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

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

Number Twenty-Three

Nọmba Iri Abụọ na Atọ

Author

Jeff Pippenger

Published

January 4, 2026

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In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”

N’isiokwu nke iri abụọ na abụọ, edere m, “Mgbe ahụ n’isi nke iri na otu, e ji aha iri gosi usoro ọmụmụ nke ndị ahọpụtara site n’aka Shem ruo n’aka Abram. Isi nke iri na otu bụ akụkọ ụlọ elu Babel, ma ọ bụkwa usoro ọmụmụ nke ndị ahọpụtara, dịka e si nọchie ya na Abraham. Isi nke iri na otu na-ebute ndị ahọpụtara ga-abanye n’ọgbụgba ndụ okpukpu atọ ha na Chineke. Nzọụkwụ nke atọ na nke ikpeazụ bụ àjà Aịzik n’isi nke iri abụọ na abụọ. Isi nke “iri na otu” bụ mmalite alpha, isi nke “iri abụọ na abụọ” bụ ngwụcha omega. Okwukwe a chọrọ iji nụ olu Chineke n’ihe aha pụtara, adịghị iche na okwukwe a chọrọ iji nụ olu Ya n’ọnụọgụgụ nke Okwu Ya.”

Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.

Isi nke iri na otu na-enye ọgbụgba-ndụ nke Kain, na ọgbụgba-ndụ nke Ebel. Anyị egosila ugboro ugboro n’ime afọ ndị gara aga na àgwà amụma nke ụlọ elu Bebel na-anọchi anya ọgbụgba-ndụ adịgboroja. Mgbe iju mmiri gasịrị, e nwere mgbanwe nke usoro oge site n’ịkpọ isi ala n’ọnụ ụzọ Iden tupu iju mmiri ahụ, ma mgbe iju mmiri ahụ gasịrị, ofufe ga-adị n’elu ebe ịchụàjà. Ebe ịchụàjà ahụ nwere ihe ndị a kapịrị ọnụ Akwụkwọ Nsọ chọrọ. A ghaghị iwulite ya site na nkume eke, na-enweghị ka aka mmadụ kpaa ma ọ bụ tụọ nkume ahụ. Ọ ghaghị ịbụ nkume n’elu nkume, na-enweghị ngwa nkịtị.

The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.

Ebumnuche nke ụlọ elu ahụ bụ ime ka ndị otu Nimrọd nwee aha, nke na-anọchi anya agwa. N’ụlọ elu ahụ, anyị na-ahụ mmadụ ka ha na-agbalị ịzọpụta onwe ha, ma na-ebuli onwe ha elu dịka chi nke eluigwe. Ụlọ elu ahụ bụ ihe nnọchianya nke ụka nke na-eche na ọ pụrụ ịzọpụta onwe ya, ma na-echekwa na e kwesịrị ibuli ya elu, dịka ndị eze iri ahụ na-eme n’Abụ Ọma 83, mgbe ha na-ebuli isi papal elu n’ime njikọ ọjọọ ahụ nke amụma Akwụkwọ Nsọ, nke na-eme n’oge iwu Ụka.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.

> Abụ ma ọ bụ Abụ Ọma nke Asaf. Emechila nkịtị, O Chineke: ejidela udo Gị, akwụsịkwala ịnọ jụụ, O Chineke. N’ihi na, lee, ndị iro Gị na-eme ọgba aghara: ndị kpọrọ Gị asị ewelitela isi ha. Abụ Ọma 83:1, 2.

The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?

E bibiela ụwa site na iju mmiri Noa bibiri ya, ihe mere Chineke ji kọwaa mmechi nke oge amara n’elu ụwa tupu Iju Mmiri bụ na echiche mmadụ aghọwo ihe ọjọọ mgbe niile. Akwụkwọ Nsọ na-ekwu banyere ịdị n’otu n’ụzọ dị iche iche, otu n’ime ha bụ ịhụ “anya na anya.” Ọ̀ ga-ekwe omume ka mmadụ abụọ soro jee ije ọnụ, ma ọ bụrụ na ha ekwenyeghị?

> Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.

> Ugbu a, ana m arịọ unu, ụmụnna, n’aha nke Onyenwe anyị Jisọs Kraịst, ka unu niile kwuo otu ihe ahụ, ka nkewa ọ bụla ghara ịdị n’etiti unu; kama ka e jikọta unu nke ọma n’otu uche na n’otu ikpe. 1 Ndị Kọrịnt 1:10.

When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.

Mgbe Chineke gbagwojuru asụsụ ahụ anya n’ikpe ahụ e kpebiri megide alaeze Nimrọd, nke a na-egosi na tupu mgbagwoju-anya ahụ, ha niile nọ n’otu ịdị n’otu, ya mere ha niile bụ otu agwa; agwa ahụkwa bụ okpukpe dabere n’ọrụ mmadụ—nke dị iche na ndị ahụ nọ n’otu isiakwụkwọ ahụ, ndị Aịbraham nọchiri anya ha. Shem bụ mkpụrụobi kwesịrị ntụkwasị obi n’oge Nimrọd. Ndị na-ede akụkọ ihe mere eme na-atụ aka na Shem dị ka onye gburu Nimrọd, onye nnupụisi dike n’ihu Onyenwe anyị. Isi okwu ahụ ka dị, ọbụna n’enweghị echiche ndị ọkà mmụta akụkọ ihe mere eme, n’ihi na Shem bụ nwoke ọgbụgba ndụ, onye na-esite n’ọbara ya ruo Noa, nwoke ọgbụgba ndụ, onye na-esite n’ọbara ya laghachi ruo Set, nwoke ọgbụgba ndụ ọzọ, onye batara n’akụkọ ihe mere eme nke ọgbụgba ndụ iji dochie nwanne ya nwoke Ebel, onye bụkwa nwoke ọgbụgba ndụ ọzọ nke bụ nwa sitere ozugbo n’aka Adam.

Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.

Jenesis iri na otu bụ nnukwu esemokwu dị n’etiti Kraịst na Setan, n’ọnọdụ nke ọgbụgba ndụ nke ndụ na ọgbụgba ndụ nke ọnwụ. Nimrọd na-anọchi anya nnukwu dinta n’ihu Onyenwe anyị, n’ihi na ọ na-anọchi anya chọọchị nke nwere ọtụtụ ndị na-efe ya. Ebreham, site n’aka Shem, na-anọchi anya chọọchị nke nwere nanị mmadụ ole na ole na-efe ya. Shem bụ nwoke ọgbụgba ndụ ahụ mgbe Nimrọd na-ewu ụlọ elu ya, ma ọ bụghị Shem na Nimrọd ka e ji anọchi anya ọgbụgba ndụ abụọ ahụ dị n’isi nke iri na otu, kama ọ bụ Nimrọd na Ebreham. Pọl na-akọwapụta iwu amụma a nke ọma.

