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

Akwụkwọ Jọel na Ụka Seventh-day Adventist nke Laodisia - Nọmba Iri Atọ na Asaa

Number Thirty-Seven

Nọmba Iri Atọ na Asaa

Author

Jeff Pippenger

Published

January 29, 2026

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In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

N’ọhụụ William Miller, “mkpọtụ” ahụ nke dị ná mmalite, mgbe ndị mmadụ malitere ịkpasu ihe ịchọ mma ndị ahụ nsogbu, bụ nke Miller iburu ụzọ chịkọta ihe ịchọ mma ndị ahụ ma kpọọ sị, “bịa hụ.” Kraịst, dị ka nwoke ahụ ji ahịhịa ihicha unyi, ji broom ahụ sachapụ mkpofu, chịkọta ihe ịchọ mma ndị ahụ n’ime akpa nchekwa ka ukwuu karịa, ma O wee kpọọ Miller sị, “bịa hụ.” Mgbe Kraịst malitere ọrụ broom Ya, ụlọ ahụ tọgbọ chakoo, n’ihi na Miller dere na “ọnụ ụzọ meghere, otu nwoke abanye n’ụlọ ahụ, mgbe ahụ ndị mmadụ niile hapụrụ ya; ma ya onwe ya, ebe o ji ahịhịa ihicha unyi n’aka ya, mepere windo ndị ahụ, ma malite ịsa unyi na mkpofu n’ụlọ ahụ.”

The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.

Nwoke ahịhịa-unyi na-abanye n’ime ụlọ ahụ mgbe mmadụ niile apụla n’ime ya. N’afọ 2023, nwoke ahịhịa-unyi ahụ banyere n’ime ụlọ efu ahụ, n’ihi na mmegharị nke puku iri na anọ na narị anọ na iri anọ na anọ ahụ agbajiela ma gbasasịa. E liri eziokwu ndị a nọchiri anya ya site na Tebụl Habakkuk nke 2012 n’ime mkpofu, ụlọ ahụ wee bụrụ efu. Nwoke ahịhịa-unyi ahụ bụ Ya Onye bịara mgbe Jọn Onye Na-eme Baptizim gachara, Onye Jọn kwuru na O ji nza-ikụ, nakwa na Ọ ga-eji nza-ikụ ahụ sachapụ ebe ịkụ ọka Ya kpamkpam.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.

> N’eziokwu, ana m eji mmiri eme unu baptizim ruo na nchegharị; ma Onye ahụ nke na-abịa n’azụ m karịrị m n’ike, onye akpụkpọ ụkwụ ya na-erughị m eru iburu: Ọ ga-eji Mmụọ Nsọ na ọkụ mee unu baptizim: Onye ihe ịtụ ọka ya dị n’aka Ya, Ọ ga-asachapụkwa ebe ịsụ ọka Ya nke ọma kpamkpam, ma chịkọkọta ọka wit Ya n’ọba; ma Ọ ga-eji ọkụ a na-apụghị imenyụ emenyụ kpọọ afụ n’ọkụ. Mgbe ahụ Jisọs si Galili bịa Jọdan, bịakwute Jọn, ka e mee Ya baptizim site n’aka ya. Matiu 3:11–13.

Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.

Galili bụ ihe nnọchianya nke ebe mgbanwe na-atụgharị, ma a na-akpọ ebe dị na Jọdan ebe Jizọs bịara ka e mee Ya baptizim Betabara, nke pụtara “ngafe ụgbọ mmiri,” ma ọ na-akara ebe Izrel oge ochie siri gafee banye n’Ala Nkwa ahụ. Mgbe e mere Jizọs baptizim, O wee bụrụ Jizọs Kraịst. Galili, Jọdan, Betabara na Jizọs ịghọ Kraịst, ha nile na-emesi mgbanwe nke oge nlekọta Chineke ike, nke ahụkwa bụkwa ihe ọnụ ụzọ na-anọchi anya ya, karịsịa nye ndị Filadelfia e nyere mkpịsị ugodi nke ọnụ ụzọ mepere emepe na mechiri emechi.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Dee degaara mmụọ-ozi nke nzukọ dị na Filadelfia akwụkwọ, sị; Ihe ndị a ka Onye ahụ dị nsọ na-ekwu, Onye ahụ bụ eziokwu, Onye ahụ ji mkpịsị ugodi Devid, Onye na-emepe, ọ dịghịkwa onye na-emechi; ma na-emechi, ọ dịghịkwa onye na-emeghe; Amaara m ọrụ gị nile: le, edobewo m n’ihu gị ụzọ e meghere emeghe, ọ dịghịkwa onye pụrụ imechi ya: n’ihi na i nwere ntakịrị ike, ma debe okwu m, ma gọnarịghị aha m. Mkpughe 3:7, 8.

When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.

Mgbe Kraịst “meghechara” “ọnụ ụzọ” ma “bata n’ime ụlọ ahụ,” ụlọ ahụ bụ “ụlọ Ya,” n’ihi na Ọ na-asachapụ “ebe ịzọ ọka Ya” kpamkpam. Ọ bụrụ na ọ bụ ebe ịzọ ọka Ya, ọ bụ ụlọ Ya.

> “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 ndị dị n’etiti njem Ya ịga ije na ịlọghachi, wee bụrụ nke a maara dịka ‘obodo nke Ya n’onwe Ya.’ Ọ dị n’akụkụ osimiri Galili, ma dịkwa nso n’ókèala ala dị larịị mara mma nke Genesaret, ma ọ bụrụgodị na ọ bụghị n’elu ya n’ezie.” The Desire of Ages, 252.

He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.

Ọ na-abanye n’ụlọ Ya imekọta ọka wit Ya na ịchịkọta ma kpọọ ahịhịa ọjọọ ahụ ọkụ. Mgbanwe nke ọchịchị oge nke Galili, Jọdan, Betabara, baptizim, ntụgharị site n’aka Jọn gaa n’aka Jisọs kwekọrọ na ntụgharị nke nzukọ agha nke Laodisia gaa n’aka nzukọ mmeri nke Filadelfia. Ọ banyere n’ụlọ Ya n’ọnwa Julaị nke afọ 2023. Miller mechiri anya ya n’etiti mkpọtụ na ngaghari nke Julaị 18, 2020, ma mgbe o meghere anya ya, ụlọ ahụ tọgbọ chakoo n’enweghị ndị mmadụ; e liri eziokwu n’okpuru njehie, mgbe ahụ nwoke na-ehicha uzuzu meghere windo ndị ahụ ma malite ịsa ahịhịa mkpofu ahụ pụta.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Onye ifufe-ịfụcha ya dị n’aka Ya, Ọ ga-asachapụkwa ebe ịzọcha ọka Ya nke ọma kpamkpam, wee chịkọta ọka wit Ya n’ọba.’ Matiu 3:12. Nke a bụ otu n’ime oge ndị ahụ nke ịsachasị. Site n’okwu nke eziokwu, a na-ekewa afụ na ọka wit. N’ihi na ha juputara n’efu na n’ịtụkwasị onwe ha n’ezi omume nke onwe ha iji nabata ịdọ aka ná ntị, ma na-ahụ ụwa n’anya nke ukwuu iji anabata ndụ ịdị umeala n’obi, ọtụtụ hapụrụ Jisọs. Ọtụtụ ka na-eme otu ihe ahụ ugbu a. A na-anwale mkpụrụobi taa dịka e siri nwalee ndị ahụ na-eso ụzọ n’ụlọ nzukọ dị na Kapaniọm. Mgbe e mere ka eziokwu metụta obi ha kpọmkwem, ha na-ahụ na ndụ ha adịghị dakọtara na uche Chineke. Ha na-ahụ mkpa ọ dị ka mgbanwe zuru ezu mee n’ime ha; ma ha adịghị njikere iburu ọrụ ahụ nke ịgọnahụ onwe onye. Ya mere, iwe na-ewe ha mgbe a kpughere mmehie ha. Ha na-apụ n’ihi iwe, dịka ndị na-eso ụzọ ahụ si hapụ Jisọs, na-atamu ntamu, ‘Nke a bụ okwu siri ike; onye pụrụ ịnụ ya?’” The Desire of Ages, 392.

