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

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

Number Twenty-Four

Nọmba Iri Abụọ na Anọ

Author

Jeff Pippenger

Published

January 6, 2026

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We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

Anyị kwụsịrị isiokwu anyị gara aga n’ịmetụta ahịrị atọ ahụ yiri ibe ha nke àmà amụma, ndị e ji isi iri na otu ruo iri abụọ na abụọ n’akwụkwọ Jenesis, akwụkwọ mbụ nke Agba Ochie, Matiu, akwụkwọ mbụ nke Agba Ọhụrụ, na Mkpughe, akwụkwọ ikpeazụ nke ma Agba Ọhụrụ ma Akwụkwọ Nsọ, nọchite anya. Ahịrị Jenesis na-akọwa ọgbụgba ndụ ahụ na Ebram, ahịrị Matiu na-akọwa ọgbụgba ndụ ahụ na nzukọ Kraịst, ebe Pita bụ ihe nnọchianya nke mmalite na njedebe nke Izrel ime mmụọ nke oge a. Amaokwu ndị dị n’etiti n’ahịrị abụọ ahụ na-akọwa akara nke Chineke; n’ihe banyere Ebram, ọ bụ “ibi úgwù,” ma n’ihe banyere Pita, ọ bụ mgbanwe aha ya. Amaokwu etiti nke ahịrị dị na Mkpughe bụ isi nke iri na asaa, amaokwu nke iri na abụọ.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

> Mpi iri ahụ ị hụrụ bụ ndị eze iri, ndị na-anatabeghị alaeze ọbụla rue ugbu a; ma ha na anụ ọhịa ahụ na-anata ike dị ka ndị eze otu awa. Mkpughe 17:12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

Jenesis na Matiu na-akọwa alụmdi na nwunye nke Chi na mmadụ, ma Mkpughe na-akọwa alụmdi na nwunye nke anụ ọhịa ahụ na dragọn ahụ n’oge iwu Sọnde. Ahịrị atọ ahụ nile na-atụ aka n’iwu Sọnde ebe otu òtù na-egosipụta akara anụ ọhịa ahụ, ebe nke ọzọ na-egosipụta akara-aka nke Chineke. Arụrụala ụgha nke anụ ọhịa ahụ na dragọn ahụ n’amaokwu nke iri na abụọ bụ nkwupụta omega nke ụlọ elu Nimrọd dị na Jenesis iri na otu. N’ebe ahụ ka okpukpe ọgbụgba ndụ adịgboroja zutere ikpe ya, ma na Mkpughe iri na asaa, a na-ekpe nwanyị akwụna ahụ—onye bụ Babilọn Ukwu—ikpe. Nimrọd bụ alfa nye omega nke Vatican, ma n’ihi nke a, ọchịchị popu bụ Babilọn Ukwu, omega nke Babel Nimrọd bụ alfa.

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

Ihe dị mkpa a ga-arịba ama n’ime amaokwu atọ ndị a dị n’etiti bụ na àmà dị n’ime isi etiti nke ọ bụla n’ahịrị ahụ bụ n’eziokwu amaokwu atọ.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Nke a bụ ọgbụgba-ndụ m, nke unu ga-edebe, n’etiti mụ na unu na mkpụrụ gị n’azụ gị; nwoke ọ bụla n’etiti unu ka a ga-ebi ya úgwù. Unu ga-ebikwa anụ ahụ nke apị gị úgwù; ọ ga-abụkwa ihe ịrịba ama nke ọgbụgba-ndụ dị n’etiti mụ na unu. Ma onye dị ụbọchị asatọ ka a ga-ebi úgwù n’etiti unu, nwoke ọ bụla n’ọgbọ unu niile, onye a mụrụ n’ụlọ, ma ọ bụ onye e ji ego zụta n’aka onye mba ọzọ, nke na-abụghị n’ime mkpụrụ gị. Jenesis 17:10–12.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Jisọs wee zaa ya, sị ya, Ngọzi nādiri gị, Saimọn Bájona: n’ihi na anụ ahụ na ọbara ekpugheghị gị nke a, kama Nna m nke nọ n’eluigwe. M wee sịkwa gị, na gị bụ Pita, ọ bụkwa n’elu nkume a ka M ga-ewu Nzukọ-nsọ m; ọnụ ụzọ ámá nke hel agaghị emeri ya. M ga-enyekwa gị mkpịsị-igodo nile nke alaeze eluigwe: ihe ọbụla ị ga-ekekọta n’ụwa ga-abụ nke e kekọtaworo n’eluigwe: ihe ọbụla ị ga-atọpụ n’ụwa ga-abụ nke e tọpụrụ n’eluigwe. Matiu 16:17–19.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.

> Ma anụ-ọhịa ahụ nke dịbu, ma ọ dịkwaghị, ọbụna ya onwe ya bụ nke asatọ, ọ sikwa n’ime ndị asaa ahụ pụta, ọ na-alakwa n’iyì. Ma mpi iri ahụ ị hụrụ bụ ndị eze iri, ndị na-anatabeghị alaeze ọbụla ruo ugbu a; ma ha na anụ-ọhịa ahụ na-anata ike dịka ndị eze otu awa. Ndị a nwere otu echiche, ha ga-enyekwa anụ-ọhịa ahụ ike na ọchịchị ha. Mkpughe 17:11–13.

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Akụkọ banyere ọgbụgba ndụ ụgha nke brik na uda Nimrọd nọchiri anya ya, na usoro ya ụgha nke ụka na ọchịchị, nke ụlọ elu ahụ na obodo ahụ nọchiri anya ya, na-egosi n’ụdị ihe atụ usoro ụgha nke onyinyo anụ ọhịa ahụ nke a nọchiri anya ya n’ime omega nke akụkọ Nimrọd. Ahịrị atọ, nwere isi etiti atọ nke amaokwu atọ, nke ha niile na-agba àmà banyere ọgbụgba ndụ nke ndụ na ọgbụgba ndụ nke ọnwụ. Otu narị puku iri anọ na anọ bụ ndị nke asatọ eziokwu, ndị si n’ime asaa ahụ pụta, ma papacy bụ naanị adịgboroja ya. Òtù Nimrọd nwere ịdị n’otu n’uche n’alụmdi na nwunye ha, nke bụ adịgboroja nke otu narị puku iri anọ na anọ ahụ, ndị e jikọtara n’otu na uche Kraịst. Anụ ọhịa ụgha ahụ nke “ọ dịbu, ma ọ dịkwaghị,” bụ adịgboroja nke Kraịst onye dịbu, onye dị, na onye ka ga-abịa. N’amaokwu nke asatọ ka e gosipụtara n’uju ngosipụta zuru oke nke adịgboroja ahụ nke papacy nọchiri anya ya.

> The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

> Anụ ọhịa ahụ i hụrụ dịrị adị, ma ọ dịkwaghị; ọ ga-esi n’olulu enweghị nsọtụ rịpụta, ma laa n’iyi: ndị bi n’elu ụwa ga-eju anya, ndị a na-edeghị aha ha n’akwụkwọ nke ndụ kemgbe ntọala ụwa, mgbe ha ga-ahụ anụ ọhịa ahụ nke dịrị adị, ma ọ dịkwaghị, ma o sina dị ọ dị. Mkpughe 17:8.

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

Jizọs bụ Onye ahụ nke dịbu, ma dịkwa, ma ga-abịa kwa, papacy ahụkwa, nke asatọ nke sitere na asaa, bụ anụ ọhịa ahụ nke “dịbu, ma ọ dịghị, ma ọ ka dị.” “Otu awa” ahụ nke alụmdi na nwunye nke dragọn na anụ ọhịa nọchiri anya ya na-anọchi akụkọ ihe mere eme site n’iwu ụbọchị Sọnde, ebe ndị otu narị puku ahụ nke Pita na Ebreham nọchiri anya ha na-arịgo n’eluigwe dịka ọkọlọtọ, n’oge ahụ kpọmkwem papacy ahụ na-arịgo.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

Anyị na-achọ ịtụle akwụkwọ Joel site n’echiche ahụ na Pita, n’ụbọchị Pentikọst, kọwara ozi ya nke Pentikọst dịka mmezu nke Joel. N’ime ahịrị ọgbụgba-ndụ atọ nke isi iri na abụọ nke ọ bụla, amaokwu atọ dị n’etiti ahịrị ọ bụla na-ekwu banyere otu akụkọ ihe mere eme ahụ kpọmkwem, a na-anọchitekwa Pita n’akụkọ ihe mere eme ahụ dịka onye ya na Jizọs nọ na Sizaịa Filipai, nke bụ Panium, ebe ụwa nọ ugbu a n’ọnụ ụzọ ahụmahụ ya. Na Panium, Pita nọkwa na Jerusalem n’ịwụsa nke Pentikọst. Ahịrị atọ ahụ nke isi iri na abụọ na-ezukọta na Panium na Pentikọst mgbe a na-akpị akara nke Chineke n’elu nwunye Kraịst, a na-akpịkwa akara nke anụ ọhịa ahụ n’elu nwunye Setan. Akwụkwọ Joel na-akọwa oku ịkpọte n’ime ilu ụmụ agbọghọ iri ahụ, mgbe ụka Laodisia nke Seventh-day Adventist na-amalite ịmata eziokwu ahụ na ha efuwo.

The book of Joel is set within the context of four generations.

Akwụkwọ Joel dị n’okwú nke ọgbọ anọ.

> The word of the Lord that came to Joel the son of Pethuel.

> Okwu nke Onyenwe anyị nke bịakwutere Joel, nwa Petuel.

