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

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

Number Fifteen

Nọmba Iri na Ise

Author

Jeff Pippenger

Published

December 21, 2025

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I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Ana m ekwusi ike na ọ dị mkpa ịghọta njikọ dị n’etiti akara nke ọgbọ anọ na ozi mmiri ozuzo ikpeazụ ka e nwee olileanya kachasị mma nke ịmata mkpa amaokwu anọ mbụ nke Joel isi nke mbụ. Joel na-abụ abụ ubi-vain, ma nkeji mbụ nke abụ ya bụ njikọ amụma nke ọgbụgba ndụ ahụ na ọgbọ anọ.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Ọ sịrị Abram, Mara n’ezie na mkpụrụ gị ga-abụ ọbịa n’ala na-abụghị nke ha, ha ga-ejere ndị bi na ya ozi; ndị ahụ ga-emegbukwa ha afọ anọ narị; Ma mba ahụ kwa, nke ha ga-ejere ozi, aga m ekpe ya ikpe; emesia ha ga-apụ na nnukwu akụnụba. Ma gị onwe gị ga-agakwuru nna gị ha n’udo; a ga-eli gị na ezi agadi. Ma n’ọgbọ nke anọ ha ga-alọghachi ọzọ ebe a: n’ihi na ajọ omume nke ndị Amọra erubeghị oke. Jenesis 15:13–16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Akụkụ Akwụkwọ Nsọ a bụ amụma e mezuru site ná ndụ Mozis. Mgbe akwụkwọ Joel malitere abụ nke ubi-vain site n’itụ aka ná ọgbọ anọ nke mbibi na-abawanye ụba, ọ na-eme ka akwụkwọ Joel kwekọọ n’ọgbọ amụma nke anọ na nke ikpeazụ. Ọgbọ ahụ bụ “ọgbọ a họọrọ” nke Pita, ndị a kpọrọ si n’ọchịchịrị pụta banye n’“ìhè Ya dị ebube.” A na-eme ka e nwee ọdịiche n’etiti ha na ndị ibe ha n’ọgbọ, ndị a na-anọchi anya dị ka ọgbọ ajụala. Ọgbọ ahụ nke anọ na nke ikpeazụ ka a na-anọchi anya site n’aka Jọn, onye bụ ihe nnọchianya nke narị puku na iri anọ na anọ, ndị “a kpọrọ, ma họrọkwa, ma bụrụkwa ndị kwesiri ntụkwasị obi.”

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

A kpọrọ ha na 9/11, họpụtara ha n’oku etiti abalị, ha wee bụrụ ndị kwesịrị ntụkwasị obi n’oge nsogbu iwu Sọnde, dịka ndị Livai siri bụrụ ndị kwesịrị ntụkwasị obi n’ime nnupụisi nwa-ehi ọlaedo nke Erọn na Jeroboam. Mkpụrụobi ndị a na-eme ka ha dị ọcha dịka ọlaọcha n’ime Malakaị isi nke atọ, bụ ndị Livai a họpụtara n’oge ozi nke Oku Etiti Abalị, n’ihi na a na-emecha ịkà akara ahụ site n’ịwụsa Mmụọ Nsọ, ya na ya kwa.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

N’isiokwu gara aga anyị wepụtara ahịrị sitere n’akụkọ banyere Mosis, onye Nwanyị White kọwara dị ka alfa nke amụma Akwụkwọ Nsọ, onye n’ụzọ amụma jikọtara ya na Kraịst dịka omega nke amụma Akwụkwọ Nsọ. Mosis bụ nkume ntọala, Kraịst bụkwa nkume isi nkuku. Ha abụọ bụ ihe nnọchianya nke nzọpụta pụọ n’ime mmehie, dị ka e gosiri ya n’nzọpụta ahụ e si n’Ijipt nweta site n’aka Mosis. Ma ngosipụta niile nke ike Chineke nke mere site n’aka Mosis, karịrị akarị nke ukwuu, mgbe Kraịst kwadoro ọgbụgba ndụ ahụ na ọtụtụ mmadụ maka otu izu. Mosis bụ alfa, Kraịst bụkwa omega, omega bụkwa nọmba “22” ebe alfa bụ nọmba “1.”

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Mgbe anyị na-ekwu banyere Mosis, anyị na-ahụ na nnapụta nke jupụtara n’ihe-ama amụma ya ka edobere n’ime mmiri. Nnapụta ya site na mmiri Naịl mgbe a mụrụ ya, bụ ihe oyiyi nke Noa n’ime ụgbọ. Baptizim ahụ n’Oké Osimiri Uhie kwekọrọ na Noa na mmadụ asatọ ahụ nọ n’ime ụgbọ ahụ, nke n’aka nke ya kwekọrọ na baptizim Joshua n’Osimiri Jọdan, nke Kraịst mechara megharịa n’otu ebe ahụ kpọmkwem. Ihe-àmà Mosis na-amalite site na nnapụta n’Osimiri Naịl ma kwụsị n’akụkụ osimiri Jọdan. Baptizim Kraịst bụ mmanụ-nsọ e tere Ya iji gbaa àmà ruo afọ atọ na ọkara, nke duru ruo n’ọnwụ Ya, nke e gosipụtara na mbido site na baptizim Ya. N’mbilite n’ọnwụ Ya, e nwere naanị ntakịrị mkpọda ole na ole ruo mgbe mgbapụta zuru ezu bịara na Pentikọst.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Nkwa nkwa Chineke kwere mmadụ malitere na Noa, e mezukwara nkwa ọgbụgba ndụ Ya nye otu ndị a họọrọ site n’aka Abraham site n’aka Moses. Moses, alfa, bụ onyinyo Jisọs, omega, onye ga-abịa mekwaa ka ọgbụgba ndụ ahụ guzosie ike n’etiti “ọtụtụ,” ọ bụghị naanị otu ndị a họọrọ. Dị ka onyinyo Kraịst, ọmụmụ Moses kwekọrọ na ọgbụgba ndụ e nyere Noa, nke egwurugwu bụ ihe ịrịba ama ya nye mmadụ nile. Moses na-ekwekọkwa na ọgbụgba ndụ e nyere otu ndị a họọrọ, nke ibi úgwù bụ ihe ịrịba ama ya nye ndị a họọrọ. Ọrụ ọgbụgba ndụ Moses bụ n’etiti “ọtụtụ,” ọ bụghị nanị otu ndị a họọrọ. Ọ bụrụ na nke ahụ abụghị eziokwu, a gaghị na-ata ha ahụhụ mgbe niile site n’ìgwè mmadụ agwakọtara agwakọta.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

N’etiti “mmiri nzọpụta” dị iche iche nile a na-anọchi anya ha n’ime ndụ Mozis dum, baptizim ahụ e mere na Bethabara n’Osimiri Jọdan jikọtara mmalite akụkọ ọgbụgba-ndụ nke Izrel oge ochie n’Ala Nkwa na njedebe nke akụkọ ya, n’ime izu ahụ Kraịst kwadoro ọgbụgba-ndụ ahụ nye ọtụtụ mmadụ. Baptizim Kraịst kwekọrọ na baptizim Izrel oge ochie, ma akụkọ abụọ ahụ na-ekwu banyere mbilite n’ọnwụ Ya mgbe O kuru obere mkpụrụ mmiri ozuzo ole na ole, tupu nnukwu ezo mmiri nke Pentikost ụbọchị iri ise ka e mesịrị. A na-egosipụta ahịrị alfa na omega dum, n’ụzọ sitere n’aka Mozis ruo n’aka Kraịst, n’ime mmiri nzọpụta.

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> “N’ịkụziri ndị a na-eso ụzọ Ya, Jisọs gosiri ịdị mkpa nke Agba Ochie dịka àmà nye ozi Ya. Ọtụtụ ndị na-ekwu na ha bụ Ndị Kraịst ugbu a na-ajụ Agba Ochie, na-ekwu na ọ dịkwaghị uru ọ bụla. Ma nke a abụghị ozizi Kraịst. O weere ya dị oke ọnụ ahịa nke na n’otu oge Ọ sịrị, ‘Ọ bụrụ na ha anaghị anụ Mozis na ndị amụma, a gaghịkwa eme ka ha kwenye, ọbụna ma otu onye si n’ọnwụ bilie.’ Luk 16:31.”

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

> “Ọ bụ olu Kraịst ka na-ekwu site n’ọnụ ndị nna ochie na ndị amụma, site n’ụbọchị Adam ruo ọbụna n’ihe omume ikpeazụ nke oge. A na-ekpughe Onye Nzọpụta ahụ n’Agba Ochie doro anya dị ka n’Agba Ọhụrụ. Ọ bụ ìhè sitere n’oge gara aga nke amụma na-eme ka ndụ Kraịst na nkuzi nke Agba Ọhụrụ pụta n’ìhè na ido anya na ịma mma. Ọrụ ebube Kraịst bụ ihe akaebe nke ịbụ Chineke Ya; ma ihe akaebe ka sie ike na Ọ bụ Onye Mgbapụta nke ụwa ka a na-ahụ n’ịtụnyere amụma nile nke Agba Ochie na akụkọ ihe mere eme nke Agba Ọhụrụ.” The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

N’isiokwu ndị na-atụle akwụkwọ Joel, anyị anọwo “na-atụnyere amụma nile nke Agba Ochie na akụkọ ihe mere eme nke Agba Ọhụrụ,” nakwa akụkọ ihe mere eme nke Izrel nke mmụọ nke oge a. Ma ọ bụ Agba Ochie ma ọ bụ Agba Ọhụrụ, ma ọ bụkwa akụkọ ihe mere eme nke ndị mmụọ ozi atọ nke malitere na 1798, a na-anọchi anya ahịrị ndị ahụ niile dịka “olu Kraịst.” Ihe àmà e dere ede nke Akwụkwọ Nsọ na nke Mmụọ nke Amụma bụ olu Kraịst, olu Kraịstkwa bụ olu Onye ahụ bụ Okwu Chineke.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

“Olu” nke Okwu Chineke bụ ozi Chineke dị ka e si anọchi anya ya n’Okwu Ya e dere ede. Ozi Ya n’ụbọchị ikpeazụ bụ ozi nke mmiri ozuzo nke ikpeazụ, nke gụnyere mmiri ozuzo mbụ, nke mmiri ozuzo mbụ na nke ikpeazụ sochiri, dị ka Joel siri kwuo.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Jọn Onye Nkpughe ahụ na-anọchi anya puku narị otu na iri anọ na anọ ahụ ndị na-alaghachi n’ụzọ ochie ndị ahụ, n’ihi na ọ na-anụ “olu” n’azụ ya. “Olu” ahụ dị n’azụ bụ olu Kraịst “site n’ụbọchị Adam” gaa n’ihu.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

> M wee chigharịa ịhụ olu ahụ nke gwara m okwu. Ma mgbe m chigharịrị, ahụrụ m ihe ndọba oriọna ọlaedo asaa. Mkpughe 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Amaokwu a na-egosi nkewa n’isi nke mbụ, n’ihi na ruo amaokwu gara aga Jọn nọ n’agwaetiti a na-akpọ Patmos, ma n’amaokwu nke iri na abụọ ọ tụgharịrị, ma site n’ebe ahụ gaa n’ihu Jọn nọ n’Ụlọ Nsọ nke Eluigwe. Mgbe ọ tụgharịrị, ọ mere nke a, n’ihi na n’amaokwu nke iri o nụrụ olu si n’azụ ya.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

> Anọ m n’ime Mmụọ n’ụbọchị nke Onyenwe anyị, m wee nụ n’azụ m nnukwu olu, dị ka nke opi, na-asị, Abụ m Alfa na Omega, onye mbụ na onye ikpeazụ: ma, Ihe ị na-ahụ, dee ya n’akwụkwọ, zigaara ya ụka asaa ndị dị n’Eshia; nke dị na Efesọs, na nke dị na Smena, na nke dị na Pegamọs, na nke dị na Tayaịtaịra, na nke dị na Sadis, na nke dị na Filadelfia, na nke dị na Laodisia. Mkpughe 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Jọn nọchiri anya ndị na-anụ olu Kraịst n’azụ ha. Ọ na-anụ ozi opi Jeremaya nke ịlaghachi n’ụzọ ochie, ụzọ ndị ajọ mmadụ jụrụ ịga ije n’ime ya na opi ịdọ aka ná ntị nke ha jụrụ ịnụ. Jọn gere ntị, olu ahụ n’azụ ya wee kọwaa onwe ya dịka Alfa na Omega—Onye ahụ na-egosi ụzọ ọhụrụ, ya na ụzọ ochie.

