Manuscript Releases, volume 20, 117.

Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.

Onye ọbụla jụrụ nkume ntọala ahụ, a na-ebibi ya, dịka o mere n’ebe Izrel oge ochie nọ n’ime mmezu nke itinye n’ọrụ ilu ubi-vine ahụ nke Jizọs mere. Ndị Juu jụrụ Kraịst, ha jụkwara Mozis, n’ihi na ọ bụrụ na ha kweere Mozis, ha gaara ekwekwara Kraịst. Ha jụrụ iwu Chineke, na-akụzi dị ka ozizi iwu ndị mmadụ. Kraịst, Mozis na Iwu ahụ bụcha ihe nnọchianya nke ntọala, ma Kraịst bụ naanị ntọala a pụrụ ịtọ; ma Kraịst dịka ntọala ahụ ka a na-anọchi anya ya site n’ọtụtụ ihe nnọchianya. Mozis na Iwu ahụ bụ ha abụọ ihe atụ nke eziokwu a. Kraịst bụ naanị ntọala ahụ, ma nke a pụtara nanị na ntọala ndị ọzọ dị n’Okwu amụma Ya bụ naanị ihe nnọchianya nke akụkụ ụfọdụ nke agwa Ya.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> N’ihi na ọ dịghị onye pụrụ ịtọ ntọala ọzọ karịa nke a tọrọ, nke bụ Jisọs Kraịst. 1 Ndị Kọrịnt 3:11.

Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.

Jizọs bụ Okwu ahụ, ma dịka nke a, iwu ndị dị n’ime Okwu Ya na-anọchitekwa Onwe Ya. Nke a bụ ihe kpatara Nwannaanyị White ji dekọọ na Iwu Iri ahụ bụ ndepụta nke agwa Kraịst. Ọ bụ Mbụ na Ikpeazụ, ma mgbe e gosipụtara Ya n’ụdị a, ọ na-akọwapụta na Kraịst na-egosipụtakwa mgbe niile njedebe nke ihe, ya na mmalite nke ihe ahụ. Dịka Okwu ahụ, Ọ bụkwa “Eziokwu,” ma eziokwu bụ usoro amụma. Ọ bụ Odum sitere n’ebo Juda mgbe Ọ na-akàrà ma na-emeghe akara nke Okwu Ya. Ọ bụkwa nkume nkuku nke na-aghọ nkume isi. Nkume nkuku ahụ bụ naanị ihe atụ nke Ya dịka ntọala, ma ọ bụ mkpụrụedemede mbụ nke okwu Hibru ahụ bụ “eziokwu.” Nkume isi ahụ bụ ọrụ eze na-ekpu ụlọ nsọ ahụ, ma mgbe e kwekọrọ ya na usoro eziokwu, nkume isi ahụ dị ike ugboro iri abụọ na abụọ karịa nkume nkuku ahụ. Ihe dị ịtụnanya n’anya ndị ahụ detụrụla na Onyenwe anyị dị mma, bụ otu ụkpụrụ nke usoro eziokwu ahụ, mgbe e kwekọrọ ya na nkume nkuku na nkume isi ahụ, si akọwapụta otu n’ime mkpịsị ugodi amụma ndị e nyere Pita.

The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.

Mkpụrụedemede mbụ, alfa, bụ otu, ma mkpụrụedemede ikpeazụ, omega, bụ iri abụọ na abụọ. Ihe ịchọ mma Miller na-enwu dị ka anyanwụ, ma mgbe nwoke ahụ nke ahịhịa unyi chịkọtara ihe ịchọ mma ahụ, ha na-enwu okpukpu iri karịa. Ịmata na njedebe nke ahịrị amụma bụ otu ihe ahụ, ma sie ike karịa mmalite nke ahịrị amụma, bụ “ihe dị ebube.” Ọ bụ otu akụkụ nke agwa Kraịst; ọ bụ otu n’ime mkpịsị ugodi e nyere Pita iji kee ndị narị puku na puku iri anọ na anọ ahụ.

Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.