> For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

> N’ihi na Melkizedek a, eze Salem, onye-nchu-àjà nke Chineke Onye Kasị Elu, onye zutere Abraham mgbe ọ na-alọta site n’ịgbuchapụ ndị eze ahụ, wee gọzie ya; onye Abraham nyekwara otu ụzọ n’ụzọ iri nke ihe nile; nke, n’ịkọwa aha ya, bụ mbụ Eze nke ezi omume, ma mesịa kwa bụrụ Eze Salem, nke bụ, Eze nke udo; na-enweghị nna, na-enweghị nne, na-enweghị usoro ọmụmụ, na-enweghị mmalite nke ụbọchị, ma ọ bụ njedebe nke ndụ; kama e mere ya ka ọ dị ka Ọkpara Chineke; ọ na-anọgide bụrụ onye-nchu-àjà ruo mgbe ebighị ebi. Ugbu a, tulee otú nwoke a siri bụrụ nnukwu mmadụ, onye ọbụna nna ochie Abraham nyere otu ụzọ n’ụzọ iri nke ihe a napụtara n’agha.

> And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

> N’ezie, ndị bụ n’ime ụmụ Levi, ndị na-anata ọfịs nke nchụàjà, nwere iwu ịnata otu ụzọ n’ụzọ iri n’aka ndị mmadụ dịka iwu si dị, ya bụ, n’aka ụmụnne ha, ọ bụ ezie na ha sitere n’úkwù Abraham pụta:

> But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.

> Ma onye agbụrụ ya na-adịghị agụnye onwe ya n’etiti ha natara otu ụzọ n’ụzọ iri n’aka Abraham, gọziekwa onye ahụ nke nwere nkwa nile. Ma n’enweghị esemokwu ọbụla, onye ka nta ka onye ka ukwuu na-agọzi. N’ebe a kwa, ndị mmadụ na-anwụ anwụ na-anata otu ụzọ n’ụzọ iri; ma n’ebe ahụ, ọ bụ ya na-anata ha, onye e gbara àmà banyere ya na ọ dị ndụ. Ma, dịka m pụrụ isi kwuo ya, Livaị kwa, onye na-anata otu ụzọ n’ụzọ iri, kwụrụ otu ụzọ n’ụzọ iri n’ime Abraham. N’ihi na ọ ka nọ n’úkwù nna ya, mgbe Melkizedek zutere ya. Ndị Hibru 7:1–10.

There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.

E nwere nnukwu oke eziokwu dị ugbu a n’isiokwu nke Melkizedek, ma naanị ihe m na-eme bụ ịkọwapụta na Pọl na-akụzi kpọmkwem na àgwà amụma nke ndị mmadụ nke ọgbụgba ndụ ahụ, ma site n’ihe ahụ, ihe m na-ekwu bụ, ndị nwoke na ndị nwanyị nọ n’amaokwu e sitere n’ike mmụọ nsọ, ndị àmà Akwụkwọ Nsọ ha na-egosi ihe ịrịba ama n’ụzọ amụma nke ọgbụgba ndụ Chineke na mmadụ. Pọl na-akụzi na Melkizedek, onye biri tupu e guzobe nchụàjà ndị Livaị na Saịnaị, ya mere ihe karịrị narị afọ anọ tupu e nwee nchụàjà ndị Livaị, anabatala otu ụzọ n’ụzọ iri site n’aka Livaị. Iji bụrụ n’ime nchụàjà ndị Livaị, ị ga-abụ onye Livaị nke pụrụ igosi na ọbara nna nna ya sitere n’aka Livaị. Melkizedek enweghị ike igosi na mgbọrọgwụ ọmụmụ ya sitere n’ahịrị Livaị, n’ihi na a mụbeghị Livaị n’oge ahụ.

The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.

Ahịrị amụma nke na-anọchi anya ọgbụgba ndụ Chineke na Adam na Iv bụ n’ezie ọgbụgba ndụ abụọ. Nke mbụ bụ ọgbụgba ndụ nke ndụ nke nwere ule dị mfe. Mgbe ọdịda ahụ gasịrị na ule ahụ dara, ọgbụgba ndụ na-esonụ gụnyere ọbara nwa atụrụ iji nye uwe mkpuchi. E mesịa, e nwere ọgbụgba ndụ Chineke na mmadụ nile, nke egwurugwu, Noa, na ofufe ebe ịchụàjà nọchiri anya ya. E mesịakwa, e nwere Jenesis iri na otu, ebe ọgbụgba ndụ Chineke na ndị a họọrọ, ndị a ga-akpọ Ndị Hibru, bidoro. N’ime akụkọ ndị ahụ niile, ndị odide Akwụkwọ Nsọ ahụ bụ ndị ikom ma ọ bụ ndị inyom nke ọgbụgba ndụ.

In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.

N’ime Jenesis iri na otu, a na-egosipụta mmalite ọgbụgba ndụ nke ndụ ya na ndị a họpụtara; a na-egosipụtakwa ya kpọmkwem n’ebe Nimrọd guzobere ọgbụgba ndụ nke ọnwụ, dị ka e si anọchi anya ya site n’brik na ụrọ njikọ, ndị bụ adịgboroja nke nkume a naghị akpụ akpụ na enweghị ụrọ njikọ nke ebe ịchụàjà ahụ nọchiri anya ya. Nwannaanyị White na-agwa anyị na ebe ịchụàjà ahụ na-anọchi anya Kraịst; ya mere, okpukpe Nimrọd, nke bụ okpukpe adịgboroja, na-anọchi anya Kraịst adịgboroja.

> And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.

> Ha wee gwa ibe ha, Bịanụ, ka anyị kpụọ brik, ma kpọọ ya ọkụ nke ọma. Ha wee jiri brik dochie nkume, ma jiri bitumen dochie ụrọ nrapado. Jenesis 11:3.

> And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.