> And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

> N’etiti oriọna asaa ahụ, e nwere otu yiri Nwa nke mmadụ, yi uwe ruru ya n’ụkwụ, e jirikwa eriri ọlaedo kee ya n’akụkụ ara. Isi ya na ntutu isi ya dị ọcha dịka ajị anụ, dịkwa ọcha dịka snoo; anya ya dịkwa ka ire ọkụ; Ụkwụ ya dịkwa ka ọla kọpa a nụchara anụcha, dị ka a ga-asị na e mere ka ha gbaa ọkụ n’ime ọkụ; olu ya dịkwa ka ụda nke ọtụtụ mmiri. O jidere kpakpando asaa n’aka nri ya: ma mma agha nkọ nke nwere ihu abụọ si n’ọnụ ya pụta: ọdịdị ihu ya dịkwa ka anyanwụ mgbe ọ na-enwu n’ike ya. Mkpughe 1:13–16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

N’amaokwu nke iri na abụọ, Jọn tụgharịrị wee hụ ọhụụ nke Kraịst, nke Sister White jikọtara na ọhụụ nke Kraịst Daniel hụrụ, nke bụkwa ọhụụ ahụ Aịsaịa, Jeremaya, Ịzikiel, na Pọl hụrụ.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Ọ bụ n’oke agụụ na-atụsi m ike ka m na-ele anya n’ihu n’oge ahụ mgbe a ga-emegharị ihe omume nke ụbọchị Pentikọst, ọbụna n’ike ka ukwuu karịa nke e gosipụtara n’oge ahụ. Jọn na-ekwu, ‘Ahụrụ m mmụọ ozi ọzọ ka o si n’eluigwe rịdata, nwee nnukwu ike; e wee mee ka ụwa mụta ìhè site n’ebube ya.’ Mgbe ahụ, dịka o mere n’oge Pentikọst, ndị mmadụ ga-anụ eziokwu ahụ a na-ekwu nye ha, onye ọ bụla n’asụsụ nke ya.”

> “God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Chineke pụrụ ịkụnye ndụ ọhụrụ n’ime mkpụrụobi ọ bụla nke ji ezi obi chọọ ijere Ya ozi [Adam na ndagwurugwu ọkpụkpụ Ezikiel], ma nwee ike imetụ egbugbere ọnụ ha ọkụ dị ndụ sitere n’elu ebe ịchụàjà [Aịsaịa], ma mee ka ha bụrụ ndị na-ekwu okwu nke ọma n’otuto Ya. A ga-eme ka ọtụtụ puku olu jupụta n’ike ikwupụta eziokwu ndị dị ebube nke Okwu Chineke. A ga-atọhapụ ire na-asụ ngọngọ [asụsụ ọzọ nke Aịsaịa], a ga-emekwa ka ndị ihere na-atụ sie ike iburu àmà obi ike n’ihi eziokwu ahụ. Ka Onyenweanyị nyere ndị Ya aka ime ka ụlọ nsọ mkpụrụobi dị ọcha pụọ n’ime mmetọ ọ bụla [ndị Livayị nke Malakaị], ma debe njikọ dị nso otú ahụ na Ya ka ha wee bụrụ ndị sonyere n’mmiri ikpeazụ ahụ mgbe a ga-awụsa ya.” Review and Herald, July 20, 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Ọhụ a anyị na-atụle gụnyere nkọwa nke olu Kraịst. Mgbe Jọn tụgharịrị wee nụ olu Kraịst, ọ dị ka ụda nke “ọtụtụ mmiri.” Mgbe olu Kraịst na-ekwu banyere ọgbụgba ndụ Ya na ụmụ mmadụ ma ọ bụ na ndị a họpụtara ahọpụta, a na-ejikọta ya na ọtụtụ mmiri. E meghere ozi nke Daniel isi nke asaa ruo nke itoolu n’afọ 1798, ma emesịa, n’afọ 1989, e meghere ozi nke Daniel isi nke iri ruo nke iri na abụọ. Afọ 1798 na-ejikọta ya na olu nke Osimiri Ulai, afọ 1989 bụkwa olu nke Osimiri Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Ìhè ahụ Daniel natara n’aka Chineke ka e nyere kpọmkwem maka ụbọchị ikpeazụ ndị a. Ọhụụ ndị ọ hụrụ n’akụkụ osimiri Ulai na Hiddekel, nnukwu osimiri nke Shaina, ugbu a na-aga n’ihu n’ime mmezu, ma ihe omume niile e buru amụma banyere ha ga-eru nso imezu.” Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Osimiri Jọdan bụ njikọ dị n’etiti akụkọ ọgbụgba ndụ alfa na akụkọ ọgbụgba ndụ omega nke Izrel oge ochie. Okwu ahụ bụ Jọdan pụtara “onye na-arịda” ma na-anọchi anya Kraịst, “onye ukwu na-arịda.”

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

> Ka uche a dị n’ime unu, nke dịkwa n’ime Kraịst Jizọs: Onye, ebe ọ nọ n’ụdị Chineke, echeghị na ịdị ka Chineke bụ ihe a ga-arapara n’ike: Kama o mere onwe ya ka ọ bụrụ onye efu aha, were n’ahụ onwe ya ọdịdị ohu, e mee ya n’oyiyi mmadụ: Ma ebe a hụrụ ya n’ụdị dị ka mmadụ, o wedara onwe ya n’ala, bụrụ onye na-erube isi ruo n’ọnwụ, ọbụna ọnwụ nke obe. Ndị Filipai 2:5–9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Osimiri Jọdan na-anọchi anya Kraịst, “onye ukwu na-aridata,” ma Jọdan bụ njikọ dị n’etiti akụkọ ihe mere eme alfa na omega nke ndị Chineke họpụtara, ndị e nyere ubi vaịn ka ha lekọta. Mmiri nzọpụta nke Mosis na-anọchi anya olu Kraịst, nke mkpụrụ obi pụrụ ịnụ ma ọ bụrụ naanị na ọ ga-atụgharịa, ka ọ nụ “olu dị n’azụ ha,” ma olu ha ga-anụ mgbe ahụ bụ—olu ọtụtụ mmiri. Site n’iju mmiri Noa ruo n’mbibi nke Jerusalem na AD 70, a na-edobe mmiri nzọpụta dịka ihe ịrịba ama n’ụzọ nye ndị ọgbụgba ndụ Chineke. Ihe ịrịba ama ndị ahụ na-anọchi anya akụkọ ime nke ndị ikpeazụ nke ndị ọgbụgba ndụ Chineke, otu narị puku na iri anọ na anọ. Mmiri nke na-enye Osimiri Jọdan na-esite n’igi na snow nke na-akpakọba n’ugwu Hemon, nke mejupụtara isi mmiri nke Osimiri Jọdan.

> A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

> Abụ nke nrigo nke Devid. Lee, ọ dị mma, ọ dịkwa ụtọ nke ukwuu, ka ụmụnna biri ọnụ n’ịdị n’otu! Ọ dị ka mmanụ nsọ ahụ dị oké ọnụ ahịa e tere n’isi, nke sọfuru n’ajị agba, ọbụna n’ajị agba Erọn: nke sọfuru ruo n’ọnụ uwe ya; Dị ka igirigi Hemọn, dịkwa ka igirigi nke dara n’elu ugwu Zayọn: n’ihi na n’ebe ahụ ka Onyenwe anyị nyere iwu ka ngọzi dị, ọbụna ndụ ruo mgbe ebighị ebi. Abụ Ọma 133:1–3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Mmiri ndị ahụ na-emekwa ka e nwee ọgba nke Pan, ọdọ miri emi, nke edobere n’ime ọgba dị na Panium nke Daniel 11:13–15, na Caesarea Philippi n’ụbọchị Pita. Isi iyi nke Osimiri Jọdan na-emekwa ka e nwee ọdọ Setan nke ọgba Pan. Olu nke ọtụtụ mmiri na-egosi na nnukwu ọgụ ahụ dị n’etiti Kraịst na Setan sitere n’elu ugwu dị elu nke ugwu Hemọn.

> 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. Matthew 16:18.