> Hear this, ye old men, and give ear, all ye inhabitants of the land.

> Nụnụ ihe a, unu ndị agadi, ma gee ntị, unu niile ndị bi n’ala ahụ.

> Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.

> Ọ̀ dịwo ihe dị otu a n’ụbọchị unu, ma ọ bụ ọbụna n’ụbọchị nna nna unu? Kọọrọ ụmụ unu ya, ka ụmụ unu wee kọọrọ ụmụ ha, ụmụ ha kwa ọgbọ ọzọ. Ihe irighiri nke ụkpara hapụrụ ka igurube riri; ihe igurube hapụrụ ka ikpuru na-ata ihe riri; ihe ikpuru na-ata ihe hapụrụ ka urukurubụba riri. Joel 1:1–4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

“Ndị agadi” ahụ bụ ndị ndu nke ụka Seventh-day Adventist nke Laodisia n’oge ịkà akara nke puku mmadụ otu narị na iri anọ na anọ, a na-emekwa ịkà akara ahụ n’oge awụpụ nke Mmụọ Nsọ. Ezikiel na-anọchi “ndị agadi” ahụ anya dịka “ndị ikom ochie.”

> Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

> O wee sị m, Nwa nke mmadụ, ì hụwo ihe ndị okenye nke ụlọ Izrel na-eme n’ọchịchịrị, onye ọ bụla n’ime ime-ụlọ ihe-onyonyo ya? n’ihi na ha na-asị, Jehova adịghị ahụ anyị; Jehova ahapụwo ụwa. Ezekiel 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

Mkpughe doro anya na ịkpọ akara nke Ezikiel isi nke itoolu bụ otu ịkpọ akara ahụ dịkwa n’isi nke asaa nke Mkpughe. Ọ dịkwa doo anya na “ndị okenye” nke arụrụala anọ ahụ na-abawanye njọ n’isi nke asatọ, bụ ndị nọmba iri abụọ na ise na-anọchi anya ha. Ndị “okenye” iri abụọ na ise, ndị kwesịịrị ịbụ ndị nche nke ìgwè atụrụ Chineke, bụ ndị ikom ahụ na-akpọ isi ala n’ihu anyanwụ. Ha bụ ndị mbụ a ga-ekpe ikpe. N’ihe metụtara ebe nsọ ahụ ha si n’ebe ya chigharịa azụ, ha na-anọchi anya usoro ọrụ abụọ nke ndị nchụàjà iri na abụọ na nnukwu onye nchụàjà. N’oge iwu ụbọchị Sọnde, ha na-akpọ isi ala n’ihu anyanwụ ma nata akara anụ ọhịa ahụ, na-ekwupụta nkwenye ha na dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ. Ndị iri abụọ na ise ahụ ka e ji ndị narị abụọ na iri ise ahụ mee ụdị n’ime nnupụisi Kora, Datan, na Abiram, bụ́ ndị na-anọchi anya njikọ atọ ahụ nke ndị ikom narị abụọ na iri ise na-achụ àjà isi ísì sonyere. Ndị isi ndu atọ ahụ nke ndapụ n’ezi ofufe nwụrụ mgbe ụwa meghere ọnụ ya loda ha.

> And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

> Mosis wee sị, “Site n’ihe a ka unu ga-esi mara na Onyenwe anyị zitere m ime ọrụ ndị a niile; n’ihi na emeghị m ha site n’uche nke m onwe m. Ọ bụrụ na ndị ikom a anwụọ ọnwụ nkịtị nke mmadụ niile, ma ọ bụ na a ga-eleta ha dịka nleta e ji eleta mmadụ niile; mgbe ahụ Onyenwe anyị eziteghị m. Ma ọ bụrụ na Onyenwe anyị emee ihe ọhụrụ, ka ụwa meghee ọnụ ya, loda ha, tinyere ihe niile metụtara ha, ka ha dị ndụ rituo n’olulu; mgbe ahụ unu ga-aghọta na ndị ikom a akpasuwo Onyenwe anyị iwe.”

> And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

> O wee ruo, mgbe o kwusịrị okwu ndị a niile, ala nke dị n’okpuru ha gbawara abụọ. Ụwa wee meghee ọnụ ya, loro ha, na ụlọ ha, na mmadụ niile ndị sooro Kora, na akụ ha niile. Ha, na ihe niile nke ha, wee daa ndụ n’olulu; ụwa wee mechie n’elu ha: ha wee laa n’iyi site n’etiti ọgbakọ ahụ.

> And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

> Ma Izrel nile niile nọ ha gburugburu gbapụrụ n’ihi mkpu ha; n’ihi na ha sịrị, Ka ụwa ghara ilo anyịkwa. Ma ọkụ si n’ebe Onyenwe anyị nọ pụta, wee repịa ndị ikom narị abụọ na iri ise ahụ ndị chụrụ ihe nsure ọkụ na-esi ísì ụtọ. Ọnụ Ọgụgụ 16:28–35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

Nnupụisi nke 1888 ka e ji nnupụisi nke Kora, Datan, Abiram na ndị ikom 250 ndị chụpụtara ihe nsure ọkụ na-esi ísì ụtọ gosi n’ọnọdu ihe atụ. Ndị ikom 250 ahụ ejikọtala onwe ha na ọgbụgba ndụ nke akụkụ atọ nke na-eru n’iwu Ụka mgbe United States, anụ ọhịa nke ụwa, mepere ọnụ ya ma kwuo okwu dịka dragọn. N’oge ahụ ka a na-awụsa mmiri ozuzo ikpeazụ n’enweghị atụ, dị nnọọ ka e jiri ọkụ si n’eluigwe rịdata bibie ndị ikom 250 ahụ ndị chụpụtara ihe nsure ọkụ na-esi ísì ụtọ. Ndị ikom 250 ahụ na-anọchi anya usoro okpukpe ụgha nke a na-ebibi n’oge awụsasị nke mmiri ozuzo ikpeazụ n’iwu Ụka. Ala imeghe n’elu Kora na ndị otu ya bụ ala ọma jijiji nke Mkpughe iri na otu, nke na-akọwapụta United States imeghe ọnụ ya ma kwuo okwu dịka dragọn. Mgbe ọkụ si n’eluigwe rịdata n’elu ndị 250 ahụ, ọ bụ ihe atụ nke ọkụ Ịlaịja n’Ugwu Kamel, mgbe e gburu ndị amụma ụgha ahụ. Ọkụ Ịlaịja n’Ugwu Kamel kwekọrọ n’iwu Ụka, ya mere ọkụ ahụ dakwasịrị ndị ikom 250 bụ ọkụ nke iwu Ụka nke mmiri ozuzo ikpeazụ.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

Akụkụ Akwụkwọ Ọnụ Ọgụgụ nke na-ekwu banyere nnupụisi Kora, kwekọrọ n’amụma na nnupụisi megide ozi nke Ala Nkwa ahụ, dịka Joshua na Caleb siri gosipụta ya. Nnupụisi ahụ na-anọchi anya “ụbọchị mkpasu iwe” nke Akwụkwọ Nsọ kwuru. Akụkụ banyere nnupụisi Kora na-ekwu, “unu ga-aghọta na ndị ikom ndị a akpasuwo Jehova iwe.”

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

Ọ bụ ndị amamihe na-aghọta, ma ndị amamihe ga-aghọtakwa na akụkọ banyere nnupụisi Kora, ka a ga-ebukwasị n’elu nnupụisi megide ozi Joshua banyere Ala Nkwa ahụ. Nnupụisi ahụ mere na Kadesh, ma Kadesh na nnupụisi Kora bụkwa nnupụisi nke Seventh-day Adventism n’oge iwu Sọnde. Kora na ndị ikom narị abụọ na iri ise ahụ ndị chụrụ ihe nsure-ísì, nọchiri anya ndị ikom iri abụọ na ise ahụ na-akpọ isi ala nye anyanwụ n’Ezikiel 8. Ndị ikom ochie ahụ dị n’Ezikiel isi nke asatọ na-anọchi anya nke anọ n’ime arụ-ala anọ na-arị elu, bụ́ ndị e mezuru na Jerusalem, akara nke chọọchị Chineke.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Ihe arụ mbụ bụ oyiyi nke ekworo, nke abụọ bụ ụlọ ime ndị zoro ezo, nke atọ bụ ịkwa ákwá n’ihi Tamọz, ma mgbe ahụ ndị ikom iri abụọ na ise na-ehulata nye anyanwụ. Mgbe ahụ isi nke itoolu na-amata ndị na-asụ ude ma na-akwa ákwá n’ihi ihe arụ ndị ahụ, ndị e gosiri n’isi nke asatọ. Ndị ahụ na-asụ ude ma na-akwa ákwá ka mmụọ ozi ahụ nke na-arịgo site n’ọwụwa anyanwụ na-akàrà. Mmụọ ozi bụ onye ozi, ọ na-anọchikwa anya ozi.

