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

Akwụkwọ Joel na Ụka Seventh-day Adventist nke Laodicea — Nọmba Iri Atọ na Itoolu

Number Thirty-Nine

Nọmba Iri Atọ na Itoolu

Author

Jeff Pippenger

Published

February 2, 2026

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The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

Nnwale ime omega nke nkume-isi nke na-esochi nnwale mpụga alpha nke ntọala nke 2024, chọrọ nkọwa nke “ụlọ nkwakọba ihe,” na nke “nri” a na-edebe n’ụlọ nkwakọba ihe ahụ. Nnwale ahụ bụ nke amụma, ma nwee akara eziokwu ime na mpụga. Ọ̀ bụ ihe ịchọ mma ndị ahụ bụ ndị fọdụrụnụ nke James White, ka ha bụ eziokwu nke Okwu Chineke? Ha bụ ha abụọ.

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

Na 9/11, a kpọrọ ndị nke Chineke ka ha rie obere akwụkwọ ahụ ma laghachi n’ụzọ ochie nke Jeremaya, ebe a tọrọ ntọala ahụ n’oge ahụ. Na 9/11, a hụrụ na mgbe e kwuru Jọn, n’Isi nke iri na otu nke Mkpughe, ka ọ tụọ, e kwuru ka ọ tụọ ihe abụọ. E kwuru ka ọ tụọ ma ụlọ nsọ ahụ, ma ndị na-efe ofufe nọ n’ime ya. E kwuru ka ọ hapụ ogige ahụ nke afọ 1,260 nke ndị mba ọzọ ji azọda ebe nsọ na ìgwè ndị agha. Ebe nsọ ahụ na ìgwè ndị agha ahụ bụ ụlọ nsọ ahụ na ndị na-efe ofufe nọ n’ime ya.

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

N’afọ 2023, otu mmụọ ozi ahụ nke rịdatara na 9/11 rịdatakwara ọzọ, na-emeghe akara ozi nke Mkpu Etiti Abalị, ma mgbe ahụ n’afọ 2024 ule ntọala mpụga ahụ gbasara ma ihe nnọchianya nke Rom ka na-eguzobe ọhụ ahụ dịka o mere n’ebe ndị Millerite nọ.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

“Windo” ndị ahụ e meghere nke eluigwe na-egosi ọbịbịa nke ule omega dị n’ime nke ụlọ nsọ na òkù ahụ a kpọrọ ka a “laghachi.” Ule ahụ chọrọ ka a mata akara abụọ. Mgbe mmụọ ozi nke atọ bịara n’afọ 1844, ma mesịa kwa ọzọ n’ụbọchị 9/11, a gwara Jọn ka o tụọ ụlọ nsọ na ndị na-efe ofufe nọ n’ime ya, si otu a na-akọwapụta ọrụ amụma nke ịtụ ụlọ nsọ na ndị na-efe ofufe n’afọ 2023. Malakaị na-ebuli ajụjụ banyere ihe bụ “ụlọ nkwakọba,” na ihe bụ “nri?” Ajụjụ ndị a otu a nrọ Miller ga-abụ, gịnị bụ “igbe,” na gịnị bụ “ọla ndị dị oké ọnụ ahịa.”

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Nrọ Miller na-akọwapụta windo ndị mepere emepe nke eluigwe dịka ebe e si ebuli nzukọ ahụ na-emeri emeri dị na Mkpughe iri na itoolu elu, ka e were uwe ọcha dị ọcha kpuchie ya ka ọ na-agba n’elu ịnyịnya ọcha nke agha Onyenwe ndị agha. Windo ndị ahụ mepere emepe bụ ebe a na-awụsa ngọzi ma ọ bụ ọbụbụ ọnụ nke Malakaị. Windo mepere emepe nke Miller bụ ebe a na-ewepụ ihe mkpofu ma na-achịkọtakwa ọla dị oké ọnụ ahịa n’ime igbe ha.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

Ntụaka mbụ a kpọrọ gbasara windo nke eluigwe dị n’akụkọ Noa, ma mgbe e meghere windo ndị ahụ, mmiri ozuzo zoro ụbọchị iri anọ na abalị iri anọ. Mgbe e meghere windo ndị ahụ, mkpụrụobi asatọ nọ n’ime ụgbọ ahụ. Baptizim n’Oké Osimiri Uhie butere afọ iri anọ nke ịkpafụ n’ọzara ruo mgbe a gafere Jọdan. Mgbe e mesịrị baptizim Kraịst n’otu ebe ahụ kpọmkwem, a chụpụrụ Ya n’ọzara ụbọchị iri anọ. Mgbe e mere ka O si n’ọnwụ bilie, dịka e gosipụtara ya n’ụdị site na baptizim Ya, Ọ kuziri ndị na-eso ụzọ Ya ụbọchị iri anọ tupu Ọ arịgoro n’eluigwe.

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Mgbe nzukọ ahụ gbanwere site na nzukọ na-alụ agha gaa na nzukọ na-emeri emeri, eze Devid dị afọ iri atọ ga-achị afọ iri anọ. A na-anọchi anya nzukọ na-emeri emeri site n’amụma, onye nchụàjà na eze. Amụma ahụ nke dị afọ iri atọ mgbe ọ malitere ozi ya nke afọ iri abụọ na abụọ bụ Ezikiel, o wee malite ozi ahụ mgbe e meghere eluigwe.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Ma o wee ruo, n’afọ nke iri atọ, n’ọnwa nke anọ, n’ụbọchị nke ise nke ọnwa ahụ, mgbe m nọ n’etiti ndị a dọtara n’agha n’akụkụ osimiri Kebar, na eluigwe meghere emepe, m wee hụ ọhụ nke Chineke. Ezikiel 1:1.

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

Mgbe Josef gbara afọ iri atọ, ọ malitere ịchị dịka onye nchụàjà, e wee zute ya na ifufe ọwụwa anyanwụ nke Islam nke wetara nsogbu na-arịwanye elu nke nyere Ijipt, dragọn ahụ nke dina n’oké osimiri, ohere iwulite ọchịchị otu ụwa. N’etiti nsogbu ahụ, Josef chịkọbara nri ahụ n’ụlọ nkwakọba ihe.