“Ụlọ ime mmụọ” Pita kwuru maka ya bụ igbe dị nrọ William Miller, ma bụrụkwa ụlọ nkwakọba ụzọ n’ụzọ iri na onyinye nke Malakaị. Mgbe e meghere windo nke eluigwe, a na-achụpụ otu òtù n’ime ụlọ ahụ, a na-atụba kwa òtù nke ọzọ n’ime igbe ahụ, a na-enyekwa ha uwe ọcha nke ákwà ọcha dị nro nke ụka Chineke na-emeri emeri.

> “Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.

> “N’ụzọ dị nsọ ma n’ihu ọha, ndị Juda ekwela nkwa irube isi n’iwu Chineke. Ma mgbe e wepụrụ mmetụta Ezra na Nehemaịa ruo nwa oge, ọtụtụ ndị hapụrụ Onyenwe anyị. Nehemaịa alaghachila Peshịa. N’oge ọ nọghị na Jerusalem, ajọ omume banye nwayọọ nwayọọ nke yitere imebi mba ahụ. Ndị na-ekpere arụsị abụghị naanị na ha nwetara ebe ha ga-adabere n’obodo ahụ, kama ha metọkwara site n’ịnọ ha ọbụna ogige ụlọ nsọ ahụ n’onwe ya. Site n’ịlụ di na nwunye n’etiti ebo dị iche iche, e webatara mmekọrịta enyi n’etiti Elaiashib, nnukwu nchụàjà, na Tobaya onye Amọn, onye iro kachasi njọ nke Izrel. N’ihi njikọ a na-adịghị nsọ, Elaiashib ekwewo ka Tobaya biri n’ime otu ọnụ ụlọ jikọtara na ụlọ nsọ ahụ, nke e jiri na mbụ dị ka ebe a na-edobe otu ụzọ n’ụzọ iri na onyinye ndị mmadụ.”

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “N’ihi obi ọjọọ na aghụghọ ndị Amọn na ndị Moab mere Izrel, Chineke site n’ọnụ Mosis ekwupụtawo na a ga-emechi ha ọnụ ụzọ ruo mgbe ebighị ebi ka ha ghara ịbanye n’ọgbakọ nke ndị Ya. Lee Deuteronomi 23:3–6. N’ime nnupu isi megide okwu a, nnukwu onye nchụàjà atụpụwo onyinye ndị e debere n’ụlọ nchekwa nke ụlọ Chineke, iji kwadebe ebe nye onye nnọchite anya agbụrụ a a jụrụ ajụ. E nweghị ụzọ a ga-esi gosi nlelị ka ukwuu megide Chineke karịa inye onye iro a nke Chineke na eziokwu Ya ụdị amara dị otu a.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “Mgbe ọ laghachiri site na Peshịa, Nehemaịa matara banyere nkwulu nsọ ahụ e ji obi ike mee, o wee megharịa ngwa ngwa iji chụpụ onye ahụ batara n’enweghị ikike. ‘O wutere m nke ukwuu,’ ka ọ na-ekwupụta; ‘ya mere, atụfuru m ihe nile nke ụlọ Tobaya n’èzí ụlọ ahụ. Mgbe ahụ, m nyere iwu, ha wee sachapụ ụlọ ndị ahụ: ebe ahụ ka m weghachikwara arịa nile nke ụlọ Chineke, ya na àjà nri na frankinsens.’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.

> “Ọ bụghị naanị na e merụrụ ụlọ nsọ ahụ emerụ, kama e jikwaara onyinye ndị ahụ n’ụzọ na-ezighị ezi. Nke a emeela ka a daa mbà n’obi n’ihe gbasara mmesapụ aka nke ndị mmadụ. Ha efunahụwo ịnụ ọkụ n’obi ha na ike mmụọ ha, ha anọgidekwa na-ala azụ ịkwụ otu ụzọ n’ụzọ iri ha. Ụlọ nkwakọba akụ nke ụlọ Jehova enwetaghị ihe zuru ezu; ọtụtụ n’ime ndị na-abụ abụ na ndị ọzọ e ji arụ ọrụ n’ozi ụlọ nsọ, ebe ha na-enwetaghị nkwado zuru oke, ahapụwo ọrụ Chineke ka ha gaa rụọ ọrụ n’ebe ọzọ.

> “Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.