On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”

N’ụbọchị ikpeazụ nke afọ 2023, nke na-erute ụbọchị mbụ nke afọ 2024, Ọdụm nke agbụrụ Juda malitere nwayọọ nwayọọ imeghe mkpughe nke Onwe Ya. Dịka usoro ule nke nzọụkwụ atọ nke imeghe e kwuru na Daniel iri na abụọ si dị, a ga-enwekwa ule atọ, nke a na-anọchi anya ya dịka “a ga-eme ka ha dị ọcha, mee ka ha dị ọcha ọcha, ma nwalee ha.”

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> O wee sị, Gaa ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a ma kaa ha akara ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, mee ka ha dị ọcha dịka ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’ime ndị ajọ omume ga-aghọta; ma ndị nwere amamihe ga-aghọta. Daniel 12:9, 10.

The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.

Mmụọ-ozi mbụ na-anọchi anya ime ka a dị ọcha, dịka onye mmehie ahụ a mara ikpe na-etinye mmehie ya n’elu àjà ahụ n’ogige mpụta, ebe a na-agụ ya n’ọnọdụ ezi omume site n’ọbara ahụ.

The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.

A na-eburu ọbara ahụ banye n'ebe nsọ, ebe a na-anọchi anya usoro ido-nsọ nke ịdị nsọ dịka ime ka ọ dị ọcha dị ka ọcha site n'ịsacha n'ọbara sitere n'ogige. N'ebe ahụ ka a na-egosipụta ezi omume n'ime ndị na-emeri site n'ọbara ahụ na okwu nke àmà ha.

They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.

A na-anwale ha ule, ma n’ụbọchị ikpeazụ a hụrụ ha na ha ka mma ugboro iri karịa ndị amamihe ndị ọzọ nile nke Babilọn. Nnwale nke atọ bụ ebe a na-enye ha otuto n’Ọnọdụ Kachasị Nsọ, ma kewapụ ha iche n’aka òtù ọzọ nke ndị na-ekwu na ha bụ ndị amamihe. Nnwale nke atọ ahụ bụ iwu ụbọchị Sọnde, ma nnwale nke mbụ bụ oku nke mmụọ ozi mbụ ka a laghachi n’ntọala ndị ahụ, n’ihi na n’ụzọ na-esote ya ka a na-ewu ụlọ nsọ ahụ. Nzọụkwụ na-esote ahụ bụ ozi nkewa nke mmụọ ozi nke abụọ, nke nnwale kachasi egosi ezi ọnọdụ ya nke mmụọ ozi nke atọ na-esochi.

In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.

N’afọ 2023, mmụọ-ozi mbụ ahụ bịara dịka O mere n’ụbọchị Ọgọọst 11, 1840, mgbe O si n’elu rịdata na ozi banyere Islam nke ahụhụ nke abụọ. O rịdatara dịka O mere n’oge 9/11, na ozi banyere Islam nke ahụhụ nke atọ, na oku ịlaghachi n’ụzọ ochie ndị ahụ. E guzobere ntọala nke akụkọ ihe mere eme Millerite ozugbo emezuru ozi ahụ nke ahụhụ nke abụọ n’ụbọchị Ọgọọst 11, 1840. Mmụọ-ozi nke Mkpughe isi nke iri wee rịdata, si otú a na-anọchi anya n’ụdị amụma nridata nke mmụọ-ozi nke Mkpughe isi nke iri na asatọ na ọbịbịa nke ahụhụ nke atọ.

Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.

Josaya Litch bụ onye a ma ama n’akụkọ ihe mere eme a na-ejikọta na ntọala ndị e guzobere n’ụbọchị Ọgọst 11, 1840. Aha ahụ bụ “Josaya” pụtara “ntọala nke Chineke,” ma eze Josaya n’akụkọ nsọ na-anọchi anya ndozigharị nke Josaya, nke gụnyere nchọpụta ọbụbụ ọnụ nke Mozis, nke e liri n’etiti ihe mkpofu dị n’ebe nsọ, dị nnọọ ka e liri ọla dị oké ọnụ ahịa nke Miller n’ime ụlọ ahụ.

King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.

Eze Josaya nwụrụ na Megido, nke bụ Amagedọn nke Mkpughe isi nke iri na isii. Ndozigharị nke Josaya bụ mmezu nke amụma nke onye-amụma ahụ na-anụghi isi kwupụtara, mgbe Jeroboam guzobere ebe-ichụ-àjà abụọ ahụ na Betel na Dan. Onye-amụma ahụ na-anụghi isi nwụrụ n’etiti ịnyịnya ibu na ọdụm. E buru amụma banyere Eze Josaya, kpọmkwem n’aha, ma ndozigharị ya bụ akụkụ nke amụma ahụ, nke gụnyekwara na Eze Josaya nke ga-abịa n’ọdịnihu ga-akụda kpọmkwem ebe-ichụ-àjà ahụ ebe onye-amụma ahụ na-anụghi isi chere eze ọjọọ Jeroboam ihu.

Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.

Josaya pụtara ntọala Chineke, eze Josaya mezukwara amụma e nyere ihe dị ka afọ 340 tupu ọchịchị ya. O duuru n’ime mgbake na mmezigharị nke n’ikpeazụ rutere n’ebe ịchụàjà ahụ nọ ebe onye amụma si Juda zutere eze Jeroboam. Mgbe o rutere n’ebe ahụ, Josaya kwaturu ebe ịchụàjà ahụ, dị ka amụma ahụ kwuru na ọ ga-eme. Ebe ịchụàjà abụọ ahụ nke Jeroboam bụ ụgha e kpachara anya chepụta ka ha yie ụlọ nsọ dị na Jerusalem, ruo ọbụna n’ókè nke na Jeroboam guzobere ụbọchị ememme ndị ụgha. N’ime ime nke a, ọ bụ naanị ihe Erọn mere na nwa ehi ọlaedo ka ọ na-eme. Nnupụisi Erọn dị n’ntọala akụkọ nsọ nke Izrel oge ochie. Ọ mere mgbe Mozis na-anata Iwu ahụ, nke bụ ntọala ọchịchị Chineke.

Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.

Nnupụisi Erọn bụ nnupụisi ntọala, e megharịrịkwa ya mgbe Jeroboam guzobere ebo iri nke ugwu dịka Izrel. Mosis baara Erọn mba, Mosis bụkwa alfa, ma ọ bụ ntọala, n’ihe metụtara Kraịst bụ́ omega. Erọn na Mosis nọchiri anya klaasị abụọ n’ime nnupụisi ntọala ahụ, klaasị nke atọkwa bụ ndị dike ndị guzooro Mosis—ndị Livai. Eze Jeroboam na onye-amụma si Juda bụ klaasị abụọ ahụ n’ime nnupụisi ntọala nke alaeze ugwu, ọzọkwa ndị Livai bụ ndị dike ahụ.

At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.

N’ime nnupu-isi ntọala Jeroboam, onye-amụma sitere na Juda baara ya mba ma buru amụma banyere eze a ga-akpọ “ntọala nke Chineke”—Josaya. Mmezu nke mmeghari a buru n’amụma gụnyere na mgbe Josaya malitere nlọghachi-ndụ na mgbanwe ya, a chọpụtara ọbụbụ ọnụ Mosis, ma ịgụ okwu nsọ nke Mosis nyere ike nlọghachi-ndụ na mgbanwe nke amalitelarị. Josaya, nke doro anya na ọ bụ akara amụma, na-anọchi anya nlọghachi-ndụ na mgbanwe nke a na-enye ike mgbe a chọpụtara amụma sitere n’ihe odide Mosis.

The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.

Nnupu-isi nke nnupụisi n’akụkọ eze Jeroboam ka eze Izrel nọchiri anya ya, nakwa kwa amụma ahụ si Juda, onye e zitere na nkwupụta sitere n’aka Chineke megide nnupụisi ntọala Jeroboam, tinyere ntụziaka e nyere amụma ahụ nke na-akọwa ụzọ ọ ga-ezere mgbe ọ na-alaghachi Juda. Amụma ahụ si Juda jụrụ arịrịọ Jeroboam ka ọ nọrọ, ma emesia ọ nakwere òkù nke amụma ụgha nke Betel, wee mechie akara aka ya. Amụma ahụ nke nupụrụ isi ga-anwụ n’etiti ịnyịnya ibu na ọdụm, e mesịa e lie ya n’ili nke amụma ụgha ahụ.

On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.

N’ụbọchị Ọgọst 11, 1840, amụma nke ahụhụ nke abụọ mezuru, e wee tọ ntọala nke Adventism. Josiah Litch gosipụtara amụma ahụ n’afọ 1838, ma ụbọchị iri tupu Ọgọst 11, 1840, ọ haziri mgbakọ ya nke ọma ma buru amụma na Ọgọst 11, 1840, ga-abụ ụbọchị ọchịchị-elu nke Ottoman ga-akwụsị, dịka mmezu nke amụma banyere Islam nke ahụhụ nke abụọ.

King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.

Eze Josaya na-anọchi anya nloghachi na mmezigharị ikpeazụ, n’ihi na onye amụma ọ bụla na-ekwu kpọmkwem banyere ụbọchị ikpeazụ karịa ụbọchị ọ bụla gara aga. Eze Josaya na-anọchi anya nloghachi na mmezigharị ikpeazụ, e wee debe mmezigharị ahụ n’ime Baịbụl site n’amụma. Akwụkwọ Joel na-akọwapụta nloghachi na mmezigharị ikpeazụ nke na-eme n’etiti ndị ga-abụ otu narị na puku iri anọ na anọ. Nloghachi Josaya bụ nzọụkwụ abụọ; ọ malitere, mgbe ahụ e meghere otu amụma nke gbakwụnyere ike n’ọrụ ahụ. Nzọụkwụ abụọ ahụ bụ mmiri izizi na mmiri ikpeazụ, dịka e siri gosipụta ya n’akwụkwọ Joel, ma mezuo ya n’akwụkwọ Ọrụ Ndịozi, emesịa mezuokwa ya ọzọ n’akụkọ ihe mere eme nke ndị Millerite.

At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.

N’ime nnupu-isi ndị ntọala nke Erọn, Eze Jeroboam na onye-amụma ahụ sitere na Juda ruo n’oge Eze Josaya, ma site n’ebe ahụ ruo n’aka Josiah Litch, a na-achọpụta ahịrị akaebe gbasara ule ntọala. Ule ntọala bụ ule mbụ, nke ule ụlọ nsọ na-esote mgbe a tụrụ nkume isi n’ọnọdụ ya. Mgbe nke ahụ gasịrị, ule nke atọ, ya bụ ule litmus, na-abịa.

From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.

Site n’ehi nwa-ehi ọlaedo ahụ, rue n’ebe ịchụàjà Jeroboam dị na Betel na Dan, ruo n’aka eze Josaya, ruo n’aka Josiah Litch, na-anọchi anya usoro nzọụkwụ amụma nke na-eduga n’ule ntọala nke 9/11. Mgbe nnukwu ụlọ ndị dị na New York dara n’ụbọchị 9/11, amụma banyere ahụhụ nke atọ kọwara ule ahụ nke na-akpọ ka a laghachi n’ụzọ ochie ndị bụ ntọala, n’ihi na myirịta nke August 11, 1840 na 9/11 pụrụ ịhụrịrị site n’aka Onye Adventist nke Ụbọchị Nke Asaa nke Laodisia ọ bụla nke họọrọ ịhụ ya. A na-ajụkarị ajụjụ banyere itinye aka Al Qaeda n’ihe omume 9/11 n’ụbọchị ndị a nke echiche izu nzuzo ndị, n’ozuzu ha, bụ eziokwu, ma Al Qaeda pụtara “ntọala,” ha malitekwara dịka otu nzukọ otu afọ tupu oge ọgwụgwụ ahụ n’afọ 1989, n’ezie, na August 11, 1988.

If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.