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

N’ọnwa Julaị nke afọ 2023, a nụrụ olu n’ọzara, mgbe ahụ Ọdụm nke ebo Juda malitere ịkpọghe ozi nke Mkpu Etiti Abalị. N’afọ 2024, nnwale mpụga alfa nke ntọala kewapụrụ ìgwè mmadụ abụọ, usoro ịkpọghe ahụ wee nọgide na-aga n’ihu. Ugbu a n’afọ 2026, nnwale ime ụlọ nsọ omega nke ga-ekewakwa ọzọ ìgwè mmadụ abụọ eruola.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

Izu nsọ ahụ nke Kraịst, dịka Onye-ozi nke Ọgbụgba-ndụ ahụ, kwadoro ọgbụgba-ndụ ahụ na ọtụtụ mmadụ, bụ ogige ahụ, na ebe nsọ ahụ. Ọktoba 22, 1844 ruo mgbe Maịkel guzoro elu (dịka O mere na njedebe nke izu nsọ ahụ mgbe a tụgburu Stivin nkume) bụ Ebe Nsọ Kachasị Nsọ. Ememme ndị nke oge opupu ihe ubi mezuru n’ime izu nsọ ahụ, ha bụkwa alfa nke ememme ndị ahụ; ememme ndị nke oge mgbụsị akwụkwọ, nke opi n’ụbọchị mbụ, ụbọchị nke Mkpuchị Mmehie n’ụbọchị nke iri, ma emesịa ememme ụlọikwuu site n’ụbọchị nke iri na ise ruo n’ụbọchị nke iri abụọ na abụọ, bụ omega nke ememme ndị ahụ.

> “In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

> “N’otu aka ahụkwa, a ghaghị imezu ụdị ihe ndị ahụ metụtara ọbịbịa nke abụọ n’oge ahụ e gosiri n’ozi ihe nnọchianya ahụ. N’okpuru usoro Mosis, ime ka ebe nsọ dị ọcha, ma ọ bụ Ụbọchị Ukwu nke Mkpuchi Mmehie, na-eme n’ụbọchị nke iri nke ọnwa ndị Juu nke asaa (Levitikọs 16:29–34), mgbe nnukwu onye nchụàjà, ebe o meworo mkpuchi mmehie n’ihi Izrel dum, ma si otu a wepụ mmehie ha n’ebe nsọ ahụ, pụta ma gọzie ndị mmadụ. Otu a ka e kwenyere na Kraịst, Onye Nnukwu Onye Nchụàjà anyị, ga-apụta ime ka ụwa dị ọcha site n’ibibi mmehie na ndị mmehie, ma gọzie ndị Ya na-eche Ya nche site n’anwụghị anwụ. Ụbọchị nke iri nke ọnwa nke asaa, Ụbọchị Ukwu nke Mkpuchi Mmehie, oge ime ka ebe nsọ dị ọcha, nke n’afọ 1844 dabara n’ụbọchị iri abụọ na abụọ nke Ọktoba, ka a lere anya dịka oge ọbịbịa nke Onyenwe anyị. Nke a kwekọrọ na ihe akaebe ndị a gosipụtarala na ụbọchị 2300 ahụ ga-agwụ n’oge mgbụsịakwụkwọ, ma nkwubi okwu ahụ yiri ihe a na-apụghị iguzogide aguzogide.”

> “In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

> “N’ilu nke Matiu 25, oge ichere na ụra sochiri ọbịbịa nke nwoke na-alụ nwaanyị. Nke a kwekọrọ n’ụzọ zuru ezu na arụmụka ndị a ka e gosipụtara ugbu a, ma site n’amụma ma site n’ihe nnọchianya. Ha wetara nkwenye siri ike banyere eziokwu ha; e wee kpọsaa ‘mkpu etiti abalị’ site n’ọnụ ọtụtụ puku ndị kwere ekwe.

> “Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

> “Dịka oke ebili mmiri nke osimiri, mmegharị ahụ gbasara n’ala ahụ dum. Site n’obodo ruo n’obodo, site n’obere ime obodo ruo n’obere ime obodo ọzọ, ruo kwa n’ebe ndị dịpụrụ adịpụ n’ime ime obodo, ọ gara, ruo mgbe ndị nke Chineke na-eche nche kpọtere nke ọma kpamkpam. Ịhụ okpukpe n’ụzọ na-enweghị isi lara n’iyi n’ihu nkwusa a dịka ntu oyi nke ụtụtụ na-apụ n’ihu anyanwụ na-ebili. Ndị kwere ekwe hụrụ ka e wepụrụ obi abụọ ha na mgbagwoju anya ha, olileanya na obi ike wee kpalite obi ha. Ọrụ ahụ enweghị oke mmekpa ahụ ndị ahụ a na-ahụ mgbe niile mgbe e nwere mkpalite mmadụ na-enweghị nduzi na-achịkwa nke okwu na Mmụọ nke Chineke. Ọ yiri, n’ụdị ya, oge ndị ahụ nke ịdị umeala n’obi na ịlaghachikwute Onyenwe anyị, nke n’etiti Izrel oge ochie na-esochi ozi nke ịdọ aka ná ntị sitere n’aka ndị ohu Ya. Ọ nwere njirimara ndị ahụ na-akọwapụta ọrụ Chineke n’oge niile. Ọṅụ nke ịma jijiji n’obi nke ukwuu dị ntakịrị; kama, e nwere nnyocha miri emi nke obi, nkwupụta mmehie, na ịhapụ ụwa. Ịkwadebe izute Onyenwe anyị bụ ibu dị n’obi mmụọ ndị nọ ná nnukwu ọgụ. E nwere ekpere na-adịgide adịgide na ido onwe ha nsọ nye Chineke n’enweghị ihe e zoro ezo.” The Great Controversy, 400.