> Mụ onwe m kwa na-asị gị, na gị bụ Pita, ọ bụkwa n’elu nkume a ka M ga-ewu nzukọ m; ọnụ ụzọ ámá nke ọkụ mmụọ agaghị enwe ike imeri ya. Matiu 16:18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Aha “Hemon” pụtara “nsọ, e doro nsọ, e nyefere, ma ọ bụ e kewapụrụ iche,” ọ bụkwa akara nke Eluigwe, isi iyi nke mmiri niile na mmalite nke nnukwu esemokwu ahụ dịka e gosiri ya site n’“ọnụ ụzọ ámá nke hel,” nke bụ aha Jizọs kpọrọ ọgba Pan mgbe Ọ nọ na Sisaịa Filipai. N’ọnọdụ ahụ ka a gbanwere aha Saịmọn Baa-Jona ka ọ bụrụ Pita. Saịmọn pụtara “onye na-anụ,” Baa-Jona pụtakwara “nwa nduru.” Saịmọn bụ akara nke mkpụrụ obi ahụ nke nụrụ ozi nke baptizim Jizọs, nke Mmụọ Nsọ nọchiri anya ya n’ụdị nduru. Dịka onye nụrụ ozi nke baptizim Kraịst, a gbanwere Pita, na-anọchi anya ndị 144,000. E mechiri akara Pita mgbe ọ nọ na Panium, nke bụ amaokwu iri na atọ ruo iri na ise nke Daniel iri na otu.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Site n’ime mmiri Hemọn, osimiri Jọdan, ihe nnọchianya nke Kraịst—Onye ukwu ahụ na-agbadata—na-emecha njem ya n’Osimiri Nwụrụ Anwụ. Site n’Eluigwe, ebe igirigi nke ndụ si apụta, Kraịst rịdatara ruo n’ọnwụ nke obe, nke Osimiri Nwụrụ Anwụ na-anọchi anya ya. Akụkụ ụsọ mmiri nke Osimiri Nwụrụ Anwụ bụ ebe ala pụtara ìhè kasị emi n’ụwa. Osimiri Jọdan nke na-agbadata, na-agbadata ruo n’ogo mmiri kasị ala n’ụwa, dịka Kraịst siri rịdata ruo n’ọnwụ Ya n’obe. Site na mmiri nke ndụ ruo na mmiri nke ọnwụ, Osimiri Jọdan na-anọchi anya nridaba nke Kraịst sitere n’eluigwe ruo n’obe.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when the hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

A na-ejikọta isiokwu ndị dị mkpa nke amụma Akwụkwọ Nsọ na mmiri, ma amụma Akwụkwọ Nsọ bụ olu nke Kraịst, nke bụ olu nke ọtụtụ mmiri. Nwanyị akwụna nke Babilọn nọkwasịrị n’elu ọtụtụ mmiri, a na-akpọọkwa mmiri Yufretis nkụ iji kwadebe ụzọ nye ndị eze nke ọwụwa anyanwụ; ndị ahịa na ndị eze na-eguzokwa n’ebe dị anya na-akwa ákwá n’ihi na e bibiela ụgbọ mmiri Tashish n’etiti osimiri dị iche iche; a na-emekwa ka ọgbụgba ndụ ọnwụ ahụ, nke ndị na-aṅụbiga mmanya ókè nke Ifrem nabatara mgbe ha zoro onwe ha n’okpuru ụgha, ghara ịdị irè site n’iju-mmiri na-ekpuchi ihe niile nke iwu Sọnde nke ndị popu.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Mgbe Sister White na-ekwu maka “nnukwu osimiri nile nke Shinar,” ọ na-ekwu maka Osimiri Tigris na Yufretis. A pụrụ ịchọpụta isi mmiri ndị ahụ laghachiri n’Ubi Iden, ebe ha bụ osimiri nke atọ na nke anọ nke si na Iden pụta.

> And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

> Aha osimiri nke atọ bụ Haịdekel: ọ bụ ya na-aga n’ihu ọwụwa anyanwụ Asiria. Osimiri nke anọ bụkwa Yufretis. Jenesis 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

Hidekel bụ Taịgris, ma n’ezie, Yufretis bụ Yufretis, ọ bụ ezie na ndị ọkà mmụta akụkọ ihe mere eme na ndị ọkà mmụta okpukpe nke oge a adịghị ekwenye. Ha na-ekwusi ike na Ulaị abụghị nnukwu osimiri, kama ọ bụ naanị ọwa mmiri mmadụ wuru na Peshịa, ọ bụghị Shina. Ndị ọchịchị mmadụ ndị ahụ kwa na-akọwa na naanị osimiri abụọ a ma ama n’ụzọ ọ bụla nke ejikọtara na Shina bụ Taịgris na Yufretis, ma onye amụma nwanyị ahụ na-ekwu na Ulaị na Hidekel bụ “nnukwu osimiri nke Shina.”

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Okwu onye-amụma nwanyị banyere ozi nke mmiri na-emegide ndị ọkachamara nke oge a, dịka ndị ọkachamara nke oge ochie megidere ozi Noa banyere mmiri. A gwara anyị na ọhụụ abụọ ahụ nke osimiri abụọ ahụ nọchiri anya ha nọ n’usoro mmezu, ya mere, ihe niile e nọchiri anya n’ime ọhụụ abụọ ahụ nke “osimiri abụọ ukwu nke Shaina” nyere, ga-emezu n’oge na-adịghị anya. Ozi ahụ metụtara osimiri ndị ahụ bụ olu nke Kraịst, n’ihi na olu Ya dị ka ọtụtụ mmiri. Taịgris na Yufretis nọchiri anya isiokwu amụma dị mkpa nke ukwuu, ma akaebe ha metụtara ọgbụgba ndụ nke Moses alfa guzobere, nke bụ otu ọgbụgba ndụ ahụ Kraịst omega kwadoro.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

N’amụma, Taịgris na-anọchi anya Asịrịa, ma Yufretis bụ Babilọn. N’ihe gbasara mmekọrịta a, ha bụ ike abụọ ahụ, nke Jeremaya ji ọdụm nọchite anya ha, ndị ga-ebu alaeze ugwu mbụ, ma emesịa alaeze ndịda, banye n’agha mbibi.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Israel bụ atụrụ a chụsasịrị; ọdụm achụpụla ya: nke mbụ, eze Asiria eloola ya; ma n’ikpeazụ Nebukadreza, eze Babilọn, etigbuwokwa ọkpụkpụ ya. Jeremiah 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

Ma Asiria na Babilọn bụ ma ndị iro nke ugwu n’ihe metụtara alaeze ọ bụla nke Izrel, ya mere ha bụ ụdị nke eze ụgha nke ugwu ahụ—ike ndị popu. N’isi ihe, otu omenala ndọrọ ndọrọ ọchịchị na nke okpukpe ka ike abụọ ahụ sitere n’otu ntọala ọdịnala rụpụtara, ma usoro ndọrọ ndọrọ ọchịchị nke Asiria kpebisiri ike n’ọrụ ọchịchị steeti, ebe Babilọn kpebisiri ike n’ọrụ ọchịchị ụka, ọ bụ ezie na ha yiri ibe ha nke ukwuu. Rom ndị ọgọ mmụọ na Rom ndị popu n’ọkwa ụfọdụ bụ otu ihe, ma n’agbanyeghị nke ahụ, Rom ndị ọgọ mmụọ na-anọchi anya ọchịchị steeti, ebe Rom ndị popu na-anọchi anya ọchịchị ụka. Asiria, n’ihe gbasara amụma n’ihe metụtara Babilọn, bụ alaeze nke ọchịchị steeti, nke Babilọn soro ya dịka ike yiri ya nke kpebisiri ike n’ọchịchị ụka. Asiria nọchiri anya Rom ndị ọgọ mmụọ, Babilọn kwa nọchiri anya Rom ndị popu. Ike anọ ndị a niile zọgidere ebe nsọ na ụsụụ agha nke Chineke n’okpuru ụkwụ. A na-ejikọta Asiria na Taịgris, Babilọn kwa na Yufretis. Nke a kwekọrọ na ịkpọọ nkụ nke Yufretis n’akwụkwọ Mkpughe, iji kwadebe ụzọ maka ndị eze nke ọwụwa anyanwụ, dịka e gosipụtara ya n’ọrụ Saịrọs n’ịtụgharị Yufretis ụzọ ka e wee mebie Babilọn. Babilọn bụ Yufretis; Asiria bụ Taịgris.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Eze ugwu nke ugwu n’amụma na-emeri ụwa n’oge nsogbu iwu ụbọchị Sọnde, ma emesịa ọ daa; ma a na-anọchikarị mmeri ahụ dịka oke idei mmiri na-emeri emeri. Akụkọ banyere eze ugwu nke ugwu, dịka Asiria na Babilọn si nọchite ya, ka e ji osimiri maa atụ, n’ihi na olu nke ọtụtụ mmiri na-akọ akụkọ ahụ.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

A na-akpọ ala dị n’etiti osimiri abụọ Mesopotemia, nke pụtara “ala dị n’etiti osimiri abụọ.” Osimiri abụọ ahụ na-anọchi anya ike nke ugwu nke Chineke ji ahụhụ kwaa ndị Ya dapụrụ n’ezi okwukwe site n’ịchụsasị ha n’agha mbibi. Otu n’ime iyi ndị na-abata n’olu nke ọtụtụ mmiri ka a hụrụ n’aha ahụ bụ “Padanaram,” nke a kpọrọ naanị ugboro iri n’Akwụkwọ Nsọ. Nkwupụta mbụ ya bụ n’ihe gbasara ọgbụgba ndụ, n’ihi na ọ na-akọwa mgbọrọgwụ ọbara nke Rebekah, nwunye Aịzik. Amaokwu ahụ na-ekwu:

> And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

> Aịzik dị afọ iri anọ mgbe o lụrụ Rebeka, ada Betuel, onye Siria nke Padanaram, nwanne nwanyị Laban, onye Siria.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

E gosiwo njedebe iri ka egosiri n’elu àmà atọ nke Mosis ka ha na-eduga na Kadesh, 1863, na iwu Sọnde. Alụmdi na nwunye nke Aịzik bụ alụmdi na nwunye ọgbụgba-ndụ nke na-anọchite alụmdi na nwunye Kraịst na otu narị puku iri anọ na anọ n’oge iwu Sọnde, nke bụ 1863, nke bụ Kadesh, nke bụ njedebe nke akụkọ ọgbụgba-ndụ nke afọ iri anọ. Rebeka bụ ada onye Siria, bụrụkwa nwanne nwanyị nke Leban onye Siria, (onye, n’ọgbọ na-esote nke akụkọ ọgbụgba-ndụ ahụ, mebiri ọgbụgba-ndụ ya na Jekọb nwa Aịzik.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.

Betuel pụtara “ụlọ nke ịtọgbọrọ n’efu ma ọ bụ onye na-atụgbọrọ n’efu,” ya mere Rebeka bụ ada nke “ụlọ nke onye na-atụgbọrọ n’efu.” Siria pụtara ala dị elu na ala nkịtị sara mbara, Padanaram pụtakwara Mesopotemia, ma ọ bụ ala dị n’etiti. Rebeka sitere n’ọbara ndị Siria ndị si na Mesopotemia, ala dị elu ahụ nke dị n’etiti “Taịgris nke Asiria” na “Yufretis nke Babilọn,” ndị na-anọchi anya ọdụm ndị Onyenwe anyị jiri chụsasịa atụrụ ya ndị dapụrụ n’okwukwe. Ụlọ nke ndị na-atụgbọrọ n’efu sonyere na ụlọ nke Chineke n’alụmdi na nwunye Aịzik na Rebeka. Ọ bụghị ihe mberede na na mkpughe mbụ e kwuru banyere Padanaram, a na-ekwupụta mbụ osimiri abụọ a, ndị na-anọchi anya eze amụma nke ugwu, onye e ji idei mmiri na-erubiga ókè kọwaa ya, na Jenesis 25:20.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Njikọ nke ụlọ mbibi ahụ na ndị ọgbụgba-ndụ Chineke na-aga n’ihu mgbe Jekọb gbapụrụ n’ihu Isọ, wee ruo n’ụlọ Leyban, nwanne nne ya, ma n’ebe ahụ jee ozi n’ime oge abụọ nke ụbọchị 2520 ka o wee nweta alụmdi na nwunye ọgbụgba-ndụ na-esote. Otu alụmdi na nwunye kwụsịrị n’ịchụsasị alaeze ugwu nke Izrel, nke ọzọkwa alụmdi na nwunye kwụsịrị n’ịchụsasị alaeze ndịda. Mgbe oge ịchụsasị nke alaeze abụọ ahụ n’otu n’otu ha kwụsịrị n’afọ 1798 na 1844, alụmdi na nwunye ahụ Jekọb rụsiri ọrụ ike imezu n’ime oge abụọ nke 2520 mezuru, dịka nwoke-alụanyị bịara n’alụmdi na nwunye ahụ na October 22, 1844.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