> “Nehẹmaịa bidoro ịrụ ọrụ imezi mmehie ndị a. O kpọkọtara ndị ahụ hapụrụ ọrụ nke ụlọ Onyenwe anyị, ‘ma dozie ha n’ọnọdụ ha.’ Nke a mere ka obi sie ndị mmadụ ike, Juda niile wee weta ‘otu ụzọ n’ụzọ iri nke ọka na mmanya ọhụrụ na mmanụ.’ Ndị ikom ndị ‘a gụrụ dị ka ndị kwesiri ntụkwasị obi’ ka e mere ‘ndị na-elekọta ụlọakụ n’elu ụlọakụ ahụ,’ ‘ọrụ ha bụkwa ikesaara ụmụnne ha.’” Prophets and Kings, 669, 670.

When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.

Mgbe Nehemaịa “chụpụrụ Tobaya,” ọ nọ na-egosi n’ihu Kraịst na-achụpụ ndị na-agbanwe ego n’ụlọ nsọ ahụ otu a. Ọ bụghị naanị ụlọ nsọ ahụ, kama ọ bụ kpọmkwem ime ụlọ dị n’ụlọ nsọ ahụ ebe e debere otu ụzọ n’iri. Mgbe Eliakim onye Filadelfịa dochiri Shebna onye Laodisia, Shebna bụ onye na-echekwa akụ nke a tụbara n’ubi dị anya.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.

> Otú a ka Onyenwe anyị, Chineke nke usuu ndị agha, sị: Gaa, jee n’ebe onye nlekọta akụ a nọ, ọbụna n’ebe Shebna nọ, onye na-elekọta ụlọ, ma kwuo, Gịnị ka i nwere ebe a? Ònye ka i nwere ebe a, nke mere i ji waraara onwe gị ili n’ebe a, dịka onye na-awaraara onwe ya ili n’elu, na onye na-akpụpụtara onwe ya ebe obibi n’oké nkume? Lee, Onyenwe anyị ga-eburu gị pụọ n’agha-mkpọrọ dị ike, ọ ga-ekpuchikwa gị n’ezie. N’ezie, ọ ga-atụgharị gị ike ike ma tụfuo gị dịka bọl n’ala sara mbara; n’ebe ahụ ka ị ga-anwụ, n’ebe ahụkwa ka ụgbọ ịnyịnya nke ebube gị ga-abụ ihere nke ụlọ nna gị ukwu. M ga-achụpụkwa gị n’ọnọdụ gị, a ga-adọkpụkwa gị n’ala site n’ọkwa gị.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

> Ọ gēru kwa n’ụbọchị ahụ, na M ga-akpọ ohu M, bụ Eliakim nwa Hilkaịa: M ga-eyikwasa ya uwe-nwuda gị, ma were ihe-ọkiké gị kee ya n’úkwù, M ga-enyekwa ọchịchị gị n’aka ya: ọ ga-abụkwa nna nye ndị bi na Jerusalem, na nye ụlọ Juda. M ga-edebe mkpịsị-igodo nke ụlọ Devid n’ubu ya; ya mere, ọ ga-emepe, ma ọ dịghị onye ga-emechi; ọ ga-emechikwa, ma ọ dịghị onye ga-emepe.

> And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.

> M ga-eme ka ọ guzosie ike dị ka ntu e kụrụ n’ebe siri ike; ọ ga-abụkwa ocheeze nke ebube nye ụlọ nna ya. Ha ga-ekwukwa n’elu ya ebube niile nke ụlọ nna ya, ụmụ na mkpụrụ, ngwongwo niile dị nta, site n’ngwongwo iko ruo ọbụna ngwongwo niile nke ite-ukwu. N’ụbọchị ahụ, ka Jehova nke ndị agha kwuru, a ga-ewepụ ntu ahụ e kụrụ n’ebe siri ike, a ga-egbutukwa ya, ọ ga-adakwa; ibu ahụ dị n’elu ya ga-ebipụkwa: n’ihi na Jehova ekwuwo ya. Aịzaya 22:15–22.

In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.