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

Emere emume nke oge opupu ihe ubi mezuru n’izu nsọ ahụ, e wee wụsa mmiri ozuzo mbụ, ma ọ bụ nke alfa, n’oge Pentikọst; otu a ka ọ na-anọchi anya ịwụsa nke mmiri ozuzo ikpeazụ n’emume nke oge mgbụsị akwụkwọ. E depụtara emume ndị ahụ nke oge opupu ihe ubi na Levitikọs 23, amaokwu otu ruo iri abụọ na abụọ. Emume nke oge mgbụsị akwụkwọ dị n’amaokwu 23 ruo 44. Afọ 2300 na-eduru gị ruo na 1844. Amaokwu iri abụọ na abụọ maka emume nke oge opupu ihe ubi, na amaokwu iri abụọ na abụọ maka emume nke oge mgbụsị akwụkwọ. Ngụkọta abụọ nke iri abụọ na abụọ n’isi nke iri abụọ na atọ.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

Emume opi bụ ịdọ aka ná ntị na ikpe ga-eme n’ime ụbọchị iri, emume ụlọikwuu bụkwa emume ọṅụ n’ihi mmehie ndị a gbagharara n’Ụbọchị Mkpuchi Mmehie. Ụbọchị Izuike na ụbọchị nke asatọ mgbe emume ahụ gasịrị na-anọchi anya izuike Sabbat nke puku afọ nke ụwa.

> But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

> Ma, ndị m hụrụ n’anya, unu aghaghị ịghara ịma nke a otu ihe, na otu ụbọchị n’ebe Onye-nwe nọ dị ka otu puku afọ, na otu puku afọ dịkwa ka otu ụbọchị. 2 Pita 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

Mmụọ-ozi mbụ kpọsara mmeghe nke ikpe ahụ, ma n’ogo amụma ahụ, 1798, nke bụ “oge ọgwụgwụ” nke Daniel, bụ mmezu nke ememme opi, ma n’August 11, 1840, ozi a kpughere emeghe nke mmụọ-ozi mbụ nke 1798, e nyere ya ike site na mmezu nke amụma banyere ahụhụ nke abụọ. Islam bụ akụkụ nke ịdọ aka ná ntị nke ememme opi, nke na-ekwupụta ụbọchị ikpe na-abịanụ.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

N’ihi ndị dị njikere ịhụ, ememme mgbụsịakwụkwọ nke opi na ụlọikwuu na-anọchi anya ememme Alfa na Omega, ebe ikpe dị n’etiti ha. Ọ bụghị ihe mere na mberede ka a ji kọwaa ememme ndị a na Leviticus iri abụọ na atọ. Iri abụọ na atọ bụ akara nke mkpuchido mmehie. Ọ bụghị ihe mere na mberede na ememme mbụ dị n’ụbọchị mbụ nke ọnwa nke asaa nakwa na ememme ikpeazụ na-ejedebe n’ụbọchị nke iri abụọ na abụọ. Ememme opi bụ mkpụrụedemede mbụ nke mkpụrụedemede Hibru, ụbọchị Mkpuchido Mmehie bụ mkpụrụedemede etiti, ememme ụlọikwuu bụkwa mkpụrụedemede nke iri abụọ na abụọ nke mkpụrụedemede Hibru.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

Isi nke iri abụọ na atọ, amaokwu nke 23 ruo 44 nke Levitikọs bụ amaokwu iri abụọ na abụọ etinyere n’ime “nhazi nke eziokwu.” Ụbọchị nke iri dị n’etiti na-akọwapụta ule, n’ihi na iri bụ ihe nnọchianya nke ule, ma Ụbọchị nke Mkpuchi Mmehie bụ ebe a na-edekọ ma na-edozi nnupụisi nke ndị furu efu, a na-anọchikwa nnupụisi ahụ anya site n’akwụkwọ ozi nke iri na atọ nke mkpụrụedemede Hibru. Akwụkwọ ozi dị n’etiti n’okwu Hibru nke pụtara eziokwu bụ nke iri na atọ, ọ na-adakọkwa na ụbọchị nke iri nke ọnwa nke asaa, ma dị ka akara ụzọ, ọ na-enwe njirimara amụma nke mkpụrụedemede Hibru ahụ na nke ụbọchị ahụ kpọmkwem. Iri gbakwunyere iri na atọ bụ iri abụọ na atọ. Iri asaa bụ ngụkọta nke 10 mụbara site na 7, ma ụbọchị nke iri nke ọnwa nke asaa na-adakọkwa na iri asaa, nke bụ ihe nnọchianya nke njedebe nke oge amara.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

> Mgbe ahụ Pita bịakwutere Ya, sị, Onyenweanyị, ugboro ole ka nwanne m ga-emehie megide m, m wee gbaghara ya? ruo ugboro asaa? Jisọs wee sị ya, Asịghị m gị, Ruo ugboro asaa: kama, Ruo iri ugboro asaa ugboro asaa. Matiu 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

E bepụrụ narị afọ anọ na iri itoolu maka Izrel oge ochie. E bepụrụ afọ ndị ahụ n’ime afọ puku abụọ na narị atọ, ma e gosipụtara ha dịka izu iri asaa; ya mere, Jizọs mere ka a mara na oke oge nnwale bụ narị afọ anọ na iri itoolu, nke e ji “izu iri asaa” nọchite anya ya n’ime Daniel isi nke itoolu.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> E kpebiela izu iri asaa n’elu ndị gị na n’elu obodo nsọ gị, iji mechaa njehie ahụ, na ime ka mmehie kwụsị, na ime ka e mee mkpuchi mmehie, na iweta ezi omume ebighị ebi, na imechi ọhụụ na amụma, na ite Mmadụ Nsọ Kachasị Nsọ mmanụ. Daniel 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

Okwu Hibru a sụgharịrị ịbụ “ebipụrụ” ka e ji naanị n’amaokwu a n’Agba Ochie, ọ pụtakwara “ekpebiela ma ọ bụ enyela iwu.” Ọ dị iche na okwu a na-ejikarị eme ihe nke a na-asụgharịkarị ịbụ “ebipụrụ,” nke dabere n’otú Abram si bee àjà ndị ahụ n’ụzọ mbụ nke ọgbụgba ndụ ahụ n’Jenesis iri na ise. E “kpebiela” ma “enyela iwu” na Izrel ga-enwe narị afọ anọ na iri itoolu nke oge nnwale, emesịa a ga-ebipụ ha dịka ndị ọgbụgba ndụ Chineke. “Ibibipụ” abụọ dị iche iche; otu nke na-anọchi anya oge ahụ dịka oge nnwale nke “ebipụrụ” n’ọnụọgụ ka ukwuu site n’ọnụọgụ iri asaa, ma mgbe “mmanya ọhụrụ” Joel “ebipụrụ” n’ọnụ ha, oge nnwale emechie. Iri asaa na-anọchi anya mmechi nke oge nnwale.