> Ọ bụrụkwa na ị ga-emere m ebe-ịchụàjà nke nkume, ị gaghị eji nkume a wara awa wuo ya: n’ihi na ọ bụrụ na i welie ngwá ọrụ gị n’elu ya, i merụọla ya. Ọpụpụ 20:25.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “Anyi nọ n’ihe ize ndụ nke ịgwakọta ihe dị nsọ na ihe nkịtị. A ga-eji ọkụ nsọ nke sitere n’aka Chineke mee ihe n’ọrụ anyị. Ebe-ichu-àjà nke eziokwu bụ Kraịst; ezi ọkụ ahụ bụ Mmụọ Nsọ. Nke a bụ mkpali anyị. Ọ bụ naanị ka Mmụọ Nsọ na-edu ma na-eduzi mmadụ ka ọ bụrụ onye ndụmọdụ a pụrụ ịtụkwasị obi. Ọ bụrụ na anyị ewee hapụ Chineke na ndị Ọ họọrọ ka anyị jụọ ajụjụ n’ebe-ichu-àjà ndị ọzọ, a ga-aza anyị dịka ọrụ anyị si dị.” Selected Messages, book 3, 300.

Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.

N’etiti eziokwu ndị ọzọ, otu n’ime nkuzi ndị a na-enweta n’amụma site na Jenesis iri na otu bụ na ọ na-anọchi anya mmalite nke ahịrị amụma. Idei mmiri Noa na-akara nkewa amụma. Mgbe Noa si n’ụgbọ ahụ pụta, e kwesịkwara ịdị usoro ofufe ọhụrụ, ma usoro ofufe ahụ na-amụpụta mgbe niile ụdị abụọ nke ndị na-efe ofufe, dịka e gosiri ya n’akụkọ Ken na Ebel. Jenesis iri na otu bụ ụwa ọhụrụ, nke nwere akụkọ mmalite nke na-aghọ akụkọ ntọala nke akụkọ ọgwụgwụ, mgbe ndị ọgbụgba ndụ nke ụbọchị ikpeazụ nke Chineke na-akpọ ndị ọrụ elekere iri na otu ka ha si na Babilọn pụta n’oge nsogbu iwu ụbọchị Sọnde. Nimrọd bụ nwoke nke mmehie n’oge nsogbu iwu ụbọchị Sọnde, ma Shem, onye bụ Ebreham, bụ nwoke nke Chineke n’otu nsogbu ahụ kpọmkwem. Ịchụsasị na mgbagwoju anya nke asụsụ dị na Jenesis iri na otu malitere obere oge mgbe Noa si n’ụgbọ ahụ pụta. Isiokwu nke isi nke iri na otu bụ ọgbụgba ndụ abụọ ahụ, ma akụkọ ahụ na-eru ọgwụgwụ ya mgbe a na-egosi nzọụkwụ nke atọ nke ọgbụgba ndụ Ebreham n’isi nke iri abụọ na abụọ.

Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.

Isi nke iri na otu bụ akụkọ alfa nke ahịrị Abraham nke na-erute akụkọ omega n’isi nke iri abụọ na abụọ. Akụkọ mbido nke Bebel Nimrod na akụkọ ngwụcha nke ịchụ aja Aịzik, ha abụọ na-anọchite ikpe ikpeazụ a ga-ekpe mmadụ nile. Ahịrị ahụ na-amalite n’ụlọ elu Nimrod, ma na-agbatị ruo n’ịchụ aja Aịzik, ma ahịrị ahụ na-ejedebe n’àjà abụọ na-emegiderịta ibe ha. Àjà Nimrod na-anata ikpe nchịkwa nke Chineke, ma ikpe Abraham na-anata ngọzi Chineke. Nimrod bụ alfa nke isi nke iri na otu, Abraham kwa bụ omega nke isi nke iri abụọ na abụọ. Omega na-adị ukwuu mgbe niile, ma ọ dịkarịa ala ugboro iri abụọ na abụọ dịka mkpụrụedemede Hibru si dị, ike ahụ e gosipụtara n’ịmegharị asụsụ dị iche iche na n’ịchụsasị mba nile n’ụwa dum, ka ike nke obe karịrị nnọọ ukwuu. Ụlọ elu Nimrod na-anọchite Ụlọ Elu Ejima nke 9/11, ịchụ aja Aịzik kwa na-anọchite iwu ụbọchị Sọnde.

The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.

Ahịrị ọgbụgba-ndụ na ndị a họpụtara na-amalite site n’akara nke ọnụọgụgụ iri na otu, ma ọ na-ejedebe n’akara nke iri abụọ na abụọ. Ahịrị ahụ na-ejedebe n’oge mmechi nke ohere amara n’akụkọ alfa nke Nimrọd, nakwa n’akụkọ omega nke Ebreham. A na-egosipụta akụkọ Nimrọd na Ebreham n’onwe ya n’akwụkwọ mbụ nke Akwụkwọ Nsọ, a na-etinyekwa ya n’ọdịnaya nke ikpokọta iberibe ihe fọdụrụ site n’mbibi ọhụrụ nke iju mmiri Noa wetara. N’akwụkwọ mbụ nke Akwụkwọ Nsọ, ihe atụ nke ọgbụgba-ndụ abụọ ahụ na-enye ndị àmà abụọ nke na-egosipụta mmechi nke ohere amara n’ahịrị sitere n’isi nke iri na otu ruo n’isi nke iri abụọ na abụọ.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Onye na-ezighị ezi, ka ọ nọgide na-ezighị ezi: onye rụrụ arụ, ka ọ nọgide na-adị rụrụ arụ: onye ezi omume, ka ọ nọgide na-eme ezi omume: onye dị nsọ, ka ọ nọgide na-adị nsọ. Mkpughe 22:11.

Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.

Nimrọd ka bụ onye ajọ omume ma bụrụkwa onye rụrụ arụ ka o siri dị, Abraham ka bụkwa onye ezi omume ma dị nsọ ka e gosiri ya n’alpha nke Jenesis 11–22, nakwa n’omega nke Mkpughe 22:11. Tupu oge amara emechie, e kwuru mkpọsa n’amaokwu nke 10 ka a ghara ịkpụchi okwu nile nke amụma nke akwụkwọ a. Tupu oge amara emechie n’amaokwu sochirinụ ozugbo, a ga-enwe amụma n’ime Mkpughe nke a ga-emepe. Amaokwu abụọ ka e mesịrị mgbe amaokwu nke iri na otu gasịrị, Kraịst na-enye mkpịsị ugodi iji mepee amụma ahụ.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

> O wee sị m, Akachila okwu amụma nke akwụkwọ a akara: n’ihi na oge ahụ dị nso. Onye na-ezighị ezi, ka ọ nọgide na-ezighị ezi; onye rụrụ arụ, ka ọ nọgide na-rụrụ arụ; onye ezi omume, ka ọ nọgide na-ezi omume; onye nsọ, ka ọ nọgide na-adị nsọ. Ma, lee, ana m abịa ọsọsọ; ụgwọ ọrụ m sokwa m, iji nye onye ọ bụla dị ka ọrụ ya ga-adị.

