Article

# What is Truth? - Number One

Gịnị bụ Eziokwu? - Nke Mbụ

The Framework of Truth: Revelation, Prophetic Parallels, and the Alpha and Omega

Usoro Eziokwu: Mkpughe, Ntụnyere Amụma, na Alfa na Omega

Author

Jeff Pippenger

Published

August 5, 2023

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Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.

Tupu anyị ekwuo banyere isiokwu nke ihe bụ eziokwu, anyị na-arịba ama na anyị amalitela ọmụmụ a site n’amaokwu atọ mbụ nke Mkpughe isi nke mbụ, ma emesịa tinye otu edemede banyere Elaịja. Ụfọdụ n’ime ebumnuche nke ọmụmụ ndị a bụ ịchọpụta ọrụ nke United States n’amụma, imeghe ozi nke Mkpughe nke Jizọs Kraịst, ịmata ọrụ ndị amụma dịka ihe nnọchianya nke ndị Chineke, na ịtụle ihe ọ pụtara n’ezie na Jizọs bụ Alfa. Anyị gosiri na amaokwu atọ mbụ nke Mkpughe kwekọrọ ma dakọtakwa na amaokwu ikpeazụ nke Mkpughe, nakwa na n’ọnọdụ abụọ ahụ, ma na mbido ma na ngwụcha, Jizọs na-akọwa Onwe Ya dịka Alfa na Omega, mbido na ngwụcha, onye mbụ na onye ikpeazụ.

We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.

Anyị ji mkparịta ụka dị mkpirikpi banyere Ịlaịja n’ọmụmụ nke abụọ gosi na amaokwu mmeghe nke Bible kwekọrọ n’amaokwu mmechi nke ma Agba Ochie ma Agba Ọhụrụ, nakwa ọzọ na amaokwu mmeghe nke Agba Ọhụrụ kwekọrọkwa na mmalite ma ọ bụ mmechi nke Bible n’ụzọ ọ bụla ịchọrọ isi tụlee ya, ma dịka otu akwụkwọ zuru ezu ma ọ bụ dịka Agba abụọ.

Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.

Ihe ọzọ anyị na-achọ ịzụlite bụ nghọta a na-arụpụta na Chi arụwo ọrụ iji nwayọọ nwayọọ kpughee Isi-Chineke n’akụkọ ihe mere eme niile. Nke a bụ ihe kpatara anyị ji kwuo na ka oge na-aga n’isiokwu Akwụkwọ Nsọ nke akụkọ ihe mere eme ọgbụgba ndụ, Chineke, nzọụkwụ site na nzọụkwụ, kpughekwuru agwa Ya karịa site n’akara ngosi nke aha Ya dị iche iche. Chineke Onye Pụrụ Ime Ihe Nile gwara Abraham okwu, otu Chineke ahụ kwa gwara Moses okwu, ma gwa Moses na site n’oge ahụ gaa n’ihu ka a ga-amara aha Ya dịka Jehovah. Mgbe ahụ, mgbe Kraịst bịara, O mere ka Onwe Ya mata site n’aha nke a na-amaghị n’Agba Ochie, ma e wezụga otu nkwupụta nke aha ahụ site n’ọnụ otu onye Babịlọn n’isi nke atọ nke Daniel. Ọ bụghị naanị na Jizọs mere ka a mata na Ọ bụ Ọkpara mụrụ naanị Ya nke Nna, kama Ọ kpọkwara Onwe Ya n’akụkọ ihe mere eme ọgbụgba ndụ pụrụ iche ahụ Ọkpara nke Mmadụ. Chineke nyekwara Adventizim nke ndị Millerite aha mgbe Ọ banyere n’ọgbụgba ndụ na mbido Adventizim.

> “At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.

> “N’oge a, ebe anyị nọworo nso nke ukwuu na ọgwụgwụ, ànyị ga-adị ka ụwa nke ukwuu n’omume nke na ndị mmadụ ga-achọ n’efu ịhụ ndị Chineke kpọrọ aha dị iche? Ọ̀ ga-ekwe omume ka mmadụ ọ bụla ree àgwà anyị pụrụ iche dịka ndị Chineke họọrọ n’ihi uru ọ bụla ụwa nwere ike inye? À ga-ele amara nke ndị na-emebi iwu Chineke anya dịka ihe bara nnukwu uru? Ọ̀ ga-abụ na ndị ahụ Onyenwe anyị akpọwo ndị nke Ya ga-eche na e nwere ike ọ bụla dị elu karịa Onye ukwu AHAM? Ànyị ga-anwa ihichapụ isi ihe ndị ahụ pụrụ iche nke okwukwe nke mere anyị Ndị Adventist Ụbọchị Nke Asaa?” Evangelism, 121.

The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.

Aha e nyere Ndị Adventist Ụbọchị Nke Asaa bụ aha sitere n’aka Onyenwe anyị, ma Nwanyị White na-akpọkarị ndị Adventist ndị Chineke kpọrọ aha. “Akpọrọ aha” pụtara ịbụ ndị e nyere aha. Ụka abụọ naanị Nwanyị White kọwara dịka ndị Chineke kpọrọ aha bụ Izrel oge ochie na Izrel nke oge a.

Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.

Ya mere, ka anyị na-aga n’ihu n’ọmụmụ anyị nke akwụkwọ Mkpughe, ana m atụ aro na “aha ọhụrụ” ahụ a na-ekpughe nye ndị Filadelfia, ndị a na-anọchikwakwa anya dị ka otu narị puku na puku iri anọ na anọ, bụ nnukwu akụkụ nke nzuzo amụma ahụ a na-emeghe akara ya obere oge tupu oge ebere emechie.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Onye na-emeri ka M ga-eme ka ọ bụrụ ogidi n’ụlọ nsọ nke Chineke m, ọ gaghị apụkwa ọzọ ma ọlị: M ga-edekwa n’elu ya aha nke Chineke m, na aha obodo nke Chineke m, nke bụ Jerusalem ọhụrụ, nke na-esi n’eluigwe si n’aka Chineke m arịdata: M ga-edekwa n’elu ya aha ọhụrụ m. Onye nwere ntị, ya nụ ihe Mmụọ Nsọ na-agwa nzukọ dị iche iche. Mkpughe 3:12, 13.

The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.

Ozi ịdọ aka ná ntị ikpeazụ ahụ bụ ozi nke Mkpughe nke Jizọs Kraịst, ọ bụkwa mkpughe nke agwa Ya.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.

> “Ndị na-eche ọbịbịa nke Nwoke Akwụkwọ-ndina ahụ ga-agwa ndị mmadụ, ‘Lee Chineke unu.’ Ụzarị ikpeazụ nke ìhè ebere, ozi ikpeazụ nke ebere a ga-enye ụwa, bụ mkpughe nke agwa ịhụnanya Ya. Ụmụ Chineke ga-egosipụta ebube Ya. N’ime ndụ na agwa nke onwe ha, ha ga-ekpughe ihe amara Chineke meworo ha.” Christ’s Object Lessons, 415, 416.

We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.

Anyị nwere ọtụtụ ihe ndị ọzọ anyị ga-edekọ banyere Jisọs dịka Okwu ahụ, ma ugbu a anyị ga-atụlee okwu a bụ “eziokwu.” Nghọta nke “eziokwu,” na kwa okwu ahụ bụ “eziokwu,” na kwa mkpụrụedemede ndị e jiri wuo “okwu nke eziokwu,” bụ nghọta nke agwa Kraịst.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Ya mere, Paịlet sịrị ya, Ị̀ bụ eze, ya bụ? Jisọs zara, Ị na-ekwu na m bụ eze. N’ihi nke a ka a mụrụ m, ọ bụkwa n’ihi ihe a ka m ji bịa n’ime ụwa, ka m wee gbaa ama banyere eziokwu. Onye ọ bụla nke sitere n’eziokwu na-anụ olu m. Paịlet sịrị ya, Gịnị bụ eziokwu? Mgbe o kwuchara nke a, ọ pụgharịrị ọzọ gakwuuru ndị Juu, sị ha, Ahụghị m mmehie ọbụla n’ime ya. Jọn 18:37, 38.

The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.

Okwu Grik a sụgharịrị dị ka “eziokwu” n’amaokwu ahụ sitere n’okwu Hibru, nke bụkwa mkpụrụedemede ma bụrụkwa ọnụọgụgụ. Mkpụrụedemede mbụ nke mkpụrụedemede Hibru bụ ‘aleph.’ N’eziokwu, mkpụrụedemede abụọ mbụ nke mkpụrụedemede Hibru bụ “aleph” na “beth,” ha yikwara nke ukwuu mkpụrụedemede abụọ mbụ n’asụsụ Grik, bụ alpha na beta. Mgbe ejikọtara ha ọnụ, ha na-emepụta mgbọrọgwụ okwu “alphabet.” Ya mere, a na-eji okwu “alpha” (nke sitere na mkpụrụedemede Hibru bụ aleph) dịka mkpụrụedemede, okwu, ọnụọgụgụ, nakwa dịka otu n’ime ọtụtụ aha Jisọs.

When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.

Mgbe Paịlet jụrụ ajụjụ ahụ, “Gịnị bụ eziokwu?” Jisọs agwala ya na ihe mere O ji “bịa n’ụwa,” nakwa na ihe mere e ji “mụa” Ya bụ ịgba àmà banyere “eziokwu.” Ọ gbakwụnyere na “onye ọ bụla nke sitere n’eziokwu na-anụ” olu Ya.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Ngọzi nādịrị onye ahụ nke na-agụ, na ndị na-anụ okwu nke amụma a, ma na-edebe ihe ndị ahụ e dere n’ime ya: n’ihi na oge ahụ adịkwala nso. Mkpughe 1:3.

TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.

EZI-okwu: G225—Site na G227; ezi-okwu: – eziokwu, X n’eziokwu, ezi-okwu, ịdị-ezi-okwu. G227—Site na G1 (dịka mkpụrụokwu na-agọnarị) na G2990; eziokwu (dị ka ihe na-adịghị ezo): – eziokwu, n’eziokwu, ezi-okwu. G1; Α. Nke sitere n’asụsụ Hibru; mkpụrụedemede mbụ nke alfabẹt: naanị n’ụzọ atụ (site n’iji ya dịka ọnụọgụgụ) nke mbụ. Alfa.

> Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.

> Jisọs sịrị ya, Abụ m ụzọ, na eziokwu, na ndụ: ọ dịghị onye na-abịakwute Nna, ma e wezụga site n’aka m. Jọn 14:6.

When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.

Mgbe Jisọs kwuru, “Abụ M … eziokwu.” Ọ na-ekwu na Ọ bụ mkpụrụedemede, ọnụọgụ, na okwu; n’ihi na mkpụrụedemede alfa, okwu alfa, na ọnụọgụ alfa, ha niile bụ “eziokwu.” N’akwụkwọ Daniel, Kraịst kpughere Onwe Ya dịka Onye-ọgụgụ-onụọgụ dị ebube, nke bụ nkọwa okwu Hibru ahụ bụ “Palmoni,” nke a sụgharịrị dị ka “onye nsọ a kapịrị ọnụ nke kwuru okwu,” na Daniel isi nke asatọ.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Mgbe ahụ, anụrụ m otu onye nsọ ka ọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Ruo ole mgbe ka ọhụ a ga-adị banyere àjà a na-achụ kwa ụbọchị, na njehie nke mbibi, iji nye ma ebe nsọ ma usuu ndị agha ka a zọpịa n’okpuru ụkwụ? O wee sị m, Ruo ụbọchị puku abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ ahụ dị ọcha. Daniel 8:13, 14.

That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.

“onye nsọ” ahụ a kapịrị ọnụ dị n’amaokwu nke iri na atọ bụ “Palmoni”—Onye-ọgụgụ dị ebube, ma ọ bụ Onye-ọgụgụ ihe nzuzo. Amaokwu abụọ a bụ ebe e si kọwaa amụma nke afọ 2300 na amụma abụọ nke afọ 2520. Afọ 2300 ahụ metụtara “ebe nsọ,” ma amụma abụọ nke afọ 2520 metụtara “ndị agha,” n’ihi na ma ebe nsọ ahụ ma ndị agha ahụ ka Rom ga-azọpịa. Amụma nke afọ 2520 na-anọchi anya ịzọpịa ebe nsọ Chineke na ndị Ya. Amụma atọ miri emi, nke jikọtara onwe ha, nke dabere n’oge, nọ kpọmkwem n’ebe ahụ n’Akwụkwọ Nsọ ebe Jizọs na-ewebata Onwe Ya dịka Onye-ọgụgụ ihe nzuzo dị ebube. Ọ bụghị naanị na Ọ họọrọ amaokwu abụọ a iji were webata Onwe Ya dịka Nna-ukwu nke oge, kama amaokwu abụọ ahụ ebe Ọ na-ekpughe Onwe Ya na-akọwapụtakwa oge Ọ ga-abanye n’ọgbụgba ndụ na Izrel ime mmụọ nke oge a, ma amaokwu abụọ ahụ bụkwa ntọala na ogidi etiti nke Adventizim.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Akwụkwọ Nsọ nke, karịa ndị ọzọ nile, bụ ma ntọala ma ogidi etiti nke okwukwe Advent bụ nkwupụta a, ‘Ruo ụbọchị puku abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ dị ọcha.’ [Daniel 8:14.]” The Great Controversy, 409.

At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.