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

Ozi nke akara ahụ si n’ọwụwa anyanwụ bụ ozi nke ifufe ọwụwa anyanwụ, nke bụ ozi nke Islam. Ozugbo e mechara kaa otu narị puku iri anọ na anọ ahụ akara, ndị mmụọ ozi mbibi amalite ọrụ ha, kpọmkwem n’ebe ahịrị amụma nke mpụga na-akụzi na “ndapụ n’ezi ofufe nke mba na-esochi mbibi nke mba.” Tupu e mezuo ikpe ahụ n’ahụ ndị e jiri Kora nọchie anya, a na-ewepụ ndị nnupụisi ahụ n’èzí Jerusalem. A na-ewepụ ndị ajọ omume na Jerusalem, n’ihi na ọ bụghị ndị ezi omume ka na-agbapụ na Jerusalem.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

> Mmụọ ahụ we welie m elu, duru m bịa n’ọnụ ụzọ ámá ọwụwa anyanwụ nke ụlọ nke Onyenwe anyị, nke na-ele anya n’ebe ọwụwa anyanwụ dị: ma lezienụ, n’ọnụ ụzọ ámá ahụ ka ndị ikom iri abụọ na ise nọ; n’etiti ha ka m hụrụ Jaazania nwa Azur, na Pelataia nwa Benaia, ndị isi nke ndị mmadụ.

> Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

> Mgbe ahụ, ọ sịrị m, Nwa nke mmadụ, ndị a bụ ndị na-echepụta ajọ ihe, na-enye kwa ndụmọdụ ọjọọ n’obodo a: ndị na-asị, Ọ dịghị nso; ka anyị wuo ụlọ: obodo a bụ ite esi nri, anyị onwe anyị bụkwa anụ ahụ.

> Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

> Ya mere, buo amụma imegide ha, buo amụma, gị nwa nke mmadụ. Mmụọ nke Onyenwe anyị wee dakwasị m, ma sị m, Kwuo; Otu a ka Onyenwe anyị kwuru;

> Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

> Otú a ka unu kwuru, ụlọ Izrel: n’ihi na amaara m ihe ndị na-abata n’uche unu, nke ọ bụla n’ime ha. Unu amụbaala ndị e gburu n’obodo a, unu emejukwaala ka okporo ámá ya jupụta n’ahụ ndị e gburu. Ya mere otú a ka Onyenweanyị Jehova kwuru: Ndị unu gburu, ndị unu tọgbọrọ n’etiti ya, ha bụ anụ ahụ, obodo a bụkwa ite; ma m ga-eme ka unu si n’etiti ya pụta. Unu atụwo mma agha egwu; ma m ga-ewetara unu mma agha, ka Onyenweanyị Jehova kwuru. M ga-emekwa ka unu si n’etiti ya pụta, nyefee unu n’aka ndị mba ọzọ, meekwa ikpe n’etiti unu. Unu ga-ada site na mma agha; m ga-ekpe unu ikpe n’ókè-ala Izrel; unu ga-amakwa na abụ m Jehova. Obodo a agaghị abụ ite unu, unu agaghịkwa abụ anụ ahụ n’etiti ya; kama m ga-ekpe unu ikpe n’ókè-ala Izrel: unu ga-amakwa na abụ m Jehova; n’ihi na unu ejeghị ije n’usoro m, unu emezughịkwa ikpe m, kama unu emewo dịka omume ndị mba ọzọ ndị gbara unu gburugburu si dị.

> And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

> O wee ruo, mgbe m buru amụma, na Pelataịa nwa Benaịa nwụrụ. Mgbe ahụ, adara m n’ihu m n’ala, wee tie mkpu n’olu dị ukwuu, sị, Ewoo, Onyenweanyị Chineke! Ì ga-eme ka ngwụcha zuru ezu bịakwasị fọdụrụ nke Izrel? Ezikiel 11:1–13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

A na-eme ka Jerusalem dị ọcha n’oge iwu ụbọchị Sọnde, mgbe a na-ekewa ọka wit n’ebe ahịhịa ọjọọ dị. Ndị ikom nke 25 nọchiri anya ha, ma ọ bụ 250 nke Kora, a na-ebupụ ha n’èzí, gaa na “ókè” Jerusalem ka ha nwụọ. 25 bụ ọnụọgụ ndị nchụàjà ndị jere ozi ruo otu izu, ma mgbe a na-anọchi ya anya site n’ọnụọgụ okpukpu iri, ya bụ 250, ọ na-anọchi anya nzukọ ụka zuru ụwa ọnụ, n’ihi na iri bụ akara nke ihe gbasara ụwa niile. A kọwara ụka na-alụ ọgụ dịka ụka nke mejupụtara ọka wit na ahịhịa ọjọọ, ebe ụka na-emeri emeri na-anọchi anya ụka nke bụ naanị ọka wit.

> “Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

> “Ò nweghị chọọchị dị ndụ nke Chineke nwere? Ọ nwere chọọchị, ma ọ bụ chọọchị na-alụ ọgụ, ọ bụghị chọọchị nke meriworo emeri. Anyị na-ewute n’ihi na e nwere ndị otu na-ezughị oke, na e nwere ahịhịa ọjọọ n’etiti ọka. Jisọs sịrị: ‘A na-eme ka alaeze eluigwe yie otu nwoke nke ghara mkpụrụ ọma n’ubi ya: ma mgbe ndị mmadụ nọ n’ụra, onye iro ya bịara kụọ ahịhịa ọjọọ n’etiti ọka ahụ, wee gawa ụzọ ya…. Ya mere ndị ohu nke onye nwe ụlọ ahụ bịara sị ya, Nnaanyị, ọ̀ bụghị mkpụrụ ọma ka i ghara n’ubi gị? olee ebe ahịhịa ọjọọ ndị a si bịa? O wee sị ha, Onye iro mere nke a. Ndị ohu ahụ sịrị ya, Ì chọrọ ka anyị gaa chịkọta ha? Ma ọ sịrị, Mba; ka o wee ghara ịbụ na mgbe unu na-achịkọta ahịhịa ọjọọ ahụ, unu agbakwaso kwa ọka ahụ n’otu. Hapụnụ ka ha abụọ too ọnụ ruo oge owuwe ihe ubi: ma n’oge owuwe ihe ubi, aga m asị ndị na-akwọ ubi, Buru ụzọ chịkọta ahịhịa ọjọọ ahụ, kee ha n’ùkwùùkwù ka a kpọọ ha ọkụ: ma chịkọtanụ ọka ahụ n’ọba m.’”

> “In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

> “N’ilu nke ọka wit na ahịhịa ọjọọ, anyị na-ahụ ihe kpatara na e kwesịghị ịdọpụ ahịhịa ọjọọ ahụ; ọ bụ ka e wee ghara ikpochapụkwa ọka wit ahụ tinyere ahịhịa ọjọọ ahụ. Echiche na ikpe mmadụ ga-emehie nke ukwuu. Ma kama ka e mee njehie, ka e wee kpochapụ ọbụna otu mkpụrụ ọka wit, Nna-ukwu ahụ na-asị, ‘Hapụnụ ka ha abụọ tolite ọnụ ruo oge owuwe ihe ubi;’ mgbe ahụ ndị mmụọ-ozi ga-achịkọta ahịhịa ọjọọ ahụ, nke a họpụtara maka mbibi. Ọ bụ ezie na n’ime ụka anyị nile, ndị na-azọrọ na ha kwere eziokwu dị elu, e nwere ndị nwere ntụpọ ma na-emehie, dịka ahịhịa ọjọọ n’etiti ọka wit, Chineke nwere ndidi ogologo ma na-enwekwa ndidi. Ọ na-aba mba ma na-adọ ndị na-emehie aka ná ntị, ma Ọ dịghị ebibi ndị na-amụta nwayọ nwayọ ihe mmụta Ọ chọrọ ịkụziri ha; Ọ dịghị ekpochapụ ahịhịa ọjọọ ahụ n’ime ọka wit ahụ. Ahịhịa ọjọọ na ọka wit ga-etolite ọnụ ruo oge owuwe ihe ubi; mgbe ọka wit ahụ rutere ntozu oke na mmepe ya zuru ezu, ma n’ihi agwa ya mgbe o chara acha, a ga-amata ya nke ọma kpamkpam iche na ahịhịa ọjọọ ahụ.”

> “The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

> “Ụka nke Kraịst dị n’ụwa agaghị ezuru oke, ma Chineke adịghị ebibi ụka Ya n’ihi ezughị oke ya. E nweela, ma a ga-enwekwa, ndị juputara n’ịnụ ọkụ n’obi nke na-adịghị esite n’amamihe, ndị ga-achọ ime ka ụka dị ọcha, ma fọpụta ata n’etiti ọka wit. Ma Kraịst enyewo ìhè pụrụ iche banyere otú e si emeso ndị na-emehie, na ndị a na-agbanwebeghị n’ime ụka. Ndị òtù ụka ekwesịghị ime ihe mberede, nke ịnụ ọkụ n’obi na-akpali, nke ngwa ngwa, n’ịkwụsị ndị ha nwere ike iche na agwa ha ezughị oke. Ata ga-apụta n’etiti ọka wit; ma iwepụ ata ahụ, ma ọ bụghị n’ụzọ Chineke họpụtara, ga-eme ka mmerụ ahụ karịa ịhapụ ha naanị ha. Ka Onyenwe anyị na-ebata n’ime ụka ndị e gbanwere n’ezie, Setan n’otu oge ahụ na-ebubata n’ime mmekọrịta ya ndị a na-agbanwebeghị. Ka Kraịst na-agha mkpụrụ ọma, Setan na-agha ata. E nwere mmetụta abụọ na-emegide onwe ha nke na-arụ ọrụ mgbe niile n’ahụ ndị òtù ụka. Otu mmetụta na-arụ ọrụ maka ime ka ụka dị ọcha, nke ọzọkwa maka ime ka ndị Chineke rụrụ arụ.” Testimonies to Ministers, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