Ọ̀ buzi Leah ka Kraịst lụrụ, nke pụtara “onye ike gwụrụ na onye dara mbà,” ka ọ bụ Rachel ka Ọ lụrụ, nke pụtara “onye na-eme njem nke ọma?” Leah na Rachel nọchiri anya ìgwè abụọ nke ụmụamụ nwanyị na-eme njem, otu amaghị nwaanyị nke “na-agwụ ike,” na otu amaghị nwaanyị nke “na-eme njem nke ọma” n’ụzọ ha na-aga ịlụ Jekọb n’October 22, 1844.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Ha nwere ìhè na-enwu nke ọma e debere n’azụ ha na mmalite nke ụzọ ahụ, nke mmụọ ozi gwara m na ọ bụ ‘mkpu etiti abalị.’ Ìhè a na-enwu n’ogologo ụzọ ahụ niile, ma na-enye ìhè n’ụkwụ ha, ka ha wee ghara ịsụ ngọngọ.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> “Ọ bụrụ na ha nọgidesiri na-elekwasị anya ha n’ebe Jisọs nọ, onye nọ kpọmkwem n’ihu ha, na-eduga ha gaa n’obodo ahụ, ha nọ n’udo. Ma n’oge na-adịghị anya ụfọdụ dara mba, wee sị na obodo ahụ ka dị nnọọ anya, nakwa na ha tụrụ anya na ha gaara abanyelarị n’ime ya tupu ahụ. Mgbe ahụ Jisọs ga-agba ha ume site n’iweli ogwe aka nri Ya dị ebube, ma site n’ogwe aka Ya ka ìhè pụtara nke na-efegharị n’elu ìgwè ndị biara n’ọbịbịa ahụ, ha wee tie mkpu, ‘Aleluya!’ Ndị ọzọ n’amaghị ama jụrụ ìhè ahụ dị n’azụ ha, wee sị na ọ bụghị Chineke duuru ha pụta ruo ebe dị anya otu a. Ìhè ahụ dị n’azụ ha gbanyụrụ, hapụkwa ụkwụ ha n’oké ọchịchịrị zuru ezu, ha wee sụọ ngọngọ, tufuo ịhụ akara ahụ na Jisọs, ma dapụ n’ụzọ ahụ banye n’ime ụwa gbara ọchịchịrị ma jupụta n’ihe ọjọọ dị n’okpuru.” Early Writings, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

N’afọ 1844, ije Millerite nke Filadelfia banyere n’alụmdi na nwunye ahụ. Alụmdi na nwunye nke Ọktoba 22, 1844 kewapụrụ òtù abụọ nke ndị na-efe ofufe, ndị Rechel na Lia nọchiri anya ha. Rechel nọchiri anya otu òtù ndị jisiri ike jee nke ọma n’ụzọ ahụ ruo n’alụmdi na nwunye nke Ọktoba 22, 1844, ma òtù Lia dara mbà n’obi. E mesịrị, e kewapụrụ ha, ma usoro nnwale nke mmụọ ozi nke atọ malitere, kpọmkwem n’ebe usoro nnwale nke Mkpu Etiti Abalị kwụsịrị.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Alụmdi na nwunye ahụ amalitela, e mesịa, a ga-emezu ya n’uju ma nwalee ya. E mezuuru alụmdi na nwunye ahụ n’afọ 1846, usoro nnwale nke mmụọ ozi nke atọ wee malite. N’afọ 1849 na 1850 Onyenwe anyị na-agbatịkwa aka Ya nke ugboro abụọ iji kpọkọta ndị fọdụrụnụ Ya. N’oge ahụ ka e tinyere tebụl nke abụọ nke Habakuk n’ime akụkọ ihe mere eme, dịka e gosiri ya n’ụdị site n’usoro nke abụọ nke Iwu ndị ahụ. Mgbe Mozis gbajisịrị usoro mbụ ahụ, e wepụtara usoro nke abụọ nke tebụl ndị ahụ. Chaatị 1850 dochiri nke 1843, ma n’afọ 1850, nnwale nke Izrel oge ochie dịka nwanyị a lụrụ ọhụrụ nke ọgbụgba ndụ ọhụrụ nke Chineke gara n’ihu n’ụzọ ya ruo Kadesh na 1863.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

N’afọ 1856, mmiri ọzọ sitere n’osimiri abụọ ahụ bịara site n’aka mkpịsị-odee Hiram Edson. Ìhè banyere “oge asaa” nke sitere n’aka mkpịsị-odee Edson, bụ ìhè nke osimiri abụọ ahụ nọchiri anya ya, ndị malitere àmà amụma ha n’Ubi Iden. Ubi Iden bụ akara nke nnupụisi mmadụ megide iwu Chineke, ọ bụkwa ebe mmiri nke osimiri Ulai na Hiddekel si amalite njem ha. Ha na-agabiga n’akụkọ ihe mere eme ọgbụgba-ndụ, n’ihi na Ubi ahụ, bụ akara nke nnupụisi, bụkwa ebe e gburu nwa atụrụ iji nye uwe ga-anọchi epupụta fig ndị dị n’ahụ Adam na Iv. Akụkọ ihe mere eme ọgbụgba-ndụ na-amalite site n’ọgbụgba-ndụ nke ndụ dị n’etiti Adam na Chineke. Ọgbụgba-ndụ ahụ nke osisi ndụ nọchiri anya ya, dugara n’ọgbụgba-ndụ ahụ e mebiri emebi site n’aka Adam na Iv, nke butere ọgbụgba-ndụ ọhụrụ nke ndụ, mgbe Nwa Atụrụ ahụ e gburu kemgbe ntọala ụwa nyere uwe nye di na nwunye ahụ ndị gba ọtọ na ndị furu efu. Osimiri abụọ ahụ nke si n’Ubi ahụ asọpụta n’ikpeazụ ghọọ akara nke ike ndị Chineke na-eji dị ka mkpanaka ntaramahụhụ Ya.

> O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

> Asiria, nkpa nke iwe m, mkpara nke dị n’aka ha bụkwa ọnụma m. Aga m eziga ya imegide mba nke adịgboroja, megidekwa ndị nke iwe m ka m ga-enye ya iwu, ka o were ihe nkwata, ka o jide ihe ọ ga-apụnara, ma zọda ha dịka apịtị nke n’okporo ụzọ. Aịzaya 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Osimiri abụọ ahụ siri n’Iden pụta banye n’usoro ọmụmụ nke Rebeka na n’alụmdi na nwunye ọgbụgba ndụ ya na Aịzik, ma gaa n’ihu ruo n’ebe Jekọb nọ, ebe a na-anọchi anya mmiri nke osimiri abụọ ahụ dịka oge abụọ dị iche iche nke ugboro asaa. Mgbe ahụ, otu osimiri abụọ ahụ ka na-asọ gafee isi nke isii ikpeazụ nke Daniel, ebe a na-anọchi anya isi atọ site n’osimiri nke ọ bụla. Otu osimiri na-anọchi anya mmụba nke ihe ọmụma nke e kpughere n’isi nke asaa, nke asatọ na nke itoolu, ebe osimiri nke ọzọ na-anọchi anya mmụba nke ihe ọmụma nke e kpughere n’isi nke iri, nke iri na otu na nke iri na abụọ.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

A na-anọchi anya isi nke asaa, nke asatọ na nke itoolu dị ka ọhụụ nke Ulai, a na-akọwakwa Kraịst n’ụzọ yiri nke ahụ n’isi nke iri, nke iri na otu na nke iri na abụọ. N’ime ọhụụ abụọ ahụ nke osimiri, nke isi atọ nọchiri anya ha—e gosiri Kraịst ka o guzo n’elu mmiri.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> O wee ruo, mgbe mụ onwe m, bú Daniel, hụworo ọhụụ ahụ, ma chọwa ihe ọ pụtara, le, e guzoro n’ihu m otu onye dị ka ọdịdị mmadụ. Ma anụrụ m olu mmadụ n’etiti ụsọ mmiri Ulai, nke kpọrọ, sị, Gebriel, mee ka nwoke a ghọta ọhụụ ahụ. Daniel 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Ọhụ nke Kraịst n’isi nke iri yiri ọhụ Jọn hụrụ n’Akwụkwọ Mkpughe isi nke mbụ, ma n’ọhụ Daniel nke isi nke asatọ, Palmoni dị n’elu mmiri, dịka Ọ nọkwa n’isi nke iri na abụọ, ebe Ọ yi uwe ọcha linin.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

> “N’oge nleta Gebriel, amụma ahụ Daniel enweghị ike ịnata ntụziaka ọzọ; ma afọ ole na ole ka e mesịrị, ebe ọ na-achọ ịmata karịa gbasara ihe ndị a na-akọwabeghị nke ọma, o mere onwe ya ọzọ ka o chọọ ìhè na amamihe sitere n’aka Chineke. ‘N’ụbọchị ndị ahụ, mụ onwe m Daniel nọ na-eru uju izu atọ zuru ezu. Erighị m achịcha ọ bụla na-atọ ụtọ, anụ adịghịkwa abata n’ọnụ m, mmanya adịghịkwa abata n’ọnụ m, anọkwaghịkwa m tee onwe m mmanụ ma ọlị…. Mgbe ahụ, eweliri m anya m elu, lee anya, ma hụ otu nwoke yi uwe akwa ọcha, onye e ji ọlaedo ọma nke Uphaz kee úkwù ya n’úkwù. Ahụ ya dịkwa ka beryl, ihu ya dịkwa ka ọdịdị nke àmùmà, anya ya dịkwa ka oriọna ọkụ, ogwe aka ya na ụkwụ ya dịkwa ka agba ọla kọpa a hụrụ amịcha, olu okwu ya dịkwa ka olu nke ìgwè mmadụ dị ukwuu.’”

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> “Ọ bụghị onye dị ala karịa Ọkpara Chineke pụtara ìhè nye Daniel. Nkọwa a yiri nke Jọn nyere mgbe e kpugheere ya Kraịst n’elu Agwaetiti Patmos. Onyenwe anyị ugbu a na-abịa ya na onye ozi ọzọ nke eluigwe iji kuziere Daniel ihe ga-eme n’ụbọchị ikpeazụ. E nyere Daniel ihe ọmụma a, ma dekọọ ya site n’mmụọ nsọ maka anyị, ndị ọgwụgwụ nke ụwa bịakwasịrị.” Review and Herald, February 8, 1881.