Ọ bụrụ na a naghị ahụ nkọwa ndị a banyere ihe nnọchianya amụma nke ntọala ahụ, a na-efunahụ ọtụtụ ihe. N’ụbọchị 9/11 ka e tọrọ ntọala ahụ n’ụzọ nke nzọụkwụ mbụ. N’ụzọ nke nzọụkwụ nke abụọ, a na-emecha ụlọ nsọ ahụ mgbe a dọrọ nkume isi nkuku n’ọnọdụ ya. Nzọụkwụ nke atọ bụ ọnụ ụzọ mechiri emechi nke iwu Sunday. Site na 9/11 ruo n’iwu Sunday, ozi ahụ bụ n’ụzọ kachasị mkpa ka e zigaara ndị Seventh-day Adventist nke Laodisia, n’ihi na ikpe na-amalite n’ụlọ Chineke, ọ na-ejedebekwa maka ụlọ Chineke n’iwu Sunday. N’ebe ahụ na n’oge ahụ ka a na-agafe Seventh-day Adventism nke Laodisia; dị ka e si gafee ndị Protestant n’akụkọ ihe mere eme nke Millerite, na ndị Juu n’akụkọ ihe mere eme nke Kraịst, na dịka e si gafee ndị nwụrụ n’ime afọ iri anọ karịrị na akụkọ ihe mere eme nke Mozis.

The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.

Ahụhụ nke atọ nke 9/11 ka e ji ahụhụ nke abụọ nke Ọgọst 11, 1840 kọwaa dịka ihe atụ, ma n’ogo ahụ, a na-anọchi anya waymark abụọ ahụ site n’inyịnya ibu, nke bụ akara mbụ nke Alakụba n’amụma Akwụkwọ Nsọ. Iwu ụbọchị Sọnde bụ akara anụ ọhịa ahụ, a na-anọchikarịkwa anụ ọhịa ahụ anya dịka ọdụm, si otú a na-eme ka ọ bụrụ ihe adịgboroja nke Ọdụm nke agbụrụ Juda. Iwu ụbọchị Sọnde bụ ọdụm ahụ, ma onye-amụma si Juda nke nupuru isi nwụrụ n’etiti inyịnya ibu ahụ na ọdụm ahụ, e wee lie ya n’otu ili ahụ ahụ ya na onye-amụma ụgha nke Betel. Ọ nwụrụ n’oge amụma ahụ site na 9/11 ruo n’iwu ụbọchị Sọnde, nke bụ oge amụma ahụ site n’inyịnya ibu ahụ ruo n’ọdụm ahụ. Oge ule ahụ bụ ili nke onye-amụma ụgha nke Betel, onye mere ka e lie onye-amụma si Juda nke nupuru isi n’ili nke ya onwe ya.

Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.

Alaeze Jeroboam, nke e gosipụtara dịka adịgboroja nke alaeze Juda, ebe Jerusalem na ụlọ nsọ dị, nọchiri anya ndị Protestant nke akụkọ ihe mere eme Millerite, ndị na-abụghịzị ndị Chineke. Ha tụfuru aha ọgbụgba ndụ ha n’etiti Ọgọọst 11, 1840 na ọnụ ụzọ emechiri emechi nke Ọktoba 22, 1844. Akụkọ ihe mere eme ahụ na-adakọ na 9/11 ruo n’iwu Ụka, ma n’ihi nke a ka a na-eli onye amụma Juda na-enupụ isi n’otu ili ahụ e liri ndị Protestant dapụrụ n’ezi okwukwe, ndị onye amụma ụgha nke Betel nọchiri anya ha.

Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.

N’ozuzu, eze Josaịa bụ ezigbo eze, ma ọ nwụrụ n’ezie na Megido, nke bụ itinye ya n’ọrụ n’ụzọ doro anya na nke kpọmkwem n’ihe banyere Amagedọn. O jehie ụzọ site n’ịjụ ozi ịdọ aka ná ntị nke Neko. Neko, eze Ijipt, ya merekwa eze ndịda, nọ n’ụzọ ya ịga lụọ ọgụ megide Babilọn, eze ugwu. Josaịa na-anọchite anya ndị Judia ndị na-anwụ na Amagedọn, n’ihi na ha jụrụ ozi ịdọ aka ná ntị banyere agha dị n’etiti eze ndịda na eze ugwu n’ime Daniel 11:40–45. Ozi ahụ ghọrọ ntọala n’oge 9/11.

The first test is the first angel’s call to return to the foundations.

Nnwale mbụ bụ ọkpụkpọ nke mmụọ ozi mbụ ka e laghachi n’ọtọala ndị ahụ.

The second test is the second angel’s call to separate and finish the temple.

Nnwale nke abụọ bụ ọkpụkpọ nke mmụọ ozi nke abụọ ka e kewapụ onwe ha ma mezue ụlọ nsọ ahụ.

The third test is the third angel’s litmus test of the seal or the mark.

Nnwale nke atọ bụ ule nke mmụọ-ozi nke atọ ji anwale akara-mkpọchi ma ọ bụ akara ahụ.

The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.

Nnwale mbụ bụ nnwale n’elu ntọala ndị ahụ, ma n’afọ 2024, ihe dị ka ọkara n’ime ndị sonyere n’ọgbakọ Zoom nke Sabbath hapụrụ n’ihi naanị esemokwu ozizi nke e gosiri n’elu chaatị 1843 ahụ. Esemokwu ahụ bụ banyere akara nke na-eguzobe ọhụụ nke ndị Chineke n’ụbọchị ikpeazụ. Esemokwu nke ndị Millerite mere ka ndị Protestant kwuo na Antiochus Epiphanes, ma ọ bụ Islam, bụ ike ahụ nke na-ebuli onwe ya elu, ma daa, iji guzobe ọhụụ ahụ n’amaokwu nke iri na anọ nke Daniel iri na otu.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> N’oge ndị ahụ, ọtụtụ ga-ebili imegide eze nke ndịda: ndị ohi n’etiti ndị gị ga-ebulikwa onwe ha elu iji me ka ọhụụ ahụ guzosie ike; ma ha ga-ada. Daniel 11:14.

Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.

Ọ̀ bụ̀ Alakụba ma ọ bụ Antiochus Epiphanes ka ha bụ ndị na-apụnara ndị gị ihe, ka ọ bụkwa Rom, dịka Miller kọwara ya. Miller aghọtala na ike ndị na-ebibi ihe nke ikpere arụsị na nke ọchịchị ndị popu bụ ha abụọ bụ ike ahụ nke buliri onwe ha elu, ndị dara ada, na ndị bụ ndị na-apụnara ndị nke Chineke ihe. A na-anọchi anya nkwubi okwu ahụ n’elu chaatị ahụ nke “aka Chineke duziri, na-ekwesịghị ịgbanwe,” ma ọ bụkwa naanị ihe nnọchianya dị n’ime tebụl abụọ Habakuk nke ọ bụla nke na-akọwapụta ihe omume nke na-enweghị ntụaka kpọmkwem n’Okwu amụma. Ntúaka ahụ dị n’elu chaatị ahụ bụ iji mee ka nkwubi okwu ahụ nke ntọala pụta ìhè dịka akara nke ike nkewa nke Okwu amụma nke Chineke.

In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.

N’afọ 2024, ihe dị ka ọkara nke òtù Zoom ahụ hapụrụ n’ihi nghọtahie ụgha ahụ na ọ bụ United States na-eguzobe ọhụụ ahụ, ọ bụghị Rome, dịka ndị Millerite siri chebe ya nke ọma.