> I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Abụ m Alfa na Omega, mmalite na njedebe, onye mbụ na onye ikpeazụ. Mkpughe 22:10–13.

Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.

Isi nke iri abụọ na abụọ bụ isi nke omega nke Bible dum, ma ụkpụrụ nke bụ igodo imeghe amụma ahụ e mechiri emechi n’Akwụkwọ Mkpughe bụ ụkpụrụ Kraịst kọwara karịa ihe ndị ọzọ niile n’isi nke mbụ nke Akwụkwọ Mkpughe. Isi nke mbụ bụ mkpụrụedemede mbụ nke alifabet Hibru, isi nke iri abụọ na abụọ bụkwa nke ikpeazụ. N’amaokwu nke itoolu ruo nke iri na otu nke isi nke mbụ, Jọn na-ewebata onwe ya, ma kọwaa Kraịst dịka Alfa na Omega.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 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 1:9-11.

> Mụ onwe m, Jọn, onye bụkwa nwanne unu, na onye mụ na unu na-ekere òkè n’ihe mkpagbu, na n’alaeze, na ntachi-obi nke Jisọs Kraịst, nọ n’agwaetiti a na-akpọ Patmọs, n’ihi okwu Chineke, na n’ihi àmà Jisọs Kraịst. Anọ m n’ime Mmụọ n’ụbọchị nke Onyenwe anyị, ma nụ n’azụ m olu ukwu, 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, zipụkwa ya nye nzukọ asaa ndị dị n’Eshia; nye Efesọs, na nye Sịmena, na nye Pegamọs, na nye Taịataịra, na nye Sọdis, na nye Filadelfia, na nye Laodisia. Mkpughe 1:9-11.

In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:

N’amaokwu nke iri na otu, Jọn nọ na Patmọs, ma n’amaokwu nke iri na abụọ ọ tụgharịrị, sitekwa n’ebe ahụ gaa n’ihu, ọ nọ n’ebe nsọ eluigwe. Ya mere, n’amaokwu 9/11, anyị na-ahụ ịgba-ama nke Jọn, nke na-akọwa Jisọs dị ka Alfa na Omega, ihe Jisọs n’onwe Ya akọwaworị banyere Onwe Ya n’amaokwu nke 8:

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.

> Abụ m Alfa na Omega, mmalite na ọgwụgwụ, ka Onyenwe anyị kwuru, onye dị adị, onye dịrị adị, na onye na-abịa, Onye pụrụ ime ihe nile. Nkpughe 1:8.

In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.

N’amaokwu nke asatọ, Jọn na-ede ihe ọ nụrụ Kraịst ka Ọ na-ekwu banyere Onwe Ya. N’amaokwu nke itoolu ruo nke iri na otu, ọ bụ Jọn na-ekwu banyere onwe ya. Nke a na-anọchi anya ndị àmà abụọ n’ime amaokwu iri na otu mbụ ndị na-akọwa Kraịst dịka Alfa na Omega. Amaokwu nke itoolu ruo nke iri na otu na-anọchi anya otu ngalaba echiche nke ya. Ọ bụ ezie na ha jikọtara na isi ahụ dum, n’amaokwu ndị a Jọn na-ekwu banyere onwe ya, ebe n’amaokwu nke anọ ruo nke asatọ, Jọn na-ekwu n’aha Isi-chi-ukwu nye ụka Ya dị iche iche. Amaokwu nke anọ na-amalite otu ngalaba echiche nke na-ejedebe n’amaokwu nke asatọ. A na-amata nke a site n’àgwà mmeghe nke Kraịst, Onye dịbu, Onye dị, na Onye ga-abịa kwa, ebe a kọwara ya n’amaokwu nke anọ, ma mesịa kwa ọzọ n’amaokwu nke asatọ.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

> Jọn nye ụka asaa ndị dị n’Eshịa: Ka amara dịrị unu, na udo, site n’aka Onye ahụ nke dị adị, na nke dịbu adị, na nke ga-abịa; na site n’aka Mmụọ asaa ndị nọ n’ihu ocheeze ya; Na site n’aka Jisọs Kraịst, onye bụ onye àmà kwesịrị ntụkwasị obi, na onye mbụ a mụrụ site n’ọnwụ, na onye-isi ndị eze nke ụwa. Nye Ya onye hụrụ anyị n’anya, ma were ọbara nke Ya saa anyị pụọ ná mmehie anyị, Ma mekwaa anyị ndị eze na ndị nchụàjà nye Chineke na Nna Ya; ka otuto na ọchịchị dịrị Ya ruo mgbe ebighị ebi. Amen. Lee, Ọ na-abịa n’igwe ojii; anya nile ga-ahụkwa Ya, ndị ahụ kwa dọwara Ya agịga: agbụrụ nile nke ụwa ga-akwa ákwá n’ihi Ya. Otú a ka ọ dị, Amen.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.

> Abụ m Alfa na Omega, mmalite na ọgwụgwụ, ka Onyenwe anyị kwuru, onye dị, na onye bụrịrị, na onye ga-abịa, Onye Pụrụ Ime Ihe Niile. Mkpughe 1:4–8.

The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.

Amaokwu atọ mbụ nke isi nke mbụ na-egosi mkpughe nke Jisọs Kraịst, nke a na-emeghe akara ya ntakịrị tupu oge amara emechie, n’ihi na amaokwu nke atọ na-ekwu, “oge ahụ adịla nso.” “Oge ahụ adịla nso” bụ otu nkwupụta ahụ dị kpọmkwem nke amaokwu nke iri, nke isi nke iri abụọ na abụọ, nke na-ekwu, “emeghela akara okwu amụma nke akwụkwọ a, n’ihi na oge ahụ adịla nso.” Amụma a na-emeghe akara ya bụ Mkpughe nke Jisọs Kraịst.

Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”

Amaokwu nke anọ na-amalite mmeghe nke akara ahụ, ma amaokwu nke anọ na-amalite site n’ịgba-ama Jọn, sị, “Mụ onwe m, Jọn,” ma mgbe ahụ n’amaokwu nke asatọ, ọ bụ Kraịst na-akọwa onwe Ya onye Ọ bụ. Onye àmà mmadụ n’amaokwu mbụ n’ime amaokwu ise ahụ, ma Onye àmà dị nsọ n’ọgwụgwụ ya. Amaokwu nke anọ na-akọwa Nna nke Eluigwe dịka Onye ahụ “dị adị, ma dịbu adị, ma na-abịa.” Amaokwu nke asatọ na-akọwa Kraịst dịka Onye ahụ “dị adị, ma dịbu adị, ma na-abịa.”