N’ụbọchị a ga-achụpụ Shebna, onye Laodisia nzuzu ahụ, a na-enye Eliakim ọchịchị nke chọọchị mmeri. Mgbe Kraịst na-asachapụ ụlọ nsọ nke puku mmadụ narị anọ na iri anọ na anọ ahụ, pụọ n’ihe mkpofu ahụ nke kpuchiri ọla dị oke ọnụ ahịa, Ọ na-egosi na Ọ ga-“ekpuchi” ndị ahụ Shebna nọchiri anya ha. Tupu e mepee windo nke eluigwe, e ji ihe mkpofu kpuchie ọla ndị ahụ, ma mgbe a chụpụrụ ihe mkpofu ahụ, a na-ekpuchikwa ihe mkpofu ahụ n’ihere. Nrọ William Miller na-akọwapụta ikwuchi akara nke puku mmadụ narị anọ na iri anọ na anọ ahụ.

The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.

Igbe ezu ozu ahụ bụ ụlọ nkwakọba nke Malaki, ụlọ ime mmụọ nke Pita, na ụlọikwuu Elaịja nke Pita chọrọ iwu. Nwoke ji ahịhịa uzuzu na-egosi mmechi akara nke otu narị puku iri anọ na puku anọ mgbe Ọ na-atụnye ọla dị oké ọnụ ahịa n’ime igbe ahụ. Malaki na-akọwapụta ule ahụ nke na-egosi na ndị Chineke alaghachila n’eziokwu n’ebe Ọ nọ.

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Mgbe ahụ, ndị ahụ na-atụ egwu Onyenwe anyị na-agwakarị ibe ha okwu: Onyenwe anyị wee gee ntị, wee nụ ya, e wee dee akwụkwọ ncheta n’ihu Ya maka ndị ahụ na-atụ egwu Onyenwe anyị, na ndị na-eche echiche banyere aha Ya. Ha ga-abụkwa nke M, ka Onyenwe ndị agha kwuru, n’ụbọchị ahụ mgbe M ga-achịkọta ọla dị oké ọnụ ahịa M; M ga-emekwa ha ebere, dịka mmadụ si eme nwa ya nwoke nke na-ejere ya ozi ebere. Mgbe ahụ ka unu ga-alaghachi, ma mata ọdịiche dị n’etiti onye ezi omume na onye ajọ omume, n’etiti onye na-ejere Chineke ozi na onye na-adịghị ejere Ya ozi. Malakai 3:16–18.

Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.

Ịlọghachi bụ okwu dị mkpa n’akụkụ Akwụkwọ Nsọ a, n’ihi na Chineke na-akpọ ndị Ya ka ha lọghachikwute Ya, ma Ọ na-akpọkwa ndị ahụ ka ha nwalee Ya, site n’ịlọghachi otu ụzọ n’ụzọ iri na onyinye, e nwekwara oge ndị ezi omume ga “alọghachi,” ma n’ime ime nke a, ha ga “amata ọdịiche” dị n’etiti ndị amamihe na ndị nzuzu. Ndị ahụ tụrụ egwu Onyenwe anyị, na ndị chebara aha Ya echiche, bụ ndị ga-abụ ọkọlọtọ nke otu narị puku iri anọ na anọ ahụ.

The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.

Ụjọ nke Onyenweanyị bụ nnwale mbụ; ya mere, mgbe amaokwu nke iri na isii sịrị, “mgbe ahụ” ndị ahụ tụrụ Onyenweanyị ụjọ, ọ na-atụ aka azụ n’ime akụkọ amụma ahụ.

> Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.

> Okwu unu esiwokwa ike imegide m, ka Onyenwe anyị kwuru. Ma unu na-asị, Gịnị ka anyị kwuru nke ukwuu imegide gị? Unu ekwuwo, Ọ bụ ihe-efu ife Chineke; gịnịkwa bụ uru ya na anyị debere ihe o nyere n’iwu, na na anyị ejeela ije n’iru Onyenwe anyị nke ndị agha n’ụzọ iru uju? Ma ugbu a anyị na-akpọ ndị mpako ndị obi ụtọ; ee, a na-ebulikwa ndị na-arụ ajọ omume elu; ee, ndị na-anwa Chineke ka a na-azọpụtakwa. Malakaị 3:13–15.

Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.