In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

N’ọhụụ Hiddekel banyere Kraịst dị n’isi nke iri, Kraịst nọkwasịrị n’elu mmiri, yi uwe linen, ma n’ọhụụ Ulai Ọ nọkwasịrịkwa n’elu mmiri. Ọhụụ nke Mkpughe otu kwekọrọ n’ọhụụ e gosipụtara n’ọhụụ Ulai na Hiddekel, ebe Sister White na-akọwapụta na ọ bụ “ọ bụghị onye ọ bụla ọzọ ma e wezụga Ọkpara Chineke.” Mgbe ọ na-akọwa mmụọ ozi nke Mkpughe iri, ọ na-ekwu na mmụọ ozi ahụ bụ “ọ bụghị onye ọ bụla ọzọ ma e wezụga Jisọs Kraịst.” Mmụọ ozi ahụ nọ na Mkpughe iri weliri aka Ya elu n’ebe eluigwe dị ma jiri Onye ahụ dị ndụ ebighị ebi ruo mgbe ebighị ebi ṅụọ iyi, nke jikọtara ya na ọhụụ Kraịst dị n’isi nke iri na abụọ, onye weliri aka Ya abụọ elu n’ebe eluigwe dị ma jiri Onye ahụ dị ndụ ebighị ebi ruo mgbe ebighị ebi ṅụọ iyi. N’ime Mkpughe iri, Ọ nọkwasịrị n’elu mmiri na n’elu ala.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Ihe dị “n’etiti ọsụsọ” nke osimiri bụ mmiri, ma Daniel nụrụ “olu nwoke n’etiti ọsụsọ,” ya mere olu ahụ sitere n’aka nwoke ahụ nke nọ n’elu mmiri, ma olu ahụ bụ ụda mmiri nke osimiri Ulai.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

> N’ụbọchị nke iri abụọ na anọ nke ọnwa mbụ, mgbe m nọ n’akụkụ nnukwu osimiri ahụ, nke bụ Hidekel; m weliri anya m elu, lee, ma hụ otu nwoke yi uwe ọcha linen, onye e ji ọlaedo ọma nke Ufaz kee úkwù ya: Ahụ ya dịkwa ka beryl, ihu ya dịkwa ka ọdịdị àmụ̀mà, anya ya dịkwa ka oriọna ọkụ, ogwe aka ya na ụkwụ ya dịkwa ka agba ọla kọpa a nụchara anụcha, olu okwu ya dịkwa ka olu igwe mmadụ. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Ma gị onwe gị, O Daniel, mechie okwu ndị a, ma kaa akwụkwọ ahụ akara, ruo n’oge ọgwụgwụ: ọtụtụ ga-agagharị ebe a na ebe ahụ, a ga-emekwa ka ọmụma bawanye. Mgbe ahụ, mụ onwe m Daniel lere anya, ma lee, mmadụ abụọ ọzọ guzo, otu n’akụkụ nke a nke ụsọ osimiri ahụ, nke ọzọkwa n’akụkụ nke ọzọ nke ụsọ osimiri ahụ. Otu wee sị nwoke ahụ yi uwe ọcha linen, nke nọ n’elu mmiri nke osimiri ahụ, Olee ogologo oge ka ọ ga-adị ruo ọgwụgwụ nke ihe ịtụnanya ndị a? Anụkwara m nwoke ahụ yi uwe ọcha linen, nke nọ n’elu mmiri nke osimiri ahụ, mgbe o weliri aka nri ya na aka ekpe ya elu n’ebe eluigwe dị, were ṅụọ iyi n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, na ọ ga-adịru otu oge, na oge abụọ, na ọkara oge; ma mgbe ọ ga-emezu ịkpọsa ike nke ndị nsọ ahụ n’ebe nile, mgbe ahụ ka a ga-emecha ihe ndị a niile.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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 10:4–6; 12:4–10.

> Anụrụ m, ma aghọtaghị m: mgbe ahụ asịrị m, O Onyenwe m, gịnị ka njedebe nke ihe ndị a ga-abụ? O wee sị, Gaa ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a emechi, kpọchiekwa ha akara ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, mee ka ha bụrụ ndị ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’etiti ndị ajọ omume ga-aghọta; ma ndị maara ihe ga-aghọta. Daniel 10:4–6; 12:4–10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

Osimiri ukwu nke Shinịa, dịka Nwanneanyị White si kọwaa ha, jikọtara ha abụọ na ọhụụ ebe Kraịst nọ n’elu mmiri na-ekwu okwu, n’ihi na olu Ya dị ka ụda nke ọtụtụ mmiri. N’ọhụụ ha abụọ, a jụrụ ajụjụ ahụ, “ruo ole mgbe?” A na-anọchitekwa osimiri abụọ ahụ na “ajụjụ na azịza” nke Daniel n’isi nke asatọ, nke bụ ogidi etiti na ntọala nke Adventism. N’ebe ahụ, osimiri abụọ ahụ bụ akara nke “oge asaa” nke ịchụsasị na ịzọda ụkwụ ma ebe nsọ ma ìgwè ahụ. Osimiri abụọ ahụ mezuru ọrụ ha dịka nkpa ntaramahụhụ nke Chineke, naanị ka ha mesịa daba n’ime akụkọ ihe mere eme nke ndị Millerite nke mmụọ-ozi mbụ, ebe William Miller chọpụtara akụ amụma mbụ ya, nke bụ ahịrị nke “oge asaa” ahụ n’akwụkwọ Levitikọs iri abụọ na isii. Osimiri abụọ ahụ na-anọchi anya nchụsasị abụọ nke afọ 2520, nke e mezuru site n’aka ọdụm abụọ nke Asiria na Babilọn, ndị Tigris na Yufretis nọchiri anya ha, nakwa n’ezie site n’aka Lia na Rechel, ụmụnwanne nne Rebeka, ndị alụmdi na nwunye ọgbụgba ndụ ha mere mgbe Aịzik dị afọ iri anọ, dịka e dere ya na Jenesis 2520.

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

Miller gosipụtara naanị ịgbasasị nke “oge asaa” megide alaeze ndịda nke Juda, nke mezuru ọnụ na amụma afọ 2300 ahụ n’afọ 1844. N’afọ 1856, “mmanya ọhụrụ” nke “oge asaa” ahụ kọwara otu ịgbasasị ahụ n’elu alaeze ugwu, nke kwụsịrị n’afọ 1798. Dika nchọpụta amụma mbụ nke William Miller, mmiri nke osimiri Yufretis bịarutere dị ka ozizi alfa n’akụkọ ihe mere eme nke mmụọ ozi mbụ. Mmiri nke osimiri Ulai bịarutere na mmụọ ozi nke atọ. Nchọpụta alfa nke Miller bụ oge asaa ahụ nke osimiri Ulai nọchiri anya ya, ma nchọpụta omega nke Hiram Edson bụ oge asaa ahụ nke osimiri Hidekel nọchiri anya ya.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

Afọ 2520 na-anọchi anya ogologo oge ahụ nke bụ otu ihe ahụ maka alaeze ọ bụla, ma nke na-amalite ma na-ejedebe afọ iri anọ na isii n’iche. Afọ 1798 na-akara oge ọgwụgwụ na mbata nke mmụọ-ozi mbụ nke Mkpughe iri na anọ. Afọ 1798 bụ mmezu nke afọ 2520 nke ịchụsasị a kpatara n’elu alaeze ugwu site n’aka ọdụm Asiria. Afọ 1844 bụ mmezu nke “oge asaa” ahụ e wetara n’elu alaeze ndịda, a na-anọchikwa ya anya site n’ọdụm Babilọn. Osimiri abụọ ahụ bụ ihe na-emechi ma na-emeghe akụkọ nke ozi mmụọ-ozi mbụ na nke abụọ, nke kwụsịrị site n’ọbịbịa nke nke atọ n’ụbọchị Ọktoba 22, 1844, mgbe a kpọrọ ma opi nke asaa ma opi jubili n’Ụbọchị Mkpuchi Mmehie nke ihe oyiyi ya mezuru.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Mgbe ahụ, ị ga-eme ka opi nke jubilii kpọọ n’ụbọchị nke iri nke ọnwa nke asaa; n’ụbọchị mkpuchi mmehie ka unu ga-eme ka opi ahụ kpọọ n’ala unu niile. Levitikọs 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Ịfụ opì nke asaa bụ ihe nnọchianya nke ọrụ Kraịst n’ịjikọta ịdị-Chineke Ya na mmadụ, a na-anọchi anya ya site n’afọ 2300 nke ọhụ Ulai River, ma ịfụ opì jubili bụ ihe nnọchianya nke ọgbụgba-ndụ nke ala ahụ nke e mebiri, nke e wetakwara n’elu ndị Chineke, ihe Daniel kpọrọ ọbụbụ ọnụ na iyi nke Moses, na ihe Moses kpọrọ “ese okwu nke ọgbụgba-ndụ Chineke.”

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Ee, Izrel niile emebiela iwu Gị, ọbụna site n’ịla n’iyi, ka ha ghara ige olu Gị ntị; ya mere a wụsawo ọbụbụ ọnụ ahụ n’elu anyị, na iyi ahụ e dere n’iwu Mozis, ohu Chineke, n’ihi na anyị emehiewo megide Ya. Daniel 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

“Nkọcha” na “iyi” ahụ e dere banyere ya “n’iwu Mozis” bụ “ugboro asaa” nke Levitikọs iri abụọ na isii. Okwu a sụgharịrị dịka “iyi” bụ otu okwu Hibru ahụ nke, n’akwụkwọ Levitikọs, a sụgharịrị dịka “ugboro asaa.” Nkọcha ahụ, n’ihi imebi iyi nke ọgbụgba ndụ dị n’isi nke iri abụọ na ise, ka e depụtara n’isi nke iri abụọ na isii, ebe Mozis kọwara nkọcha ahụ dịka “esemokwu nke ọgbụgba ndụ.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Mgbe ahụ, Mụ onwe m ga-agakwa ije megide unu, m ga-atakwa unu ahụhụ ugboro asaa ọzọ n’ihi mmehie unu. M ga-ewetakwasịkwa unu mma-agha, nke ga-abọ ọbọ esemokwu nke ọgbụgba ndụ m; ma mgbe unu zukọtara n’ime obodo unu, aga m ezite ọrịa na-efe efe n’etiti unu; a ga-enyekwa unu n’aka onye iro. Levitikọs 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