N’oge ọgwụgwụ na 1798, e meghere akwụkwọ Daniel, ozi nke mmụọ ozi mbụ wee bata n’akụkọ ihe mere eme, na-egosi mmụba nke ọmụma amụma nke mere n’oge mmegharị Millerite, nke bụ mmalite nke Seventh-day Adventism. Mgbe e meghere akwụkwọ Daniel nye ndị Millerite, e ghọtara ozi sitere n’aka Palmoni—ozi nke oge. Okwu Chineke anaghị ada ada ma ọlị, ọ na-ejikọkwa ọgwụgwụ na mmalite mgbe niile. Ya mere, n’ọgwụgwụ Adventism, a ga-enwe n’ezie mkpughe nke agwa Ya, dịka e mere n’akụkọ ihe mere eme nke ndị Millerite. Eziokwu a dabere n’elu mmalite na ọgwụgwụ Adventism, ma ọ daberekwa n’elu mmekọrịta e kwupụtara nke akwụkwọ Daniel na akwụkwọ Mkpughe. Daniel na Mkpughe na-anọchi anya otu akwụkwọ, ma n’ime nnọchiteanya ahụ, ha bụ ndị akaebe abụọ, nke mbụ bụ Daniel, nke ikpeazụkwa bụ Mkpughe.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.

> “Akwụkwọ Daniel na Mkpughe bụ otu. Otu bụ amụma, nke ọzọ bụ mkpughe; otu bụ akwụkwọ e mechiri emechi, nke ọzọ bụ akwụkwọ e meghere.” Seventh-day Adventist Bible Commentary, mpịakọta nke 7, 972.

Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.

Daniel na Mkpughe bụ akwụkwọ abụọ nke bụ otu akwụkwọ, n’otu ụzọ ahụ Akwụkwọ Nsọ bụ otu akwụkwọ e kewara n’Agba Ochie na Agba Ọhụrụ, ma ọ bụ mmalite na ọgwụgwụ. N’Mkpughe isi nke iri na otu, ndị akaebe abụọ ahụ e gosipụtara dị ka Mosis na Ịlaịja bụ Agba Ochie na Agba Ọhụrụ.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Banyere ndị àmà abụọ ahụ, onye amụma ahụ gara n’ihu kwupụta, sị: ‘Ndị a bụ osisi oliv abụọ ahụ, na ihe ndọba oriọna abụọ ahụ nke na-eguzo n’ihu Chineke nke ụwa.’ ‘Okwu Gị,’ ka onye ọbụ abụ ahụ kwuru, ‘bụ oriọna nye ụkwụ m, na ìhè nye ụzọ m.’ Mkpughe 11:4; Abụ Ọma 119:105. Ndị àmà abụọ ahụ na-anọchi anya Akwụkwọ Nsọ nke Agba Ochie na nke Agba Ọhụrụ.” The Great Controversy, 267.

Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).

Daniel na Jọn bụ ndịàmà abụọ ndị a kpagburu ha abụọ, ndị e mere ha abụọ ndị a dọtara n’agha, ndị e nyere ha abụọ otu ahịrị akụkọ amụma ahụ ka ha dee ya, ndị na-anọchi anya otu narị puku na puku iri anọ na anọ ahụ, ndị biri ndụ ha abụọ n’oge na-eso mbibi Jerusalem, ndị bụkwa ihe nnọchianya nke ọnwụ na mbilite n’ọnwụ, (Jọn site na mmanụ a na-esi esi, Daniel site n’olulu ọdụm).

Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.

Daniel na-akọwa mkpughe pụrụ iche banyere agwa Kraịst, ọ na-emekwa nke a n’amaokwu abụọ ahụ nke mmụọ nsọ kpọrọ “ogidi etiti na ntọala” nke nzukọ Seventh-day Adventist. Amaokwu abụọ ahụ bụ “nkume isi” ahụ, ya bụ nkume ikpeazụ e debere n’elu ntọala ndị ahụ nke ọrụ William Miller nọchiri anya ha. Nkume isi ahụ wetara ya na ya nghọta banyere ebe nsọ nke eluigwe, iwu Chineke, ụbọchị izu ike, ikpe nyocha, na ndị mmụọ ozi atọ nke Mkpughe isi nke iri na anọ. Daniel bụ mmalite nke akwụkwọ ahụ, John bụ njedebe ya.

John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.

Ihe odide Jọn ga-eme ka a mata mkpughe nke àgwà Kraịst na njedebe nke Adventizim. N’mbido Izrel nke oge a, O kpughere Onwe Ya dịka Onye-Agụ Ọnụọgụ Dị Ebube, Onye Okike nke ihe niile metụtara mgbakọ na mwepụ; ma na njedebe nke Izrel nke oge a, Ọ na-ekpughe Onwe Ya dịka ọkà mmụta asụsụ dị ebube. Ọ bụ Onye Okike nke ihe niile metụtara asụsụ, ma ọ bụ nhazi asụsụ, iwu ụtọasụsụ, okwu, na ọbụna mkpụrụedemede nke alfabẹt. O kere nkwurịta okwu nke a na-emezu site n’okwu, nke iwu ụtọasụsụ na-achị, ma e dere ya ede ma ọ bụ kwuo ya n’ọnụ, e ji alfabẹt e dere ya nke bụ site n’atụmatụ Ya; ma karịa ihe ndị ahụ niile—Ọ bụ Okwu ahụ. Site n’Okwu ahụ ka Ọ na-agbanwe ndị Laodisia kpuru ìsì na-adịghị njikere ka ha bụrụ ndị Filadelfia e doro nsọ.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Doo ha nsọ site n’eziokwu gị: okwu gị bụ eziokwu. Jọn 17:17.

The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.

Okwu a sụgharịrị dị ka “ido nsọ” pụtara ime ka ọ dị nsọ. Puku narị anọ na iri anọ na anọ ahụ ga-adị nsọ, ha ga-erukwa ọnọdụ ahụ nke agwa site n’aka “eziokwu” ahụ, ma ọ bụ i nwere ike ikwu, site n’aka “okwu” ya, n’ihi na Jizọs bụ Okwu ahụ, Ọ bụkwa eziokwu ahụ.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Na mbu ka Okwu ahụ dị, Okwu ahụ sokwa Chineke, Okwu ahụ bụkwa Chineke. Otu a ka ọ dị na mbu soro Chineke. E sitere n’aka ya mee ihe niile; ọ dịghịkwa ihe ọbụla e mere nke e meghị site n’aka ya. Jọn 1:1–3.

Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.

Rịba ama na nke a bụ ihe mbụ Jọn dere n’oziọma ya. N’ezie, ọ na-adakọ na ihe mbụ e dere n’Akwụkwọ Jenesis. Ọ na-agbakwunye n’ịgba ama ahụ, na-akọwapụta nke ọma karịa ihe e kwupụtara na Jenesis otu.

> In the beginning God created the heaven and the earth. Genesis 1:1.

> Na mbido Chineke kere eluigwe na ụwa. Jenesis 1:1.

The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.

Okwu a sụgharịrị ịbụ “Chineke” n’amaokwu nke mbụ dị n’ụdị ọtụtụ, si otú a na-akọwapụta site n’“mmalite” ahụ n’onwe ya na Chineke karịrị otu. “Na mbido,” n’Oziọma Jọn, Okwu ahụ nọnyere Chineke, Okwu ahụ bụkwa Chineke. Okwu ahụ bụkwa Onye Okike.

Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.

Jisọs bụ Okwu ahụ, ọ bụkwa Ya mere Baịbụl site n’ịjikọta chi na mmadụ—chi nke Mmụọ Nsọ nọchiri anya ya, na mmadụ n’ime ndị dere okwu ndị ahụ n’akwụkwọ ndị a ga-ezigara ụka dị iche iche. Ya mere, Baịbụl bụ ngwakọta nke mmadụ na chi dị ka Jisọs dị. Baịbụl, n’agbanyeghị itinye aka nke ụmụ mmadụ dara ada, ndị nwere ahụ nke anụ ahụ, bụ ihe dị nsọ, ndị ikom dere ya n’akwụkwọ bụkwa ndị nsọ.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Anyị nwekwara okwu amụma nke juru nnọọ anya; nke unu na-eme nke ọma ịṅa ntị na ya, dịka n’ìhè nke na-enwu n’ebe ọchịchịrị dị, ruo mgbe chi bọ, kpakpando nke ụtụtụ ewee pụta n’obi unu: N’ịma nke a tupu ihe niile, na ọ dịghị amụma ọ bụla nke Akwụkwọ Nsọ sitere n’ịkọwa nke onwe onye. N’ihi na amụma esiteghị n’oge ochie bịa site n’uche mmadụ: kama ndị nsọ nke Chineke kwuru okwu dịka Mmụọ Nsọ kpaliri ha. 2 Pita 1:19–21.

Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.

Ọ bụ ezie na ndị amụma bụ ndị nsọ, ha ka bụ mmadụ dara ada, n’ihi na mmadụ niile emehiewo, ha erughịkwa ebube nke Chineke. N’agbanyeghị nke a, Baịbụl bụ njikọta nke ịdị Chineke na ịdị mmadụ, ọ dịkwa nsọ, n’ihi na Okwu Chineke bịara igosi n’ime ndụ Ya na n’Okwu Ya e dere ede na ịdị mmadụ ejikọtara na ịdị Chineke adịghị emehie. Ihe bụ eziokwu banyere Baịbụl bụkwa eziokwu banyere Kraịst, n’ihi na Ọ bụ Baịbụl.

Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.

Jisọs were n’Onwe Ya anụ ahụ mmehie ma O meghị mmehie ọbụla, si otu a nye ihe nlereanya na mmadụ jikọtara na chi adịghị emehie.

> “The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

> “Akụkọ banyere Betlehem bụ isiokwu a na-apụghị ịgwụ agwụ. N’ime ya ka e zoro ‘omimi nke akụ nke amamihe na ihe ọmụma nke Chineke.’ Ndị Rom 11:33. Anyị na-eju anya n’àjà Onye Nzọpụta, n’ịgbanwe ocheeze nke eluigwe ka ọ bụrụ ebe anụ ụlọ na-eri nri, na mkpakọrịta nke ndị mmụọ ozi na-efe ofufe ka ọ bụrụ nke ụmụ anụmanụ nke ụlọ anụmanụ. Nganga na ntụkwasị obi nke mmadụ n’onwe ya ka a na-abara mba n’ihu Ya. Ma nke a bụ nanị mmalite nke nbilata onwe Ya dị ịtụnanya. Ọ ga-abụla ihe fọrọ nke nta ka ọ bụrụ iweda onwe Ya ala na-enweghị nsọtụ nye Ọkpara Chineke iyi ọdịdị mmadụ, ọbụna mgbe Adam ka guzo n’aka ya dị ọcha na Iden. Ma Jisọs nabatara mmadụ mgbe agbụrụ mmadụ esiworị ike gwụ n’ihi puku afọ anọ nke mmehie. Dị ka nwa ọ bụla nke Adam, Ọ nabatara nsonaazụ nke arụ ọrụ nke nnukwu iwu nke nketa. Ihe nsonaazụ ndị a bụ ka e gosiri n’akụkọ ihe mere eme nke ndị nna nna Ya n’ụwa. O ji ụdị nketa dị otu a bịa ka Ya na anyị keta mwute na ọnwụnwa anyị, ma nye anyị ihe nlereanya nke ndụ na-enweghị mmehie.” The Desire of Ages, 48.

Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.

Jisọs bụ Okwu ahụ, ma Jisọs na Akwụkwọ Nsọ bụkwa ngwakọta nke mmadụ na ịdị-nsọ. Mgbe Jisọs wepụtara Akwụkwọ Nsọ n’ime narị afọ dị iche iche, O tinyere iwu n’ime Akwụkwọ Nsọ ka ndị ga-anụ nwee ike ịnụ. Iwu ndị na-achị Akwụkwọ Nsọ bụkwa àgwà nke agwa Ya.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “N’Akwụkwọ Mkpughe ka akwụkwọ nile nke Bible na-ezukọ ma na-ejedebe. N’ebe a ka mmeju nke akwụkwọ Daniel dị.” Acts of the Apostles, 585.

The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?

Okwu a bụ “complement” pụtara ime ka e ruo n’izu oke. Akaebe Daniel na-ejedebe n’akwụkwọ Mkpughe, na-eme ka akaebe Daniel bụrụ mmalite, Mkpughe bụrụkwa ọgwụgwụ. A na-emegharị mmalite nke Mkpughe n’ọgwụgwụ Mkpughe; ma n’amaokwu mbụ nke Daniel isi nke mbụ, e nwere agha n’etiti Izrel nkịtị na Babilọn nkịtị, nke Babilọn meriri; ma n’ọgwụgwụ akụkọ ihe mere eme nke oge nnwale, n’ime Daniel 11:45, 12:1, Babilọn ime mmụọ nọ n’agha megide Izrel ime mmụọ, ma n’ikpeazụ Babilọn na-emeri emeri, Izrel kwa na-emeri. Dịka o siri dị banyere Jọn n’akwụkwọ Mkpughe, mmalite nke akaebe Daniel kwekọrọ na ọgwụgwụ nke akaebe ya. Ya mere, gịnị bụ eziokwu?

Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.