Malakaị sịrị, “ma ugbu a anyị na-akpọ ndị mpako ndị a gọziri agọzi.” A na-akpọ ndị mmanya nke Ifrem “okpueze nke mpako,” ha wee nwee ọṅụ mgbe ha chere na Mozis na Ịlaịja, ndị amụma abụọ ahụ ndị nyere ha ahụhụ, anwụọla. Obi ha tọrọ ha ụtọ nke ukwuu, nke mere na ha zitere ibe ha onyinye.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

> Ozu ha ndị nwụrụ anwụ ha ga-edina n’okporo ụzọ obodo ukwu ahụ, nke a na-akpọ n’ime mmụọ Sọdọm na Ijipt, ebe a kpọgiderekwa Onyenwe anyị n’obe. Ndị sitere n’etiti ebo dị iche iche, na agbụrụ dị iche iche, na asụsụ dị iche iche, na mba dị iche iche, ga-ele ozu ha anya ụbọchị atọ na ọkara, ha agaghị ekwekwa ka e lie ozu ha n’ili. Ndị bi n’elu ụwa ga-aṅụrị ọṅụ n’ihi ha, mee ememme, zipụkwa ibe ha onyinye; n’ihi na ndị amụma abụọ a tara ndị bi n’elu ụwa ahụhụ. Nkpughe 11:8–10.

The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.

Ndị mpako na-enwe obi ụtọ site na Julaị 18, 2020 gaa n’ihu ruo n’afọ 2023. N’ụbọchị Julaị 18, 2020 ozi ahụ bụ “ike” megide “Onyenwe anyị.” N’ụbọchị Julaị 18, 2020 anyị amataghị otú anyị siri kwuo okwu dị njọ nke ukwuu megide Chineke na Okwu Ya. N’ime nkụda mmụọ anyị banyere n’oge ichere ahụ, dịka e gosiri ya site n’akwa ákwá a: “Ọ bụ ihe efu ife Chineke: òlee uru anyị ritere n’ịdebe iwu ya, na n’ijegharị anyị jegharịrị n’iru Jehova nke ụsụụ ndị agha n’ụzọ iru uju?” Nke a yitere akwa ákwá Jeremaya, mgbe ọ na-akọwa nkụda mmụọ mbụ ahụ.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Anọghị m n’ọgbakọ ndị na-akwa emo, ọ dịghịkwa m aṅụrị; anọdụrọ m naanị m n’ihi aka gị: n’ihi na i mejuwo m n’obi iwe. Gịnị mere ihe mgbu m ji bụrụ nke na-adịgide adịgide, ọnyá m bụrụkwa nke a na-apụghị ịgwọ agwọ, nke na-ajụ ka a gwọọ ya? Ị ga-abụrịrị m kpamkpam dịka onye ụgha, na dịka mmiri ndị na-adaba ada? Jeremiah 15:17, 18.

Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:

Okwu anyị siri ike n’amụma e buru banyere July 18, 2020, ma anyị amaghị mgbe ahụ ọ́kè njọ nke nnupụisi anyị. N’oge nkụda mmụọ ahụ, oge ichere ahụ amalitelarị, ebe otu ìgwè nọ na-eru uju, ìgwè nke ọzọ nọkwa na-aṅụrị ọṅụ. N’ọnọdụ ahụ, Malakaị na-ekwu:

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

> Mgbe ahụ, ndị na-atụ egwu Onyenwe anyị na-agwakarị ibe ha okwu: Onyenwe anyị wee gee nti, nụkwa ya, e wee dee akwụkwọ ncheta n’ihu Ya maka ndị ahụ na-atụ egwu Onyenwe anyị, na ndị na-atụgharị uche n’aha Ya. Ha ga-abụ nke m, ka Onyenwe ndị agha kwuru, n’ụbọchị ahụ mgbe m ga-achịkọta ihe-ndozi m; m ga-emekwa ebere n’ebe ha nọ, dịka mmadụ si eme ebere n’ebe nwa ya nwoke nke na-ejere ya ozi nọ.

> Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Mgbe ahụ unu ga-alaghachi, wee mata ọdịiche dị n’etiti onye ezi omume na onye ajọ omume, n’etiti onye na-ejere Chineke ozi na onye na-adịghị ejere Ya ozi. Malakaị 3:16–18.

In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.