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

Emume mgbụsịakwụkwọ nwere nzọụkwụ atọ nke okwu Hibru a bụ “eziokwu.” Emume mgbụsịakwụkwọ ndị a na-amalite na Levitikọs 23:23, akara etiti nke Ụbọchị Mkpuchị Mmehie bụ ụbọchị nke iri na mkpụrụedemede nke iri na atọ, nke hà nhata na 23, emume Ụlọikwuu agwụkwa n’ụbọchị nke iri abụọ na abụọ, mgbe ahụ e nwekwara nnukwu Sabat nke na-eso emume ahụ, akụkụ Akwụkwọ Nsọ ahụ agwụkwa na 23:44.

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

Livaịtikọs pụtara ọkwa nchụ-aja nke ndị Livaị. A na-anọchi anya ememme oge opupu ihe ubi n’isi nke 23:1–22, mgbe ahụ a na-anọchi anya ememme oge mgbụsị akwụkwọ n’isi nke 23:23–44. A na-anọchi anya ememme oge opupu ihe ubi site n’amaokwu iri abụọ na abụọ, mkpụrụedemede Hibru nwekwara mkpụrụedemede iri abụọ na abụọ. A na-egosipụtakwa ememme oge mgbụsị akwụkwọ n’amaokwu iri abụọ na abụọ. Ememme opi na-ekwupụta nso nke ikpe n’Ụbọchị Mkpuchi Mmehie. Mgbe ahụ ememme Ụlọikwuu na-adị ụbọchị asaa, nke na-agwụ n’ụbọchị nke iri abụọ na abụọ nke ọnwa nke asaa. Ụbọchị mbụ n’ime ụbọchị asaa ahụ bụ ụbọchị izu ike emume, dịka ụbọchị nke asatọ dịkwa, nke bụ ụbọchị na-eso ememme ụbọchị asaa ahụ. Ụbọchị mbụ na ụbọchị nke asatọ na-eme ka ụbọchị nke asatọ bụrụ akara nke nke asatọ nke sitere n’ihe asaa ahụ.

> Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

> Gwa ụmụ Izrel okwu, sị, Ụbọchị nke iri na ise nke ọnwa nke asaa a ga-abụ Ememme Ụlọikwuu nye Onyenwe anyị ụbọchị asaa. N’ụbọchị mbụ ka a ga-enwe nzukọ dị nsọ: unu agaghị arụ ọrụ odibo ọbụla n’ime ya. Ụbọchị asaa ka unu ga-achụ àjà e ji ọkụ nye Onyenwe anyị: n’ụbọchị nke asatọ ka a ga-enwe nzukọ dị nsọ nye unu; unu ga-achụkwa àjà e ji ọkụ nye Onyenwe anyị: ọ bụ nzukọ dị ukwu; unu agaghị arụkwa ọrụ odibo ọbụla n’ime ya. … Ọzọkwa, n’ụbọchị nke iri na ise nke ọnwa nke asaa, mgbe unu chikọtara mkpụrụ ala ahụ, unu ga-eme ememme nye Onyenwe anyị ụbọchị asaa: n’ụbọchị mbụ ka ọ ga-abụ ụbọchị izuike, n’ụbọchị nke asatọkwa ka ọ ga-abụ ụbọchị izuike. Levitikọs 23:34–36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

Ụbọchị izuike emume nke ụbọchị nke asatọ na-anọchi anya Ụbọchị Izuike nke puku afọ ahụ, nke na-eso emume Ụlọikwuu. A na-echeta ijegharị Izrel oge ochie n’ọzara ruo afọ iri anọ site n’ibi n’ụlọikwuu n’ụbọchị emume Ụlọikwuu ahụ, ọ bụghịkwa nanị na ọ na-anọchi anya ịwụsa mmiri ozuzo nke ikpeazụ, kama ọ na-anọchikwa anya oge nsogbu Jekọb, mgbe ndị mmụọ ozi duru ndị kwesịrị ntụkwasị obi nke Chineke banye n’ugwu nta na n’ugwu ukwu maka nchebe.

> “In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.

> “N’oge nsogbu ahụ, anyị niile gbapụrụ n’obodo ukwu na n’obodo nta, ma ndị ajọ omume chụsoro anyị, ndị batara n’ụlọ ndị nsọ ji mma agha. Ha weliri mma agha ahụ igbu anyị, ma ọ gbajiri, daa bụrụkwa ihe na-enweghị ike dịka ahịhịa akọrọ. Mgbe ahụ anyị niile kpọkuru ehihie na abalị ka e wee napụta anyị, mkpu ahụ arịgokwa n’ihu Chineke. Anyanwụ pụtara, ọnwa akwụsịkwa ịga. Iyi mmiri dị iche iche kwụsịrị ịsọ. Ojii gbara ọchịchịrị, dị arọ, bilitere, wee dakọta ibe ha. Ma e nwere otu ebe doro anya nke ebube kwụsiri ike, ebe olu Chineke siri pụta dịka ụda ọtụtụ mmiri, nke mere ka eluigwe na ụwa maa jijiji. Eluigwe meghere ma mechie, ọ nọkwa n’ọgba aghara. Ugwu maa jijiji dịka ahịhịa amị n’ifufe, tụfuo nkume ndị tara atụ gbara gburugburu. Oké osimiri siri isi dịka ite dị n’ọkụ, tụfuo nkume n’elu ala. Ma dịka Chineke kwuru ụbọchị na awa ọbịbịa Jizọs, nyefee kwa ọgbụgba ndụ ebighị ebi nye ndị Ya, Ọ kwuru otu ahịrịokwu, wee kwụsị ntakịrị, ebe okwu ndị ahụ na-agagharị n’ụwa dum. Izrel nke Chineke guzoro, anya ha niile lekwasịrị n’elu, na-ege okwu ndị ahụ ntị dịka ha si n’ọnụ Jehova pụta, na-agagharịkwa n’ụwa dịka mkpọ ụda égbè eluigwe kacha ike. Ọ dị nnọọ egwu ma dịkwa nsọ nke ukwuu. Ná njedebe nke ahịrịokwu ọ bụla, ndị nsọ tiri mkpu, Ebube! Hallelujah! Ebube Chineke mere ka ihu ha mụọ ìhè; ha wee na-enwu site n’ebube ahụ dịka ihu Mosis siri mee mgbe o si na Saịnaị rịdata. Ndị ajọ omume enweghị ike ile ha anya n’ihi ebube ahụ. Ma mgbe a kpọsara ngọzi na-adịghị agwụ agwụ n’elu ndị ahụ sụrụ Chineke nsọpụrụ site n’idebe ụbọchị izu ike Ya ka ọ bụrụ nke dị nsọ, e nwere nnukwu iti mkpu mmeri megide Anụ Ọhịa ahụ, nakwa megide Onyinyo ya.”