The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”

Igodo imeghe Mkpughe nke Jisọs Kraịst bụ ụkpụrụ nke Alfa na Omega. Dị ka Onye Mbụ na Onye Ikpeazụ, Kraịst nọkwa ugbu a, ọ bụ ezie na Ọ nọrịrị n’oge gara aga, ọ ga-adịkwa n’oge na-abịa. Eziokwu ahụ bụ na Jisọs na Nna ahụ bụkwa Chineke ahụ nke dịrịrị adị, nke dị, na nke ka ga-abịa bụ ngosipụta ọzọ nke Kraịst dịka Alfa na Omega. Ọ bụ Alfa na Omega, Onye Mbụ na Onye Ikpeazụ, Mbido na Ọgwụgwụ, Ọ nọkwa na mbido, Ọ ga-adịkwa n’ọgwụgwụ. “Mkpịsị ugodi” nke alaeze ahụ, nke e nyere nzukọ-ukwu ahụ dị na Sisaria Filipai, bụkwa “mkpịsị ugodi” ahụ e debere n’ubu Eliakim n’Aịzaya 22:22. Alfa nke akwụkwọ Mkpughe bụ isi nke mbụ, Omega ya bụkwa isi nke iri abụọ na abụọ, ya mere anyị na-ahụ mkpụrụedemede Hibru niile n’isi ndị dị n’akwụkwọ Mkpughe. Isi nke iri na atọ na-anọchi anya nnupụisi nke United States, ma emesịa nke ụwa. Isi nke mbụ na-egosi Kraịst dịka Alfa na Omega, isi nke iri abụọ na abụọ na-akọwakwa otu eziokwu ahụ, ma n’ihe jikọrọ ya na imeghe ahụ e kwuru banyere ya n’isi nke mbụ. Isi nke mbụ, nke iri na atọ, na nke iri abụọ na abụọ na-anọchi anya mkpụrụedemede Hibru atọ ahụ nke ọnụ ha na-etolite okwu ahụ bụ “eziokwu.”

In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.

N’isi nke iri abụọ na atọ nke Matiu, Jisọs kpọpụtara ahụhụ asatọ megide ndị Farisii na ndị Sadusii. N’amaokwu ikpeazụ nke isi nke iri abụọ na abụọ, mkparịta ụka Kraịst na ndị Juu na-arụ ụka kwụsịrị na ilu omimi Devid, ilu omimi nke a pụrụ idozi naanị ma ọ bụrụ na ị ghọta ụkpụrụ nke alfa na omega.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Mgbe ndị Farisii zukọtara ọnụ, Jisọs jụrụ ha ajụjụ, sị, Gịnị ka unu chere banyere Kraịst? nwa onye ka ọ bụ?

> They say unto him, The Son of David.

> Ha si ya, Nwa Devid.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Ọ sịrị ha, Gịnịzi mere Devid, n’ime Mmụọ, ji kpọọ ya Onyenweanyị, na-asị, Onyenweanyị sịrị Onyenwe m, Nọdụ n’aka nri m, ruo mgbe m ga-eme ka ndị iro gị bụrụ ihe mgbakwasị ụkwụ gị? Ọ bụrụkwa na Devid kpọọ ya Onyenweanyị, olee otú ọ ga-esi bụrụ nwa ya?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Ọ dịghịkwa onye ọbụla pụrụ ịza ya otu okwu, ọ dịghịkwa onye ọbụla nwekwara obi ike site n’ụbọchị ahụ gaa n’ihu ịjụ ya ajụjụ ọzọ. Matiu 22:41–46.

The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:

Mmechi nke isi nke iri abụọ na abụọ na-achọpụta ihe-àmà nke akụkọ ihe mere eme nke ọgbụgba-ndụ. Jeremaịa na-ekwu kwa banyere ahịrị eziokwu a:

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Okwu nke sitere n’aka Onyenwe anyị bịakwutere Jeremaya, sị, Guzoro n’ọnụ ụzọ ụlọ Onyenwe anyị, kwusakwa okwu a n’ebe ahụ, sị, Nụrụ okwu Onyenwe anyị, unu niile nke Juda, ndị na-esi n’ọnụ ụzọ ndị a aba n’ime ife Onyenwe anyị. Otu a ka Onyenwe ndị agha, Chineke nke Izrel, kwuru: Dozienụ ụzọ unu na omume unu, m ga-emekwa ka unu bie n’ebe a. Unu atụkwasịla obi n’okwu ụgha, na-asị, Ụlọ nsọ Onyenwe anyị, Ụlọ nsọ Onyenwe anyị, Ụlọ nsọ Onyenwe anyị, bụ ndị a.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

> N’ihi na ọ bụrụ na unu emezie ụzọ unu na omume unu nke ọma; ma ọ bụrụ na unu kpee ikpe n’etiti mmadụ na onye agbata obi ya n’ezi omume n’ezie; Ọ bụrụ na unu emegbuo onye mba ọzọ, nwa-enweghị nna, na nwanyị di ya nwụrụ, ma unu awụsịghị ọbara na-enweghị ikpe n’ebe a, ma unu esoghị chi ọzọ maka mmebi unu: Mgbe ahụ ka m ga-eme ka unu biri n’ebe a, n’ala nke m nyere nna nna unu, ruo mgbe ebighị ebi. Lee, unu na-atụkwasị okwu ụgha obi, bụ nke na-adịghị aba uru. Ùnu ga-ezu ohi, gbuo mmadụ, kwaa iko, ṅụọ iyi ụgha, kpọọ Baal aja nsure ọkụ, ma soro chi ọzọ ndị unu na-amaghị; Ma bịa guzo n’ihu m n’ụlọ a, nke a na-akpọ aha m, ma sị, A zọpụtala anyị ka anyị wee mee ihe arụ ndị a niile?

> Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

> Ụlọ a, nke akpọrọ n’aha m, ọ ghọwo n’anya unu ọgba ndị ohi? Lee, ọbụna m onwe m ahụwo ya, ka Onyenwe anyị kwuru. Ma gaanụ ugbu a n’ebe m nọ nke dị na Shilo, ebe m debere aha m na mbụ, hụnụkwa ihe m mere ya n’ihi ajọ omume nke ndị m, Izrel.

> And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.