Ozizi bụ okwu na-akọwapụta ihe otu ìgwè ndị kwere ekwe na-aghọta dị ka ihe ziri ezi. Ebumnuche ya ma ọ bụ ojiji ya abụghị nke e debere nanị n’Akwụkwọ Nsọ ma ọ bụ n’Okpukpe Kraịst. N’ihe a na-akpọ Okpukpe Kraịst, o yikarịrị ka e nwere ọtụtụ “ozizi” ụgha karịa ezi nke bụ eziokwu; n’ihi na Babilọn nke mmụọ, bụ papacy, bụ ọnụ ụlọ nke nnụnụ ọ bụla na-adịghị ọcha na nke a na-akpọ asị, nnụnụ ndị ahụ na-anọchikwa anya ihe ọjọọ, nke ụka dị iche iche na-akwado ma na-ekpuchikwa site n’ozizi ụgha, dịka na iwu ahụ ka a kagburuwo. Ma e nwere ezi ozizi.

> “The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.

> “Uche ndị Beria adịghị emechi emechi n’ihi ajọmbunobi. Ha dị njikere nyochaa eziokwu nke ozizi ndị ndịozi kwusara. Ha mụrụ Akwụkwọ Nsọ, ọ bụghị n’ihi ọchịchọ ịmata ihe naanị, kama ka ha wee mụta ihe e dere banyere Mesaịa ahụ e kwere ná nkwa. Kwa ụbọchị ha na-enyocha ihe ndekọ ndị ahụ sitere n’mmụọ nsọ, ma ka ha na-atụnyere akụkụ Akwụkwọ Nsọ na akụkụ Akwụkwọ Nsọ ọzọ, ndị mmụọ ozi nke eluigwe nọ n’akụkụ ha, na-enye uche ha ìhè ma na-emetụta obi ha nke ukwuu.”

> “Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.

> “N’ebe ọ bụla a na-ekwusa eziokwu nke oziọma, ndị na-achọ n’ezi obi ime ihe ziri ezi ka a na-eduga n’ịnyocha Akwụkwọ Nsọ nke ọma nke ukwuu. Ọ bụrụ na, n’oge mmechi nke akụkọ ụwa a, ndị a na-ekwusara eziokwu ndị na-anwale mmadụ ga-eso ihe nlereanya nke ndị Beria, na-enyocha Akwụkwọ Nsọ kwa ụbọchị, ma jiri okwu Chineke tụnyere ozi ndị a na-ewetara ha, taa a ga-enwe nnukwu ọnụ ọgụgụ ndị na-eguzosi ike n’iwu nke iwu Chineke, ebe ugbu a ndị dị otu a bụ ole na ole n’ịtụnyere ha. Ma mgbe a na-eweta eziokwu ndị Bible na-adịghị amasị ọtụtụ mmadụ, ọtụtụ na-ajụ ime nnyocha a. Ọ bụ ezie na ha enweghị ike ịgọnarị ozizi doro anya nke Akwụkwọ Nsọ, ha ka na-egosi oke adịghị njikere ịmụ ihe àmà ndị e wetara. Ụfọdụ na-eche na ọbụna ma ozizi ndị a bụ eziokwu n’ezie, ọ dịghị nnukwu ihe ọ pụtara ma ha anabata ìhè ọhụrụ ahụ ma ọ bụ na ha anabataghị ya, ha na-araparakwa n’akụkọ ifo ndị na-atọ ụtọ nke onye iro ji eduhie mkpụrụobi. N’ụzọ dị otu a, uche ha na-ekpuchi site n’ihe njehie, ha wee kewapụ onwe ha n’eluigwe.”

> “All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.

> “A ga-ekpe onye ọ bụla ikpe dịka ìhè e nyere ya siri dị. Onyenwe anyị na-eziga ndị nnọchi anya Ya ka ha were ozi nzọpụta pụta, ma ndị na-anụ ya, Ọ ga-eme ka ha bụrụ ndị a ga-ajụ ajụjụ maka ụzọ ha si emeso okwu ndị ohu Ya. Ndị na-achọ eziokwu n’ezi obi ga-eme nnyocha nke ọma, n’ìhè nke okwu Chineke, banyere ozizi ndị e wetara n’ihu ha.” Acts of the Apostles, 231, 232.

There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”

E nwere “ozizi” ndị bụ “eziokwu nke oziọma,” ọ dịkwa mkpa ka a nyochaa ha. Ụfọdụ n’ime ha, (ma ọ bụrụ na ọ bụghị ha niile,) bụ “eziokwu nnwale.” Ụbọchị Izuike bụ eziokwu nnwale dị mfe nghọta. E nwere ozizi eziokwu na ozizi ụgha. Ụfọdụ n’ime ozizi eziokwu ahụ na-ewetara ndị na-anụ ha ule. E nwekwara ụdị eziokwu e zubere maka oge ụfọdụ. A na-akpọ eziokwu ndị a “eziokwu nke oge a.”

> “There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

> “E nwere ọtụtụ eziokwu dị oké ọnụ ahịa dị n’Okwu Chineke, ma ọ bụ ‘eziokwu nke ugbu a’ ka ìgwè atụrụ ahụ chọrọ ugbu a. Ahụwo m ihe ize ndụ dị n’ime ndị ozi na-apụ n’ebe isi ihe ndị dị mkpa nke eziokwu nke ugbu a dị, ka ha biri n’elu isiokwu ndị a na-atụghị ime ka ìgwè atụrụ ahụ dịrị n’otu ma doo mkpụrụ obi nsọ. Setan ga-ewere n’ebe a uru ọ bụla o nwere ike iji merụọ ọrụ ahụ.”

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Ma isiokwu ndị dị ka ebe nsọ ahụ, n’ihe metụtara ụbọchị 2300 ahụ, iwu nile nke Chineke na okwukwe Jisọs, kwesịkwara n’ezie ịkọwa mmegharị Ọbịbịa ahụ gara aga ma gosi ọnọdụ anyị ugbu a, guzosie okwukwe nke ndị na-enwe obi abụọ ike, ma nyekwa nkwụsi ike banyere ọdịnihu ebube ahụ. Ndị a, ahụwo m ugboro ugboro, bụ isiokwu ndị bụ isi ndị ozi ahụ kwesịrị ịtụkwasị uche na ha.” Early Writings, 63.

Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.

Ndị Adventist na-ejikarị akụkụ Akwụkwọ Nsọ a agbanahụ ihe ọ na-ekwupụta n’eziokwu. Ha na-arụ ụka na ihe niile e kwesịrị imesi ike n’ozi anyị nke “eziokwu nke ugbu a” bụ ebe nsọ, ụbọchị 2300 ahụ, iwu ndị ahụ na okwukwe nke Jisọs. Ha na-ekwu nke a iji zere ihe e ji mara isiokwu anọ ndị a.

The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”

Ebumnuche nke eziokwu ukwu anọ ndị a bụ na e “tụrụ ha nke ọma nke ukwuu iji kọwaa mmegharị mbata nke gara aga ma gosi ihe ọnọdụ anyị ugbu a bụ, mee ka okwukwe nke ndị na-enwe obi abụọ guzosie ike, ma nye kwa nkwenye banyere ọdịnihu ahụ dị ebube.” E mere ozizi anọ ndị a nke eziokwu dị ugbu a ka ha gosi na mmalite nke Adventism (mmegharị mbata nke gara aga) na-akọwa njedebe nke Adventism (ọnọdụ anyị ugbu a). Ozizi isi anọ ndị ahụ ka e “tụrụ nke ọma nke ukwuu” iji kọwaa ụkpụrụ ahụ na njedebe na-egosi onwe ya site na mmalite. Dị ka akụkụ a nke mmụọ nsọ si kwuo, nke a bụ “eziokwu dị ugbu a” nke “ìgwè atụrụ” “chọrọ ugbu a.”

Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.

Izrel ogee bụ mmalite nke Izrel, Izrel nke oge a bụkwa njedebe ya. Izrel nkịtị nke oge ochie nọchiri anya ndị Seventh-day Adventist site n’oge njedebe malite na 1798 ruo n’iwu ụbọchị Sọnde. Tupu ọbịbịa mbụ nke Kraịst, “eziokwu dị ugbu a” ezoro ndị Juu ezo, n’ihi na ha bụ ndị kpuru ìsì (Laodisia) n’ihi ịdabere ha n’omenala na ọdịnala.

> “We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.

> “Anyi chọrọ ịghọta oge anyị bi n’ime ya. Anyị aghọtaghị ya ọbụna ọkara. Anyị anabatabeghị ya nke ọma ọbụna ọkara. Obi m na-ama jijiji n’ime m mgbe m chetara ụdị onye iro anyị ga-ezute, na etu anyị si dị njọ n’ịkwadebe izute ya. E gosipụtala m ule nile ụmụ Izrel gabigara, na ọnọdụ ha dị tupu ọbịbịa mbụ nke Kraịst, ugboro ugboro, iji kọwaa ọnọdụ nke ndị nke Chineke n’ahụmahụ ha tupu ọbịbịa nke ugboro abụọ nke Kraịst—otu onye iro ahụ siri chọọ ohere ọ bụla iji jide uche ndị Juu, ma taa ọ na-achọ ime ka uche ndị ohu Chineke ghara ịhụ ụzọ, ka ha wee ghara inwe ike ịmata eziokwu ahụ dị oké ọnụ ahịa.” Selected Messages, book 2, 406.

According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.

Dị ka ntụaka anyị na-esonụ si dị, ndị Juu echefuru “eziokwu mbụ nke Chineke,” ma eziokwu mbụ ahụ nye ndị Juu bụ akụkọ banyere nnapụta ahụ site n’Ijipt. Akụkọ banyere nnapụta ahụ bụ eziokwu mbụ ha; ọ bụ eziokwu ahụ e nyere ha iwu ka ha kuziere ụmụ ha n’ime ọgbọ ha niile. Ha dara ada, dịka Adventism kwa dara. Iji gosipụta eziokwu ahụ nye ndị Juu e kpuchiri anya, Jizọs tinyere eziokwu ahụ n’ime usorochiche.

> “In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.

> “N’oge Onye-nzọpụta bịara, ndị Juu ekpuchiela nkume dị oké ọnụ ahịa nke eziokwu nke ukwuu n’okpuru mkpofu omenala na akụkọ ụgha, nke mere na ọ gaghị ekwe omume ịmata nke bụ eziokwu na nke bụ ụgha. Onye-nzọpụta bịara iwepụ mkpofu nkwenkwe ụgha na njehie ndị e jigidere ogologo oge, ma debe nkume dị oké ọnụ ahịa nke okwu Chineke n’usoro eziokwu. Gịnị ka Onye-nzọpụta ga-eme ma ọ bụrụ na ọ bịakwute anyị ugbu a dịka o si bịakwute ndị Juu? Ọ ga-adị ya mkpa ịrụ ọrụ yiri nke ahụ n’iwepụ mkpofu omenala na emume. Ndị Juu nwere nnukwu nkụda mmụọ mgbe ọ rụrụ ọrụ a. Ha eleghara eziokwu mbụ nke Chineke anya, ma Kraịst mere ka a hụ ya ọzọ. Ọ bụ ọrụ anyị ịtọhapụ eziokwu Chineke ndị ahụ dị oké ọnụ ahịa n’aka nkwenkwe ụgha na njehie.”

> “Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.

> “A liewo ezi-otuto e liriwo e kpuchiri anya, e mekwaara ka ha ghara inwe nchapụ ma ọ bụ ịmasị site n’ezighị ezi na nkwenkwe ụgha. Jisọs na-ekpughe ìhè nke Chineke, ma na-eme ka nchapụta mara mma nke eziokwu pụta ìhè n’ebube ya nile nke Chineke. Uche ndị obi ha ziri ezi juputara n’ịtụnanya. Obi ha na-adọta n’ịhụnanya dị nsọ n’ebe Onye ahụ nọ bụ onye wepụtara ọla dị oké ọnụ ahịa nke eziokwu ma gosipụta ha nye nghọta ha.”

> “The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.

> “Ndị Juu ghọtara akụkụ ụfọdụ nke eziokwu ahụ, ma kuziekwa akụkụ ụfọdụ nke okwu Chineke; ma ha aghọtaghị ịdị omimi na ịdị ukwuu nke iwu Chineke. Kraịst kpochapụrụ mkpofu nke ọdịnala, ma gosipụta mkpụrụ dị n’ime ya n’ezie na obi nke nzube Chineke. Mgbe o mere nke a, iwe juru ha nke ukwuu nke na ha enweghịzi njide onwe-ha. Ha gbasara akụkọ ụgha site n’otu obodo ruo n’obodo ọzọ na Kraịst na-ebibi ọrụ Chineke. Ma mgbe Jizọs wepụrụ ụdị ochie ndị ahụ, o weghachiri eziokwu ochie ndị ahụ, na-etinye ha n’usoro eziokwu. O kwekọrọ ha ma jikọta ha ọnụ, mee ka ha bụrụ usoro eziokwu zuru ezu ma guzosie ike n’ụzọ nha na ndakọrịta. Nke a bụ ọrụ Onye Nzọpụta anyị rụrụ; ma ugbu a gịnị ka anyị ga-eme? Ọ̀ bụ na anyị agaghị arụ ọrụ n’ime nkwekọrịta na Kraịst? Ọ̀ bụ asịrị ka ga-achị anyị? Ọ̀ ga-ekwe ka echiche anyị onwe anyị zoo ìhè Chineke n’ebe anyị nọ? Anyị kwesịkwara ịgụ nke ọma, ịnụ ihe n’ụzọ nghọta, ma kuzikwa ndị ọzọ ihe ndị anyị mụtara. Anyị ga-anọgide na-agụ agụụ maka achịcha nke ndụ, na-anọgide na-achọ mmiri dị ndụ na snow nke Lebanọn, ka anyị wee nwee ike iduga ndị mmadụ gaa na mmiri dị ndụ, na-enye oyi, nke Isi-iyi nke eziokwu.” Review and Herald, June 4, 1889.