A na-ewepụ ndị ajọ omume n’èzí Jerusalem ka e bibie ha. A na-ewepụ ha n’oge owuwe ihe ubi, nke bụkwa oge ọka wit ruru ntozu okè, n’ihi na ọ bụ mgbe ahụ ka a na-achịkọta ọka wit dị ka àjà ifegharị nke mkpụrụ mbụ n’ime ogbe achịcha ifegharị abụọ nke Pentikọst. Owuwe ihe ubi nke mkpụrụ mbụ nke ọka wit bụ isiokwu pụrụ iche nke amụma Akwụkwọ Nsọ. Ikewapụ ọka wit na ata na-ekwu kpọmkwem banyere isiokwu a, ma ọtụtụ ilu Kraịst na-akọwapụta akara ụzọ amụma a dị oke mkpa.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Ọzọkwa, ilu ndị a na-akụzi na agaghị enwe oge amara ọzọ mgbe ikpe gasịrị. Mgbe arụ ọrụ nke ozioma mezuru, nkewa dị n’etiti ezi ndị mmadụ na ndị ọjọọ na-esote ozugbo, a na-edokwa akara aka nke otu ọ bụla ruo mgbe ebighị ebi.” Christ’s Object Lessons, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Àjà ọka wit ahụ bụ otu narị puku na iri anọ na anọ, ma mmụọ-ozi nke atọ na-ekewapụ ọka wit ahụ n’ebe igbo tares dị.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “Mgbe ahụ, ahụrụ m mmụọ-ozi nke atọ. Mmụọ-ozi nke soro m wee sị, ‘Okwu ya dị egwu, ozi ya dịkwa nnọọ ịtụnanya. Ọ bụ mmụọ-ozi ahụ ga-ahọpụta ọka wit n’etiti ahịhịa ọjọọ, ma kaa akara ma ọ bụ kee ọka wit ahụ maka ọba eluigwe.’ Ihe ndị a kwesịrị ijide uche nile, nlebara anya nile. E gosikwara m ọzọ mkpa ọ dị ka ndị kweere na anyị na-anata ozi ikpeazụ nke ebere, bụrụ ndị kewapụrụ onwe ha n’ebe ndị ahụ nọ bụ ndị na-anata ma ọ bụ na-aṅụbiga njehie ọhụrụ kwa ụbọchị. Ahụrụ m na ma ndị na-eto eto ma ndị okenye ekwesịghị ịga nzukọ nke ndị nọ na njehie na ọchịchịrị. Mmụọ-ozi ahụ sịrị, ‘Ka uche kwụsị ibi n’echiche n’ihe ndị na-abaghị uru.’” Manuscript Releases, volume 5, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

Mmụọ-ozi nke atọ na-akanye ọka witị akara, ma na-ekewakwa ọka witị ahụ n’etiti ata. Mmụọ-ozi nke atọ na-anọchi anya iwu ụbọchị Sọnde, nke bụ ebe a na-ewepụ ndị ikom iri abụọ na ise ahụ, ndị na-anọchi anya nduzi nke ụka Seventh-day Adventist nke Laodisia, n’èzí Jerusalem ma kpee ha ikpe. N’oge ahụ ka a na-agbanwe ụka na-alụ agha ka ọ bụrụ ụka na-emeri emeri.

> “The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

> “Ọrụ a na-eru nso n’ịgwụcha. Ndị otu nzukọ-ukwu na-alụ ọgụ, ndị gosipụtara na ha bụ ndị kwesịrị ntụkwasị obi, ga-abụ nzukọ-ukwu na-emeri emeri. N’ịtụle akụkọ ihe mere eme anyị gara aga, ebe anyị agafewo nzọụkwụ ọ bụla nke ọganihu ruo n’ọnọdụ anyị ugbu a, enwere m ike ikwu, Ka Chineke bụrụ onye a na-eto! Ka m na-ahụ ihe Chineke rụzuru, ijuanya na-ejupụta m, nakwa ntụkwasị obi n’ime Kraịst dịka Onye Ndú. Anyị enweghị ihe ọ bụla anyị ga-atụ egwu banyere ọdịnihu, ma e wezụga ma anyị echefu ụzọ Onyenwe anyị si duru anyị, na ozizi ya n’akụkọ ihe mere eme anyị gara aga.” General Conference Bulletin, Jenụwarị 29, 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

Isiokwu amụma banyere ikewapụ ahịhịa ọjọọ n’etiti ọka wit bụ isiokwu dị ukwuu n’amụma Baịbụl. Kraịst na-asachapụ ụlọ nsọ bụ ihe atụ nke ọrụ a; njedebe kasị elu ya na-eme n’oge iwu ụbọchị Sọnde, n’ihi na anyị na-ahụ ndị a ga-ekpe ikpe ka e wegaara n’ókè Jerusalem ka ha nwụọ.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Mgbe Jisọs malitere ozi Ya n’ihu ọha, Ọ sachapụrụ Ụlọ Nsọ ahụ n’ihe rụrụ arụ nke nkwulu-nsọ ya. N’etiti omume ikpeazụ nke ozi Ya ka e nwere nsachapụ nke abụọ nke Ụlọ Nsọ ahụ. Otu a kwa, n’ọrụ ikpeazụ ahụ maka ịdọ ụwa aka ná ntị, a na-akpọ òkù abụọ pụrụ iche nye ụka dị iche iche. Ozi nke mmụọ ozi nke abụọ bụ, ‘Babịlọn adaala, adaala, obodo ukwu ahụ, n’ihi na o meela ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Ma n’ime mkpu ike nke ozi nke mmụọ ozi nke atọ, a nụrụ olu sitere n’eluigwe na-asị, ‘Sitenụ n’ime ya pụta, ndị m, ka unu ghara iketa òkè na mmehie ya, ka unu wee ghara ịnara ihe n’ihe otiti ya. N’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya’ (Mkpughe 18:4, 5).” Selected Messages, book 2, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

Nzukọ-ukwu nke ọka wit na ahịhịa ọjọọ dị ruo n’oge nsogbu iwu Ụka, mgbe a na-ewepụ ahịhịa ọjọọ ahụ, ọ bụghị site n’ike mmadụ, kama site n’aka mmụọ-ozi nke atọ—nke na-anọchi anya iwu Ụka, ma bụrụkwa ozi nke mmiri ikpeazụ nke na-aza aza n’oge ahụ ruo n’ịghọ mkpu ukwu. Ahịhịa ọjọọ bụ otu akụkụ nke àmà amụma, dịkwa ka ọka wit. Nlekọta Chineke na-eru ruo n’iwu Ụka, ma mmụọ-ozi nke atọ na-eme ka ụlọ nsọ dị ọcha nke ugboro abụọ. O mere ka ọ dị ọcha na October 22, 1844, ma ime ka ụlọ nsọ dị ọcha nke ugboro abụọ bụ iwu Ụka.

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Ihe ndị dị n’èzí nke akụkọ ihe mere eme nke na-eduga n’iwu Ụbọchị Sọnde bụ akụkụ dị mkpa nke àmà nke nzukọ mmeri, dịka ahịhịa ọjọọ, ọka wit, na ikekọta klaasị abụọ ahụ dịkwa. Ozi mmechi nke Mkpughe bụ ozi ndị mmụọ ozi atọ ahụ, ha na-ekewa ma na-ekekwa klaasị abụọ ahụ, ma ọ dị mkpa ịhụ na Sista White na-akọwapụta na “ozi mmechi” ndị ahụ “na-eme ka owuwe ihe ubi chaa.” Ozi mmechi nke na-eme ka owuwe ihe ubi chaa bụ mmiri ikpeazụ, ọ bụkwa ọkụ ahụ nke na-ekekọrịta ndị ikom narị abụọ na iri ise ahụ “dịka ùkwù nkụ maka ọkụ mbibi.”

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “E mepere Jọn ka e meghere ihe nlereanya jupụtara n’omimi na n’akpali akpali nke ukwuu gbasara ahụmịhe nke nzukọ Kraịst. Ọ hụrụ ọnọdụ, ihe ize ndụ, ọgụ, na nnapụta ikpeazụ nke ndị nke Chineke. Ọ dekọrọ ozi ndị mmechi ahụ nke ga-eme ka owuwe ihe ubi nke ụwa too ruo ntozu, ma bụrụkwa ma ọ bụ ùkwù a ga-achịkọba n’ọba nke eluigwe, ma ọ bụ nkwojiaka osisi a ga-atụba n’ọkụ mbibi. E kpughere ya isiokwu ndị dị oke mkpa, karịsịa maka nzukọ ikpeazụ, ka ndị ga-esi n’ihe njehie tụgharịa bịa n’eziokwu wee kuziere ha banyere ihe ize ndụ na ọgụ ndị dị n’ihu ha. Ọ dịghị onye kwesịrị ịdị n’ọchịchịrị banyere ihe na-abịa n’elu ụwa.” The Great Controversy, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Ịsacha ụlọ nsọ ya dịkwa n’ihe atụ nke ọrụ Nwoke Ahịhịa Aja ahụ, onye Jọn Baptist mere ka a mara dịka Onye ahụ ga-eso ozi ya. Ọ bụ ya bụ onye na-ekpochapụ ihe mkpofu ahụ n’ọhụụ Miller.