> Ma ugbu a, n’ihi na unu emeela ọrụ ndị a niile, ka Onyenwe anyị kwuru, m wee gwa unu okwu, na-ebili n’isi ụtụtụ ma na-ekwu okwu, ma unu anụghị; akpọkwara m unu, ma unu azaghị; ya mere, aga m eme ụlọ a, nke a na-akpọ aha m n’elu ya, nke unu tụkwasịrị obi na ya, na ebe ahụ nke m nyere unu na nna unu ha, dịka m mere Shailo. Aga m achụpụkwa unu n’ihu m, dịka m chụpụrụ ụmụnne unu niile, ọbụna mkpụrụ niile nke Ifrem. Ya mere, ekpekwala ekpere maka ndị a, ebulikwala akwa ákwá ma ọ bụ arịrịọ maka ha, emekwala arịrịọ n’ihu m maka ha: n’ihi na agaghị m anụ gị. Jeremiah 7:1–16.

Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.

A gwara Jeremiah ka ọ ghara ikpe ekpere maka Izrel oge ochie, n’ihi na ha eruola n’ọnọdụ a na-apụghị isi na ya laghachi azụ, dịka ndị Juu ndị ahụ na-akpata esemokwu mere na njedebe nke isi nke iri abụọ na abụọ. Mgbe Moses, (onye ọgbụgba ndụ) zutere mkpebi Chineke ikpochapụ ndị ahọpụtara nke ọgbụgba ndụ ahụ, Moses jiri ekpere rịọchitere ha arịrịọ. N’isi nke asaa, a gwara Jeremiah ka ọ ghara ikpe ekpere maka otu ndị ahụ nke ọgbụgba ndụ ahụ. A kọwara akụkọ amụma nke Shiloh dị ka ihe àmà, ahịrị n’elu ahịrị, nke ịjụ Chineke jụrụ ndị a họpụtara nke ọgbụgba ndụ mgbe mmehie ha ruru ebe a na-apụghị mgbapụta, dịka e gosipụtara ya n’otu amaokwu.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> Efrayim ejikọwo ya na arụsị: hapụ ya. Hosea 4:17.

In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.

N’akụkọ ihe mere eme nke ọgbụgba ndụ, ebe Chineke na-akwụsị mmekọrịta ọgbụgba ndụ Ya bụ akara ụzọ pụrụ iche. Ịjụ akụkọ Joshua na Caleb, nke na-akara ọnwụnwa nke iri, bụkwa ihe atụ ọzọ. A gwakwara Jeremiah, isi ole na ole ka e mesịrị, ka ọ ghara ikpe ekpere maka ndị a.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.

> Ya mere, ekpela ekpere maka ndị a, ewelakwa olu-eti mkpu ma ọ bụ arịrịọ bulieere ha; n’ihi na agaghị m anụ ha n’oge ha ga-eti m mkpu n’ihi nsogbu ha. Jeremiah 11:14.

In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.

N’isi nke asaa, ịchụpụ ndị Laodisia n’ọnụ n’oge iwu ụbọchị Sọnde, dịka a na-anọchi anya ya site n’akara amụma nke Shiloah, na-egosi ihe Ọ “ga-eme” n’oge na-adịghị anya.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Ya mere, aga m eme ụlọ a, nke a na-akpọ aha m n’elu ya, nke unu tụkwasịrị obi na ya, na ebe a nke m nyere unu na ndị nna unu, dịka m mere Shaịlo. Aga m achụpụtakwa unu n’ihu m, dịka m chụpụrụ ụmụnne unu niile, ọbụna mkpụrụ niile nke Ifrem. Ya mere, ekpela ekpere n’ihi ndị a; ebulikwa iti mkpu ma ọ bụ ekpere n’ihi ha, emekwala m arịrịọ n’ihi ha: n’ihi na agaghị m anụ gị. Jeremiah 7:14–16.

In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.

N’isi nke iri na otu, iwu a na-enye ka a ghara ikpe ekpere bụ banyere ụjọ nke ga-erikpu ndị Laodisia mgbe ha hụrụ onwe ha n’oge nsogbu nke na-esote iwu ụbọchị Sọnde. Ụjọ ha na-ahụ bụ nke etinyere n’ime akụkọ ihe mere eme nke ịjụ ọgbụgba ndụ ahụ ha jụrụ.

> Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,

> Nụrụnụ okwu nke ọgbụgba ndụ a, gwa kwa ndị ikom Juda na ndị bi na Jerusalem; ị ga-asịkwa ha,

> Thus saith the Lord God of Israel;

> Otú a ka Onye-nwe anyị Chineke nke Izrel kwuru;

> Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.

> Onye a bụrụ ọnụ bụ nwoke ahụ nke na-adịghị ege okwu nile nke ọgbụgba-ndụ a nti, nke M nyere nna unu ha iwu n’ụbọchị ahụ M kpọpụtara ha n’ala Ijipt, n’ime ọkụ igwe ahụ, na-asị, Geenụ olu M nti, meekwa ha, dịka ihe nile M na-enye unu n’iwu si dị: otú a ka unu ga-abụ ndị nke M, M onwe M ga-abụkwa Chineke unu: ka M wee mezuo iyi ahụ nke M ṅụrịrị nna unu ha, inye ha ala nke mmiri ara ehi na mmanụ aṅụ na-asọba, dịka ọ dị taa.

> Then answered I, and said, So be it, O Lord. Then the Lord said unto me,

> M wee zaa, si, Ka ọ dị otu a, O Onyenwe anyị. Mgbe ahụ Onyenwe anyị sịrị m,

> Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Kpọsaanụ okwu ndị a niile n’obodo nile nke Juda, nakwa n’okporo ámá nile nke Jerusalem, sị: Nụrụnụ okwu nke ọgbụgba ndụ a, meekwa ha. N’ihi na ejiwo m ike dọọ nna unu aka ná ntị site n’ụbọchị ahụ m kpọpụtara ha n’ala Ijipt ruo taa, na-ebili n’isi ụtụtụ na-adọ aka ná ntị, na-asị: Nụrụ olu m. Ma ha egeghị ntị, ha akpọghịkwa ntị ha n’ebe ọ dị, kama onye ọ bụla gara ije n’echiche obi ọjọọ ya: ya mere, m ga-eme ka okwu niile nke ọgbụgba ndụ a bịakwute ha, nke m nyere ha iwu ka ha mee; ma ha emeghị ha.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

> Onyenwe anyị wee sị m, A chọtara nkwekọ ọjọọ n’etiti ndị ikom Juda, na n’etiti ndị bi na Jerusalem. Ha alaghachila n’ime ajọ omume nke nna nna ha ndị jụrụ ịnụ okwu m; ha esokwaala chi ọzọ jee ozi n’ihu ha: ụlọ Izrel na ụlọ Juda emebiela ọgbụgba ndụ m nke mụ na nna ha hà gbara.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

> Ya mere, otu a ka Onyenwe anyị kwuru, Lee, aga m ewetara ha ihe ọjọọ nke ha na-agaghị enwe ike ịgbanarị; ma ọ bụ ezie na ha ga-akpọku m, agaghị m anụ ha. Mgbe ahụ, obodo nile nke Juda na ndị bi na Jerusalem ga-aga, tie mkpu kpọkuo chi ndị ahụ ha na-esurere ihe nsure ọkụ na-esi ísì ụtọ; ma ha agaghị azọpụta ha ma ọlị n’oge nsogbu ha. N’ihi na dịka ọnụ ọgụgụ obodo gị si dị ka chi gị dị, O Juda; ma dịka ọnụ ọgụgụ okporo ámá Jerusalem si dị ka unu guzobere ebe ịchụàjà nye ihe ihere ahụ, ya bụ, ebe ịchụàjà iji kpọọ Baal ihe nsure ọkụ na-esi ísì ụtọ.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.