At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.

N’ọbịbịa mbụ Ya, Jisọs “weghachiri eziokwu ochie ndị ahụ, na-edobe ha n’ime usoro eziokwu. O kwekọrọ ha ma jikọta ha ọnụ, mee ka ha bụrụ usoro eziokwu zuru ezu ma nwee nhata n’akụkụ niile.” Jisọs jiri akụkọ ihe mere eme nke mmalite Izrel oge ochie mee ka o guzobeghachi eziokwu ochie ndị ahụ, ọ kpọkwara nke a site n’ịkwekọrịta eziokwu ndị ahụ (n’isiokwu) na ijikọta ha ọnụ (n’usoro yiri ibe ya, ahịrị n’elu ahịrị). O mere nke a n’ihi ebumnuche nke ịtọhapụ ndị Juu n’omenala na ọdịnala ndị kpuru ha ìsì. Akụkọ ihe mere eme ahụ bụ akụkọ mmechi nke Izrel nkịtị.

Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.

Okpukperechi Ụbọchị-Ibịa-Nzọpụta na-emegharị akụkọ ihe mere eme nke njedebe Izrel oge ochie, a na-arụzukwa usoro etiti a ga-etinye eziokwu n’ime ya iji wepụ ìsì Laodisia nke ọdịnala na omenaala ugbu a, dịka e si mee ya mgbe Kraịst na ndị Juu na-emekọrịta ihe. A ga-etinye “eziokwu ochie” n’ime “usoro etiti” nke eziokwu, ka e wee chịkọta ahịrị amụma ọnụ na ahịrị amụma ndị ọzọ, “ahịrị n’elu ahịrị,” n’usoro yiri ibe ha, maka ebumnuche nke ikekwe ịtọhapụ onye Laodisia n’ìsì ya. Kraịst bụ ihe nlereanya anyị, n’ihe niile.

There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.

E nwere eziokwu dị n’ime Baịbụl a na-akpọ ozizi, ma “e nwekwara ọtụtụ eziokwu ndị dị ebube,” ma e nwekwara kwa “eziokwu ugbu a,” nke bụ “ule nye ndị nke” “ọgbọ” ahụ bi n’oge a na-ekpughe eziokwu ahụ. N’ụzọ amụma, nke a na-eme n’ọgbọ nke anọ nke Adventism, ma “eziokwu ugbu a” “nke bụ ule maka ọgbọ a” abụghị ule nye ọgbọ ndị mbụ nke Adventism.

> “There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

> “E nwere n’Akwụkwọ Nsọ ụfọdụ ihe ndị siri ike ịghọta nke, dịka okwu Pita si dị, ndị na-amụghị ihe na ndị na-adịghị eguzosi ike na-atụgharị agbagọ ruo mbibi nke onwe ha. Anyị agaghị enwe ike, n’ụwa a, ịkọwa ihe amaokwu ọ bụla nke Akwụkwọ Nsọ pụtara; ma ọ dịghị isiokwu dị mkpa nke eziokwu bara uru n’omume nke a ga-ekpuchi n’ihe omimi. Mgbe oge ga-abịa, n’usoro nduzi Chineke, ka a nwalee ụwa site n’eziokwu maka oge ahụ, Mmụọ Ya ga-akpali uche mmadụ ịchọ Akwụkwọ Nsọ, ọbụna site n’ibu ọnụ na n’ekpere, ruo mgbe a ga-achọpụta njikọ ọ bụla ma jikọta ha ọnụ n’usoro zuru ezu nke yinye. Eziokwu ọ bụla nke metụtara ozugbo nzọpụta nke mkpụrụobi ga-eme ka ọ doo anya nke ọma nke na ọ dịghị onye kwesịkwara imehie ụzọ ma ọ bụ ịga ije n’ọchịchịrị.”

> “As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

> “Dị ka anyị soro n’usoro amụma ahụ ala, e gosipụtawo ma kọwaakwa eziokwu e kpughere maka oge anyị n’ụzọ doro anya. A na-aza anyị ajụjụ maka ihe ùgwù ndị anyị na-enwe na maka ìhè nke na-amụkwasị ụzọ anyị. Ndị biri n’ọgbọ ndị gara aga ga-aza ajụjụ maka ìhè e kwere ka ọ mụkwasị ha. A kpaliri uche ha n’ihe metụtara akụkụ dị iche iche nke Akwụkwọ Nsọ ndị nwara ha. Ma ha aghọtaghị eziokwu ndị anyị na-aghọta. Ọ bụghị ha ka e nyere ibu ọrụ maka ìhè ahụ ha na-enweghị. Ha nwere Akwụkwọ Nsọ, dịka anyị nwere; ma oge e ji emeghe eziokwu pụrụ iche gbasara ihe ngosi ikpeazụ nke akụkọ ihe mere eme nke ụwa a bụ n’oge ọgbọ ikpeazụ ndị ga-adị ndụ n’elu ụwa.

> “Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.

> “A haziela ezi pụrụ iche ka e meziri ka ha kwekọọ n’ọnọdụ nke ọgbọ dị iche iche dịka ha dịworo. Eziokwu nke ugbu a, nke bụ ule nye ndị mmadụ nke ọgbọ a, abụghị ule nye ndị mmadụ nke ọgbọ ndị dị anya n’oge gara aga. Ọ bụrụ na e nyere ọgbọ ndị gara aga ìhè nke na-enwu ugbu a n’ebe anyị nọ banyere ụbọchị izu ike nke iwu nke anọ, Chineke gaara ajụ ha ajụjụ n’ihi ìhè ahụ.” Testimonies, volume two, 692, 693.

For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.

Maka ndị nwere ike ịchọ ịgọnarị na e nwere ọgbọ anọ n’akụkọ ihe mere eme nke Adventism, aga m akpọ unu ka unu leba anya na Tebụl Habakuk. Ụzọ dị nnọọ mfe isi ghọta eziokwu a bụ na aha ahụ, Laodisia, pụtara ndị a na-ekpe ikpe. Mmalite nke Adventism kwupụtara mmeghe nke ikpe ahụ, ma njedebe nke Adventism na-akpọsa mmechi nke ikpe ahụ. Mmechi nke ikpe ahụ na-eme n’ọgbọ nke atọ na nke anọ.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> I gaghi emere onwe gị onyinyo a pịrị apị, ma ọ bụ oyiyi ọ bụla nke ihe ọ bụla dị n’eluigwe n’elu, ma ọ bụ nke dị n’ụwa n’okpuru, ma ọ bụ nke dị n’ime mmiri dị n’okpuru ụwa: i gaghị akpọ isi ala nye ha, ma ọ bụ fee ha ofufe: n’ihi na Mụ onwe M, Jehova Chineke gị, bụ Chineke ekworo, na-achọpụta ajọ omume nke ndị nna n’ahụ ụmụ ruo n’ọgbọ nke atọ na nke anọ nke ndị kpọrọ M asị; ma na-egosikwa ebere nye puku kwuru puku nke ndị hụrụ M n’anya, na-edebekwa iwu M nile. Ọpụpụ 20:4–6.

At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.

Ná ngwụcha nke ikpe, a ga-ekpe ọgbọ ikpeazụ nke Adventizim Laodisia (ndị a kpebiri ikpe) ikpe, a ga-atụkwa ha pụọ n’ọnụ Onyenwe anyị, dịka e mere Izrel oge ochie n’oge mbibi Jerusalem. Ozizi Akwụkwọ Nsọ bụ eziokwu; e nwekwara eziokwu nnwale, e nwekwara kwa eziokwu ugbu a. Eziokwu ugbu a na-abụ mgbe niile eziokwu nnwale, ma ọ na-akọwapụta n’ụzọ pụrụ iche eziokwu nnwale e haziri kpọmkwem maka ọgbọ ahụ dị ndụ ugbu a. Ma eziokwu nke okwu a bụ na, o yikarịrị ka, eziokwu ọ bụla sitere n’Okwu Chineke nke anyị họọrọ ịjụ, aghọwo ugbu a eziokwu nnwale nke anyị ka dara n’ime ya.

Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.

Jizọs bụ Okwu Chineke, Ọ bụkwa eziokwu. Ọ gwara Paịlet na ihe kpatara O ji “bịa” “n’ime ụwa,” bụ ka O “gba àmà banyere eziokwu,” na na onye ọ bụla nụrụ olu Ya, “bụ nke eziokwu.” Okwu ahụ bụ “eziokwu” nke Paịlet na Jizọs kwuru banyere ya sitere n’okwu Hibru nke a sụgharịrị dịka “eziokwu,” ma a hụrụ ya ugboro narị otu na iri abụọ na asaa n’Agba Ochie. Okwu Hibru ahụ (H571) a sụgharịrị ya n’asụsụ Bekee n’ụzọ dị iche iche, ma n’Agba Ochie a sụgharịrị ya ugboro iri itoolu na abụọ dịka “eziokwu.” Ọ bụ otu n’ime okwu ndị ahụ dị ike nke ukwuu n’ọtụtụ ọkwa.

The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!

Okwu a sụgharịrị dịka “eziokwu” n’Agba Ochie mejupụtara mkpụrụedemede Hibru atọ, ma n’asụsụ Hibru, mkpụrụedemede ndị ahụ nwere nkọwa nke ha; ya mere, okwu a na-emepụta site na mkpụrụedemede ndị ahụ na-ejikọta ihe nkọwa mkpụrụedemede ọ bụla pụtara iji wepụta ihe okwu ahụ pụtara n’ozuzu ya. Okwu ahụ bụ “eziokwu” bụ nke mejupụtara mkpụrụedemede Hibru atọ: mkpụrụedemede mbụ nke alịfabẹt Hibru, otu mkpụrụedemede dị n’etiti, na mkpụrụedemede ikpeazụ nke alịfabẹt Hibru. “Eziokwu” n’Agba Ochie ka e ji mkpụrụedemede mbụ na nke ikpeazụ nke alịfabẹt nọchite anya ya, tinyere otu mkpụrụedemede dị n’etiti!

This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.

Nke a bụ nkọwa nke “iwu nke mbụ e kwuru okwu ya” dị n’Akwụkwọ Nsọ. Oge mbụ e gosipụtara isiokwu bụ ebe nrụtụ aka kacha mkpa nye okwu ahụ, nke bụ mkpụrụ, ọ nwekwara DNA nile dị mkpa iji mụọ akụkọ ahụ dum. Ebe nrụtụ aka nke abụọ kacha mkpa n’“iwu nke mbụ e kwuru okwu ya” bụ nrụtụ aka ikpeazụ, n’ihi na n’ebe ahụ ka e jikọtara akụkọ niile bilitere n’etiti mbido na njedebe. “N’ime Mkpughe ka akwụkwọ niile nke Akwụkwọ Nsọ na-ezukọ ma na-agwụ,” Mkpughe bụkwa akwụkwọ ikpeazụ nke Akwụkwọ Nsọ.

The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.

Okwu Hibru a bụ “eziokwu” nke anyị na-atụle na-amalite site n’akwụkwọ ozi “Aleph”; mkpụrụedemede nke iri na atọ bụ “Mem,” nke iri abụọ na abụọ ma bụrụkwa nke ikpeazụ bụ “Tav.” N’ezie, e nwere nkọwa dị iche iche nke pụtara mkpụrụedemede ndị a, dabere n’aka onye ọkà mmụta asụsụ ị jụrụ ka ọ kọwaa ha, ma nkọwa ha n’ozuzu na-enye ezigbo nghọta.

א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.

א (Aleph): Mkpụrụedemede mbụ nke alfabẹt Hibru, a na-ejikọkwa ya ugboro ugboro na ịdị n’otu, ọ na-anọchitekwa anya Ihe Dị Nsọ na nke ebighị ebi, na-anọchi anya njikọ dị n’etiti Chineke na okike.

מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.

מ (Mem): Leta nke iri na atọ n’alfabet Hibru, a na-ejikọtakwa ya ugboro ugboro na mmiri.

ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.

ת (Tav): Mkpụrụedemede ikpeazụ n’ime alfabẹt Hibru, ọ na-ebukwa ihe “akara” ma ọ bụ “àmà.” A na-ejikọkarị ya na echiche nke mmezu ma ọ bụ “akara-nkwụchi” nke okike. N’asụsụ Hibru oge ochie, mkpụrụedemede Tav nwere ọdịdị obe.

The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.

Okwu Hibru a sụgharịrị dịka “eziokwu” nke anyị na-atụle bụ nke mejupụtara mkpụrụedemede atọ, ndị ọnụ na-anọchi anya oziọma ebighị ebi. Gịnị? A na-amata nke a n’ụzọ dị mfe ma ọ bụrụ na ị ghọta na ozi ndị mmụọ ozi atọ bụ oziọma ebighị ebi. A na-amata ya n’ihi na nkọwa nke mkpụrụedemede atọ ndị a na-anọchi anya ozi ndị mmụọ ozi atọ.