The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.

Nnụcha ahụ nke malitere n’afọ 2023 malitere mgbe Kraịst ji ịkwà ya banye n’ụlọ ahụ, ma ịkwà ahụ bụ okwu Ya nke eziokwu. Mgbe Ọ banyere n’ụlọ Ya, ọ tọgbọ chakoo n’enweghị mmadụ, ya mere O welitere olu n’ọzara iji kwadebe ụzọ nke Onyenwe anyị. Olu ahụ ga-akwadebe ụzọ maka Onye-ozi nke Ọgbụgba-ndụ ka O wee bịakwute ụlọ nsọ Ya na mberede; ụlọ nsọ Ya nke ndị otu narị puku iri anọ na anọ ahụ.

Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.

Mgbe ahụ, n’afọ 2024, ule mbụ bịara—ule nke ntọala, ule nke onye na-eguzobe ọhụụ ahụ—ọhụụ ahụ nke na-akàrà ndị fọdụrụ. Ọhụụ ime ahụ nke na-akàrà ndị fọdụrụ bụ ọhụụ nke Kraịst n’isi nke iri, ma ọhụụ mpụta ahụ bụ ọhụụ nke onye na-emegide Kraịst guzobere, onye na-emegide Kraịst ahụ bụkwa Rom. Ọhụụ ime nke Kraịst na ọhụụ mpụta nke onye na-emegide Kraịst. Ịkàrà ahụ bụ ịtọ ntọala n’eziokwu, ma n’ime mmụọ ma n’uche; ma ọhụụ ime nke isi nke iri bụ nke ime mmụọ, ebe ọhụụ mpụta nke isi nke iri na otu bụ nke uche. Nghọta na ahụmịhe kwekọrọ na ọhụụ abụọ ahụ bụ ụkpụrụ a chọrọ n’aka onye ọbụla ga-akàrà, dịka Daniel nọchiri anya ya n’amaokwu mbụ nke Daniel isi nke iri.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> N’afọ nke atọ nke Saịrọs, eze Peshia, e kpughere Daniel otu ihe, onye aha ya a na-akpọ Belteshaza; ihe ahụ bụkwa eziokwu, ma oge e kenyere ya dị ogologo: o wee ghọta ihe ahụ, wee nwee nghọta nke ọhụụ ahụ. Daniel 10:1.

The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.

Nnwale mbido nke ntọala ahụ bụ n’elu amaokwu nke iri na anọ nke Daniel iri na otu, ma ọ bụ ihe yiri nnwale ntọala ahụ nke ndị Millerite, ma nnwale ahụ bụ naanị esemokwu sitere n’akụkọ ihe mere eme nke ndị Millerite nke e gosiri n’elu tebụl e nyere onye nche Habakuk iwu ide ma mee ka o doo anya. Nnwale ntọala nke 2024 bụ ọdịda nke mmụọ ozi mbụ, dịka e gosiri ya site n’August 11, 1840, 1888 na 9/11.

That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.

Mmụọ-ozi ahụ sikwa kwa dịka Maịkel, n’ihi na Maịkel bụ onye kpọlitere Mozis n’ọnwụ, onye a kpọlitere ya na Ịlaịja n’ụbọchị ikpeazụ nke afọ 2023. A na-anọchi anya mbilite n’ọnwụ ahụ site n’aka Ịzikiel dịka ihe e mere site n’amụma nke ifufe anọ ahụ, nke Sista White kpọrọ ịnyịnya iwe e jidere, nke bụ Alakụba nke Ọgọst 11, 1840 na 9/11. Nnwale alfa ahụ bụ nnwale ntọala nke ọhụụ mpụga. Nnwale omega ahụ ga-abụ ọhụụ okpueze ime.

Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.

Gịnị mere a ga-eji nwee alpha na omega a ga-esochi ule nke atọ? Nke a bụ nnọọ okwu m na-akọwapụta. Ọhụụ ule mpụga alpha nke afọ 2024 bụ nke mbụ n’ime ule atọ. A ga-agafe ule ntọala ahụ ka e nwee ike isonye n’ule omega nke isi nkuku. Ule abụọ ahụ nwere ọdịdị amụma dị iche na nke ule nke atọ. Ule nke atọ bụ ule litmus nke na-egosi ma onye a na-anwale agafewo n’ezie nzọụkwụ abụọ ndị gara aga.

The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.

Nnwale mbụ bụ ntọala, nnwale nke abụọ bụkwa ụlọ nsọ e mezuchara. A tọrọ ntọala ụlọ nsọ ahụ n’akụkọ ihe mere eme nke iwu mbụ ka e si na Babilọn pụta. N’akụkọ ihe mere eme nke iwu nke abụọ, e mezuchara ụlọ nsọ ahụ. Iwu nke atọ dị iche, n’ihi na n’iwu ahụ, e weghachiri ọchịchị onwe mba Juda, na-enye ha ikike ịkpọ ndị mere mpụ obodo na mpụ okpukpe ikpe. E weghachiri ikpe n’iwu nke atọ. N’afọ 2024, nnwale alpha nke ntọala kewapụrụ ndị nọ n’ime ọnụ ụlọ ihe fọrọ nke nta ka ọ bụrụ efu nke nwoke ahịhịa unyi.

The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”

Nnwale omega bụ ebe a na-emecha ụlọ nsọ ahụ, dịka e gosiri ya site n’itinye nkume isi ya n’ọnọdụ. Mmezu nke ụlọ nsọ ahụ bụ nzukọ mmeri ahụ e guzobere mgbe a na-ewepụ ahịhịa ọjọọ ahụ. Mmezu nke ụlọ nsọ ahụ n’ime nrọ Miller bụ mgbe a tụbara ọla ndị ahụ azụ n’ime igbe ka ibu “na-enweghị ahụhụ anya ọ bụla nke nwoke ahụ tụbara ha n’ime ya.” Mgbe Miller kpọpụtara nwoke onye ji brọsh sachapụ unyi ahụ dịka onye na-atụba ọla ndị ahụ n’ime igbe ka ibu, ọ kwụsịrị akaebe ya n’okwu ndị a, “E ji oke ọṅụ mee ka m tie mkpu, mkpu ahụ kpọtekwa m n’ụra.”

Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.