> Ya mere, ekpela ekpere n’ihi ndị a, ewelikwala mkpu ma ọ bụ arịrịọ n’ihi ha; n’ihi na agaghị m anụ ha n’oge ha ga-akpọku m n’ihi nsogbu ha. Jeremiah 11:1–14.

The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.

A na-amata mbilite n’ọnwụ nke ndị a họpụtara, ka ha soro bụrụ n’etiti otu narị na puku iri anọ na anọ, na Mkpughe 11:11; a na-amatakwa nzukọ ikpeazụ ha na Aịzaya 11:11; a na-amatakwa ahịrị mpụga nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ na Daniel 11:11; A na-amata ikpe iwu Ụka nke ụbọchị Sọnde megide ata na Ezikiel 11:11, a na-amatakwa ntaramahụhụ na ụjọ nke na-abịakwasị ụmụ agbọghọ-amaghị-ama na Jeremaya 11:11.

The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?

Iwu a na-enye ka a ghara ikpere ndị a ekpere bụ akara ụzọ dị n’amaokwu ikpeazụ nke Matiu isi nke iri abụọ na abụọ, ma isi nke iri abụọ na atọ na-akọwapụta ahụhụ asatọ megide Adventism. Isi nke iri abụọ na atọ bụ ma Ọktoba 22, 1844, ma ọ bụ iwu Ụka. Akara ụzọ abụọ ahụ bụ mmezu nke alụmdi na nwunye, alụmdi na nwunye ahụkwa dị n’etiti nwunye na di, ndị na-abịakọta ọnụ bụrụ otu anụ ahụ. Mmezu zuru ezu nke alụmdi na nwunye ahụ na-anọchi anya mkpuchido mmehie, ma ọ bụ “ịbụ otu.” E kere mmadụ n’onyinyo Chineke, Ọ we kee nwoke na nwanyị. A na-anọchi anya ụmụ ha site na kromosom iri abụọ na atọ sitere n’aka nwoke na iri abụọ na atọ sitere n’aka nwanyị. N’otu, kromosom iri anọ na isii ha na-emepụta ụlọ nsọ ahụ. Onye ọ bụla n’otu n’otu bụ ụlọ nsọ, n’ihi na ọ̀ bughị na unu maara na unu bụ ụlọ nsọ nke Onyenwe anyị?

The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.

Mmezu nke alụmdi na nwunye, mgbe mmadụ abụọ ahụ ghọrọ otu, bụ njikọta nke ụlọ nsọ abụọ nke iri abụọ na atọ, iji mepụta otu ụlọ nsọ nke iri anọ na isii. Kraịst bụ Onye na-ewu ụlọ nsọ ahụ, Ọ na-ewukwa nzukọ-Ya dịka ụlọ nsọ nwanyị nke ga-ejikọta na ụlọ nsọ nwoke Ya. Njikọ ahụ bụ mgbe ụlọ nsọ mmadụ jikọtara na nke Chukwu n’Ebe Kachasị Nsọ nke ụlọ nsọ Chineke. “Iri abụọ na atọ” bụ akara nke ịkpọchi akara nke otu narị na puku iri anọ na anọ ahụ, ọrụ ahụ wee malite na njedebe nke amụma afọ puku abụọ na narị atọ ahụ. Matiu iri abụọ na atọ bụ nkwupụta ikpe megide ndị Seventh-day Adventists nke Laodisia, ndị bụ adịgboroja nke otu narị na puku iri anọ na anọ ahụ.

The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.

Ndị otu narị puku iri anọ na anọ bụ nke asatọ nke sitere n’ime asaa ahụ, ha bụkwa ndị a ga-eme ka ha bilie n’ọnwụ n’ụbọchị nke asatọ; ha bụ mkpụrụobi asatọ ndị nọ n’ụgbọ mmiri Noa, ha bụkwa ụmụazụ asatọ nke Set; e gosikwara akara ahụ dị n’egedege ihu ha n’onyinyo site n’ibi úgwù, nke e mere n’ụbọchị nke asatọ. Ha bụ ndị nchụàjà a na-ete mmanụ maka ije ozi n’ụbọchị nke asatọ, ma ikwupụta ahụhụ asatọ megide Adventism n’isi nke iri abụọ na atọ bụ ikwupụta ikpe megide asatọ adịgboroja ahụ.

The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.

Mmegharị nke okwu ahụhụ n’elu ụmụ agbọghọ amaghị ihe bụ nke a bu ụzọ mee site n’ịkpọchi akara n’elu ndị nke Chineke n’amaokwu ikpeazụ nke isi nke iri abụọ na abụọ. Isi nke iri abụọ na abụọ kwekọrọ na isi nke iri abụọ na abụọ n’Akwụkwọ Jenesis, n’ihi na akwụkwọ mbụ nke Agba Ochie na-anọchi anya akwụkwọ mbụ nke Agba Ọhụrụ. N’etiti akara amụma nke Matiu iri na otu ruo isi nke iri abụọ na abụọ, nke na-anọchi anya isi iri na abụọ, isi nke isii n’ime isi iri na abụọ ahụ bụ isi nke iri na isii, ebe e gbanwere aha Saimọn Bájona ka ọ bụrụ Pita.

> 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.

> Ọzọkwa, asị m gị, na gị bụ Pita, ọ bụkwa n’elu nkume a ka M ga-ewu nzukọ Kraịst M; ọnụ ụzọ ámá nke hel agaghị emeri ya. Matiu 16:18.

There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.

E nwere amaokwu 459 n’ime Matiu isi nke iri na otu ruo nke iri abụọ na abụọ. Amaokwu dị n’etiti bụ amaokwu nke iri na asaa, nke isi nke iri na isii, ma a pụghị ikewapụ amaokwu ahụ n’aka amaokwu nke iri na asatọ na nke iri na itoolu, n’ihi na ha bụ otu okwu.