The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”

Mmụọ-ozi mbụ nke Mkpughe iri na anọ na-akọwa oziọma ebighị ebi, wee gwa ụwa niile ka ha “tụọ Chineke egwu” ma nye Ya otuto site n’ịkpọ isi ala nye Onye Okike. Nkọwa nke (Aleph), nke mbụ n’ime mkpụrụedemede atọ ahụ, bụ “Chineke Dị Nsọ, Ebighị Ebi, na, dịka Onye Okike nke mmadụ, Chineke ahụ ndị mmadụ kwesịrị iji nsọpụrụ na-atụ egwu ma kpọọ isi ala nye Ya.”

Aleph represents the first angel’s message.

Aleph na-anọchi anya ozi nke mmụọ ozi mbụ.

The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.

Ozi nke mmụọ ozi nke abụọ na-akpọ mmadụ ka ha si na Babulọn pụta, na-akara oge a na-awụsa Mmụọ Nsọ, ma na-akọwapụta nnupụisi nke Babulọn. Nkọwa nke (Mem) jikọtara ya na mmiri, (akara nke ịwụsa Mmụọ ahụ) ma ọ bụ mkpụrụedemede nke iri na atọ n’usoro mkpụrụedemede, ebe ọnụọgụ iri na atọ bụ akara nke nnupụisi, si otu a akọwapụta Babulọn. Mem na-anọchi anya ozi nke mmụọ ozi nke abụọ.

The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.

Mmụọ-ozi nke atọ na-adọ mmadụ aka ná ntị megide ịnata akara nke anụ ọhịa ahụ, na-akọwapụta ìgwè abụọ nke ndị na-efe ofufe na iwe Chineke. Nkọwa nke (Tav) bụ na ọ na-anọchi anya “akara,” (akara nke anụ ọhịa ahụ) ọ na-anọchikwa anya akara-nkwà nke okike (akara-nkwà nke Chineke). Mkpụrụedemede ahụ n’onwe ya dị n’ụdị obe. Tav na-anọchi anya ozi mmụọ-ozi nke atọ.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.

> “Kedu ihe bụ akara nke Chineke dị ndụ, nke a na-edobe n’egedege ihu ndị Ya? Ọ bụ akara nke ndị mmụọ-ozi pụrụ ịgụ, ma ọ bụghị anya mmadụ; n’ihi na mmụọ-ozi na-ebibi aghaghị ịhụ akara mgbapụta a. Uche nwere nghọta ahụwo ihe ịrịba ama nke obe Kalvarị n’ime ụmụ nwoke na ụmụ nwanyị ndị Onyenwe anyị kuchiri. E wepụrụ mmehie nke njehie iwu Chineke. Ha yi uwe agbamakwụkwọ ahụ, ha na-erubekwa isi ma bụrụ ndị kwesịrị ntụkwasị obi n’iwu niile nke Chineke.

> “The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.

> “Onyenwe anyị agaghị agbaghara ndị maara eziokwu ma ọ bụrụ na ha ejighị okwu na omume na-erube isi n’iwu Ya.” Maranatha, 243.

The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.

Okwu Hibru a sụgharịrị dịka “eziokwu” mejupụtara mkpụrụedemede atọ, nke nke ọ bụla n’ime ha nwere nkọwa nke ya. Nkọwa atọ ndị ahụ bụkwa nkọwa nke ozi ndị mmụọ ozi atọ ahụ. Ha bụkwa nkọwa nke ozi mmụọ ozi mbụ ahụ, n’ihi na ozi mmụọ ozi mbụ ahụ bụ ozi ahụ n’mmalite nke Adventism, ma ozi mmụọ ozi nke atọ bụ ozi ahụ na njedebe nke Adventism. N’ihi na Jisọs ji mmalite gosi njedebe, mmụọ ozi mbụ ahụ nwere ihe ịrịba ama amụma niile nke ozi mmụọ ozi nke atọ. N’ime ime otú a, nkọwa nke mkpụrụedemede Hibru atọ ahụ ghọrọ ihe nnọchianya ọ bụghị naanị nke ozi mmụọ ozi nke atọ, kama bụrụkwa ihe nnọchianya nke ozi mmụọ ozi mbụ ahụ.

John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.

A gwara Jọn n’Akwụkwọ Mkpughe ka o dee ihe ndị dị n’oge ahụ, ma n’ime ime nke a, ọ ga-abụkwa n’otu oge ahụ na-ede ihe ndị ga-adị n’ọdịnihu. O dekọrọ mmalite ahụ iji gosi njedebe. N’okwu doro anya nke na-enweghị mgbagwoju anya ọ bụla, a gwaala ndị Adventist nke Ụbọchị nke Asaa ka ha mụọ ma kwusaa ozi ndị Millerite, nke bụ ozi nke mmụọ-ozi mbụ. N’ịmụ na n’ikwusa eziokwu ndị ahụ na akụkọ ahụ, anyị ga na-ekwusa ozi nke mmụọ-ozi nke atọ ma na-emegharịkwa akụkọ ihe mere eme nke mmụọ-ozi mbụ.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Chineke anaghị enye anyị ozi ọhụrụ. Anyị ga-ekwusara ozi ahụ nke n’afọ 1843 na 1844 kpọpụtara anyị n’ime ụka ndị ọzọ.” Review and Herald, January 19, 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> “A ga-eme ka ozi nile e nyere site n’afọ 1840–1844 bụrụ ndị nwere ike ugbu a, n’ihi na e nwere ọtụtụ mmadụ ndị furu efu n’ịmata ebe ha guzo. Ozi ndị a ga-eru ụka niile.” Manuscript Releases, mpịakọta nke 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “A ghaghị ugbu a ịmụ ma kwusaa eziokwu ndị ahụ anyị natara n’afọ 1841, ‘42, ‘43, na ‘44.” Manuscript Releases, voliumu 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Ịdọ aka ná ntị ahụ abịala: A gaghị ekwe ka ihe ọbụla bịa nke ga-akpaghasị ntọala nke okwukwe ahụ anyị nọ na-ewuli elu kemgbe ozi ahụ bịara n’afọ 1842, 1843, na 1844. Anọ m n’ime ozi a, ma kemgbe ahụ anọwo m na-eguzo n’ihu ụwa, na-eguzosi ike n’ihe n’ìhè ahụ Chineke enyela anyị. Anyị ebughị n’obi iwepụ ụkwụ anyị n’elu ikpo okwu ahụ e debere ha, dịka ụbọchị na ụbọchị anyị ji ekpere siri ike na-achọ Onye-nwe-anyị, na-achọ ìhè. Ị chere na m pụrụ ịhapụ ìhè ahụ Chineke enyela m? Ọ ga-adị ka Nkume Ebighị Ebi. Ọ nọwo na-edu m kemgbe e nyere ya.” Review and Herald, April 14, 1903.

The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.

Ozi nke mmụọ ozi mbụ na akụkọ ihe mere eme ebe e gosipụtara ozi ahụ na-adakọ ma na-akọwapụta akụkọ anyị ugbu a—ya na ụfọdụ mkpachapụ anya amụma. Akụkọ abụọ ahụ ka a na-anọchitekwa anya site n’akwụkwọ ozi atọ Onye-ọkà-asụsụ nke Chukwu ji kpụọ okwu ahụ bụ “eziokwu.” Ma okwu ahụ bụ “eziokwu” na-anọchi anya ozi ọma ebighị ebi.

The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.

Akụkọ ihe mere eme nke ndị Millerite na mmalite nke Adventism na-anọchi anya mmụọ-ozi mbụ, ma akụkọ ihe mere eme dị na njedebe nke Adventism nke mmụọ-ozi nke atọ na-anọchi anya ya bụ akụkọ ihe mere eme ndị yiri ibe ha, ma ha nwere ụfọdụ ọdịiche.

The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”

Mmụọ-ozi mbụ na-ekwupụta mmeghe nke ikpe ahụ, ma mmụọ-ozi nke atọ na-ekwupụta mmechi nke ikpe ahụ. Ọdịdị amụma nke akụkọ ihe mere eme nke Adventism siri pụta bụ otu ihe ahụ n’akụkọ mmalite ya na n’ọgwụgwụ ya. A pụrụ igosi na nsọtụ nke ọ bụla na-agbaso nzọụkwụ atọ nke ndị mmụọ-ozi atọ ka ha na-abata n’akụkọ ihe mere eme. Ma ndị mmụọ-ozi atọ ahụ bụkwa mkpụrụedemede atọ ahụ. Ya mere, usoro amụma nke ihe omume n’akụkụ abụọ nke Adventism dabeere n’ụkwụ atọ nke ndị mmụọ-ozi atọ ahụ, bụ́ ndị akara-ụzọ nke a na-anọchikwa anya ha site n’ime mkpụrụedemede Hibru atọ ahụ nke na-emepụta okwu ahụ bụ “eziokwu.”

Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.

Alfa bụ mmalite nke Adventizim, Omega bụ njedebe nke Adventizim, akwụkwọ ozi dị n’etiti ha, ebe ọ bụ akwụkwọ ozi nke iri na atọ, ya mere ọ na-akọwa nnupụisi nke Adventizim site na mmalite ya ruo na njedebe ya.

We are instructed about where God’s way is:

A na-agwa anyị banyere ebe ụzọ Chineke dị:

> Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.

> Ụzọ gị, O Chineke, dị n’ebe nsọ: ònye bụ Chineke dị ukwuu dịka Chineke anyị? Abụ Ọma 77:13.

In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”

N’ebe nsọ ahụ ka anyị na-ahụ na ụzọ Chineke si arụ ọrụ bụ otu nzọụkwụ atọ ahụ dị ka ozi ndị mmụọ ozi atọ ahụ. N’ogige mpụta, ịtụ egwu Chineke na-eduga mmadụ iweta àjà ma nweta izi ezi. N’Ebe Nsọ, e ji ndụ ekpere, nke ebe ịchụàjà ísì-ụtọ na-anọchi anya ya, na ndụ ọmụmụ, nke tebụl achịcha ngosi na-anọchi anya ya, na ndụ ije-ozi, nke ihe ndọba oriọna na-anọchi anya ya, gosi ido nsọ. Ebe Kachasị Nsọ na-anọchi anya ikpe. Mgbe anyị nwere ịtụ egwu Chineke dịka e si nọchite ya anya n’ozi mmụọ ozi mbụ, anyị na-achọ izi ezi n’ala obe ahụ, n’ogige mpụta. Mgbe e meela ka anyị bụrụ ndị ezi omume (mee anyị ndị ezi omume), anyị na-eje ije n’ọhụrụ nke ndụ a doro nsọ (itolite n’ịdị nsọ) dịka Ebe Nsọ na-anọchi anya ya. Ebe Nsọ na-anọchi anya ọrụ Onye Kraịst dị ka ndị Millerite rụzuru ya n’oge ozi mmụọ ozi nke abụọ nke Mkpu Etiti Abalị so ya. Ebe e mere ka anyị bụrụ ndị ezi omume ma doro anyị nsọ, a kwadebere anyị maka ikpe nke Ebe Kachasị Nsọ na-anọchi anya ya. Nzọụkwụ atọ nke ebe nsọ ahụ, ndị na-anọchi anya, n’etiti ihe ndị ọzọ, mkpụrụokwu nkà mmụta okpukpe atọ—izi ezi, ido nsọ, na inye otuto—nakwa ndị na-anọchi anya ozi ndị mmụọ ozi atọ ahụ, ma n’ezie kwa na-anọchi anya ozi mmụọ ozi mbụ ahụ, ma n’ezie kwa na-anọchi anya mkpụrụedemede atọ e ji kee okwu ahụ bụ “eziokwu.”

In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”

N’ogige ụlọ nsọ ahụ, anyị na-ahụkwa nzọụkwụ atọ ahụ dum. Nzọụkwụ mbụ ịbanye n’ụlọ nsọ ahụ aghaghị igosi nzọụkwụ ikpeazụ nke ụlọ nsọ ahụ, dịka mmụọ ozi mbụ si yikọọ mmụọ ozi nke atọ. Nzọụkwụ mbụ n’ogige ahụ bụ igbu àjà ahụ, nke na-anọchi anya izi ezi. Nzọụkwụ nke abụọ bụ ọdọ ịsa ahụ ebe a na-ewepụ abụba ahụ (mmehie) ma sachaa àjà ahụ tupu nzọụkwụ ikpeazụ ahụ. Mmiri nke ọdọ ịsa ahụ bụ otu njirimara nke nzọụkwụ nke abụọ. Nzọụkwụ nke atọ bụ n'ezie àjà nsure ọkụ ahụ, nke nọchiri anya Kraịst n’obe ebe e mezuru ikpe. Otu nzọụkwụ atọ ahụ dịkwa n’nzọụkwụ mbụ nke ụlọ nsọ ahụ, dịka otu nzọụkwụ atọ ahụ dị n’ozi mmụọ ozi mbụ. Ụkpụrụ nke alfa na omega dị n’ime ụlọ nsọ ahụ, dịka ọ dị n’ozi ndị mmụọ ozi atọ ahụ, dịka ọ dịkwa n’ime mkpụrụedemede ndị na-akpụ okwu a bụ “eziokwu.”

The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.

Amụma afọ 2300 nwere otu nhazi ahụ kpọmkwem. Amụma ahụ malitere site n’iwu atọ ma kwụsị na mbata ozi nke mmụọ-ozi nke atọ n’ụbọchị Ọktoba 22, 1844. Amụma ahụ na-egosipụta ahịrị amụma ise, ma akụkọ ihe mere eme dị na mmalite nke amụma afọ 2300 ahụ na-anọchi anya akụkọ njedebe nke nke ọ bụla n’ime amụma ise ahụ. Mmalite na njedebe nke amụma afọ 2300 ahụ dum nwere iwu atọ, ma ọ na-ejedebe na ozi atọ.