> “Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

> “Mgbe ahụ ka jubili malitere, mgbe ala ahụ ga-ezu ike.” Review and Herald, July 21, 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

Jisọs na-alọghachi, ụwa wee zuo ike otu puku afọ, dịka e si gosi ya n’onyinyo site n’izu ike nke afọ nke asaa nke ala na jubili. N’amaokwu nke atọ nke Levitikọs iri abụọ na atọ, e ji izu ike nke ụbọchị nke asaa maka mmadụ kọwaa dị ka mmeghe nke isiokwu ahụ nke na-ejedebe na nke asatọ, ya bụ nke dị n’ime asaa ahụ, ma na-anọchi anya izu ike nke afọ nke asaa maka izu ike nke ala.

> And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

> Onyenweanyị gwara Mozis okwu, sị, Gwa ụmụ Izrel okwu, sị ha, Banyere emume nile nke Onyenweanyị, nke unu ga-akpọsa ịbụ nzukọ dị nsọ, ndị a kwa bụ emume m. Ụbọchị isii ka a ga-arụ ọrụ: ma ụbọchị nke asaa bụ sabbat nke izuike, nzukọ dị nsọ; unu agaghị arụ ọrụ ọbụla n’ime ya: ọ bụ sabbat nke Onyenweanyị n’ebe obibi unu nile. Levitikọs 23:1–3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

Alfa nke isi nke iri abụọ na atọ bụ Ụbọchị Izu Ike nke ụbọchị nke asaa, ma omega nke isi ahụ bụ puku afọ nke ụwa ịbụ efu, nke e gosipụtara n’ụdị ya site n’Ụbọchị Izu Ike nke afọ nke asaa maka ala na jubili. Alfa nke isi ahụ bụ emume oriri nke oge opupu ihe ubi ndị na-amalite site n’Ụbọchị Izu Ike nke ụbọchị nke asaa ma kwụsị na amaokwu nke iri abụọ na abụọ; ebe omega nke isi ahụ na-ejedebe n’ụbọchị nke iri abụọ na abụọ nke ọnwa nke asaa, nke Ụbọchị Izu Ike emume nke ụbọchị nke asatọ na-esote, nke na-anọchi anya Ụbọchị Izu Ike nke afọ nke asaa maka ala.

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Amaokwu nke mbụ ruo nke iri abụọ na abụọ na-anọchi anya ọrụ Kraịst dịka Nnukwu Onye Nchụàjà nke Eluigwe n’ebe nsọ; amaokwu nke iri abụọ na atọ ruo nke iri anọ na anọ na-anọchi anya ọrụ Ya n’Ebe Kachasị Nsọ. Levitikọs bụ ihe nnọchianya nke ndị nchụàjà, ọ na-anọchikwa ozi nchụàjà ukwu nke Kraịst. Sabat alfa nke ụbọchị nke asaa na-alaghachi azụ ruo n’okike, Sabat omega nke afọ nke asaa na-agbatịkwa ruo n’Ụwa e mere ka ọ dị ọhụrụ. Levitikọs iri abụọ na atọ, n’akụkọ ihe mere eme, na-agụnye oge site n’okike ruo n’ịmepụta ọzọ.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

Ọṅụ ma ọ bụ ihere nke ozi amụma bụ ihe nnọchianya nke ndị nwere ozi nke Mkpu Etiti Abalị ma ọ bụ ihe ụgha dochiri ya. Ruo mgbe e tinyere eziokwu a n’akụkọ ahụ, a na-atụfu isi okwu ahụ nke na-amụpụta ihere ahụ. Ndị nwere mmanụ ezi-okwu agaghị efunahụ isi okwu a. A na-anọchi ọṅụ anya site n’aka ndị e wepụrụ mmehie ha, a na-egosikwa ha site n’aka ndị na-eme emume Ụlọikwuu Nsọ.

> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

> Okwu ahụ wee ghọọ anụ ahụ, biri kwa n’etiti anyị, (anyị wee hụ ebube Ya, ebube dịka nke Ọkpara ahụ Naanị Ya sitere n’aka Nna,) juputara n’amara na n’eziokwu. Jọn 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

Okwu Grik a sụgharịrị dị ka “biri” pụtara “ịma ụlọikwuu.” Jisọs ghọrọ anụ arụ ma maa ụlọikwuu n’etiti anyị. O were ọdịdị mmadụ anyị, ụlọikwuu anyị, tent anyị, ụlọ ntu anyị, anụ arụ anyị. Pita kwuru ya n’ụzọ a:

> Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

> Ee, echere m na ọ dị m mma, oge niile m nọ n’ụlọikwuu a, ịkpali unu site n’ichetara unu ihe ndị a; ebe m maara na n’oge na-adịghị anya m ga-eyipụ ụlọikwuu m a, dịka Onyenwe anyị Jisọs Kraịst si gosi m. 2 Pita 1:13, 14.