> “The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

> “Onyenwe anyị na-achọ ikpughe ọdịiche dị n’etiti ndị ezi omume na ndị ajọ omume; n’ihi na ‘ntụgharị-ọka ya dị n’aka ya, ọ ga-asachapụkwa ebe ịzọcha ọka ya nke ọma, chịkọtakwa ọka wit ya n’ọba ya; ma ọ ga-eji ọkụ a na-apụghị imenyụ emenyụ kpọọ igbogbo ọka ọkụ.’” Review and Herald, November 8, 1892.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

A kpọtụrụ Aịzaịa aka site n’aka Nwanneanyị White, mgbe ọ kọwara na n’afọ 1849 Onyenwe anyị agbatịwo aka Ya nke ugboro abụọ iji kpọkọta ndị fọdụrụnụ n’ime ndị Ya, ma Aịzaịa na Nwanneanyị White na-akọwapụta nnọkọ ikpeazụ nke otu narị puku iri anọ na anọ ahụ. Usoro nke ịkpọkọta na-agụnye ịgbasasị na ịkpọkọta, nke e gosipụtara dịka mwute mbụ ahụ, nke na-eduga n’ịkpọkọta ahụ n’ọgwụgwụ oge ichere. Nke ọ bụla n’ime akụkụ ndị a nke ịkà akara nke otu narị puku iri anọ na anọ ahụ bụ isiokwu pụrụ iche nke amụma Akwụkwọ Nsọ. Akụkọ ihe mere eme dị n’èzí nke Onyenwe anyị ji arụ ọrụ dịka ngwáọrụ Ya iji bute mmehie na njedebe ya ka e gosipụtara na Daniel 11:11; a na-ahụkwa nnọkọ ikpeazụ ahụ na Isaiah 11:11; a na-ahụkwa njedebe oge ichere ahụ na Revelation 11:11, ma nkewa nke ọka wit na ahịhịa ọjọọ n’oge iwu ụbọchị Sọnde dị na Ezekiel 11:11:

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Obodo a agaghị abụ ite unu, unu agaghịkwa abụ anụ dị n’etiti ya; ma aga m ekpe unu ikpe n’ókè ala Izrel. Ezikiel 11:11.

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

N’akwụkwọ Joel, a na-ebipụ “mmanya ọhụrụ” ahụ n’aka ndị agadi oge ochie, ndị e tụrụ ime ka ha bụrụ ndị na-eche nche ebe nsọ ahụ. Ozi Mkpu Etiti Abalị bụ mmanya ọhụrụ nke Joel, ọkụ nke na-esikwa n’elu bịa n’oge iwu Sọnde ka e gosipụtara n’ụdị ya site n’ọkụ Pentikọst. Ọkụ ahụ na-anọchi anya ozi, nke bụ mmanya ọhụrụ ahụ, ma ọ bụkwa ozi ahụ nke na-ebibi ndị ikom iri abụọ na narị abụọ na iri ise ahụ bụ́ ndị chụrụ aja ísì ụtọ. Ụka Seventh-day Adventist nke Laodisia na-eru ọgwụgwụ n’oge iwu Sọnde, n’ihi na ọ bụ mgbe ahụ ka a na-awụpụ ọkụ ahụ n’enweghị ókè, ọ na-ebibikwa ndị ikom iri abụọ na narị abụọ na iri ise ahụ bụ́ ndị chụrụ aja ísì ụtọ; ya mere, ọ na-ebibi usoro ofufe ha.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

Ọ bụrụ na ụka Seventh-day Adventist ga-abụ nke kwesịrị ntụkwasị obi n’oge iwu Sọnde, ike na ọchịchị nke gọọmenti United States ga-emechi ya. Ọ bụrụ na ọ bụ nke na-ekwesịghị ntụkwasị obi, ọ ga-agbanwe naanị aha ya bụrụ First-day Adventist church ma ọ bụ ihe oyiyi ọzọ dị nso na ya. Ma ọ bụ nke ezi omume ma ọ bụ nke ajọ omume, ụka Seventh-day Adventist adịghị agafe iwu Sọnde. Akaebe amụma ahụ na-egosi na Adventism ajụla ozi nke ụzọ ochie ndị ahụ na 9/11, ụzọ ochie ndị ahụ na-eduga kwa n’ọnụ ụzọ e mechiri emechi n’oge iwu Sọnde. E gosipụtara ndị ikom iri abụọ na ise ahụ n’akwụkwọ Ezikiel site n’okwu a, “Jaazaniah nwa Azur, na Pelatiah nwa Benaiah, ndị isi nke ndị mmadụ.”

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

Aha-ha na-ekwupụta àgwà nke ndị Chineke, ma ọ bụ nanị nkwupụta n’ọnụ. Jaazaniah pụtara na Chineke na-anụ, ọ bụkwa nwa Azur, nke pụtara inyere aka na ichebe. Sister White na-ekwu na ndị ikom iri abụọ na ise ahụ ga-abụ ndị nche, dịka “Azur” na-anọchi anya ya. Nwa ya nwoke na-ekwupụta na ọ “na-anụ” Chineke, ma ọ bụ klaasị ahụ nke, n’agbanyeghị na ha na-ahụ, ha anaghị ahụ; ma n’agbanyeghị na ha na-anụ, ha anaghị anụ. Pelatiah pụtara onye Chineke napụtara, nna ya “Benaiah” pụtakwara na Chineke ewuwola. Mgbe Ezekiel mechara ozi ịdọ aka ná ntị ya, Pelatiah nwụrụ.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

> Obodo a agaghị abụ ite unu, unu onwe unu agaghịkwa abụ anụ ahụ dị n’etiti ya; kama aga m ekpe unu ikpe n’ókè Israel: unu ga-amatakwa na ọ bụ Mụ onwe m bụ Onyenweanyị: n’ihi na unu ejeghị ije n’iwu m nile, unu emezughịkwa ikpe m nile, kama unu emewo dịka omume ndị mba ọzọ nọ unu gburugburu si dị. O wee ruo, mgbe m na-ebu amụma, na Pelataịa nwa Benaịa nwụrụ. Mgbe ahụ, adara m n’ala n’iru m, tie mkpu n’oké olu, sị, Ewoo, Onyenweanyị Chineke! Ị ga-eme ka ndị fọdụrụ nke Israel laa n’iyi kpamkpam? Ezekiel 11:11–13.

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

Pelataịa nwụrụ mgbe Ịzikiel tiri mkpu n’olu dị ukwuu. Ọka wit nwụrụ n’okporo ámá n’ụbọchị Julaị 18, 2020, n’imezu Mkpughe iri na otu. Ọka wit ahụ bụ Mosis na Elaịja, onye mbụ dere Okwu Chineke, ma nkwa nke Elaịja ga-abịa bụ nkwupụta ikpeazụ dị n’Agba Ochie. Alfa na Omega ka e gburu n’okporo ámá Sọdọm na Ijipt, ma a kpọlitere ha n’ọnwụ n’afọ 2024, dịka e siri gosi ya na Mkpughe 11:11. Mgbe ha nwụrụ anwụ, Sọdọm na Ijipt ṅụrịrị ọṅụ. Ịzikiel na-etinye ọnwụ Pelataịa n’oge nke ndị fọdụrụ mgbe ọ sịrị, “Ewoo, Onyenwe anyị Chineke! Ì ga-eme ka ndị fọdụrụ nke Izrel laa n’iyi kpamkpam?” Sọdọm bụ ụka Seventh-day Adventist n’oge nke ndị fọdụrụ, dịka Aịzaya siri kwuo.

> Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

> Nụ, unu eluigwe, gee ntị; ma gee ntị, gị ụwa: n’ihi na Jehova ekwuwo okwu, sị, Azụlitere m ụmụ, mee ka ha too; ma ha enupụtawo isi megide m. Ehi maara onye nwe ya, ịnyịnya ibu amakwa ebe nri nna ya ukwu dị: ma Izrel amaghị, ndị m anaghị atụle.

> Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

> Ewoo, mba mmehie, ndị e boro ibu ajọ omume, mkpụrụ nke ndị na-eme ihe ọjọọ, ụmụ nke ndị na-emebi emebi: ha ahapụwo Onyenwe anyị, ha akpasuwo Onye Nsọ nke Izrel iwe, ha alaghachila azụ. Gịnị mere a ga-eji tigbuo unu ọzọ? unu ga-anọgide na-enupụ isi ọzọkwa ọzọ: isi dum na-arịa ọrịa, obi dum adịghịkwa ike. Site n’ọbụ ụkwụ ruo n’isi, ọ dịghị ihe zuru oke dị n’ime ya; kama ọ bụ ọnyá, na mmerụ ahụ, na ọnyá rere ure: e mechibeghị ha, e kegideghịkwa ha, e jighịkwa mmanụ mee ka ha dị nro. Ala unu tọgbọrọ n’efu, e ji ọkụ kpọọ obodo unu ọkụ: ala unu, ndị ọbịa na-eripịa ya n’ihu unu, ọ tọgbọrọkwa n’efu, dịka e bibiri ya site n’aka ndị ọbịa. A hapụwokwa ada Zaịọn dịka obere ụlọ dị n’ubi vaịn, dịka ebe obibi n’ubi kukumba, dịka obodo e gbara gburugburu.

> Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

> Ọ bụrụ na Onyenweanyị nke usuu ndị agha ahapụtaghị anyị ntakịrị ihe fọdụrụ, anyị gaara adị ka Sọdọm, anyị gaara adịkwa ka Gọmọra. Nụrụ okwu nke Onyenweanyị, unu ndị ọchịchị Sọdọm; gee ntị n’iwu nke Chineke anyị, unu ndị mmadụ Gọmọra. Aịzaya 1:2–10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

A na-egbu Mozis na Ịlaịja na Sọdọm na Ijipt n’oge nke ndị fọdụrụ. Ijipt bụ ihe nnọchianya nke ọchịchị e mebiri emebi, Sọdọm bụkwa nke ụka e mebiri emebi. Pelataịa nwa Benaịa na-anwụ n’oge iwu Sọnde, nke Aịsaịa na-eme ka ọ dakọtara na ụbọchị ịkpasu iwe nke Akwụkwọ Nsọ, nke bụ ma 1863, ma ọ bụ iwu Sọnde. Pelataịa nwa Benaịa na-anọchite anya ụdị adịgboroja nke ndị n’ezie na-anụ Okwu Chineke. N’oge nke ndị fọdụrụ, a na-egbu ndị ahụ Mozis na Ịlaịja na-anọchite anya ha, ma emesịa kpọlite ha n’ọnwụ. Mbilite n’ọnwụ ahụ malitere site n’olu n’ọzara n’ọnwa Julaị nke 2023. Site na 2024 nkewa ikpeazụ nke ọka wit na ahịhịa ọjọọ amalitela ịdị n’ọrụ.

At the Sunday law the Seventh-day Adventist church will know that they are lost.

N’iwu gbasara iwu Ụbọchị Ụka, ụka Seventh-day Adventist ga-ama na ha efuwo.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

> Obodo a agaghị abụ ite unu, unu agaghịkwa abụ anụ dị n’etiti ya; kama aga m ekpe unu ikpe n’ókè Israel: unu ga-amakwa na abụ m Jehova: n’ihi na unu ejighị ụkpụrụ m jee ije, unu emeghịkwa ikpe m nile, kama unu mere dịka omume ndị mba ọzọ ahụ nọ unu gburugburu si dị. O wee ruo, mgbe m na-ebu amụma, na Pelataịa nwa Benaịa nwụrụ. Ezikiel 11:11–13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

Ọnwụ Pelataịa, onye aha ya pụtara onye Chineke napụtara, pụtara n’ọnọdụ a, a napụtara ya nye ọnwụ, n’otu oge ahụ a na-anapụta ndị ọrụ elekere nke iri na otu n’aka eze ugwu n’amaokwu nke iri anọ na otu nke Daniel isi nke iri na otu. A na-enyefe Pelataịa n’aka eze ugwu n’oge iwu Ụka. Pelataịa, nwa Benaịa, nke pụtara, “ihe Chineke wuru.” N’otu kpọmkwem ebe Chineke ewughachiri ụlọ nsọ ọzọ, ka e welie ya elu dịka nzukọ mmeri n’oge iwu Ụka, ndị Pelataịa na-anọchi anya ya ka a na-enyefe nye ọnwụ, n’ihi na kama isonye n’ọrụ iwughachi ebe ochie ndị tọgbọrọ n’efu, ha nọ na-ewuru onwe ha ili Tobaịa. Pelataịa na-anọchi anya Isiaya site n’isi ruo n’ukwu, ahụ nke mmehie juru ya kpamkpam. Ahụ ahụ bụ nzukọ Seventh-day Adventist nke Laodisia n’isi njedebe nke ọgbọ anọ nke nnupụisi na-aga n’ihu, nke Isiaya na-egosipụta dịka nnupụisi na-arịwanye elu mgbe ọ na-ekwu, “na-enupụ isi karịa na karịa.” N’usoro ule ikpeazụ nke malitere n’afọ 2024, ọka wit nwụrụ anwụ ụbọchị atọ na ọkara, mgbe ahụ a kpọlitere ya n’ọnwụ, n’oge ahụ ka ha ga-amata na Onyenwe anyị bụ Chineke.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Ya mere, buo amụma, gwa ha, si, Otú a ka Onye-nweanyị Jehova kwuru; Lee, O ndị m, M ga-emeghe ili unu, mee ka unu si n’ili unu bilie pụta, kpọbatakwa unu n’ala Izrel. Unu ga-amarakwa na abụ M Jehova, mgbe M meghere ili unu, O ndị m, mee ka unu si n’ili unu bilie pụta, M ga-etinyekwa Mmụọ m n’ime unu, unu ga-adị ndụ, M ga-edobekwa unu n’ala nke unu: mgbe ahụ ka unu ga-amata na Mụ onwe m, Jehova, ekwuwo ya, mezuokwa ya, ka Jehova kwuru. Ezikiel 37:12–14.

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

Ndị nchụàjà aghụghọ ahụ, ndị 25 nọchiri anya ha n’iwu ụbọchị Sọnde, ga-ama mgbe ahụ na Onyenwe anyị bụ Chineke. Ọka wit ahụ maara na Onyenwe anyị bụ Chineke n’afọ 2024, ma ahịhịa ọjọọ ahụ eteta n’ịma ihe ahụ n’iwu ụbọchị Sọnde, mgbe ọ dịla oke ọdachi. Oge ahụ na-amalite site n’ili na mbilite n’ọnwụ ma na-ejedebe n’ili na enweghị mbilite n’ọnwụ. Ọka wit ahụ n’mbido maara Chineke, mgbe Ọ mezuru mbilite n’ọnwụ nke Mkpughe isi nke iri na otu, ma ahịhịa ọjọọ ahụ amata ya n’ala ọma jijiji nke iwu ụbọchị Sọnde nke otu isi ahụ. N’etiti akara ụzọ abụọ ahụ, usoro ule nke mmiri ozuzo ikpeazụ na-eweta klaasị abụọ ahụ n’ozuzu okè ha maka owuwe ihe ubi.

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

Ozi Joel bụ abụ nke ubi-vaịn, ma okwu mbụ ọ na-ebuli bụ ma mmadụ nwere ike isi n’ụbọchị ndị gara aga mata ụbọchị ikpeazụ. “Ndị okenye” dị n’akwụkwọ Joel apụghị ime nke ahụ, n’ihi na mgbe oku ịkpọte rutere n’etiti abalị, a na-ebipụ ha—na-atụpụ ha n’ọnụ Onyenwe anyị, kpọmkwem ebe anụ ọhịa nke ụwa megheere ọnụ ya ikwu okwu, nke bụkwa ebe ịnyịnya-ibu Balaam kwuru okwu, na ebe nna Jọn Baptist kwuru okwu.

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

Ikpe ekpere e kpebiri n’elu “ndị agadi ochie” ahụ dabere n’ajụjụ a, ma ihe a ò meela n’ụbọchị ndị nna nna unu? Akụkụ Akwụkwọ Nsọ a na-amalite site n’ikwu, “nụnụ ihe a.” O wee tinye akaebe abụọ n’ihu, otu bụ nke ọgbọ anọ nke mmadụ, nke ọzọkwa bụ ụdị ahụhụ anọ. Mgbe ahụ, a kpọlitere ha n’Mkpu Etiti Abalị, naanị ka ha chọpụta na a gafewo ha dịka ndị Chineke họpụtara, ndị nke ọgbụgba ndụ Ya. A gaghị agafe ha n’ihi na ha enweghị mmanya, kama a gafere ha n’ihi na ha nwere mmanya na-ezighị ezi. N’ilu nke ụmụ agbọghọ iri ahụ na-amaghị nwoke, mmanya ọhụrụ Joel bụ mmanụ.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

A na-edobe nzọpụta ha n’usoro nke ma ha natara “mmanya ọhụrụ” nke ozi mmiri ozuzo ikpeazụ ahụ. A kọwakwara “ndị agadi na ndị ochie” ahụ dị ka “ndị aṅụrụma nke Ifrem” site n’aka Aịzaya, ma e nweghị nnọchiteanya Ifrem n’etiti ndị e mechiri akara na Mkpughe isi nke asaa. E jiri nwanne ya nwoke, Manase, dochie ya. O siri ike ịchọta eze ka njọ karịa Manase, ma ọ dochie ndị aṅụrụma nke Ifrem.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “Ndị òtù ahụ ndị na-adịghị ahụ iru uju n’ihi ịla azụ nke onwe ha n’ihe ime mmụọ, ma ọ bụ ndị na-adịghị akwa ákwá n’ihi mmehie nke ndị ọzọ, a ga-ahapụ ha n’enweghị akara nke Chineke. Onyenwe anyị nyere ndịozi Ya, ndị ikom ahụ ndị nwere ngwa agha igbu mmadụ n’aka ha, iwu, sị: ‘Gaanụ n’azụ ya gafee n’obodo ahụ, tigbuanụ: ka anya unu ghara ịzọpụta, unu emekwala ebere: gbuchaanụ kpamkpam ndị okenye na ndị na-eto eto, ma ụmụ agbọghọ, na ụmụntakịrị, na ndị inyom: ma unu abịarukwala nso n’ebe nwoke ọbụla nọ onye akara ahụ dị n’ahụ ya; malitekwa n’ebe nsọ M. Mgbe ahụ, ha malitere n’ebe ndị okenye ahụ nọ, ndị nọ n’ihu ụlọ ahụ.”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> “N’ebe a ka anyị na-ahụ na nzukọ ahụ—ebe nsọ nke Onyenwe anyị—bụ onye mbụ nwetara ịrịba nke iwe Chineke. Ndị agadi ahụ, ndị Chineke nyere nnukwu ìhè, ndị kwa guzoro dịka ndị nche nke ọdịmma ime mmụọ nke ndị mmadụ, ararala ntụkwasị obi e nyefere ha. Ha ewerela ọnọdụ na ọ dịghị anyị mkpa ile anya maka ọrụ ebube na ngosipụta pụtara ìhè nke ike Chineke dịka n’ụbọchị ndị gara aga. Oge agbanweela. Okwu ndị a na-eme ka ekweghị ekwe ha sie ike, ha wee sị: Onyenwe anyị agaghị eme ezi ihe, ọ gaghịkwa eme ihe ọjọọ. Ọ bụ onye ebere nke ukwuu nke na ọ gaghị eleta ndị Ya n’ikpe. N’ụzọ dị otu a, ‘Udo na nchekwa’ bụ mkpu sitere n’ọnụ ndị ikom ndị na-agaghịkwa ebuli olu ha ọzọ dịka opi, iji gosi ndị Chineke mmehie ha na ụlọ Jekọb mmehie ha. Nkịta ndị a dara ogbi nke na ha achọghị ịkụ ụzụ bụ ndị ahụ na-anata ntaramahụhụ ziri ezi nke Chineke a kpasuru iwe. Ndị ikom, ụmụ agbọghọ, na ụmụntakịrị niile na-ala n’iyi ọnụ.”