The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.

Mbido amụma ahụ n’afọ 457 T.K. mere n’oge nsogbu, ma nyeere ndị Juu aka ịlaghachi ma wughachi ụlọ nsọ na obodo ahụ. Dị ka amụma ahụ siri kwuo, afọ 49 ka e mesịrị, mgbe ọrụ ahụ e malitere n’afọ 457 T.K. gasịrị, e mechara ya n’oge nsogbu. Mbido afọ 49 ahụ na-egosi njedebe afọ 49 ahụ.

457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.

457 T.O.A. na-akara mmalite nke amụma ahụ nke na-akọwapụta iteba mmanụ Kraịst n’oge baptizim Ya. Iteba mmanụ Ya akaraala mmalite nke ọrụ Ya n’ịkpọkọkọta otu ndị ga-abụ ụmụ amaala nke Jerusalem Ọhụrụ, ọ bụghị Jerusalem Ochie, dịka e si kpọkọkọta Izrel oge ochie ka ha wughachi Jerusalem nkịtị n’afọ 457 T.O.A.

457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.

Afọ 457 T.K. na-akọwakwa mmalite amụma ahụ nke na-egosi mgbe a ga-akpọgide Kraịst n’obe. Nwanyị White na-eme ka akụkọ ihe mere eme nke obe kwekọọ na Nnukwu Mgbagwoju-anya nke Ọktoba 22, 1844, ọ na-emekwa ka akụkọ ihe mere eme nke ịgafe Osimiri Uhie kwekọọ na Nnukwu Mgbagwoju-anya ahụ. N’afọ 457 T.K. e nwere mgbagwoju-anya nke ghọrọ onyinyo mgbagwoju-anya nke ndị Hibru n’Osimiri Uhie, Nnukwu Mgbagwoju-anya nke ndị Adventist, mgbagwoju-anya nke ndị na-eso ụzọ n’obe, na nke Ezra n’afọ 457 T.K.

> “Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.

> “Ezra atụwo anya na ọnụ ọgụgụ buru ibu ga-alaghachi na Jerusalem, ma ọnụ ọgụgụ ndị zaghachiri oku ahụ dị ntakịrị n’ụzọ na-akụda mmụọ. Ọtụtụ ndị nwetara ụlọ na ala enweghị ọchịchọ ịhapụ onwe ha n’ụzọ ịchụ àjà nke ihe onwunwe ndị a. Ha hụrụ ịdị mfe na nkasi obi n’anya, ma o zuru ha oke ịnọgide ebe ahụ. Ihe nlereanya ha ghọrọ ihe mgbochi nye ndị ọzọ, ndị, ma ọ bụghị ya, gaara ahọrọ ijikọ ọdịnihu ha na ndị ahụ na-aga n’ihu site n’okwukwe.” Prophets and Kings, 612.

457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.

Afọ 457 BC na-akwadokwa mmalite amụma ahụ nke na-akọwa mgbe a ga-agba Izrel oge ochie alụkwaghịm n’aka Chineke, ma kpọgara ndị mba ọzọ oziọma ahụ, nke na-egosi njedebe nke oge amara pụrụ iche nke afọ 490 e nyere karịsịa Izrel oge ochie. Ya mere, afọ 457 BC na-egosi mmalite oge amara ha, ma afọ 34 AD na-egosi njedebe oge amara ha, na-anọchi anya na oge amara ndị Adventist malitere n’afọ 1844 ma na-agwụ na iwu Ụka.

There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.

E nwere oge amụma ime nke ọzọ ole na ole n’ime amụma afọ 2300, ma ha niile nwere akara pụrụ iche nke Alfa na Omega. Mmalite ha na-egosi njedebe ha.

It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.

Ọ dị mkpa ịrịba ama na e mere Izrel oge ochie ndị na-edebe iwu Chineke n’aka, nakwa na e mere Izrel nke oge a ọ bụghị naanị ndị na-edebe iwu Ya n’aka, kama kwa ndị na-edebe amụma Ya n’aka. Mgbe Onyenwe anyị banyere n’ọgbụgba ndụ ya na Izrel oge ochie, O mere ha ndị na-edebe Iwu Iri ahụ n’aka dịka e dere ha n’elu mbadamba nkume abụọ. Mgbe Ọ banyere n’ọgbụgba ndụ ya na Izrel nke oge a n’akụkọ ihe mere eme nke ndị Millerite, O mere ha ndị na-edebe okwu amụma Ya n’aka dịka e gosiri ya n’elu mbadamba abụọ nke Habakọk, ndị e ji chaatị ndị pionia nke 1843 na 1850 nọchite anya ha. Mmalite nke Izrel oge ochie na-akọwapụta mmalite nke Izrel nke oge a.

> “The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.

> “Onyenwe anyị kpọrọ ndị Ya, Izrel, pụta, wee kewapụ ha n’ụwa, ka O wee nyefee ha ntụkwasị obi dị nsọ. O mere ha ndị nchekwa nke iwu Ya; O wee bu n’obi site n’aka ha idobe n’etiti mmadụ ọmụma banyere Onwe Ya. Site n’aka ha ka ìhè nke eluigwe ga-enwu pụta ruo n’ebe gbara ọchịchịrị nke ụwa, a ga-anụkwa olu na-arịọ arịrịọ n’ebe ndị nile nọ ka ha si n’ikpere arụsị ha laghachi ijere Chineke dị ndụ na ezi Chineke ozi.”

> “Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.

> “Ọ bụrụ na ndị Hibru nọgidesiri ike n’ihe e tinyere n’aka ha, ha gaara abụ ike n’ụwa. Chineke gaara abụ ihe nchebe ha, Ọ gaara ebulikwa ha elu karịa mba ndị ọzọ niile. A gaara egosipụta ike na eziokwu Ya site n’ime ha, ha gaara apụtakwa n’okpuru ọchịchị Ya nke amamihe jupụtara na ya na nke dị nsọ dị ka ihe atụ nke ịdị elu ọchịchị Ya karịa ụdị ofufe arụsị niile. Ma ha edebereghị ọgbụgba ndụ ha na Chineke. Ha soro omume ofufe arụsị nke mba ndị ọzọ; ma kama ime ka aha Onye Okike ha bụrụ otuto n’ụwa, ha wetara ya n’ọnọdụ nlelị.”

> “Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.

> “Ma nzube Chineke aghaghị imezu. A ghaghị ime ka ụwa mara ihe ọmụma nke uche Ya. Chineke wetara aka mmegbu n’elu ndị Ya, wee chụsaa ha dịka ndị a dọtara n’agha n’etiti mba dị iche iche. N’ime ahụhụ, ọtụtụ n’ime ha chegharịrị n’ihe ọjọọ ha, ma chọọ Onyenwe anyị. Ya mere, ebe a chụsasịrị ha n’ala ndị mba ọzọ, ha gbasara ihe ọmụma banyere ezi Chineke n’ebe nile.”

> “In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.

> “N’ụbọchị a, Chineke akpọwo nzukọ-Ya, dịka Ọ kpọrọ Izrel oge ochie, ka ọ guzo dịka ìhè n’ụwa. Site n’oke mma nkewa nke eziokwu,—ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ,—Ọ kewapụtara otu ndị mmadụ n’ebe ụka dị iche iche nọ na n’ebe ụwa nọ, iji weta ha n’ime nso dị nsọ nke Ya onwe Ya. O mewo ka ha bụrụ ndị e nyefere idebe iwu-Ya, ma nyefee ha nnukwu eziokwu nke amụma maka oge a. Dịka okwu nsọ ahụ e nyefere Izrel oge ochie, ndị a bụ ntụkwasị obi dị nsọ a ga-agwa ụwa.”

> “Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.

> “Amụma na-ekwupụta na mmụọ-ozi mbụ ga-eme nkwusa ya nye ‘mba niile, na agbụrụ, na asụsụ, na ndị mmadụ.’ Ịdọ aka ná ntị nke mmụọ-ozi nke atọ, nke bụ akụkụ nke otu ozi atọ ahụ, nke bụkwa ozi maka oge a, agaghị adị obere n’ịgbasa ebe nile. A ga-ebuli elu ọkọlọtọ nke e dere n’elu ya, ‘Iwu nile nke Chineke na okwukwe Jisọs.’ A ga-eme ka ike nke ozi mbụ na nke abụọ bawanye n’ozi nke atọ. E gosiri ya n’amụma ahụ dịka otu mmụọ-ozi na-efe n’etiti eluigwe na-ekwusa ya n’oké olu, ọ ga-adọtakwa ntị nke ụwa.”

> “The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.

> “Egwu kacha njọ e ji tụọ mmadụ egwu a kpọtụrụla ndị mmadụ anwụ anwụ dị n’ozi mmụọ ozi nke atọ. Nke ahụ aghaghị ịbụ mmehie dị egwu nke na-akpọrọ iwe Chineke gbadata n’enweghị ebere e jikọtara ya. Ma a hapụghị mmadụ n’ọchịchịrị banyere okwu a dị mkpa; a ga-enye ụwa ịdọ aka ná ntị megide ife anụ ọhịa ahụ na onyinyo ya tupu nleta nke ikpe Chineke, ka mmadụ nile wee mara ihe mere e ji etinye ikpe ndị ahụ, ma nwee ohere ịgbanahụ ha.” Signs of the Times, January 25, 1910.

The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.

Imepụta mbadamba abụọ ahụ n’imezu Habakuk isi nke abụọ bụ mmezu nke ọtụtụ amụma.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

> M ga-eguzo n’elu ebe nche m, m ga-edokwa onwe m n’elu ụlọ elu nche, m ga-elekwa anya ịhụ ihe Ọ ga-agwa m, na ihe m ga-aza mgbe a baara m mba. Onyenweanyị wee zaa m, sị, Dee ọhụ ahụ, meekwa ka ọ doo anya n’elu mbadamba akwụkwọ, ka onye na-agụ ya wee gbaa ọsọ. N’ihi na ọhụ ahụ ka dịrị oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha: ọbụna ma ọ bụrụ na ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghịkwa egbu oge.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Lee, mkpụrụ obi ya nke ebuliri elu adịghị ziri ezi n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Habakkuk 2:1–4.

The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.

Imepụta ma chaatị ndị pionia nke 1843 ma chaatị ndị pionia nke 1850 bụ mmezu nke amụma. Ọmụmụ nke Tebụl Habakuk na-enye ihe àmà zuru ezu banyere nke a. Ma akụkụ Akwụkwọ Nsọ dị na Habakuk na-enye onyinye dị mkpa n’isi okwu a n’ime mkparịta ụka anyị.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Ahụwo m na e duziri chaatị 1843 site n’aka Onyenwe anyị, nakwa na a gaghị agbanwe ya; na ọnụọgụgụ ndị ahụ dị nnọọ ka Ọ chọrọ ka ha dị; na aka Ya dịkwasịrị ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụgụ ndị ahụ, nke mere na ọ dịghị onye pụrụ ịhụ ya, ruo mgbe e wepụrụ aka Ya.” Early Writings, 74, 75.

After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.

Mgbe afọ 1843 gasịrị, Onyenwe anyị nyere ntụziaka ka e mee chaatị ọzọ, ma ka a ghara ịgbanwe chaatị mbụ nke 1843, ma e wezụga site n’ike mmụọ nsọ.

> “I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> “Ahụrụ m na a ga-eme ka eziokwu ahụ doo anya n’elu tebụl nile, na ụwa na uju ya bụ nke Onyenwe anyị, nakwa na ekwesịghị ịchekwa ụzọ dị mkpa a ga-esi mee ka o doo anya. Ahụrụ m na Onye-nwe-ayi duziri eserese ochie ahụ, nakwa na ọbụna otu akara dị na ya ekwesịghị ịgbanwe ma e wezụga site n’ike mmụọ nsọ. Ahụrụ m na ọnụ ọgụgụ ndị dị n’eserese ahụ dị nnọọ ka Chineke chọrọ ka ha dị, nakwa na aka Ya dị n’elu ya ma zochie njehie dị n’ime ụfọdụ n’ime ọnụ ọgụgụ ahụ, ka onye ọbụla ghara ịhụ ya ruo mgbe ewepụrụ aka Ya.” Spalding and Magan, 2.

While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.

Mgbe mụ na Nwanna Nichols bi—onye mepụtara chaatị nke 1850—n’oge ọ na-eme chaatị ahụ, Nwannaanyị White kwuru na ọ hụrụ chaatị nke 1850 n’ime Baịbụl.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Ahụrụ m na Chineke nọ n’ọrụ mbipụta chaatị nke Nwanna Nichols. Ahụrụ m na e nwere amụma banyere chaatị a n’ime Akwụkwọ Nsọ, ma ọ bụrụ na e debere chaatị a maka ndị Chineke, ọ bụrụ na ọ zuru ezu maka otu onye, ọ zuru ezu kwa maka onye ọzọ, ma ọ bụrụ na otu onye chọrọ ka a tee chaatị ọhụrụ n’ogo ka ukwuu, mmadụ nile na-achọkwa ya n’otu aka ahụ.” Manuscript Releases, volume 13, 359.

Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositories of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositories of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”

Habakuk nyere iwu, sị: “Dee ọhụụ ahụ, mee ka ọ doo anya n’elu mbadamba nkume.” Mbadamba nkume abụọ nke Habakuk bụ ihe nnọchianya nke ọgbụgba-ndụ Chineke na Adventism mere mgbe O mere ha ebe a na-edebe amụma Ya, dịka O mere mgbe O batara n’ọgbụgba-ndụ na Izrel oge ochie ma nye ha mbadamba nkume abụọ nke iwu ahụ na ọrụ nke ịbụ ndị na-edebe iwu ahụ. Ma Habakuk na-akọwa òtù ndị na-efe ofufe abụọ n’ihe metụtara mbadamba nkume ndị ahụ nke ga-eme ka ọhụụ ahụ doo anya. Otu òtù, nke “mkpụrụobi ya eweliri elu” ma “ọ bụghị nke ziri ezi,” na òtù ọzọ nke a na-akọwa dịka “onye ezi omume” nke “ga-adị ndụ site n’okwukwe ya.”

The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:

Ọdịnaya nke Habakkuk na-akọwapụta na ndị a kpara n’ihi ezi omume na-adị ndụ site n’okwukwe nke dabere n’Okwu amụma, dịka e si anọchi anya ya site na mbadamba abụọ ahụ, ya mere ndị a na-akparaghị n’ihi ezi omume ajụla mmalite nke Adventism. Isi ihe m chọrọ ikwupụta dabeere n’otu akụkụ Akwụkwọ Nsọ anyị tụlere oge gara aga. Ọ na-agụ,

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Ma isiokwu ndị dị ka ebe nsọ, n’ihe metụtara ụbọchị 2300, iwu nile nke Chineke na okwukwe nke Jizọs, ka e mere n’ụzọ zuru oke iji kọwaa mmegharị Advent nke gara aga ma gosi ihe ọnọdụ anyị ugbu a bụ, guzosie okwukwe nke ndị na-enwe obi abụọ ike, ma nyekwa ntụkwasị-obi banyere ọdịnihu ahụ dị ebube. Ndị a, ahụwo m ugboro ugboro, bụ isiokwu ndị bụ isi nke ndị ozi kwesịrị ilekwasị anya na ha.” Early Writings, 63.

We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.

Anyị ka nyochachara eziokwu anọ ndị a niile; ebe nsọ, ụbọchị 2300, iwu nile nke Chineke na okwukwe Jizọs. Anyị tinyere eziokwu anọ ndị a niile n’ime usoro eziokwu ahụ nke “a kpara nke ọma nke ukwuu iji kọwaa ije Ọbịbịa ahụ gara aga ma gosi ihe ọnọdụ anyị ugbu a bụ.” Usoro ahụ bụ “iwu nke mbụ a kpọrọ aha ya,” ọ bụ akara pụrụ iche nke Alfa na Omega, ọ bụkwa usoro eziokwu, n’ihi na okwu ahụ bụ “eziokwu” nwere otu akara pụrụ iche ahụ dịka eziokwu anọ ahụ niile a kọwara dị ka “eziokwu nke ugbu a” nke e mere iji kọwaa mmalite nke Adventism.

If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.

Ma ọ dịghị ihe ọzọ, nke a pụtara na okwu ahụ a sụgharịrị dị ka “eziokwu” nke anyị na-atụle bụ ọkpụrụkpụ nke oziọma ebighị ebi, ọ bụkwa ọkpụrụkpụ nke ozi ịdọ aka ná ntị ikpeazụ, ọ bụkwa ọkpụrụkpụ nke ozi mmụọ ozi nke atọ, ọ bụkwa akụkụ dị ukwuu nke Mkpughe nke Jizọs Kraịst.

The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.

Ozi ịdọ aka ná ntị ikpeazụ ahụ, nke a nọchiri anya ya dị ka Mkpughe nke Jisọs Kraịst n’amaokwu atọ mbụ nke Mkpughe isi nke mbụ, ka a gbara ama ya ugboro nke abụọ n’ọgwụgwụ Mkpughe. Ọgwụgwụ Mkpughe na-agbakwa akaebe banyere amaokwu mbụ nke Agba Ochie nakwa amaokwu ikpeazụ nke Agba Ochie. Site n’ihe ntụaka anọ ahụ, a pụrụ isi n’ọrụ iwu nke eluigwe nke ịtụkwasị ahịrị amụma n’elu ahịrị amụma kpebie na ozi ịdọ aka ná ntị ikpeazụ ahụ metụtara mmekọrịta Onye Okike nwere n’ebe ndị O kere eke nọ. O metụtara ike okike Ya. O metụtara otú e si ebufe ike okike Ya nye nzukọ-Ya. O metụtara àgwà nke Chineke nke na-eme ka ọgwụgwụ mata na mmalite. Ọ bụ ozi na-abịa ozugbo tupu mmechi nke oge amara, ma karịa nke ahụ. Mgbe a tụlere ya ọnụ, ọ bụ banyere ike okike Chineke! Ma nkwuputa mbụ banyere ike okike Ya dị ná mmalite Jenesis isi nke mbụ, site n’amaokwu mbụ ruo isi nke abụọ amaokwu nke atọ.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

> Na mbido, Chineke kere eluigwe na ụwa. Ụwa adịghịkwa n’usoro, ọ tọgbọrọ n’efu; ọchịchịrị dịkwa n’elu iru miri emi. Mmụọ nke Chineke nọkwa na-agagharị n’elu iru mmiri.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

> Chineke wee sị, Ka ìhè dị: ìhè wee dị. Chineke wee hụ ìhè ahụ, na ọ dị mma: Chineke wee kewapụ ìhè ahụ n’ebe ọchịchịrị nọ. Chineke wee kpọọ ìhè ahụ Ụbọchị, ọchịchịrị ahụ kwa ka Ọ kpọrọ Abalị. Mgbede na ụtụtụ wee bụrụ ụbọchị mbụ.

> And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.

> Chineke wee sị, Ka mbara-elu dị n’etiti mmiri nile, ka o kewakwa mmiri na mmiri. Chineke wee mee mbara-elu ahụ, kewapụkwa mmiri ndị dị n’okpuru mbara-elu ahụ n’ebe mmiri ndị dị n’elu mbara-elu ahụ nọ: o wee bụrụ otu a. Chineke wee kpọọ mbara-elu ahụ Eluigwe. Mgbede eruo, ụtụtụ eruo, ọ bụrụ ụbọchị nke abụọ.

> And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.

> Chineke wee sị, Ka mmiri ndị dị n’okpuru eluigwe zukọta n’otu ebe, ka ala akọrọ wee pụta ìhè: o wee bụrụ otu a. Chineke wee kpọọ ala akọrọ ahụ Ụwa; nzukọkọta mmiri ahụ ka Ọ kpọrọ Oké Osimiri: Chineke wee hụ na ọ dị mma. Chineke wee sị, Ka ụwa mịpụta ahịhịa, na mkpụrụosisi na-amị mkpụrụ dịka ụdị ha si dị, nke mkpụrụ ha dị n’ime onwe ha, n’elu ụwa: o wee bụrụ otu a. Ụwa wee mịpụta ahịhịa, na mkpụrụosisi na-amị mkpụrụ dịka ụdị ha si dị, na osisi na-amị mkpụrụ, nke mkpụrụ ya dị n’ime onwe ya, dịka ụdị ya si dị: Chineke wee hụ na ọ dị mma. Anyasị na ụtụtụ wee bụrụ ụbọchị nke atọ.

> And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.

> Ma Chineke kwuru, Ka ìhè dị iche iche pụta n’mbara eluigwe iji kewaa ehihie na abalị; ka ha bụrụkwa ihe ịrịba ama, na maka oge dị iche iche, na maka ụbọchị, na afọ: ka ha bụrụkwa ìhè dị iche iche n’mbara eluigwe iji mụnye ìhè n’elu ụwa: o wee dị otú ahụ. Ma Chineke mere nnukwu ìhè abụọ; ìhè nke ka ukwuu ka ọ na-achị ehihie, ìhè nke ka nta ka ọ na-achị abalị: o mekwara kpakpando ndị ahụ. Ma Chineke debere ha n’mbara eluigwe iji mụnye ìhè n’elu ụwa, Na iji chịa ehihie na abalị, na iji kewaa ìhè na ọchịchịrị: Chineke wee hụ na ọ dị mma. Anyasị na ụtụtụ wee bụrụ ụbọchị nke anọ.

> And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.

> Chineke wee sị, Ka mmiri mụọpụta n’ụba ihe ọ bụla na-akpụ akpụ nke nwere ndụ, na nnụnụ nke ga-efegharị n’elu ụwa n’ime mbara sara mbara nke eluigwe. Chineke wee kee anụ ukwu nke dị n’ime oké osimiri, na ihe ọ bụla dị ndụ nke na-akpụ akpụ, nke mmiri mụtara n’ụba, dị ka ụdị ha si dị, na nnụnụ ọ bụla nwere nku, dị ka ụdị ya si dị: Chineke wee hụ na ọ dị mma. Chineke wee gọzie ha, sị, Mụtanụ ọmụmụ, bawanụ ụba, mejupụtanụ mmiri nile dị n’ime osimiri, ka nnụnụ baakwa ụba n’elu ụwa. Anyasị wee ruo, ụtụtụ wee ruo: ọ bụ ụbọchị nke ise.

> And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.

> Ma Chineke kwuru, Ka ụwa mụta ihe dị ndụ dị ka ụdị ha si dị, anụ ụlọ, na ihe na-akpụ akpụ, na anụ ọhịa nke ụwa dịka ụdị ha si dị: o wee bụrụ otú ahụ. Chineke wee mee anụ ọhịa nke ụwa dịka ụdị ha si dị, na anụ ụlọ dịka ụdị ha si dị, na ihe nile ọ bụla na-akpụ akpụ n’elu ụwa dịka ụdị ha si dị: Chineke wee hụ na ọ dị mma. Ma Chineke kwuru, Ka Anyị mee mmadụ n’onyinyo Anyị, dịka oyiyi Anyị si dị: ka ha nwekwaa ọchịchị n’elu azụ nke oké osimiri, na n’elu nnụnụ nke ikuku, na n’elu anụ ụlọ, na n’elu ụwa nile, na n’elu ihe ọ bụla na-akpụ akpụ nke na-akpụ akpụ n’elu ụwa. Ya mere Chineke kere mmadụ n’onyinyo nke Ya; n’onyinyo Chineke ka O kere ya; nwoke na nwanyị ka O kere ha. Chineke wee gọzie ha, Chineke wee sị ha, Mụtanụ ọmụmụ, ba ụba, mejupụtakwa ụwa, meriekwa ya: nwekwaanụ ọchịchị n’elu azụ nke oké osimiri, na n’elu nnụnụ nke ikuku, na n’elu ihe ọ bụla dị ndụ nke na-agagharị n’elu ụwa. Chineke wee sị, Lee, enyewo M unu ahịhịa ọ bụla nke na-amị mkpụrụ nwere mkpụrụ n’ime ya, nke dị n’elu ụwa nile, na osisi ọ bụla nke n’ime ya dị mkpụrụ osisi nke osisi na-amị mkpụrụ nwere mkpụrụ n’ime ya; ọ ga-abụụrụ unu nri. Ma nye anụ ọhịa ọ bụla nke ụwa, na nnụnụ ọ bụla nke ikuku, na ihe ọ bụla na-akpụ akpụ n’elu ụwa, nke ndụ dị n’ime ya, enyewo M ahịhịa ndụ ndụ niile ka ọ bụrụ nri: o wee bụrụ otú ahụ. Chineke wee hụ ihe nile O mere, ma, lee, ọ dị ezigbo mma. Mgbede na ụtụtụ wee bụrụ ụbọchị nke isii. Otú a ka e si mechaa eluigwe na ụwa, na usuu ha niile. N’ụbọchị nke asaa Chineke gwụchara ọrụ Ya nke O mere; O wee zuo ike n’ụbọchị nke asaa site n’ọrụ Ya niile nke O mere. Chineke wee gọzie ụbọchị nke asaa, dookwa ya nsọ: n’ihi na n’ime ya ka O zuru ike site n’ọrụ Ya niile nke Chineke kere ma mee. Jenesis 1:1–2:3.

The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.

Amaokwu ndị gara aga na-anọchi anya àmà zuru ezu nke ihe e kere eke nile, na-ekwusi ike na okwu Chineke nwere ike okike.

> Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.

> Ka ụwa nile tụọ Jehova egwu: ka ndị niile bi n’ụwa guzoro n’ịtụnanya n’ihu Ya. N’ihi na O kwuru okwu, e wee mee ya; O nyere iwu, o wee guzosie ike. Abụ Ọma 33:8, 9.

The same creative power that made the world is employed by Christ to transform men.

A na-eji otu ike okike ahụ nke kere ụwa eme ihe site n’aka Kraịst iji gbanwee mmadụ.

> “The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

> “Ike okike ahụ nke kpọrọ ụwa dị iche iche ka ha bịa n’ịdị adị nọ n’okwu Chineke. Okwu a na-enye ike; ọ na-amụpụta ndụ. Iwu ọ bụla bụ nkwa; mgbe ọchịchọ nabatara ya, ma mkpụrụ obi anabata ya n’ime onwe ya, ọ na-ewetara ya ndụ nke Onye Na-enweghị nsọtụ. Ọ na-agbanwe agwa mmadụ ma na-emekwa ka e kee mkpụrụ obi ọhụrụ n’onyinyo Chineke.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.