Onyenwe anyị wetara mma agha nke ọdụm Asiria n’elu alaeze ugwu iji “taa” ha ahụhụ site n’inye ha n’aka “onye iro,” n’afọ 723 T.K. Afọ iri anọ na isii ka e mesịrị, n’afọ 677 T.K., alaeze ndịda nwetara nkọcha nke Mosis. Nkọcha nke Mosis bụ esemokwu nke ọgbụgba ndụ. Ruo afọ iri anọ na isii, Chineke jiri ọdụm Mesopotemia wepụ ma zọda usuu ndị agha ahụ. N’ọgwụgwụ oge ahụ nke afọ iri anọ na isii, Nebukadneza bibiri ebe nsọ ahụ. Usuu ndị agha nke ajụjụ Daniel n’amaokwu nke iri na atọ nke Daniel asatọ ka e mere ohu n’okpuru ndị iro ha n’ime oge afọ iri anọ na isii, nke mezuru na mbibi nke ebe nsọ ahụ, nke bụkwa isiokwu ọzọ a ga-azọda n’amaokwu nke iri na atọ. Mgbe osimiri ndị ahụ rutere n’afọ 1798 na 1844 n’otu n’otu, a kpọkọtara usuu ndị agha dịka ụlọ nsọ, n’ihi na usuu ahụ bụ ahụ, ahụ ahụkwa bụ ụlọ nsọ. N’ọgwụgwụ oge ahụ, ụlọ nsọ ahụ e wuru n’ime afọ iri anọ na isii ahụ ga-ejikọta na ụlọ nsọ nke eluigwe n’alụmdi na nwunye nke Chi na mmadụ. Alụmdi na nwunye dị n’etiti ụlọ nsọ abụọ, ihe Chineke jikọtara ọnụ ekwesịghị ịdị iche.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Mmiri Taịgris rutere n’afọ 1798, mmiri Yufretis kwa rutere n’afọ 1844. Tupu mmalite nke mmụọ-ozi nke atọ, mmụọ-ozi nke abụọ bịara, ma emesịa, n’ọgbakọ ọmụma n’ụlọikwuu nke Exeter, New Hampshire, n’ọnwa Ọgọst 12–17, 1844, e wụsara ozi nke Mkpu Etiti Abalị. Exeter pụtara “ebe e wusiri ike nke mmiri,” ma n’ọgbakọ ahụ n’ụlọikwuu, e nwere nzukọ adịgboroja e mere n’ụlọikwuu ọzọ, nke otu ndị si Watertown, Massachusetts, guzobere. Mmiri ndị si n’Iden pụta, dị ka Sister White si kwuo, nọ na njikere ikesa dị ka “ebili mmiri oke osimiri” n’akụkụ oke osimiri ọwụwa anyanwụ nke United States. Ala ọma jijiji nke kpalitere ebili mmiri oke osimiri ahụ mere n’Ubi Iden mgbe Setan meriri mmadụ, mee ka ọgba aghara ala ọma jijiji bilie na Iden nke ebili ya ruru Mkpu Etiti Abalị nke akụkọ ihe mere eme ndị Millerait. Ebili mmiri oke osimiri ahụ na-ejupụta n’ime Mkpu Etiti Abalị n’akụkọ ihe mere eme nke otu narị puku iri anọ na anọ ahụ, ma ebili mmiri ahụ nke malitere na ala ọma jijiji nke mmehie Adam na-eru ruo n’ala ọma jijiji nke iwu ụbọchị Sọnde nke Mkpughe isi nke iri na otu.

The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Olu Kraịst bụ olu nke ọtụtụ mmiri, ma mmiri ndị ahụ, mgbe e jikọtara ha ọnụ, mejupụtara ozi nke mmiri ozuzo ikpeazụ. Aịsaịa na nwa ya nwoke Shear-jashub guzo n’amaokwu nke atọ nke isi nke asaa n’akụkụ ọdọ mmiri site n’ọwa mmiri nke elu, na-eweta ozi mmiri ozuzo ikpeazụ n’oge nke ịchịkọta akara nke otu narị puku na puku iri anọ na anọ ahụ. N’ebe ahụ, nkwupụta Aịsaịa megide eze nzuzu na ajọ omume ahụ, bụ Ehaz, bụ na Onyenwe anyị ga-eziga n’ahụ Ehaz mmiri nke Asiria, bụ eze Senakerib, ma mmiri ya ga-ebili ruo n’olu.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Onyenweanyị gwakwara m ọzọ, sị, Ebe ọ bụ na ndị a jụrụ mmiri Shiloa nke na-agba nwayọọ nwayọọ, ma nwee ọṅụ n’ihi Rezin na nwa Remalaia; ugbu a ya mere, lee, Onyenweanyị na-eme ka mmiri nke osimiri ahụ bịakwute ha, nke siri ike ma dị ukwuu, ya bụ eze Asiria, na ebube ya niile: ọ ga-ebili fee n’elu ụzọ mmiri ya niile, ma gafee n’elu ụsọ ya niile: Ọ ga-agafe Juda; ọ ga-efupụta ma gafee, ọ ga-erukwa ọbụna n’olu; ma ịgbasa nku ya ga-ejupụta obosara ala gị, O Immanuel. Aịzaya 8:5–8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Ehaz jụrụ mmiri ndị ahụ Onye-nwe anyị “zitere,” ya mere Onye-nwe anyị “zigara” Ehaz mmiri nke Asiria. Ehaz “ṅụrịrị ọṅụ” n’ọgbụgba ndụ nke “Rezin na nwa Remalia.” Ehaz “na-aṅụrị ọṅụ” n’ozi mmiri ozuzo ikpeazụ ụgha nke Rezin na nwa Remalia na-anọchi anya ya.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

Rezin na nwa Remalia, onye bụ Peka, eze nke alaeze ugwu, na-anọchi anya adịgboroja nke Aịzaya na nwa ya. Eze nzuzu na ajọ omume, Ahaz, “na-aṅụrị ọṅụ” n’ọgbakọ njikọ ahụ nke ebo iri nke ugwu nke Izrel na Siria na-anọchi anya, nke na-egosi mmekọrịta iwu na-akwadoghị nke ụka na steeti n’oge iwu Sunday. Ahaz na-aṅụrị ọṅụ, n’ihi na ihere na ọṅụ bụ mmetụta abụọ na-emegiderịta onwe ha nke mkpali sitere n’aka Chineke ji agwa ndị a na-anọchi anya n’arụmụka nke mmiri ozuzo nke ikpeazụ. Mgbe Jeremaya riri obere akwụkwọ ahụ, ọ bụ ọṅụ na aṅụrị nke obi ya, Joelkwa na-eme ka anyị mata na ndị Chineke agaghị eme ihere ma ọlị. Ahaz, dịka onye Laodisia, kpuru ìsì, ya mere ọ na-aṅụrị ọṅụ n’ozi mmiri ụgha ahụ ma na-ajụ ozi mmiri eziokwu nke Aịzaya. O kwesịrị ime ihere n’ihi ịtụkwasị obi n’ozi adịgboroja nke mmiri ozuzo ikpeazụ nke idei mmiri eze ugwu na-anọchi anya, ma ọ jụwo ozi Shiloa.

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Ozi Shiloa dị n’Aịzaịa isi nke asatọ bụ ozi nke mmiri ozuzo ikpeazụ. A na-amata ọdọ mmiri Shiloa n’Agba Ọhụrụ dịka ọdọ mmiri Siloam. N’asụsụ Hibru ma ọ bụ Gris, ọ pụtara “ezitere.” Ọ bara uru ka Kraịst pụọ ka O wee “zite” Mmụọ Nsọ. Aịzaịa na Ehaz nọ n’ọdọ mmiri Shiloa, a na-adaberekwa ule ahụ n’ịma ma a ga-enwe okwukwe n’ọdọ mmiri Shiloa dịka Aịzaịa na nwa ya nwoke nọchiri anya ya, ma ọ bụ okwukwe n’ime Rezin na nwa Remalaịa? Ehaz na-ahọrọ n’etiti mmiri abụọ, mmiri Shiloa ma ọ bụ mmiri eze Asịrịa. Ehaz ṅụrịrị ọṅụ n’ime njikọ aka na ozi nke Rezin na nwa Remalaịa nọchiri anya ya, ya mere o natara iju mmiri nke mbibi, kama mmiri nke na-asọ nwayọọ nwayọọ n’oge ikpe ya. Ikpe ya nọchiri anya iwu ụbọchị Sọnde mgbe eze ugwu na-erufe ụwa dum dịka iju mmiri. O na-eme otú a malite n’iwu ụbọchị Sọnde gawa n’ihu, mgbe iju mmiri nke Mkpu Etiti Abalị na-ekpochapụkwa ụwa.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Ehaz na-aṅụrị ọṅụ n’ime njikọ aka nke ebo iri ahụ nke ugwu na Siria, ya mere ọ na-aṅụrịkwa ọṅụ n’ozi ahụ nke na-ejikọta nzukọ na ọchịchị, dị ka e si anọchi ya anya n’ime njikọ aka ọ bụla iwu na-akwadoghị a hụrụ n’Okwu Chineke. Aịzaya na-anọchi onye Filadelfịa, Ehazkwa onye Laodisia. Kraịst na-ejikọta àmà Aịzaya na nke Ya mgbe Ọ gwọrọ nwoke kpuru ìsì, onye Laodisia, n’ọdọ mmiri Saịloam.

> And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

> Ma ka Jisọs na-agafe, Ọ hụrụ otu nwoke kpuru ìsì site n’amụmụ ya. Ndị na-eso ụzọ Ya wee jụọ Ya, sị, Nna-ukwu, ònye mehiere, nwoke a, ma ọ bụ nne na nna ya, nke mere e ji mụọ ya kpuru ìsì?

> Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

> Jisọs zara, Ọ bụghị na nwoke a mehiere, ma ọ bụ ndị mụrụ ya: kama ka e wee mee ka ọrụ nile nke Chineke pụta ìhè n’ime ya. Aghaghị m ịrụ ọrụ nile nke Onye zitere m, mgbe ọ ka bụ ehihie: abalị na-abịa, mgbe ọ dịghị onye pụrụ ịrụ ọrụ. Ogologo oge m nọ n’ụwa, abụ m ìhè nke ụwa. Mgbe O kwuru ihe ndị a, Ọ gbụsara asụ n’ala, were asụ ahụ mee ụrọ, tee ụrọ ahụ n’anya nwoke ahụ kpuru ìsì, Sị ya, Gaa, saa onwe gị n’ọdọ mmiri Saịloam, (nke a sụgharịrị, Onye Ezitere.) Ya mere, ọ gara, saa ahụ, laghachi kwa ka ọ na-ahụ ụzọ.

> The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

> Ya mere ndị agbata obi ya, na ndị ahụ hụburu ya na mbụ na ọ bụ onye ìsì, sịrị, Ọ̀ bụghị onye a ka ọ bụ onye na-anọdụ ala na-arịọ arịrịọ? Ụfọdụ sịrị, Nke a bụ ya: ndị ọzọ sịrị, Ọ dị ka ya: ma ọ sịrị, Ọ bụ m. Ya mere ha sịrị ya, Olee otú e si mepee anya gị?