Paul said it this way:

Pọl kwuru ya n’ụzọ a:

> For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

> N’ihi na anyị maara na ọ bụrụ na a kwatuo ụlọ anyị nke ụwa a, bụ́ ụlọikwuu a, anyị nwere ụlọ sitere n’aka Chineke, ụlọ a na-ejighị aka mee, nke ebighị ebi n’eluigwe. N’ihi na n’ime nke a ka anyị na-asụ ude, na-agụsi agụụ ike ka e yikwasị anyị ụlọ anyị nke si n’eluigwe bịa: ma ọ bụrụ na, ebe e yikwasịrị anyị ya, a gaghị ahụ anyị ka anyị gba ọtọ. N’ihi na anyị ndị nọ n’ụlọikwuu a na-asụkwa ude, ebe ibu na-arọ anyị: ọ bụghị n’ihi na anyị chọrọ ka a yipụ anyị uwe, kama ka e yikwasị anyị ọzọ, ka ndụ wee loro ihe na-anwụ anwụ. 2 Ndị Kọrịnt 5:1–4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

Emume Ụlọikwuu ahụ bụ ihe nnọchianya nke ịkà akara nke puku otu narị na iri anọ na anọ, nke a na-emezu mgbe a meghere windo nke eluigwe. Mgbe e wepụrụ mmehie nke puku otu narị na iri anọ na anọ ahụ, a ga-awụsa Mmụọ Nsọ n’enweghị tụọ n’elu nzukọ mmeri ahụ. Ikpe agwụla n’ihe gbasara puku otu narị na iri anọ na anọ ahụ, ndị ahụ e kàrà akara na-apụkwa ikwusa oké mkpu nke mmụọ ozi nke atọ n’okpuru ike nke Mmụọ Nsọ, dịka e si nọchite ya anya n’Emume Ụlọikwuu ahụ.

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Ahụ́ anyị bụ ụlọ nsọ, ma bụrụkwa ụlọikwuu, nke bụ tabanákụl. Ndị ahụ zukọtara na Jerusalem ime emume oriri ụlọikwuu, na-eme emume na a hichapụwo mmehie ha. E jiri Mozis wulite tabanákụl ahụ n’ọzara, ma n’ikpeazụ a na-eme emume oriri ụlọikwuu ahụ site n’ibi n’ụlọikwuu n’ọzara, n’ihi na Jisọs na-egosipụtakwa mgbe niile ọgwụgwụ site na mmalite.

> Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

> Ya mere, ụmụnna dị nsọ, ndị so n’òkù nke eluigwe, tụleenụ Onyeozi na Nnukwu Onye-nchu-àjà nke nkwupụta okwukwe anyị, Kraịst Jisọs; Onye kwesịrị ntụkwasị obi nye Ya nke họpụtara ya, dịka Mosis kwa kwesịrị ntụkwasị obi n’ụlọ Ya nile. N’ihi na e gụrụ Nwoke a dịka Onye kwesiri otuto ka ukwuu karịa Mosis, ebe ọ bụ na onye wuru ụlọ nwere nsọpụrụ karịa ụlọ ahụ. N’ihi na ụlọ ọ bụla bụ mmadụ na-ewu ya; ma Onye wuru ihe niile bụ Chineke. Ma Mosis n’ezie kwesịrị ntụkwasị obi n’ụlọ Ya nile, dịka odibo, ịbụ àmà banyere ihe ndị a ga-ekwu mgbe e mesịrị; ma Kraịst dịka Ọkpara n’elu ụlọ nke ya; ụlọ Ya ka anyị bụ, ma ọ bụrụ na anyị ejidesie ntụkwasị obi na ịṅụrị ọṅụ nke olileanya ahụ ike ruo ọgwụgwụ. Ndị Hibru 3:1–6.

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

Mozis bụ ohu kwesị ntụkwasị obi nke Chineke jiri wuo ụlọikwuu nsọ ahụ, ma Kraịst, dịka Onye-isi Nchụàjà na Onye-ozi, nwere nsọpụrụ karịrị nke ohu ahụ, bụ́ Mozis. Ụlọ ọ bụla—site n’ụlọikwuu nsọ Mozis, ruo n’ụlọ nsọ Solomon, ruo n’ụlọ nsọ Herọd nke e mezigharịrị n’ime afọ iri anọ na isii, ụlọ nsọ mmadụ nke nwere kromosom iri anọ na isii ya, na ụlọ nsọ Millerite nke 1798 ruo 1844—bụ nke Chineke wuru ha niile. N’ahịrị amụma nke ngosipụta dị iche iche nke ụlọ nsọ, nke ga-amalite n’Ubi Iden, emesịa, mgbe mmehie batara, n’ọnụ ụzọ ámá nke Ubi ahụ, emesịa kwa, mgbe iju mmiri gasịrị, n’ebe ịchụàjà dị iche iche ruo n’oge Mozis; akara ụzọ atọ bụ isi bụ Mozis, Kraịst, na ndị narị puku otu narị na iri anọ na anọ ahụ.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

Mosis na Kraịst na-anọchi anya alfa na omega nke Izrel oge ochie, ma ọnụ ha na-anọchi anya njikọta nke mmadụ na ịdị-nsọ Chineke, nke otu narị na puku iri anọ na anọ na-anọchikwa anya ya. N’oge ọbịbịa nke mmụọ-ozi nke atọ, n’Akwụkwọ Mkpughe isi nke iri na otu, a gwara Jọn ka ọ tụọ ụlọ nsọ ahụ, ma n’oge ọbịbịa nke otu mmụọ-ozi ahụ ahụ na 9/11, a gwakwara Jọn ọzọ ka ọ tụọ ụlọ nsọ ahụ. N’ihe abụọ ahụ, a gwara ya ka ọ hapụ ogige ime ụlọ nsọ nke ụbọchị 1,260. N’afọ 2023, otu mmụọ-ozi ahụ bịakwara, ma a na-akpọ ndị Chineke ugbu a ka ha tụọ ụlọ nsọ ahụ. Ụbọchị 1,260 ahụ, ma ọ bụ ụbọchị atọ na ọkara, kwụsịrị n’afọ 2023, ma site n’oge ahụ ruo kpọmkwem tupu iwu Sọnde ahụ, a ga-ebuli ụlọ nsọ ahụ elu. Afọ 2024 kara akara ntọala ya, ma ọ hụrụ nnupụisi ahụ ka e gosipụtara ya dịka otu nke “lelịrị ụbọchị nke obere ihe,” na-emegide njirimara Miller nyere banyere ihe nnọchianya ahụ nke na-eguzobe ọhụụ ahụ.

> Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

> Ọzọ, okwu nke Onyenwe anyị bịakwutere m, sị, Aka Zerubabel atụkwasịwo ntọala ụlọ a; aka ya kwa ga-emechakwa ya; ị ga-amakwa na Onyenwe ndị agha ezitere m unu. N’ihi na ònye ledara ụbọchị nke obere ihe anya? n’ihi na ha ga-aṅụrị ọṅụ, ha ga-ahụkwa nkume ịtụ plọm n’aka Zerubabel, ya na asaa ahụ; ha bụ anya nke Onyenwe anyị, ndị na-agagharị ije n’ebe nile n’ụwa dum. Zekaraya 4:8–10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

Ịjụ nkwupụta Miller na ọ bụ Rom ka na-eme ka ọhụụ ahụ guzosie ike, bụ ịjụ ntọala, ọ bụkwa “ilelị ụbọchị nke ihe nta.” Mmegharị Millerite bụ mmegharị alpha nke ozi mmụọ ozi mbụ na nke abụọ, mmegharị nke ndị otu puku narị anọ na iri anọ na anọ ahụ bụkwa mmegharị omega nke ozi mmụọ ozi nke atọ. Ọ dị ike karịa alpha ugboro iri abụọ na abụọ. N’echiche amụma a, ntọala nke mmegharị Millerite bụ “ụbọchị nke ihe nta.” Ilelị eziokwu ntọala ọ bụla e gosiri n’elu tebụl abụọ Habakkuk, bụ ọnwụ, n’ihi na ọhụụ ahụ e mere ka ọ guzosie ike na amaokwu nke iri na anọ nke Daniel iri na otu bụ otu ọhụụ ahụ Solomọn kọwara.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi: ma onye na-edebe iwu, ngọzi dịrị ya. Ilu 29:18.

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

Ọhụhụ nkume-isi nke na-emecha ụlọ dị ebube, n’ihi na ọ na-egosi na nkume nkuku ntọala bụkwa nkume-isi nke na-emecha ụlọ, ma o nwere ike karịrị ya ugboro iri abụọ na abụọ. Nnwale ntọala alfa nke afọ 2024 bụ ozi nke ịkachi akara n’èzí nke ọgụgụ isi, ma nnwale ụlọ nsọ omega nke afọ 2026 bụ ozi nke ịkachi akara n’ime nke mmụọ. Otu na-achọpụta onyinyo na akara nke anụ ọhịa ahụ, nke ọzọkwa na-achọpụta onyinyo na akara nke Chineke. A na-anọchi anya nnwale ime omega ahụ site n’akara abụọ nke nrọ Miller, nke a ga-akọwapụta n’ọnọdụ nke ihe omume nke ụbọchị ikpeazụ. Gịnị bụ ụlọ nkwakọba? Kedu kwa ihe bụ anụ ahụ?

We will continue these things in the next article.

Anyị ga-aga n’ihu na ihe ndị a n’isiokwu na-esonụ.

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

Alụmdi na nwunye ndị Juu n’oge Jisọs na-apụta n’usoro nkebi atọ ndị bụ isi, nke a na-agbasakarị n’ime ọnwa ole na ole ma ọ bụ otu afọ. Nzọụkwụ mbụ bụ alụmdi na nwunye nke iwu kwadoro, nke a na-akpọ nkwa-alụmdi na nwunye, n’oge ahụ ka a na-eme ka alụmdi na nwunye guzosie ike n’iwu, ma agbamakwụkwọ nwanyị na nwoke ka na-anọ iche, ebe nwoke ahụ na-alaghachi n’ụlọ nna ya iji kwadebe ebe obibi maka nwunye ya. Nke a bụ ihe mere e ji kpọọ Meri, nwunye Josef, nwunye ya, ọbụna tupu ha ebikọ ọnụ. Ịbụ onye na-ekwesịghị ntụkwasị obi n’oge a ka a na-ewere dị ka ịkwa iko.

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

Oge ichere ahụ ejighị n'aka, ọ pụkwara ịbụ ụbọchị ole na ole, izu ole na ole, ma ọ bụ ọnwa ole na ole. Enweghị nkwekọrịta a bụ ihe dị mkpa n’ilu ahụ. Nna ahụ pụrụ ichere ruo otu afọ, iji kwado ịdị ọcha nke nwanyị a na-alụ ọhụrụ. Nwoke na-alụ ọhụrụ ekwughị kpọmkwem ụbọchị ma ọ bụ elekere ọ ga-alọghachi, n’ihi na ọ bụ mkpebi nna ya ikpebi oge ahụ; ya mere nwanyị a na-alụ ọhụrụ maara na agbamakwụkwọ ahụ na-abịa—ma ọ maghị mgbe ọ ga-abịa. Enweghị nkwekọrịta a bụ nke e bu n’uche, ma ruo mgbe nna ahụ nyere nwoke na-alụ ọhụrụ iwu ka ọ gaa kpọta nwanyị a na-alụ ọhụrụ ya, ihe niile metụtara ya nọgidere na-egbu oge.