N’afọ 2024, ule ntọala ahụ nke e ji egwu Onyenwe anyị nọchite anya ya bịarutere. E kpughere klaasị abụọ n’ime ule ahụ, ma òtù ahụ nke mejupụtara klaasị abụọ ahụ nọ na-ekwurịta okwu ugboro ugboro n’etiti onwe ha n’ọgbakọ zoom a na-eme mgbe nile, n’ime ụbọchị atọ na ọkara ahụ dum. Onyenwe anyị gere ntị n’ihe ha na-atụle. Klaasị ahụ nke tụrụ Onyenwe anyị egwu chebara aha Ya echiche; Palmoni, Ọdụm nke ebo Juda, Alfa na Omega, Eziokwu ahụ, Okwu ahụ, Ọkàasụsụ Ebube ahụ, nkume nkuku na nkume mmechi, Nwa-aturu ahụ, Nnukwu Onye-nchu-àjà nke Eluigwe, Ụlọ Nsọ ahụ, Okwute ahụ. Ndị ahụ batara n’ime akwụkwọ ahụ ga-abụ ọla dị oke ọnụ n’elu okpueze nke na-anọchite anya ọkọlọtọ nke alaeze ebube ahụ. Mgbe Ọ na-achịkọta ọla ndị ahụ, mgbe ahụ ka ha na-alaghachi, ma chọpụta ọdịiche dị n’etiti onye ezi omume na onye ajọ omume. Mgbe Ọ tụbara ọla ndị ahụ n’ime igbe ọla ahụ, ọ bụ mgbe ahụ ka a ga-achọpụta onye bụ onye nzuzu na onye bụ onye amamihe.

Malachi records:

Malakaị dere:

> Return unto me, and I will return unto you,

> Laghachikwutem, mụ onwe m alaghachikwutekwa unu,

> But ye said, Wherein shall we return?

> Ma unu sịrị, N’ụzọ dị aṅaa ka anyị ga-esi laghachi?

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Wetanụ otùzùzù nile n’ụlọ nkwakọba ihe, ka nri wee dị n’ụlọ m, nyekwanụ m ule ugbu a n’ihe a, ka Onye-nwe ndị agha na-ekwu, ma m̀ gaghị emegheere unu windo eluigwe, wụsaara unu ngọzi nke na ọ gaghị adị ebe ga-ezuru ịnara ya.

The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.

Ụlọ nkwakọba ihe bụ igbe, ma ụzọ n’ụzọ iri bụ ụmụ agbọghọ amamihe. Ụlọ nkwakọba ihe ahụ bụ Okwu Chineke etinyere n’ime nhazi ọhụrụ nke eziokwu. Ihe ịchọ mma ndị ahụ a na-atụba n’ime igbe ahụ bụ eziokwu ndị metụtara ozi nke Mkpu Etiti Abalị. A na-edebe ụzọ n’ụzọ iri ahụ n’ime otu ọnụ ụlọ kpọmkwem n’ụlọ nsọ ahụ, dịka e si kọwaa ya n’ime nchacha Nehemaịa. Igbe ahụ na ụlọ nkwakọba ihe ahụ, ma ọ bụ ụlọ ime mmụọ Pita, na-anọchi anya ụlọ nsọ Chineke, ihe ịchọ mma ndị ahụ kwa na-anọchi anya ụlọ nsọ mmadụ bụ ndị ejikọtaworo na Chi n’ebe nzuzo nke Onye Kachasị Elu nọ. A pụghị ikewapụ ndị ozi mmadụ na ozi nke Chineke. Ihe ịchọ mma ndị ahụ bụ ma ndị ozi Chineke, ha bụkwa ozi ahụ nke ha na-ekwusa. Mmụọ nsọ na-akpali ide ihe na-akọwakarị ozi ahụ na onye ozi ahụ n’otu njikọ.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “Chineke akpọọla nzukọ-Ya n’ụbọchị a, dịka Ọ kpọrọ Izrel oge ochie, ka ha guzo dị ka ìhè n’ụwa. Site n’ike mma nkewa nke eziokwu, ya bụ, ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ, O kewapụrụ ha n’ebe ụka dị iche iche nọ na n’ebe ụwa nọ iji kpọbata ha n’ịdị nso dị nsọ n’ebe Ya onwe Ya nọ. O meela ha ndị e tinyere iwu Ya n’aka, ma nyefee ha nnukwu eziokwu nile nke amụma maka oge a. Dị ka e nyefere okwu nsọ ahụ n’aka Izrel oge ochie, otu a kwa, ndị a bụ ntụkwasị obi dị nsọ a ga-ekwusa nye ụwa. Ndị mmụọ ozi atọ nke Mkpughe 14 na-anọchi anya ndị mmadụ ndị nabatara ìhè nke ozi Chineke ma pụta dịka ndị nnọchi anya Ya ịkpọsa ịdọ aka ná ntị ahụ n’ogologo na n’obosara ụwa dum. Kraịst na-ekwupụta nye ndị na-eso ụzọ Ya, sị: ‘Unu bụ ìhè nke ụwa.’ N’obi mmadụ ọ bụla nke nabatara Jizọs, obe Kalvari na-ekwu, sị: ‘Lee uru mkpụrụobi bara: “Gaanụ n’ụwa nile, kwusaanụ ozi ọma nye ihe nile e kere eke.”’ A gaghị ekwe ka ihe ọbụla gbochie ọrụ a. Ọ bụ ọrụ kacha mkpa maka oge a; ọ ga-eru ebe dị anya dịka ebighị ebi. Ịhụnanya ahụ Jizọs gosipụtara n’ebe mkpụrụobi mmadụ nọ site n’àjà Ọ chụrụ maka mgbapụta ha, ga-akpali ndị niile na-eso Ya.” Testimonies, voliumu 5, 455.