> He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

> Ọ zara sị, Otu nwoke a na-akpọ Jisọs kpara ụrọ, tee ya n’anya m, wee sị m, Gaa n’ọdọ mmiri Saịloam, sachaa: m wee gaa sachaa, ma enwetara m ịhụ ụzọ. Jọn 9:1–11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

A na-anwale onye ìsì ahụ, tinyere eze nzuzu na ajọ omume ahụ, bụ́ Ahaz, a na-anwale ha ma ha ga-etinye obi ike ha n’ọdọ mmiri Saịloam ma ọ bụ n’idei mmiri Asiria. Onye ìsì ahụ maara na ọ bụ onye ìsì, ma Ahaz bara ụba, bawanyela n’ihe onwunwe, ọ dịghịkwa ihe ọ na-achọghị. Ahaz bụ nwa agbọghọ-amaghị ihe nọ n’ọdọ mmiri nke mmiri ozuzo ikpeazụ, onye ìsì ahụ kwa bụ nwa agbọghọ maara ihe. Mmiri ndị e zitere site na, ma ọ bụ mmiri ndị e zitere site n’Asiria, bụ ule ahụ.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Ọdọ mmiri bụ ebe a na-achịkọkọta mmiri ọnụ, ma n’ụzọ amụma, ọdọ mmiri bụ ebe a na-achịkọtara iyi dị iche iche, osimiri, ọwa mmiri, oke osimiri, oṣian, ọdọ mmiri, mmiri ozuzo na igirigi nke “mmiri” niile nke na-anọchi anya olu Kraịst. A na-emepụta ọdọ mmiri nke mmiri ozuzo ikpeazụ site na mmiri nke na-asọpụta site n’ọdọ elu. Ọdọ mmiri ahụ na-anọchi anya ozi nke mmiri ozuzo ikpeazụ n’okirikiri nke ule. Ehaz jụrụ mmiri ndị na-asọpụta nwayọọ, ma nwoke kpuru ìsì ahụ rubere ozi ahụ isi nke jikọtara ya na ọdọ mmiri ahụ. Jisọs were akụkụ nke ịdị-Chineke Ya, nke a na-anọchi anya dịka “ịsọ ọnụ mmiri,” ma jikọta ya na ájá ụrọ, nke na-anọchi anya ijikọta ịdị-Chineke na mmadụ nke Kraịst na-emezu n’Ebe Kachasị Nsọ.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Kraịst tụsịrị asụ n’ala ma gwakọta asụ Ya iji mepụta ụrọ. O ji ozi nke njikọta nke ịdị-nsọ na ịdị-mmadụ tee anya nwoke ahụ kpuru ìsì mmanụ. Ozi ahụ nke njikọta nke ịdị-nsọ na ịdị-mmadụ na-anọchi anya ya bụ ozi nke 1888, e mekwara ya ka ọ gbanwee mmadụ site n’ọnọdụ Laodisia ruo n’ọnọdụ Filadelfia. Ma ozi ahụ chọrọ isonye nke mmadụ. Ha aghaghị ịga ọdọ mmiri ahụ, emesia saa ahụ.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Ha nile emehiewo, ha erughịkwa ebube nke Chineke, ma Jisọs kwuru na nwoke kpuru ìsì ahụ na nne na nna ya emehiewo. Jisọs na-ewepụ ajụjụ nke ikpe amamikpe n’ọnọdụ nwoke kpuru ìsì ahụ, ma na-akọwa ya dịka nwoke a kpọlitere ka o nye Onyenwe anyị otuto; nwoke amụma ahụ n’amụma Akwụkwọ Nsọ nke a kpọlitere n’ihi nzube ahụ bụ ka “e mee ka ọrụ Chineke pụta ìhè” bụ ọkọlọtọ ahụ, nke mejupụtara ndị ikom na ndị inyom si na Laodisia gafee na Filadelfia. Ọkọlọtọ ahụ bụ ebe a na-eme ka ọrụ Chineke pụta ìhè, n’ihi na ọrụ Ya bụ ijikọta Chi na mmadụ ọnụ (dị ka e gosiri ya n’ite ụrọ ahụ a gwakọtara), ma ihe nrite nke ọrụ ahụ bụ ndị ọ bụghị naanị nụrụ ozi Laodisia, kama bụkwa ndị soro ntụziaka dị n’ozi ahụ. Ntụziaka e nyere nwoke kpuru ìsì ahụ bụ ka ọ gaa saa ahụ. Ozugbo ọ malitere ịhụ ụzọ, ọ dịghị mkpa ka ọ gbalịa inye Chineke otuto, n’ihi na ọnọdụ ndị gbara ya gburugburu mere ka nke ahụ mee.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Ọ malitere site n’ịbịaru nso nke Kraịst, nke ọrụ Kraịst soro. Ọrụ ikpeazụ nke Kraịst n’ụlọ nsọ nke Eluigwe n’ihe metụtara mmadụ bụ ịgbanwe mmadụ site na ndagwurugwu nke ọkpụkpụ nwụrụ anwụ akọrọ akọrọ, ma ọ bụ site n’ịbụ onye nwụrụ anwụ n’okporo ámá, ma ọ bụ site n’ịbụ onye kpuru ìsì kpamkpam. Ọrụ ikpeazụ Ya bụ ịmepụta ndị Ya ọzọ n’onyinyo Ya, ma nke ahụ bụ nnọọ ọrụ ahụ O mere mgbe O kere Adam site n’ájá nke ala, mesịa kuo n’ime ya ume nke ndụ. Ọrụ ikpeazụ bụ ọrụ mbụ, n’ihi na O buru ụzọ kpụta ụrọ ahụ, mesịa tee ụrọ ahụ mmanụ nke ndụ nke Mmụọ Ya. N’aka Adam Mmụọ ahụ bụ ume Ya; n’aka nwoke ahụ kpuru ìsì, ọ bụ mmiri. N’aka ndagwurugwu Ezikiel nke ọkpụkpụ nwụrụ anwụ, ọ bụ ozi nchịkọta nke kere ahụ ahụ. Mgbe ahụ, e kuuru ahụ ahụ ozi nke ifufe anọ, ma mgbe ahụ, o guzoro dịka ndị agha dị ike.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Mgbe nwoke ahụ kpuru ìsì ka nọgidere na ịbụ onye kpuru ìsì, Jisọs hụrụ ya, emesịa bịakwute ya. Ọ bịakwutere onye kpuru ìsì ahụ n’ime ndabere nke ajụjụ ndị na-eso ụzọ Ya welitere, si otú a kwe ka Ọ guzosie ọnọdụ amụma kwesịrị ekwesị maka ihe atụ ahụ. “Ọrụ nile nke Chineke” bụ akara amụma n’elu ọtụtụ ahịrị dị iche iche nke ndị àmà n’ime Akwụkwọ Nsọ. Ngosipụta ọ bụla nke “ọrụ nile nke Chineke” n’ime Akwụkwọ Nsọ na-emezu n’oge mmiri ozuzo ikpeazụ. Jisọs na-edobe ndabere nke akụkọ ahụ n’usoro ozi ikpeazụ ahụ, dị ka e siri n’aka Ịlaịja nọchite anya ya n’amaokwu ikpeazụ nke Malakai.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

A naghị ama ndị mụrụ ya na nwata ahụ kpuru ìsì ikpe dịka ndị mmehie, n’ihi na nke a bụ oge ọrụ ebube dị ịtụnanya nke Chineke, ma n’oge ahụ ka a ga-atụgharị obi ndị nna na ndị nne na obi ụmụ ha ka ha hụ okwu ahụ dị n’ihu ha. Okwu ahụ bụ—ma a gbanweela nwoke Laodisia ahụ kpuru ìsì ka ọ bụrụ nwoke Filadelfia e tere mmanụ. Nke ahụ bụ okwu na-eche ndị mụrụ ya na nwata ahụ ihu n’oge mmiri ozuzo ikpeazụ, n’ihi na nke ahụ bụkwa oge ikpe. A na-emezu kwa oge ikpe ahụ n’oge ọgbọ nke atọ na nke anọ dịka amụma ọgbụgba ndụ Abraham siri dị. Nwoke ahụ kpuru ìsì bụ ọgbọ ikpeazụ na nke anọ, ndị mụrụ ya bụkwa nke atọ. N’oge ahụ ozi Ịlaịja na-etinye ezinụlọ n’ọnọdụ ebe a na-amanye ha ịnakwere ma ọ bụ jụ ozi nke ọdọ mmiri Siloam. Eze nzuzu na ajọ omume, Ahaz, jụrụ ozi nke ọdọ mmiri ahụ, ma nwoke ahụ kpuru ìsì nakweere ya. Ozi Ịlaịja nke Malakaị ka edobere n’ọnọdụ nkọcha tupu nnukwu ụbọchị ahụ dị egwu nke Onyenwe anyị.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Mgbe Jisọs haziri ọnọdụ anyị na-atụle, O tinyere n’ime nchịkọta Ya banyere ebumnuche nke ọrụ ebube ahụ na Ọ ghaghị ịrụ ọrụ n’oge ahụ, n’ihi na oge ga-abịa mgbe mmadụ ọ bụla agaghị enwe ike ịrụ ọrụ. Ọrụ ahụ O zoro aka na ya na-eme n’ehihie, a na-anọchikwa njedebe nke ọrụ dịka abalị. Ihe O zoro aka na ya bụ mmechi nke oge amara.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Mgbe Ọ gụchara ọrụ ikpe Ya, Ọ na-eyipụ uwe Ya nke nchụàjà ma yikwasị uwe Ya nke ịbọ ọbọ. Mgbe Ọ gụchara ọrụ ahụ nke ikewapụ ndị furu efu n’ebe ndị a zọpụtara nọ, ọrụ nzọpụta ahụ na-akwụsị. Oge amara emechiela, ma ugbu a bụ abalị mgbe ọ dịghị onye pụrụ ịrụ ọrụ. Ozi Kraịst abụghị naanị ozi Laodisia nye onye kpuru ìsì, kama ọ bụ ozi Ịlaịja e debere n’ime ọnọdụ nke ịbịaru nso nke mmechi oge amara, nke bụ mkpali Kraịst doro nsọ nwere ime ka arụ ọrụ maka nzọpụta nke mkpụrụ obi.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Mbụ, Kraịst bịakwutere nwoke kpuru ìsì ahụ; mgbe ahụ, O kwadebere ma tee ya ude anya ahụ; mgbe ahụ, O nyere ya ntụziaka banyere ọrụ nwoke kpuru ìsì ahụ ga-emere onwe ya; ma nke dịkwa mkpa otu ahụ bụ na, ka ọ na-eburu ọrụ ahụ n’ọrụ, a na-eweghachiri ya ịhụ ụzọ ya. Ozugbo o nwere ịhụ ụzọ, agbanwokwa ya site n’ịbụ onye Laodisia kpuru ìsì ghọọ onye Filadelfia. Oge mgbanwe nke ụka abụọ ahụ mezuru site ná mmalite, site n’afọ 1856 ruo n’afọ 1863.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Oge ahụ na-anọchi anya ikewapụ ọka wit na ata, na nsịchi ikpeazụ nke puku mmadụ otu narị na iri anọ na anọ, ndị e mesịrị ebuli elu dịka ọkọlọtọ. Nwoke kpuru ìsì ahụ ghọrọ ozugbo ebe ọhaneze niile lekwasịrị anya—mgbe ọ gbanwere site n’ịbụ onye Laodisia gaa n’ịbụ onye Filadelfia. Nwoke kpuru ìsì ahụ bụ puku mmadụ otu narị na iri anọ na anọ ahụ, eze Ajaz ajọ na onye nzuzu nọchikwara ndị nke ọgbụgba ndụ mbụ, ndị a na-atafu n’ọnụ Onyenwe anyị. N’otu oge ahụ n’akụkọ ihe mere eme, Jizọs ma ọ bụ na-eji asụ ya ete ndị nke ọgbụgba ndụ ọhụrụ ya mmanụ, ma ọ bụ na Ọ na-asụpụ ndị nke ọgbụgba ndụ ochie n’ọnụ Ya.