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Mgbe nna ya sịrị, “gaa kpọta nwunye gị,” nwoke ahụ na-alụ nwanyị ọhụrụ ga-abịa n’abalị, ya na ndị enyi ya, na-eti mkpu ma na-afụ opi. Nke a na-eme mgbe niile n’abalị iji zere ịga njem ogologo ụzọ n’okpomọkụ nke ehihie, nke pụrụ ịdị arọ n’ala Izrel. A na-achọ ọkụọkụ na mmanụ, n’ihi na ọkụ n’okporo ámá adịghị, ma ngagharị ahụ pụrụ ịdịru ọtụtụ awa. Okwu emume ahụ n’onwe ya n’alụmdi na nwunye ndị Hibru oge ochie, nke a na-ekwupụta n’oge ngagharị ahụ, bụ, “Lee, nwoke na-alụ nwanyị ọhụrụ na-abịa!”

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

Ụmụ agbọghọ na-amaghị nwoke (ndị na-eso nwanyị a na-alụ ọhụrụ) nọ n’ilu ahụ abụghị ndị inyom a họpụtara n’amaghị ama; ha bụ ndị na-eje ozi nye nwanyị a na-alụ ọhụrụ, na-echekọrọ ya, ndị a tụrụ anya na ha ga-esonye n’usoro ngagharị ahụ, ma bụrụkwa ndị ọrụ ha bụ ịdị njikere n’oge ọbụla na iburu mmanụ nke ha iji mee ka ụzọ ruo n’ụlọ nwoke a na-alụ ọhụrụ nwee ìhè. Ọkụ ndị ahụ na-ere ngwa ngwa, ya mere ọ dị mkpa iburu mmanụ ọzọ, ma ọ bụrụ na njem ahụ adị ogologo. E nweghị ịkekọrịta mmanụ n’ọha.

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

Nchegbu a bụ ihe nkịtị n’emume njem na alụmdi na nwunye oge ochie, ọ bụghịkwa nsogbu n’omenala ha. A na-atụ anya igbu oge, ịrahụ ụra bụkwa ihe nkịtị. Ihe dị iche abụghị n’ịrahụ ụra, kama ọ dị n’nkwadebe, ọ bụghị n’ịnọ na nche. Ụmụ agbọghọ-amaghị-ama ahụ echebeghị onwe ha maka igbu oge dịka ndị maara ihe mere. Onye ọ bụla ga-arahụ ụra n’ihi na oge sitere n’ịgba akwụkwọ n’iwu ruo n’imezu alụmdi na nwunye pụrụ iru otu afọ.

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

Ozugboe emume ahụ rutere n’ụlọ nwoke-alụ-nwunye, oriri agbamakwụkwọ ahụ malitere, e wee mechie ụzọ ahụ kpamkpam, a naghịkwa anabata ndị bịara n’azụ oge. Nke a abụghị obi ọjọọ—ọ bụ omenala, n’ihi na onye ọ bụla kụrụ aka n’ụzọ e mechichara ya emechaa pụtara na ọ bụghị akụkụ nke ozugboe emume ahụ.

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

Jisọs adịghị ewebata onyinyo ọhụrụ, ọ dịghịkwa nye nkọwa ọ bụla banyere ilu a dị ka Ọ na-emekarị ọtụtụ mgbe. Ọ dịghị mkpa ka Ọ nye nkọwa, n’ihi na ndị na-ege Ya ntị ghọtara nke ọma nkọwa omenala ndị a nile. Jisọs na-akọwa alụmdi na nwunye nkịtị nke ndị Ọwụwa Anyanwụ, ọ bụghị ihe atụ a kpochapụrụ n’eziokwu.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

A na-akwado nkọwa ndị a n’uju site n’akaebe Hibru, nakwa site n’aka ndị odeakụkọ ihe mere eme nke oge Rom na Gris.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

Mishnah (narị afọ nke abụọ AD, ma na-echekwa omenala nke oge Ụlọ Nsọ tupu afọ 70 AD)

The Talmud (later compilation, but quoting earlier practice)

Talmud (nchịkọta e mere n’oge e mesịrị, ma na-ehota omume e jiri eme ihe n’oge mbụ)

Josephus (1st century Jewish historian)

Josefus (onye na-ede akụkọ ihe mere eme ndị Juu nke narị afọ mbụ)

Rabbinic wedding liturgy and legal discussions

Liturgy alụmdi na nwunye nke ndị Rabai na mkparịta ụka iwu ha

Greco-Roman observers of Judea

Ndị Grik na ndị Rom bụ ndị na-ekiri Judia

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

Josephus enyeghị “ntuziaka agbamakwụkwọ” a haziri nke ọma, ma nkọwa iwu na omenala ndị ọ na-ewere dị ka ihe a maara nke ọma kwekọrọ kpamkpam na nkọwa ndị dị na Mishnah/Talmud. Mishnah bụ isi iyi kachasị mkpa.

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

Ilu a metụrụ onye Juu nke narị afọ mbụ n’obi nke ukwuu, n’ihi na ọ dịghị ihe ọ bụla dị na Matiu 25 chọrọ nkọwa. Ọbịbịa n’etiti abalị bụ ihe a na-ahụkarị, oriọna na mmanụ bụ ihe ndị dị mkpa nke doro anya, a tụrụkwa anya igbu oge n’etiti njikọ aka alụmdi na nwunye nke iwu kwadoro na njem ahụ n’etiti abalị, ma imechi ụzọ bụkwa usoro e ji arụ ọrụ nke a na-emebu! Ụmụ agbọghọ-amaghị nwoke ndị a jụrụ ibata mere ihere, ma n’ebe ndị Juu nke oge Jizọs nọ, ihere nke nwa agbọghọ-amaghị nwoke nzuzu ahụ bụ ihe o kwesịrị kpamkpam. Ebe ha maara emume ahụ nke ọma, ndị na-ege Jizọs ntị agaghị enwe ọmịiko ọ bụla n’ebe ụmụ agbọghọ-amaghị nwoke nzuzu ahụ nọ, n’ihi na onye ọ bụla maara na ịdị njikere bụ ọrụ dị mkpa a na-apụghị izere ezere nke nwa agbọghọ-amaghị nwoke ọ bụla a kpọrọ ka ọ sonyere n’usoro njem ahụ. Eziokwu ndị a doro anya nke ukwuu n’ebe ndị Juu ahụ nọ nke mere na Jizọs enweghị mkpa inye nkọwa ọ bụla banyere ilu ahụ.

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