Rịba ama na oké mkpu Miller nke na-eteta mmadụ, ka e nyere ike site n’“ọṅụ.” Ọṅụ bụ akara nke ndị ahụ nọ n’akwụkwọ Joel ndị nwere “mmanya ọhụrụ,” ma “ihere” dịkwasịrị ndị na-aṅụ mmanya ndị ọzọ ahụ bụ ndị e kewapụrụ n’ebe mmanya ọhụrụ ahụ nọ. Mkpu Etiti Ụra Abalị nke na-eteta Miller, na-esochi mgbe nwoke ahụ ji ahịhịa na-ekpochapụ unyi tụbara ọla ndị ahụ n’ime igbe ka ukwuu. Igbe ka ukwuu ahụ jupụtara n’ọla ndị ahụ e kewapụrụ n’ebe ihe mkpofu ahụ nọ ma tụba ha n’ime igbe ahụ, nke bụ ma ụlọ nsọ nke narị puku mmadụ iri anọ na anọ, ma ozi nke Mkpu Etiti Ụra Abalị. E mechara ụlọ nsọ ahụ n’iwu nke abụọ, ma ọ bụ mmụọ ozi nke abụọ, ma ọ bụ ule nke abụọ na omega. Nrọ Miller, a na-anọchi anya ule omega mgbe e meghere windo nke eluigwe.

> And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.

> Anụrụ m kwa dịka olu nke oké ìgwè mmadụ, na dịka olu nke ọtụtụ mmiri, na dịka olu nke oke égbè eluigwe, na-asị, Haleluia: n’ihi na Onyenweanyị Chineke onye pụrụ ime ihe nile na-achị. Ka anyị ṅụrịa ọṅụ ma nwee obi ụtọ, nyekwa ya nsọpụrụ: n’ihi na agbamakwụkwọ nke Nwa-aturu ahụ eruola, nwunye ya akwadokwaala onwe ya. E nyekwara ya ka o yi ákwà ọcha dị mma, dị ọcha ma na-enwu enwu: n’ihi na ákwà ọcha ahụ dị mma bụ ezi omume nke ndị nsọ. O wee sị m, Dee, Ngọzi nādiri ndị a kpọrọ ka ha bịa n’oriri agbamakwụkwọ nke Nwa-aturu ahụ. O wee sị m, Ndị a bụ okwu eziokwu nke Chineke. Mkpughe 19:6–9.

On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.

N’ụbọchị Ọktoba 22, 1844, e mezuru “ọbịbịa anọ nke Kraịst,” ma nke ọ bụla n’ime ọbịbịa anọ ahụ ka a ga-emezu n’ụzọ zuru oke karị n’iwu Sọnde na-abịa nso. Ọ bịara dịka Onye-Ozi nke Ọgbụgba-ndụ, n’ime mmezu nke ịsachasị na ime ka ndị Livai dị ọcha dị ka e kwuru na Malakaị isi atọ. Ọ bịara ịnara alaeze, n’ime mmezu nke Daniel 7:13. Ọ bịara ime ka ebe nsọ dị ọcha, n’ime mmezu nke Daniel 8:14, Ọ bịakwara n’alụmdi na nwunye. Alụmdi na nwunye ahụ na-ewere ọnọdụ mgbe nwunye a lụrụ ọhụrụ emeela onwe ya njikere.

> “‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.

> “‘Mgbe mkpụrụ ahụ mịrịpụta, ozugbo ahụ ọ na-etinye mma owuwe ihe ubi, n’ihi na owuwe ihe ubi eruola.’ Kraịst ji agụụ na-ere ọkụ na-eche ngosi nke Onwe Ya n’ime nzukọ Ya. Mgbe a ga-eme ka àgwà Kraịst mụpụta nke ọma n’ime ndị nke Ya, mgbe ahụ Ọ ga-abịa ịkpọrọ ha dịka ndị nke Ya.” Christ’s Object Lessons, 69.

The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.

Dịka mmụọ nsọ si kwuo, a pụrụ naanị ịdọ “ụwa” aka ná ntị site n’“ịhụ ndị nwoke na ndị nwanyị” nwere akara Chineke n’oge nsogbu iwu ụbọchị Sọnde.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Ọrụ nke Mmụọ Nsọ bụ ime ka ụwa kwenye banyere mmehie, banyere ezi omume, na banyere ikpe. Ụwa nwere ike ịdọ aka ná ntị naanị site n’ịhụ ndị kwere eziokwu ahụ ka e doro nsọ site n’eziokwu ahụ, na-eme ihe dabere n’ụkpụrụ ndị dị elu ma dị nsọ, na-egosipụta, n’ụzọ dị elu ma dị ebube, akara nkewa dị n’etiti ndị na-edebe iwu nile nke Chineke, na ndị na-azọ ya n’okpuru ụkwụ ha. Ịdo nsọ nke Mmụọ na-eme ka ọdịiche dị n’etiti ndị nwere akara nke Chineke, na ndị na-edebe ụbọchị izuike ụgha, pụta ìhè. Mgbe ule ahụ bịara, a ga-egosi nke ọma ihe akara nke anụ ọhịa ahụ bụ. Ọ bụ idebe ụbọchị Sọnde. Ndị, mgbe ha nụchara eziokwu ahụ, ka na-aga n’ihu ile ụbọchị a anya dịka ụbọchị dị nsọ, na-eburu mbinye aka nke nwoke mmehie ahụ, onye chere ịgbanwe oge na iwu.” Bible Training School, December 1, 1903.

When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.

Mgbe nwunye ahụ kwadebere onwe ya, owuwe ihe ubi eruola. Owuwe ihe ubi ahụ na-amalite site n’ịkpọkọta onyinye ọka wit nke mkpụrụ mbu a na-ebuli elu dịka onyinye ifegharị, bụ ọkọlọtọ. Nke mbụ, a na-akpọkọta mkpụrụ mbu ahụ, ndị bụ otu narị puku iri anọ na anọ dịka e dere n’Akwụkwọ Mkpughe, emesịa kwa atụrụ ndị ọzọ, ndị bụ nnukwu igwe mmadụ. Ọkọlọtọ ahụ bụ ndị agha ya dị ike, ndị agha ya ndị dị ike yi uwe linin ọcha dị mma. N’oge agbamakwụkwọ ahụ, a rụzuchara ụlọ nsọ nke otu narị puku iri anọ na anọ tupu ikpe nke iwu ụbọchị Sọnde, ụlọ nsọ ahụ abụghị naanị nnukwu igbe Miller, kama ọ bụ nzukọ mmeri nke nwere onyinye nile, tinyere mmụọ amụma.

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

> M’ada m n’ụkwụ ya iji kpọọ ya isiala. Ma ọ sịrị m, Lezie anya ka i megharịa ya: abụ m onye ọrụ ibe gị, na nke ụmụnne gị ndị nwere àmà Jisọs: kpọọ Chineke isiala: n’ihi na àmà Jisọs bụ mmụọ amụma. Mkpughe 19:10.

The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.

Ndị ahụ otu narị puku na iri anọ na anọ bụ ndị nwere àmà Jisọs, a na-egosipụtakwa àmà Jisọs ahụ “ahịrị n’elu ahịrị” n’ime ma Akwụkwọ Nsọ ma Mmụọ nke Amụma. Mgbe mmegharị Laodisia nke ndị ahụ otu narị puku na iri anọ na anọ gbanwere bụrụ mmegharị Filadelfia nke ndị ahụ otu narị puku na iri anọ na anọ, ha niile ga-eji usoro “ahịrị n’elu ahịrị” gosipụta àmà ha. Àmà ahụ bụ ngwakọta nke ọbara Chineke na àmà mmadụ.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Ha we meriri ya n’ọbara Nwa Atụrụ ahụ, na site n’okwu àmà ha; ha ahụghịkwa ndụ ha n’anya ruo n’ọnwụ. Mkpughe 12:11.