We will continue these thoughts in the next article.

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

> “The Coming Crisis

> “Nsogbu Na-abịa”

> “With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

> “Site n’ịzighị ezi ọbụla, Onye Enweghi Ọgwụgwụ na-edebe ndekọ banyere mba niile. Mgbe a ka a na-enye ebere ya, ya na oku a na-akpọ ka e chegharịa, ndekọ a ga-anọgide meghe; ma mgbe e rutere n’ókè ụfọdụ nke Chineke kpebiri, ozi nke iwe ya amalite. Ndekọ ahụ emechaa emechi; ndidi nke Chineke akwụsị; a gaghịkwa enwe arịrịọ ọzọ maka ebere n’ihi ha.

> “The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

> “Onye amụma ahụ, ka ọ na-eleba anya n’akụkụ ogologo nke afọ ndị ga-abịa, hụrụ oge anyị ka e gosiri ya n’ihu ọhụhụ ya. Mba dị iche iche nke oge a enwetawo ebere ndị a na-ahụtụbeghị mbụ. E nyewo ha ngọzi kachasị oke ọnụ nke Eluigwe; ma e dekọrọ mmegide ha dị ka mpako na-abawanye, anyaukwu, ikpere arụsị, nlelị Chineke, na enweghị ekele dị ala nke jọgburu onwe ya. Ha na-eme ngwa ngwa imechi ndekọ ha n’ihu Chineke.”

> “The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

> “Ụbọchị ndị ahụ na-abịaru nso ngwa ngwa, mgbe a ga-enwe nnukwu mgbagwoju anya na ọgba aghara n’ime ụwa okpukpe. A ga-enwe ọtụtụ chi na ọtụtụ ndị nwe; ifufe ozizi ọ bụla ga-efe; ma Setan, onye yi uwe ndị mmụọ ozi, ga-eduhie, ma ọ bụrụ na o kwe omume, ọbụna ndị a họpụtara ahọpụta.

> “The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

> “Nlelị zuru ụwa ọnụ a na-atụkwasị ezi nsọpụrụ Chineke na ịdị nsọ n’ezie, na-eduga ndị na-enweghị njikọ dị ndụ na Chineke ka ha tufuo nsọpụrụ ha maka iwu Ya. Ma dịka enweghị ùgwù maka iwu nke Chineke na-apụtawanye ìhè, akara nkewa dị n’etiti ndị na-edebe ya na ụwa na nzukọ ekpere nke hụrụ ụwa n’anya ga-apụtawanye nke ọma. Ịhụ ụkpụrụ Chineke n’anya na-abawanye n’otu òtù, dịka nlelị e ji ele ha anya na-abawanye n’aka nke ọzọ.

> “The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

> “Onye ukwu AHAM BỤ na-agbachitere iwu Ya. Ọ na-agwa ndị na-eme ka iwu ahụ ghara ịdị irè okwu n’etiti oké ifufe, n’etiti iju mmiri, n’etiti oke ajọ ifufe, n’etiti ala ọma jijiji, n’etiti ihe ize ndụ n’elu ala na n’elu oké osimiri. Ugbu a bụ oge ka ndị Ya gosi onwe ha dị ka ndị eziokwu nye ụkpụrụ.”

> “We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

> “Anyị nọ n’ọnụ ụzọ ihe omume ndị dị ukwuu ma dị nsọ. Onyenwe anyị nọ n’ọnụ ụzọ. N’elu Ugwu Oliv, Onye Nzọpụta kọrọkwa ihe ndị ga-ebute nnukwu ihe omume a ụzọ: ‘Unu ga-anụkwa maka agha na asịrị agha,’ ka o kwuru. ‘Mba ga-ebili imegide mba, alaeze imegidekwa alaeze; a ga-enwekwa ụnwụ, na ọrịa na-efe efe, na ala ọma jijiji n’ebe dị iche iche. Ihe ndị a niile bụ mmalite nke mwute.’ Ọ bụ ezie na amụma ndị a nwetara mmezu nke akụkụ ya n’oge mbibi Jerusalem, ha nwere ngwa dịkwuo kpọmkwem n’ụbọchị ikpeazụ.”

> “John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

> “Jọn na ndị amụma ndị ọzọ kwa bụkwa ndị akaebe nke ihe ngosi ndị ahụ dị egwu nke ga-eme dịka ihe ịrịba ama nke ọbịbịa Kraịst. Ha hụrụ ndị agha ka ha na-achịkọta onwe ha maka agha, ma obi mmadụ na-ada ha mba n’ihi egwu. Ha hụrụ ụwa ka a na-ewepụ n’ọnọdụ ya, ugwu ka a na-ebuga n’etiti oké osimiri, ebili mmiri ya ka ha na-ada ụda ma na-atụgharị n’ọgba aghara, na ugwu ka ha na-ama jijiji n’ihi ịrị elu ya. Ha hụrụ iko nke ọnụma Chineke ka e meghere, na ọrịa na-efe efe, ụnwụ, na ọnwụ ka ha bịakwute ndị bi n’ụwa.”

> “Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

> “Ugbua a, a na-anapụworị Mmụọ nke Chineke nke na-egbochi ihe n’ụwa. Ma ajọ ifufe ukwu, oke ifufe, ọdachi n’oké osimiri na n’elu ala, na-esochi ibe ha ngwa ngwa. Sayensị na-achọ ịkọwa ihe ndị a niile. A na-atụnye ihe ịrịba ama ndị na-arịwanye elu gburugburu anyị, ndị na-egosi nso ọbịbịa Ọkpara Chineke, n’akụkụ ihe kpatara ọ bụla ọzọ karịa ezi ihe kpatara ya. Ndị mmadụ apụghị ịmata ndị mmụọ ozi nche ahụ na-egbochi ifufe anọ ahụ ka ha ghara ife ruo mgbe a ga-akara ndị ohu Chineke akara; ma mgbe Chineke ga-enye ndị mmụọ ozi ya iwu ka ha tọhapụ ifufe ndị ahụ, a ga-enwe ụdị ihe ngosi nke ọnụma mmegwara ya nke pensụl ọbụla apụghị ịkọwa.”

> “A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

> “Nnukwu nsogbu dị nnọọ n’ihu anyị; ma ndị ohu Chineke ekwesịghị ịtụkwasị onwe ha obi n’oge nnukwu mberede a. N’ọhụụ ndị e nyere Aịsaịa, Izekiel, na Jọn, anyị na-ahụ otú eluigwe si ejikọta nke ọma na ihe omume ndị na-eme n’ụwa. Anyị na-ahụ nlekọta Chineke n’ebe ndị ahụ nọ bụ ndị na-eguzosi ike n’ihe nye Ya. Ụwa adịghị enweghị onye ọchịchị. Usoro ihe omume ndị na-abịa dị n’aka Onyenwe anyị. Ebube Eluigwe ahụ ji akara aka nke mba dị iche iche, yana kwa ihe gbasara nzukọ-ya, n’aka Ya n’onwe Ya.”

> “God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

> “Chineke ekpughere ihe ga-eme n’ụbọchị ikpeazụ, ka e wee kwadebe ndị Ya ka ha guzogide ajọ ifufe nke mmegide na iwe. Ndị a dọrọ aka ná ntị banyere ihe ndị dị n’ihu ha ekwesịghị ịnọdụ n’udo na-atụ anya ifufe ahụ na-abịa, na-akasi onwe ha obi na Onyenwe anyị ga-echebe ndị Ya kwesịrị ntụkwasị obi n’ụbọchị nsogbu. Anyị kwesịrị ịdị ka ndị na-eche Onyenwe ha, ọ bụghị n’olileanya efu nke ịnọ nkịtị, kama n’ọrụ siri ike, n’okwukwe na-adịghị ama jijiji. Ugbu a abụghị oge ikwe ka ihe ndị dị nta mkpa rie uche anyị.”

> “While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

> “Mgbe ndị mmadụ na-arahụ ụra, Setan ji ịdị uchu na-ahazi ihe ka ndị nke Onyenwe anyị ghara inwe ebere ma ọ bụ ikpe ziri ezi. Mmemme nke Ụbọchị Sọnde ugbu a na-eme ụzọ ya n’ọchịchịrị. Ndị ndu na-ezobe ezi okwu dị n’isi ihe ahụ, ọtụtụkwa n’ime ndị na-esonyere n’ọgbakọ mmegharị ahụ anaghịkwa ahụ onwe ha ebe iyi nzuzo ya na-agba gawa. Ihe ọ na-ekwupụta dị nwayọọ, ma n’ile anya ọ dị ka nke Kraịst; ma mgbe ọ ga-ekwu okwu, ọ ga-ekpughe mmụọ nke dragọn ahụ. Ọ bụ ọrụ anyị ime ihe niile dị n’ike anyị iji gbochie ihe ize ndụ ahụ a na-eyi egwu. Anyị kwesịrị iweta n’ihu ndị mmadụ ezi ajụjụ dị n’isi okwu ahụ, si otu a tinye mkpesa kacha arụ ọrụ megide usoro e mere iji gbochie nnwere onwe nke akọ na uche. Anyị kwesịrị ịchọgharị Akwụkwọ Nsọ, ma nwee ike inye ihe kpatara okwukwe anyị. Onye amụma ahụ na-ekwu, ‘Ndị ajọ omume ga-eme ajọ omume, ọ dịghịkwa onye ọbụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta.’”

> “The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

> “Ọdịnihu dị mkpa ahụ dị n’ihu anyị. Iji zute ọnwụnwa ya na arịrịọ ya nile, na imezu ọrụ ya, ga-achọ okwukwe dị ukwuu, ume, na ntachi-obi. Ma anyị pụrụ imeri n’otuto dị ukwuu; n’ihi na ọ dịghị ọbụna otu mkpụrụobi nke na-eche nche, na-ekpe ekpere, na-ekwere, nke a ga-ejide n’ọnyà aghụghọ nile nke onye iro. Eluigwe nile nwere mmasị n’ọdịmma anyị, ma na-echere ka anyị rịọ amamihe ya na ike ya. Mmetụta ọ bụla na-emegide, ma ọ bụrụ na ọ pụtara ìhè ma ọ bụ na nzuzo, a pụrụ iguzogide ya nke ọma, ‘ọ bụghị site n’ike ma ọ bụ site n’ọtụtụ ike, kama site na Mmụọ m, ka Jehova nke ụsụụ ndị agha kwuru.’ Chineke dị njikere ugbu a dịka ọ dị n’oge ochie ịrụ ọrụ site n’ọgbalị mmadụ, na imezu ihe ukwu site n’ngwaọrụ ndị na-adịghị ike. Anyị agaghị enweta mmeri site n’ọnụọgụgụ, kama site n’inye mkpụrụobi ahụ dum n’aka Jizọs.”

> “Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

> “Ugbu a, ebe ebere ka na-anọgide, ebe Jisọs na-arịọchitere anyị arịrịọ, ka anyị rụọ ọrụ zuru ezu maka ebighị ebi.” Southern Watchman, December 25, 1906.

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