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> “Ihe arụ nile ndị ahụ ndị kwesị ntụkwasị obi nọ na-asụ ude ma na-ebe akwa n’ihi ha bụ naanị ihe anya mmadụ nwere oke pụrụ ịhụ, ma mmehie ndị ka njọ nke ukwuu, ndị kpasuru ekworo nke Chineke dị ọcha ma dị nsọ iwe, ka e kpughebeghị. Nnukwu Onye Nyocha obi nile maara mmehie ọ bụla ndị na-arụ ajọ omume mere na nzuzo. Ndị a na-amalite inwe mmetụta nke ịdị nchebe n’ime aghụghọ ha, ma n’ihi ntachi-obi Ya ogologo, na-asị na Onyenweanyị anaghị ahụ, wee na-eme ihe dịka a ga-asị na Ọ hapụla ụwa. Ma Ọ ga-achọpụta ihu abụọ ha, Ọ ga-emekwa ka mmehie ndị ahụ, nke ha lezie anya nke ukwuu izo, pụta ìhè n’ihu ndị ọzọ.”

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> “Ọ dịghị ịdị elu n’ọkwa, ma ọ bụ n’nsọpụrụ, ma ọ bụ n’amamihe nke ụwa, ọ dịghịkwa ọnọdụ ọ bụla n’ọrụ nsọ, ga-echebe mmadụ ka ha ghara ịchụ àjà ụkpụrụ mgbe a hapụrụ ha n’obi aghụghọ nke ha. Ndị e lere anya dị ka ndị kwesiri ekwesi na ndị ezi omume na-egosi na ha bụ ndị ndu n’ịdapụ n’okwukwe na ihe atụ n’ileghara ihe anya na n’iji ebere Chineke eme ihe n’ụzọ na-ezighị ezi. Ọ gaghị anabata ụzọ ọjọọ ha ọzọ, ma n’iwe Ya Ọ na-emeso ha enweghị ebere.

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> “Ọ bụ n’ịla azụ ka Onyenwe anyị na-ewepụ ọnụnọ Ya n’ebe ndị ahụ nọ bụ ndị e gọziri agọzi site n’oké ìhè, ma nwee mmetụta nke ike nke okwu ahụ n’ije ozi ha n’ebe ndị ọzọ nọ. Ha bụbu otu mgbe ndị ohu Ya kwesịrị ntụkwasị obi, ndị e nyere amara nke ọnụnọ Ya na nduzi Ya; ma ha si n’ebe Ọ nọ pụọ, duru ndị ọzọ n’ihe njehie, ya mere a na-etinye ha n’okpuru iwe nke Chineke.” Testimonies, volume 5, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

Joel na-agwa ndị ndu nke ụka Seventh-day Adventist nke Laodicea okwu mgbe ọ na-akọwapụta “ndị okenye,” ma Joel na-agwakwa ndị na-amụtaghị ihe okwu, dịka Aịsaịa si kpọọ ndị ahụ e ji tụnyere ndị gụrụ akwụkwọ. Joel na-agwa ndị ikom oge ochie ahụ okwu, ndị na-ehulata nye anyanwụ n’isi nke asatọ nke Ezikiel, ndịkwa bụ ndị mbụ a ga-ekpe ikpe n’isi nke itoolu. Ọ na-agwakwa ndị nkịtị nke ụka Seventh-day Adventist nke Laodicea okwu mgbe ọ na-asị, “Nụ nke a, unu ndị okenye, wee gee ntị, unu niile ndị bi n’ala ahụ.”

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

Ndị ikom iri abụọ na ise ahụ dị n’isi nke asatọ nọ n’ebe iwu ụbọchị Sọnde dị, ebe ha na-ehulata nye anyanwụ, azụ ha echekwuru ebe nsọ ahụ. Ha bụ “otu ụzọ n’ụzọ iri” nke nnupụisi nke ndị narị abụọ na iri ise ahụ, ndị guzooro na Kora, Datan na Abiram. Ndị ikom iri abụọ na ise ahụ bụ akara nke nnupụisi ahụ e mere ọzọ, dịka mkpughe si kwuo n’afọ 1888, nke nọchiri anya nnupụisi nke ndị ndu nke chọọchị Seventh-day Adventist Laodisia n’oge 9/11, ruo n’iwu ụbọchị Sọnde. Ha na-anọchi anya “otu ụzọ n’ụzọ iri” nke nnupụisi n’ime otu oge ahụkwa Aịzaya n’isi nke isii kọwara ndị amamihe dịka “otu ụzọ n’ụzọ iri,” nke nwere ihe dị n’ime ya.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

Joel bụ ọkwa e nyere ndị Adventist, na oge amara ha emechiela n’ihi na ha ejupụtala iko oge amara ha nke mmehie, a na-egosikwa izu ezu ahụ dịka ọrịa sitere n’isi ha ruo n’ụkwụ ha, na-akọwapụta na e bepụwo ozi nke mmiri ozuzo ikpeazụ n’ọnụ ha. Aịzaya na-akọwa otu eziokwu ahụ n’isi nke iri abụọ na itoolu.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Kwụsịnụ onwe unu, juokwanụ anya; tie mkpu, kwaanụ ákwá: ha ṅụwo mmanya, ma ọ bụghị nke mmanya vaịn; ha na-ama jijiji, ma ọ bụghị nke ihe-ọṅụṅụ siri ike. N’ihi na Onyenwe anyị awụsawo n’elu unu mmụọ nke ụra miri emi, Ọ mechikwokwa anya unu: ndị amụma na ndị ọchịchị unu, ndị ọhụ ụzọ, ka O kpuchiri. Ma ọhụ niile aghọwo n’ebe unu nọ dịka okwu nile nke akwụkwọ e mechiri emechi, nke mmadụ na-enye onye mụtara akwụkwọ, na-asị, Biko, gụọ nke a: ọ sị, Apụghị m; n’ihi na e mechiri ya emechi: E nyekwara onye na-amụghị akwụkwọ akwụkwọ ahụ, na-asị, Biko, gụọ nke a: ọ sị, Amaghị m akwụkwọ.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Ya mere, Onyenweanyị sịrị, N’ihi na ndị a ji ọnụ ha abịaru m nso, jiri egbugbere ọnụ ha kwanyere m ùgwù, ma ha emeela ka obi ha dịrị m anya, egwu ha na-atụkwa m bụ ihe a kụziiri ha site n’iwu mmadụ: Ya mere, lee, aga m eme ọrụ dị ịtụnanya n’etiti ndị a, ee, ọrụ dị ịtụnanya na ihe ebube: n’ihi na amamihe nke ndị amamihe ha ga-ala n’iyi, nghọta nke ndị nwere ezi uche n’etiti ha ga-ezokwa. Ahụhụ dịrị ndị ahụ na-agba mbọ zoo nzuzo atụmatụ ha n’ebe Onyenweanyị nọ, ndị ọrụ ha dịkwa n’ọchịchịrị, ha na-asịkwa, Ònye na-ahụ anyị? ònye kwa maara anyị? N’ezie, ịtụgharị unu ihe n’ala ala ga-agụ dịka ụrọ onye ọkpụ ite: n’ihi na ọrụ a ga-asị onye mere ya, O meghị m? ma ọ bụ ihe a kpụrụ akpụ ga-asị onye kpụrụ ya, O nweghị nghọta? Aịsaịa 29:9–16.

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

“Nghọta” nke ndị amamihe dabeere n’imeghe Okwu amụma Chineke nke e mechibidoro. Ndị a zụlitere n’ụlọọrụ ndị mebiri emebi nke Adventizim enweghị ike ịgụ akwụkwọ amụma ahụ, ha wee bo Chineke ebubo na Ọ nweghị nghọta. Mgbe e meghere amụma ahụ, ha enweghị ike ịghọta ya, ya mere ha na-ebo Chineke ebubo na ọ bụ Ya bụ onye na-enweghị nghọta, ma site n’ime nke a ha na-atụgharị ihe elu-ala. Ndị gụrụ akwụkwọ na ndị na-agụghị akwụkwọ nke Adventizim enweghị ike ịghọta amụma ahụ a meghere ozugbo tupu oge nnwale emechie, ma akwụkwọ Joel na-enye “ndị agadi ikom” iwu ka ha nụ, ma ha bụ otu ìgwè nke, n’agbanyeghị na ha na-anụ, ha anaghị anụ, na n’agbanyeghị na ha na-ahụ, ha anaghị ahụ.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

Ezi obi nnupụisi ha ka e gosipụtara n’ịghara ha ịmata Kraịst dịka Onye Mbụ na Onye Ikpeazụ. Nke a bụ ọnọdụ isiakwụkwọ ahụ ebe a jụrụ ajụjụ a, “Ihe a ò mewo n’ụbọchị unu, ma ọ bụ ọbụna n’ụbọchị nna unu ha?”