The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.

Àmà nke mmadụ jikọtara ọnụ na ọbara nke Chịbụchi bụ àmà nke Mozis na Nwa-aturu ahụ. Mozis bụ mmadụ, alfa nye ọbara nke chi nke Nwa-aturu ahụ, bụ́ omega. A na-eweghachi onyinye niile ozugbo nwunye ahụ mere onwe ya njikere, ma dịka ndị agha dị ike e ji ákwà ọcha dị mma yikwasị, ọ na-ewere ọnọdụ ya dịka ọkọlọtọ nke ndị agha nke Onyenwe anyị na-aga n’ihu. Ije agha ahụ na-amalite mgbe e mere nwunye ahụ njikere ma yikwasị ya ọcha, nke bụ mgbe e meghere windo nke eluigwe, dịka e meghere ha n’ọhụ Miller.

> And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.

> M wee hụkwara eluigwe ka e meghere, ma lee, ịnyịnya ọcha; onye ahụ nke nọkwasịrị ya ka a kpọrọ Onye Kwesịrị Ntụkwasị Obi na Onye Eziokwu, ọ bụkwa n’ezi omume ka ọ na-ekpe ikpe ma na-ebu agha. Anya ya dị ka ire ọkụ, n’isi ya kwa ka e nwere ọtụtụ okpueze; o nwekwara aha e dere, nke ọ dịghị onye ọbụla maara, ma ọ bụghị naanị ya onwe ya. E yikwara ya uwe a mikpuru n’ọbara: a na-akpọkwa aha ya Okwu Chineke. Ma usuu ndị agha nke nọ n’eluigwe soro ya n’elu ịnyịnya ọcha, yi ezi ákwà ọcha, dịkwa ọcha ma dị ọcha. N’ọnụ ya ka mma agha dị nkọ si apụta, ka o jiri ya tie mba niile: ọ ga-eji mkpara ígwè chịa ha: ọ na-azọkwa ebe a na-apịkọta mmanya nke oke iwe na ọnụma nke Chineke Pụrụ Ime Ihe Niile. O nwekwara aha e dere n’uwe ya nakwa n’apata ụkwụ ya, EZE NKE NDỊ EZE, NA ONYENWE NKE NDỊ ONYENWE. Mkpughe 19:11–16.

When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.

Mgbe nwoke ahụ ji ahịhịa nsacha unyi banye n’ime ụlọ efu ahụ ma meghee windo ndị ahụ, ọ na-achịkọta ọla dị oké ọnụ ahịa ndị ahụ ma tụba ha n’ime igbe omega ka ukwuu. James White ga-akọwa ọla ndị ahụ dị ka ndị nke Chineke, ma William Miller ga-agwa gị na ihe nnọchianya nwere ihe karịrị otu ihe ha pụtara, na ọla ndị ahụ na-anọchi anya ọ bụghị naanị eziokwu ndị ntọala e gbasasịrị agbasasị, kama kwa ọla ndị gbasasịrị agbasasị ndị dị n’elu okpueze ahụ e weliri elu nke na-anọchi anya alaeze nke ebube nke Kraịst.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.

> Onyenwe ha Chineke ga-azọpụtakwa ha n’ụbọchị ahụ dịka ìgwè atụrụ nke ndị Ya; n’ihi na ha ga-adị ka nkume dị n’okpueze eze, ndị a na-ebuli elu dịka ọkọlọtọ n’elu ala Ya. Zekaraya 9:16.

The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”

Ọmega na ule nke abụọ mgbe ule alfa nke ntọala, nke bụ nke Rome guzobere ọhụụ ahụ, bụ ule ọmega nke nkume isi. Ọ bụ mmezu nke ule ụlọ nsọ ahụ, nke na-ebute ule nke atọ, bụ ule nyocha nke ikpe. Ule ahụ na-asachapụ klaasị abụọ nke ndị na-efe ofufe ka ha si n’ebe ibe ha nọ pụọ, na-ekewa ndị amamihe na ndị nzuzu dabere n’elu mmanụ ahụ, nke bụ ozi ahụ, ma ọ bụ dịka Sister White kọwara ya n’akwụkwọ nkọwa ya banyere ụlọ nzukọ dị na Kapanọm—“okwu nke eziokwu.”

Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.

Kapanọm bụ ebe, dịka e dere na Jọn 6:66, Jizọs tufuru ọnụ ọgụgụ kasịnụ nke ndị na-eso ụzọ ya n’otu oge, ndị na-eso ụzọ ahụ alaghachighịkwa ọzọ. Dị ka ule kachasị ukwuu nke ịbụ onye na-eso ụzọ n’oge Kraịst, Kapanọm bụ ihe nnọchianya nke ule omega nke ịbụ onye na-eso ụzọ n’oge Kraịst, nke n’aka nke ya ga-abụ ụdị nke ule omega nke ịbụ onye na-eso ụzọ n’usoro ule nke nzọụkwụ atọ nke malitere n’afọ 2023. Na Kapanọm, e ji Achịcha nke Eluigwe nọchite ule ahụ, ọ kpọpụtakwa ọdịda ndị Juu n’ọnọdụ nke enweghị ike ha ịghọta amụma, n’ihi na ha achọghị ịnakwere na mgbe Jizọs kwuru okwu banyere ihe ndị sitere n’okike, a ghaghị ịghọta ya n’ọrụ ime mmụọ.

We will continue these things in the next article.

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

> “Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.

> “Okwu Kraịst kwuru n’ụlọ nzukọ banyere achịcha nke ndụ bụ oge mgbanwe n’akụkọ ndụ Judas. Ọ nụrụ okwu ndị a, ‘Ọ bụrụ na unu erighị anụ ahụ nke Nwa nke mmadụ, ma ṅụọ ọbara Ya, unu enweghị ndụ n’ime unu.’ Jọn 6:53. Ọ hụrụ na Kraịst na-enye ezi ihe nke mmụọ karịa nke ụwa. O weere onwe ya dịka onye na-ahụ anya n’ihu, ma chee na ọ pụrụ ịhụ na Jizọs agaghị enweta nsọpụrụ ọ bụla, nakwa na Ọ gaghị enye ndị na-eso ụzọ Ya ọnọdụ dị elu ọ bụla. O kpebiri na ya agaghị ejikọta onwe ya na Kraịst nke ọma nke ukwuu nke na ọ gaghị enwe ike ịdọpụ onwe ya. Ọ ga-elekọta anya. O wee lekọta anya.”

> “From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.

> “Site n’oge ahụ gawa n’ihu, o gosipụtara obi abụọ ndị mere ka ndị na-eso ụzọ ahụ gbagwojuo anya. …” The Desire of Ages, 719.