We will begin to draw together these concepts in the next article.

Anyị ga-amalite ijikọta echiche ndị a ọnụ n’isiokwu na-esonụ.

> “During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.

> “N’ime afọ iri ise ikpeazụ nke ndụ m, enwewo m ohere ndị dị oké ọnụ ahịa iji nweta ahụmahụ. Enwewo m ahụmahụ n’ozi nke mmụọ-ozi mbụ, nke abụọ, na nke atọ. A na-anọchi anya mmụọ-ozi ndị ahụ dịka ndị na-efe n’etiti eluigwe, na-ekwusara ụwa ozi ịdọ aka ná ntị, ma nwee mmetụ kpọmkwem n’ahụ ndị bi n’ụbọchị ikpeazụ nke akụkọ ụwa a. Ọ dịghị onye na-anụ olu mmụọ-ozi ndị a, n’ihi na ha bụ ihe nnọchianya iji gosipụta ndị nke Chineke bụ ndị na-arụ ọrụ n’ịdị n’otu na mbara eluigwe. Ndị ikom na ndị inyom, bụ ndị Mmụọ nke Chineke mere ka ha nwee ìhè ma doo ha nsọ site n’eziokwu, na-ekwusa ozi atọ ahụ n’usoro ha.”

> “I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.

> “Esorola m òkè n’ọrụ a dị nsọ. Ihe fọrọ nke nta ka ọ bụrụ ahụmahụ m niile n’ime ndụ Kraịst ka a kpara ya ọnụ na ya. E nwere ndị ka dị ndụ ugbu a ndị nwere ahụmahụ yiri nke m. Ha amatala eziokwu ahụ na-ekpughe onwe ya maka oge a; ha esowo Nnukwu Onye Ndú ahụ na-aga otu nzọụkwụ, bụ Onye-isi agha nke usuu ndị agha Onyenwe anyị.

> “In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:

> “N'ikwusa ozi ndị ahụ, e mezuru nkọwapụta ọ bụla nke amụma. Ndị e nyere ohere isonye n'ọrụ ikwusa ozi ndị a enwetawo ahụmịhe nke bara ha uru nke ukwuu; ma ugbu a, mgbe anyị nọ n'etiti ihe ize ndụ nke ụbọchị ndị ikpeazụ a, mgbe a ga-anụ olu n'akụkụ niile na-asị, ‘Lee Kraịst,’ ‘Lee eziokwu’; ebe ibu nke ọtụtụ mmadụ bụ ime ka ntọala nke okwukwe anyị, nke duru anyị pụọ n’ụlọ ụka dị iche iche na n’ụwa ka anyị guzo dịka ndị pụrụ iche n’ụwa, maa jijiji, dị ka Jọn, a ga-eburu àmà anyị:”

> “‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’

> “‘Nke ahu nke sitere na mbu, nke anyị nụrụ, nke anyị jiri anya anyị hụ, nke anyị lere anya nke ọma, nke aka anyị metụrụ, banyere Okwu nke ndụ; … nke anyị hụworo ma nụkwa ka anyị na-ekwusara unu, ka unu onwe unu kwa nwee mmekọrịta anyị na ya.’”