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

> Jisọs wee zaa ya sị, Ngọzi nādiri gị, Saimọn Bạ-Jona: n’ihi na anụ ahụ́ na ọbara ekpughereghị gị nke a, kama ọ bụ Nna m nke nọ n’eluigwe. M wee na-asịkwa gị, na ị bụ Pita, ọ bụkwanụ n’elu nkume a ka m ga-ewu nzukọ m; ọnụ ụzọ ámá nke hel agaghịkwa emeri ya. M ga-enyekwa gị mkpịsị ugodi nke alaeze eluigwe: ihe ọ bụla ị ga-ekekọta n’ụwa ga-abụ nke e kekọtaworo n’eluigwe: ihe ọ bụla ị ga-atọghe n’ụwa ga-abụkwa nke e tọgheworo n’eluigwe. Matiu 16:17–19.

The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.

Etiti isi nke ukwuu nke isi nke iri na otu ruo iri abụọ na abụọ bụ nkwupụta ọgbụgba-ndụ ntọala nke Iso Ụzọ Kraịst. N’ime nkwupụta ahụ, a gbanwere aha Saịmọn ka ọ bụrụ Pita; nke, mgbe i tinyere ọnọdụ ọnụọgụ mkpụrụedemede ọ bụla n’asụsụ Bekee na-ejide; dịka “a” bụ otu, na “z” bụ iri abụọ na isii—ị ga-achọpụta na “p” bụ 16, “e” bụ 5, na “t” bụ 20, na “e” ọzọ bụ 5, na “r” bụ 18. Mgbe i mụbara 16 X 5 X 20 X 5 X 18, ọ hà 144,000, ma ebe e zoro aka n’ịgbanwe aha Pita, ihe nnọchianya nke mmekọrịta ọgbụgba-ndụ, dị n’isi nke 16 amaokwu nke 18, ma mkpụrụedemede mbụ nke Pita bụ ọnụọgụ 16, mkpụrụedemede ikpeazụ ya bụkwa ọnụọgụ 18. Ihe ndị a niile dị n’etiti isi iri na abụọ nke malitere na ihe nnọchianya nke iri na otu ma kwụsị na ihe nnọchianya nke iri abụọ na abụọ.

That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.

A hụrụkwa ahịrị ahụ n’ime isi nke iri na otu ruo iri abụọ na abụọ nke Jenesis, ma n’ahịrị ahụ, e nwere amaokwu 305, nke na-egosi isi nke iri na asaa na amaokwu nke iri na otu dịka etiti ahịrị ahụ. Ahịrị ahụ nke isi iri na abụọ nke akwụkwọ mbụ nke Agba Ochie na-akọwapụta ọgbụgba-ndụ ahụ na Abraham, ma na-anọchite anya ahịrị alfa nke na-ezute ahịrị omega n’ime otu isi ndị ahụ nke akwụkwọ mbụ nke Agba Ọhụrụ. Etiti ahịrị omega dị na Matiu bụ ebe kachasị elu nke mmekọrịta ọgbụgba-ndụ nke narị puku iri anọ na anọ ahụ, ndị bụ ihe ịrịba ama nke ọgbụgba-ndụ a na-ebuli elu n’oge iwu Sọnde. Amaokwu etiti nke ahịrị Jenesis na-akọwapụta ọ bụghị naanị amaokwu etiti ahụ, kama ọ na-akọwapụtakwa nzọụkwụ nke abụọ ma ọ bụ nke etiti n’ime ọgbụgba-ndụ atọ ahụ a gbara Abraham, nakwa, n’otu aka ahụ dị oke mkpa, ihe ịrịba ama nke ọgbụgba-ndụ ahụ.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Unu ga-ebikwa kwa anụ nke apị gị; ọ ga-abụkwa ihe ịrịba ama nke ọgbụgba ndụ dị n’etiti mụ na unu. Jenesis 17:11.

We will continue these things in the next article.

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

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Mgbe ahụ, ka ọ na-azacha unyi na ihe mkpofu, ọla ndị na-abụghị eziokwu na mkpụrụ ego adịgboroja, ha niile biliri si na windo pụọ dị ka ígwé ojii, ifufe wee buru ha pụọ. N’etiti mkpọtụ na ngagharị ahụ, emechiri m anya m otu ntabi anya; mgbe m meghere ha, ihe mkpofu ahụ nile apụla. Ọla ndị dị oké ọnụ ahịa, dayamọnd, na mkpụrụ ego ọlaedo na ọlaọcha, gbasasịrị n’ụba n’ala ụlọ ahụ dum.”

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “O wee debekwa n’elu tebụl igbe akụ, nke buru ibu karịa nke mbụ ma maa mma karị; o wee kpochikọta ọla ndị ahụ, dayamọnd ndị ahụ, ego mkpụrụ ego ndị ahụ, n’aka njuputa, tụba ha n’ime igbe akụ ahụ, ruo mgbe o nweghị ọbụna otu fọdụrụ, ọ bụ ezie na ụfọdụ n’ime dayamọnd ndị ahụ adịghị ibu karịa isi agịga.”

> “He then called upon me to ‘come and see.’

> “O wee kpọrọ m ka m ‘bịa hụ.’”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.

> “Elelere m anya n’ime igbe ahụ, ma ihe m hụrụ kpuchiri anya m ìhè. Ha na-enwu n’otuto ji okpukpu iri karịa nke mbụ ha. Echere m na a sachapụwo ha n’ájá site n’ụkwụ ndị ajọ mmadụ ahụ bụ́ ndị gbasasịrị ha ma zọda ha n’uzuzu. A chịkọtara ha n’usoro mara mma n’ime igbe ahụ, nke ọ bụla n’ọnọdụ ya, na-enweghị ihe ọbụla a pụrụ ịhụ nke na-egosi mgbalị nke nwoke ahụ tụbara ha n’ime ya. Etiiri m mkpu n’ọṅụ dị ukwuu, mkpu ahụ wee kpọtee m.” Early Writings, 83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Unu na-eme ka ọbịbịa nke Onyenwe anyị dị anya karịa ka ọ dị n’eziokwu. Ahụrụ m na mmiri ozuzo ikpeazụ ahụ na-abịa dịka [n’ụzọ mberede dịka] mkpu etiti abalị, na ike ya bụrụ okpukpu iri karịa.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.

> N’ihe nile metụtara amamihe na nghọta, nke eze jụrụ ha ajụjụ banyere ya, ọ hụrụ na ha karịrị ndị dibịa afa na ndị na-enyocha kpakpando niile nọ n’alaeze ya dum ugboro iri. Daniel 1:20.

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