## First Test

Nnwale Mbụ

> “The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.

> “Ile anya Jizọs tụkwasịrị Judas onye ịchọ onwe ya naanị mere ka o kwenye na Nna-ukwu ahụ aghọtala aghụghọ ya, ma gụọkwa àgwà ya dị ala, nke a na-elelị anya. Nke a bụ ịba mba kpọmkwem karịa nke Judas natara na mbụ. Nke a kpasuru ya iwe, ya mere e meghere ọnụ ụzọ nke Setan si banye ijide echiche ya. Kama ichegharịa, o kpara imegwara. N’ịma mgbu site n’ịmara mmehie ya, ma kpasuo ya ruo n’ókè ara n’ihi na a maara ikpe ọmụma ya, o biliri n’oche nri ahụ, gaa n’obí nnukwu onye nchụàjà, ebe ọ hụrụ ka nzukọ ahụ zukọrọ. E juputara ya n’mmụọ Setan, o meekwa dịka onye uche ya adịghị. Ụgwọ e kwere ya nkwa maka inyefe Nna-ukwu ya bụ mkpụrụ ego ọlaọcha iri atọ; ma maka ego dị nnọọ obere karịa nke igbe manu-otite ahụ ruru, o rere Onye Nzọpụta.”

> “In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.

> “N’ime mmụọ na n’omume, ọtụtụ yiri Judas. Ọ bụrụhaala na a na-agbachi nkịtị banyere ọnya ahụ nke agwa ha, a naghị ahụ iro doro anya; ma mgbe a baara ha mba, obi ilu na-ejupụta n’obi ha.” Youth Instructor, July 12, 1900.

## The Second Test

Ule nke Abụọ

> “Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.

> “Tupu Emume Ngabiga, Judas ezutewo ndị nchụàjà na ndị odeakwụkwọ ugboro nke abụọ, ma mechie nkwekọrịta ahụ iji nyefee Jizọs n’aka ha.... Judas wee were iwe n’ihi omume Kraịst nke ịsa ụkwụ ndị na-eso ụzọ Ya. O chere na ọ bụrụ na Jizọs nwere ike iweda Onwe Ya ala otu a, Ọ pụghị ịbụ eze Izrel. Olileanya nile banyere nsọpụrụ nke ụwa n’alaeze nke oge a ebibiela. Judas kwenyesiri ike na ọ dịghị ihe a ga-erite site n’iso Kraịst. Mgbe ọ hụchara Ya ka Ọ wedara Onwe Ya ala, dịka o chere, e mere ka o guzosie ike n’ebumnobi ya ịgọnarị Ya, ma kwupụta na a ghọgburu ya. Mmụọ ọjọọ jidere ya, o wee kpebie imezu ọrụ ahụ ọ kwetara ime n’ịrara Onyenwe ya nye.” The Desire of Ages, 645.

## The Final Decision

Mkpebi Ikpeazụ

> “In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.

> “N’iju-anya na mgbagwoju anya n’ihi ikpughe ebumnobi ya, Judas biliri ngwa ngwa ịpụ n’ụlọ ahụ. ‘Ya mere Jisọs sịrị ya, Ihe ị na-eme, mee ya ọsọ ọsọ.... Ya onwe ya, ebe ọ natara iberibe nri ahụ, pụtara ozugbo: ọ bụkwa abalị.’ Abalị ka ọ bụ nye onye ahụ na-arara mmadụ nye ka ọ si n’ebe Kraịst nọ tụgharịa banye n’ọchịchịrị dị n’èzí.”

> “Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.

> “Ruo mgbe e mere nzọụkwụ a, Judas agafebeghị oke nke ohere nchegharị. Ma mgbe ọ hapụrụ ọnụnọ nke Onyenwe ya na nke ndị na-eso ụzọ ibe ya, mkpebi ikpeazụ ahụ e mewoala. Ọ agafeela akara ókè ahụ.”

> “Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.

> “Ịtụnanya ka ndidi ogologo nke Jisọs dịworo n’otú O si emeso mkpụrụobi a a nwara anwa. Ọ dịghị ihe ọbụla a pụrụ ime iji zọpụta Judas ka ahapụrụ emeghị. Mgbe o mesịrị gbaa ndụmọdụ ugboro abụọ ịrara Onyenwe ya nye, Jisọs ka nyere ya ohere ichegharị. Site n’ịgụ nzube zoro ezo nke obi onye nrara ahụ, Kraịst nyere Judas ihe àmà ikpeazụ, nke na-eme ka o doo anya, banyere ịdị Chineke Ya. Nke a bụ oku ikpeazụ a kpọrọ onye na-eso ụzọ ụgha ahụ ka o chegharịa. Arịrịọ ọbụla nke obi Kraịst, nke bụ nke Chineke na nke mmadụ, pụrụ ime, ahapụghị. Ebili mmiri nke ebere, nke nganga isi ike jụrụ ma kpọghachi azụ, lọghachiri ọzọ n’osimiri ka ukwuu nke ịhụnanya na-emeri emeri. Ma ọ bụ ezie na nchọpụta nke mmehie ya tụrụ Judas n’anya ma kpasuo ya ụjọ, o mere ka o sie ike karị n’obi ya. Site na nri nsọ nke oriri nsọ, ọ pụrụ gaa imezu ọrụ nrara ahụ.”

> “In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.

> “N’ịkpọpụta ahụhụ ahụ megide Judas, Kraịst nwekwara ebumnobi ebere n’ebe ndị na-eso ụzọ Ya nọ. N’ụzọ a ka O nyere ha ihe àmà kachasị elu nke ịbụ Mesaịa Ya. ‘Ana m agwa unu tupu o mee,’ ka O kwuru, ‘ka, mgbe o mezuru, unu wee kwere na ABỤ M.’ Ọ bụrụ na Jisọs nọrọrịrị nkịtị, dịka onye na-amaghị ihe ga-abịakwasị Ya, ndị na-eso ụzọ ahụ gaara eche na Nna-ukwu ha enweghị ịhụ ihe n’ihu nke Chineke, na e jidere Ya n’amaghị ama ma rara Ya nye n’aka ìgwè mmadụ na-egbu mmadụ. Otu afọ tupu nke a, Jisọs agwala ndị na-eso ụzọ ahụ na Ọ họrọla mmadụ iri na abụọ, nakwa na otu n’ime ha bụ ekwensu. Ugbu a okwu Ya gwara Judas, nke na-egosi na a maara aghụghọ ya nke ọma nke ọma nye Nna-ukwu ya, ga-eme ka okwukwe nke ndị na-eso ụzọ Kraịst ezi-okwu sie ike n’oge mmechuihu Ya. Ma mgbe Judas ga-abịaruo ọgwụgwụ ya dị egwu, ha ga-echeta ahụhụ ahụ Jisọs kpọpụtara megide onye raara Ya nye.” The Desire of Ages, 653–655.

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