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

Ò nwere oge n’akụkọ ihe mere eme nke nna unu, mgbe otu ndị mmadụ tetara n’Ịkpọku Etiti Abalị, naanị ka ha chọpụta na ha bụ ụmụ agbọghọ-amaghị ihe? E nyere “ndị agadi” iwu ka ha “teta,” dịka e nyere ndị Millerite n’ogbako-ụlọikwuu Exeter n’afọ 1844. Ilu nke ụmụ agbọghọ iri ahụ bụ ilu nke ahụmahụ nke ndị Adventist, nke mezuru ruo n’akwụkwọ ozi ọ bụla n’akụkọ ihe mere eme ndị Millerite, ma ga-emezukwa ọzọ ruo n’akwụkwọ ozi ọ bụla n’ụbọchị ikpeazụ. Enweghị ike nke Seventh-day Adventism nke Laodisia ịghọta na akụkọ ihe mere eme nke ntọala ụka ha na-emeghachi onwe ya n’ụbọchị ikpeazụ, na-eme ka a pụta ìhè ụkpụrụ amụma ahụ nke bụ mkpịsị ugodi na-emepe ozi amụma ahụ. Ọ bụghị naanị iwu Akwụkwọ Nsọ, kama ọ bụkwa obi nke mkpughe agwa Jizọs Kraịst nke a na-ekpughe emepe obere oge tupu mmechi nke oge amara.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

Joel jụrụ, “Ọ dịla nke a n’ụbọchị unu, ma ọ bụ ọbụna n’ụbọchị nna unu hà?” Ma a pụrụkwa ịjụ ya, sị, “N’ụbọchị nna unu hà, e nwere usoro nnwale nke kewapụrụ ndị mmadụ nke ọgbụgba ndụ ọhụrụ n’ebe ndị mmadụ nke ọgbụgba ndụ ochie nọ?” E nwere ya, a mezukwara nkewa ahụ site n’ozi amụma nke e ji mmanụ nọchite anya ya n’ilu ahụ. “Ọ dịla nke a n’ụbọchị unu ma ọ bụ n’ụbọchị nna unu hà” kọwapụtara ozugbo na ihe mere n’ụbọchị nna ha hà bụ mmeteta mgbe ọgbọ anọ nke mbibi na-arịwanye elu gasịrị, dịka e gosiri ya site n’iwu izipu ozi ahụ gafee ọgbọ anọ, nakwa site n’anụ ahụhụ anọ nke mbibi na-arịwanye elu. Joel bụ nkwupụta ikpe megide nzukọ nke alaghachila azụ ma bụrụ nke dapụrụ n’ezi okwukwe n’oge Mkpu Etitiabalị. Ọ dịghị nzukọ ọ bụla n’akụkọ ihe mere eme dị nsọ nke guzoro imegide ìhè ka ukwuu karịa nzukọ Seventh-day Adventist. Akara nke ụdị nnupụisi ahụ megide eziokwu ka e ji “Kapanọm” nọchite anya ya.

We will continue in the next article.

Anyị ga-aga n’ihu n’isiokwu na-esote.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “Na Kapanọm ka Jisọs biri n’oge ezumike dị n’etiti njem Ya ndị ọ na-aga ma na-alọta, wee bụrụ nke a maara ya dị ka ‘obodo nke Ya onwe Ya.’ Ọ dị n’akụkụ osimiri Galili, ma dịkwa nso n’ókè ala ọhịa mara mma nke Genezaret, ma ọ bụrụgodị na ọ bụghị kpọmkwem n’elu ya.” The Desire of Ages, 252.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “N’etiti ụmụ Chineke ndị na-ekwupụta okwukwe ha, ole ntachi-obi ka e gosiri, okwu ilu ole ka e kwuworo, ịkatọ ole ka a kwupụtaworo megide ndị na-abụghị nke okwukwe anyị. Ọtụtụ elewo ndị nọ n’ọgbakọ ndị ọzọ anya dịka ndị mmehie ukwu, mgbe Onyenwe anyị adịghị ele ha otu a. Ndị na-ele ndị òtù ọgbakọ ndị ọzọ anya otu a, kwesịrị iweda onwe ha n’okpuru aka dị ike nke Chineke. Ndị ha na-ama ikpe nwere ike ịbụ na ha natara naanị ntakịrị ìhè, ohere ole na ole na ihe ùgwù ole na ole. Ọ bụrụ na ha nwere ìhè ahụ ọtụtụ n’ime ndị òtù ọgbakọ anyị nwere, o nwere ike ịbụ na ha gaara enwe ọganihu n’ogo dị ukwuu karịa, ma gosi okwukwe ha nke ọma karịa n’ihu ụwa. Banyere ndị na-anya isi n’ìhè ha, ma o sina dị, ha anaghị ejegharị n’ime ya, Kraịst na-ekwu, ‘Ma asị m unu, Ọ ga-adịrị Taịa na Saịdọn mfe karịa unu n’ụbọchị ikpe. Gị onwe gị, Kapanọm [Seventh-day Adventists, ndị natara nnukwu ìhè], nke e weliri ruo n’eluigwe [n’ihe gbasara ihe ùgwù], a ga-ebudata gị n’ala mmụọ; n’ihi na ọ bụrụ na arụ ọrụ dị ike ndị e mere n’ime gị e mere ha na Sọdọm, ọ gaara adịgide ruo taa. Ma asị m unu, Na ọ ga-adịrị ala Sọdọm mfe karịa gị n’ụbọchị ikpe.’ N’oge ahụ Jisọs zara sị, ‘Ana m ekele gị, O Nna, Onyenwe eluigwe na ụwa, n’ihi na i zoro ihe ndị a ndị amamihe na ndị nwere ọgụgụ isi [n’uche ha onwe ha], ma kpughee ha ụmụntakịrị.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Ma ugbu a, n’ihi na unu emewo ọrụ ndị a niile, ka Onyenwe anyị kwuru, ma agwara m unu okwu, na-ebili n’isi ụtụtụ ma na-ekwu okwu, ma unu anụghị; akpọkwara m unu, ma unu azaghị; ya mere, m ga-eme ụlọ a, nke a na-akpọ aha m n’elu ya, nke unu tụkwasịrị obi n’ime ya, na ebe ahụ nke m nyere unu na nna unu ha, dịka m mere Shailo. M ga-achụpụkwa unu n’ihu m, dịka m chụpụrụ ụmụnne unu niile, ọbụna mkpụrụ niile nke Ifrem.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “Onyenwe anyị eguzobewo n’etiti anyị ụlọọrụ ndị dị oke mkpa, a ga-ejikwa ha achịkwa, ọ bụghị dịka e si achịkwa ụlọọrụ nke ụwa, kama dịka usoro Chineke si dị. A ga-ejikwa ha achịkwa n’anya dị naanị n’otuto Ya, ka e wee, n’ụzọ nile, zọpụta mkpụrụobi ndị na-ala n’iyi. N’ebe ndị nke Chineke nọ ka ịgba-ama nke Mmụọ ahụ bịaruteworo, ma ọtụtụ erubeghị isi n’ịdọ aka ná ntị, n’ịdụ ọdụ, na n’ịnye ndụmọdụ.”

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Nụanụ ugbu a ihe a, unu ndị nzuzu na ndị enweghị nghọta; ndị nwere anya ma ha anaghị ahụ ụzọ; ndị nwere ntị ma ha anaghị anụ: ọ̀ bụghị m ka unu ga-atụ egwu, ka Onye-nwe-anyị kwuru? ọ̀ bụ na unu agaghị ama jijiji n’ihu m, bụ́ onye debere ájá ka ọ bụrụ ókè osimiri site n’iwu ebighị ebi, ka ọ ghara ịgafe ya: ma ọ bụ ezie na ebili mmiri ya na-akpali onwe ha, ma ha enweghị ike imeri; ọ bụ ezie na ha na-ebigbọ, ma ha enweghị ike ịgafe ya? Ma ndị a nwere obi nnupu isi na nke inupụ isi; ha enupụwo isi wee pụọ. Ha ekwughịkwa n’obi ha, Ka anyị ugbu a tụọ egwu Onye-nwe-anyị Chineke anyị, onye na-enye mmiri ozuzo, ma nke mbụ ma nke ikpeazụ, n’oge ya: ọ na-edebere anyị izu ndị a kara aka nke owuwe ihe ubi. Ajọ omume unu ewepụwo ihe ndị a, mmehie unu egbochikwala ezi ihe n’aka unu.... Ha anaghị ekpe ikpe n’ihe metụtara ndị ogbenye nna nwụrụ anwụ, ka o sina dị, ha na-aga nke ọma; ha anaghị ekpekwa ikpe ziri ezi n’ihe metụtara ndị nọ ná mkpa. Ọ̀ bụ na agaghị m ahụta ihe ndị a? ka Onye-nwe-anyị kwuru; ọ̀ bụ na mkpụrụ obi m agaghị akwụgwù n’ahụ́ mba dị otú a dị ka nke a?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Ọ̀ ga-eme ka Onye-nwe-anyị kwuo, ‘Ekpela ekpere maka ndị a, ebulikwala akwa maọbụ arịrịọ maka ha, emekwakwala m arịrịọ n’aha ha: n’ihi na agaghị m anụ gị’? ‘N’ihi ya, e gbochila mmiri ozuzo, ma mmiri ozuzo nke ikpeazụ adịghịkwa.... Ọ̀ bụghị site n’oge a ka ị ga-akpọku m, Nna m, ị bụ onye nduzi nke nwata m?’” Review and Herald, August 1, 1893.

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