> “I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.

> “Ana m agba àmà banyere ihe ndị ahụ m hụworo, ihe ndị ahụ m nụworo, na ihe ndị aka m metụrụ banyere Okwu nke ndụ. Ma amaara m na àmà a sitere n’aka Nna na Ọkpara. Anyị ahụwo ma na-agba àmà na ike nke Mmụọ Nsọ sooro n’ịkọpụta eziokwu ahụ, na-adọ aka ná ntị site n’ide ihe na site n’olu, ma na-enye ozi ndị ahụ n’usoro ha. Ijụ ọrụ a ga-abụ ịjụ Mmụọ Nsọ, ma ọ ga-etinye anyị n’otu ìgwè ahụ nke ndị ahụ sitere n’okwukwe dapụ, na-ege mmụọ ndị nduhie ntị.”

> “The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.

> “Onye iro ga-etinye ihe niile n’ọrụ iji kpochapụ ntụkwasị obi nke ndị kwere ekwe n’ogidi nke okwukwe anyị n’ozi ndị gara aga, ndị doro anyị n’elu ikpo okwu dị elu nke eziokwu ebighị ebi, ma ndị guzobekwara ọrụ ahụ ma nye ya àgwà. Onyenwe anyị Chineke nke Izrel eduwo ndị Ya ụzọ, na-ekpughere ha eziokwu nke sitere n’eluigwe. A nụla olu Ya, a ka na-anụkwa ya, ka ọ na-asị, Gaanụ n’ihu site n’ike ruo n’ike, site n’amara ruo n’amara, site n’ebube ruo n’ebube. Ọrụ ahụ na-esiwanye ike ma na-agbasawanye, n’ihi na Onyenwe anyị Chineke nke Izrel bụ ihe nchebe nke ndị Ya.”

> “Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.

> “Ndị ji eziokwu ahụ n’aka n’echiche nanị, dị ka a ga-asị na ha ji ya naanị mkpịsị aka ha, ndị na-ebubatabeghị ụkpụrụ ya n’ime ebe nsọ nke mkpụrụ obi, kama ha edebewo eziokwu ahụ dị ndụ n’èzí ogige, agaghị ahụ ihe ọ bụla dị nsọ n’akụkọ ihe mere eme gara aga nke ndị a, nke mere ka ha bụrụ ihe ha bụ, ma guzobe ha dịka ndị ọrụ ozi ọma n’ụwa, ndị ji ezi obi na-arụsi ọrụ ike, ma sie ike n’obi.”

> “The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.

> “Eziokwu nke oge a dị oké ọnụ ahịa, ma ndị obi ha agbajighị agbaji site n’ịdaba n’elu nkume ahụ, bụ Kraịst Jizọs, agaghị ahụ ma ghọta ihe bụ eziokwu. Ha ga-anabata nke na-atọ echiche ha ụtọ, ma malite iwulite ntọala ọzọ karịa nke ahụ e tọrọ. Ha ga-aja ihe efu na nsọpụrụ nke onwe ha mma, na-eche na ha nwere ike iwepụ ogidi nke okwukwe anyị, ma dochie ha anya site n’ogidi ndị ha chepụtara.”

> “This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.

> “Nke a ga-anọgide ịdị otú a ruo mgbe oge ga-adịgide. Onye ọbụla nke bụ nwaakwụkwọ nso nke Akwụkwọ Nsọ ga-ahụ ma ghọta ọnọdụ dị nsọ nke ndị ahụ na-ebi n’ime ihe nkiri mmechi nke akụkọ ụwa a. Ha ga-enwe mmetụta nke enweghị ike na adịghị ike nke onwe ha, ma ha ga-eme ka ọrụ mbụ ha bụrụ inwe, ọ bụghị naanị ọdịdị nke nsọpụrụ Chineke, kama njikọ dị ndụ na Chineke. Ha agaghị anwa anwa izu ike ruo mgbe e kere Kraịst n’ime ha, olileanya nke ebube. Onwe ga-anwụ; a ga-achụpụ mpako n’ime mkpụrụ obi, ha ga-enwekwa ịdị umeala n’obi na ịdị nwayọọ nke Kraịst.” Notebook Leaflets, 60, 61.

Back to Articles