> “A na-edokwa ndụ ahụ n’otú ahụkwa. ‘Site n’okwu ọbụla nke na-esi n’ọnụ Chineke apụta’ (Matthew 4:4) ka mmadụ ga-adị ndụ.” Education, 126.

The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.

Mkpughe nke Jisọs Kraịst na-emesi ike otú e si ebunye Okwu Chineke nye mmadụ. Ọ na-abịa site n’aka Nna, ruo n’aka Ọkpara, ruo n’aka mmụọ ozi, ruo n’aka onye amụma nke na-edetu ya n’akwụkwọ ma ziga ya nye nzukọ-nsọ. Usoro nkwukọrịta ahụ e debere n’mmalite na n’ọgwụgwụ akwụkwọ Mkpughe ka a na-egosikwa site n’ubube Jekọb, ebe ndị mmụọ ozi na-arịgo ma na-agbadata n’ubube ahụ. A na-egosikwa ya site n’ọkpọkọ ọlaedo abụọ nke Zekaraya, ndị na-ebute mmanụ ahụ n’ebe nsọ. Usoro nkwukọrịta dị n’etiti Chineke na mmadụ bụ isiokwu nke amụma Akwụkwọ Nsọ, ozi ahụ e zipụrụkwa n’ihu nwere ike okike ahụ nke mere eluigwe na ụwa. N’usoro nkwukọrịta ahụ dị n’isi nke mbụ nke Mkpughe, a ghaghị ịghọta na ozi e nyefere nzukọ-nsọ nwere ike ịgbanwe onye Laodisia ka ọ bụrụ onye Filadelfia.

Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”

Ma anyị tụlee mmalite ma ọ bụ njedebe nke Agba Ochie ma ọ bụ nke Agba Ọhụrụ, ozi ahụ bụ otu ihe ahụ. Chineke na-ebunye ozi ịdọ aka ná ntị ikpeazụ, ọ na-ebukwa ike okike nke Chineke ma ọ bụrụ na ndị na-anụ ya anụ ya ma debe ya. Ozi nke na-emezu nke a ka edobere n’ime usoro nsọ nke Alfa na Omega. Mmalite, etiti, na njedebe. Mkpụrụedemede Hibru atọ ndị na-ejikọta ọnụ ịmepụta okwu ahụ bụ “eziokwu” bụ oziọma ebighị ebi, mkpụrụedemede ndị ahụ na ihe ha pụtara, na okwu ahụ ha na-amịpụta mgbe e jikọtara ha na ibe ha, na-anọchi anya ụkpụrụ ahụ nakwa Onye ahụ bụ Alfa na Omega. Ọ na-emesi ike okike Ya. Okwu atọ ikpeazụ nke akụkọ okike ahụ, nke ọ bụla na-amalite site na mkpụrụedemede atọ ahụ, n’usoro nke na-emejupụta okwu ahụ bụ “eziokwu.”

The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.

Okwu atọ ndị bụ njedebe nke akụkọ okike ahụ na-amalite site na mkpụrụedemede atọ nke, mgbe ejikọtara ọnụ, na-emepụta okwu ahụ bụ “eziokwu.” Okwu atọ ikpeazụ nke amaokwu ahụ na-amalite site na mkpụrụedemede א (Aleph), מ (Mem), na ת (Tav) n’usoro. A na-atụgharị okwu atọ ndị ahụ dịka “Chineke,” “kere,” na “mere.” Okwu atọ ndị a, nke ọ bụla n’ime ha na-amalite site na mkpụrụedemede א (Aleph), מ (Mem), na ת (Tav) n’usoro ahụ, na-emesiwanye izu oke na nhazi nke akụkọ okike ahụ ike. Ndị nkọwa Juu achọpụtala usoro a dịka otu àgwà asụsụ na-adọrọ mmasị nke ederede Hibru ahụ.

The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.

Akụkọ okike na-amalite site n’okwu ndị a, “na mbido,” ma ọ na-ejedebe n’okwu atọ nke na-anọchi anya Alfa na Omega, mbido na ọgwụgwụ, onye mbụ na onye ikpeazụ. Ike okike e gosipụtara n’akaebe Jenesis na-amalite ma na-ejedebe site n’akara njirimara nke ọkà mmụta asụsụ ahụ dị ebube.

The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.

Ihe mbụ nke ihe nke na-egosi ihe ikpeazụ nke otu ihe bụ ihe amụma Jọn kwusiri ike mgbe, site n’ide ihe dị mgbe ahụ, ọ nọkwa n’otu oge ahụ na-ede ihe ga-adị.

The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.

Ozi ịdọ aka ná ntị ikpeazụ nke Ịlaịja nke e sere n’onyinyo ya na njedebe nke Agba Ochie na-akọwapụta otu ụkpụrụ amụma ahụ, n’ime ọnọdụ nsogbu iwu ụbọchị Sọnde na ọrịa otiti asaa ikpeazụ ndị na-abịanụ.

The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.

“Iwu a na-akpọ iwu nke mbụ e kwuru banyere ya” na ihe niile ọ na-anọchi anya ya bụ “usoro ntọala” a ga-edobe “eziokwu dị ugbu a” n’ime ya. Usoro ntọala ahụ bụ “iwu nke mbụ e kwuru banyere ya,” nke bụkwa otu n’ime agwa Chineke.

In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.

N’akwụkwọ Daniel nke na-anọchite mmalite nke Adventism na akwụkwọ Mkpughe nke na-anọchite njedebe nke Adventism, anyị na-ahụ ịtụnanya myirịta mgbe anyị ji ụkpụrụ nke nke mbụ na-akọwa nke ikpeazụ ele ya anya. Akwụkwọ Daniel na-egosipụta otu agwa Jizọs mgbe ọ na-eji aha Palmoni, nke pụtara onye ịgụ ọnụ ọgụgụ nke ihe nzuzo n’ụzọ dị ebube. Daniel na-ewebatakwa Jizọs dịka Maikel, onyeisi ndị mmụọ ozi. A na-eji Jọn rụọ otu ọrụ ahụ Daniel rụrụ, ọ na-akọwapụta ọ bụghị nna ukwu nke mgbakọ na mwepụ, ma ọ bụ onye ndu ndị mmụọ ozi, kama nna ukwu nke asụsụ. Mgbe anyị na-atụle Jizọs dịka nna ukwu nke alfabet, anyị kwesịkwara ịtụle Abụ Ọma 119, isi nke kacha ogologo n’Akwụkwọ Nsọ.

Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.

Abụ Ọma 119 bụ akrostiiki alfabẹtik, nke pụtara na mkpụrụedemede mbụ nke otu ọ bụla nke amaokwu asatọ na-amalite site n’otu mkpụrụedemede ahụ. E nwere mkpụrụedemede iri abụọ na abụọ n’alfabẹt Hibru, ya mere e nwere ngalaba iri abụọ na abụọ nke amaokwu asatọ. Ngalaba ọ bụla na-amalite site na mkpụrụedemede alfabẹt ahụ n’usoro alfabẹt, ma mgbe nke ahụ gasịrị, amaokwu asatọ ọ bụla e kenyere mkpụrụedemede ahụ na-amalitekwa site n’otu mkpụrụedemede ahụ. E nwere amaokwu asatọ maka mkpụrụedemede ọ bụla; ya bụ, amaokwu asatọ ugboro mkpụrụedemede iri abụọ na abụọ nke alfabẹt Hibru hà nhata ahịrị otu narị na iri asaa na isii. Abụ Ọma a na-ekwusi ike nrubeisi nye Chineke onye bụ Chineke nke usoro (ya mere ka e si hazie ya n’ụdị akrostiiki), ọ bụghị nke ọgbaghara.

Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:

Isiokwu ọzọ pụtara ìhè n’Abụ Ọma 119 bụ eziokwu miri emi ahụ na Okwu Chineke zuru ezu n’onwe ya. E nwere okwu asatọ dị iche iche a na-eji na-ezo aka n’Okwu Chineke n’ime Abụ Ọma a dum: iwu, àmà, ntụziaka, ụkpụrụ, iwu-nsọ, ikpe, okwu, na ikpeazụ iwu. N’ihe fọrọ nke nta ka ọ bụrụ amaokwu ọ bụla, a kpọrọ Okwu Chineke aha. Abụ Ọma 119 na-ekwupụta ọ bụghị naanị àgwà nke Akwụkwọ Nsọ, kama ọ na-ekwupụtakwa na Okwu Chineke na-egosipụta kpọmkwem àgwà Chineke n’onwe Ya. Rịba ama àgwà ndị a nke Chineke e gosipụtara n’Abụ Ọma 119:

- Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

  Ezi Omume Ziri Ezi (amaokwu 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

- Trustworthiness (verse 42)

  Ntụkwasị obi (amaokwu 42)

- Truthfulness (verses 43, 142, 151, 160)

  Ịbụ Eziokwu (amaokwu 43, 142, 151, 160)

- Faithfulness (verse 86)

  Ndị ntụkwasị-obi (amaokwu 86)

- Unchangeableness (verse 89)

  Ịgbanweghị agbanwe agbanwe (amaokwu 89)

- Eternality (verses 90, 152)

  Nrụgide ebighị ebi (amaokwu 90, 152)

- Light (verse 105)

  Ìhè (amaokwu nke 105)

- Purity (verse 140)

  Ịdị ọcha (amaokwu 140)

The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).

Abụ Ọma ahụ ji ngozi abụọ malite. “Ngọziri agọzi” ka ndị ụzọ ha enweghị ntụpọ bụ, ndị na-ebi ndụ dị ka iwu Chineke si dị, ndị na-edebe ihe-akaebe Ya ma jiri obi ha dum na-achọ Ya. Ndị a bụ ihe ọmụmụ dịịrị anyị n’Abụ Ọma ukwu a. Okwu Chineke zuru ezu ime ka anyị bụrụ ndị amamihe, ịzụ anyị n’ezi omume, na ịkwadebe anyị maka ezi ọrụ ọ bụla (2 Timoti 3:15–17).

Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.

N’ezie, Abụ Ọma 119 bụ akụkụ nke otu isiokwu nke ka na-edozighị nke ọma n’ụwa okpukpe. Ọ metụtara amaokwu nke bụ amaokwu etiti nke Baịbụl na isi nke bụ isi etiti nke Baịbụl. Ọ bụrụ na i chọọ n’ịntanetị, ị ga-ahụ arụmụka dị iche iche nke hiwere isi n’ebe Baịbụl ị na-eji nọ na ihe ndị ọzọ yiri nke ahụ. Nsogbu dị n’ọnọdụ ọ bụla n’arụmụka ahụ bụ na nkọwa nke etiti Baịbụl, ma ọ bụ nke amaokwu ma ọ bụ nke isi, kwesịrị ịbụ nke Onye dere Baịbụl kọwara, ọ bụghị nke nwaanyị ma ọ bụ nwoke na-amụ Baịbụl ma ọ bụ onye na-enyocha ya n’ụzọ nkatọ.

The Bible teaches that there is a beginning and end to everything. To everything there is a season.

Baịbụl na-akụzi na e nwere mmalite na njedebe nke ihe niile. Ihe niile nwere oge ya.

> To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.

> N’ihe nile, e nwere oge a kara aka, na oge nye nzube ọ bụla n’okpuru eluigwe: oge a ga-amụ mmadụ, na oge mmadụ ga-anwụ; oge a ga-akụ ihe, na oge a ga-amịpụta nke a kụrụ akụrụ. Eklisiastis 3:1, 2.

There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.

E nwere oge a ga-amụ mmadụ na oge a ga-anwụ ya, ma e nwekwara ndụ nke na-eme n’etiti mmalite na njedebe nke ndụ anyị. Ọmụmụ bụ obere oge mkpirikpi n’ime oge, otu ahụkwa ka ọnwụ dị. Ndụ bụ etiti ahụ, ma n’ozuzu o nwere akụkọ ihe mere eme jikọrọ ya na ya karịa oge a mụrụ anyị na oge anyị nwụrụ.

The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.

Etiti dị n’“iwu nke mbụ e kwuru” na-enwekarị àmà ka ukwuu karịa nke mbụ na nke ikpeazụ. Ịchọ otu amaokwu ma ọ bụ otu isiakwụkwọ n’ime Bible ma kọwaa ya dịka etiti bụ ileghara ihe àmà nke Akwụkwọ Nsọ anya, ọbụna ma ọ bụrụ na mmalite na njedebe bụ n’ezie isi ntọala dị n’oge; etiti n’ozuzu ya bụ oge na-agbatị. N’ezie, mmalite, njedebe, na etiti ga-adakọrịrị n’etiti onwe ha, ọ bụ ezie na ọtụtụ mgbe, otu akara ụzọ ahụ n’onwe ya nke dị na njedebe na-abụ ihe megidere mmalite.

Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.

Jisọs kọwara Jọn Onye-nsọ-baptizim dị ka Ịlaịja, ha abụọ na-egosikwa otu usoro amụma nke ihe omume; ma e kpagburu Ịlaịja site n’aka nwanyị ajọ omume (Jezebel) nke chọrọ itinye Ịlaịja n’ụlọ mkpọrọ ma gbuo ya, ma o nweghị mgbe o mere ya. Jọn, onye bụ akara nke Ịlaịja, ka nwanyị ọjọọ (Herodias) chọkwara itinye n’ụlọ mkpọrọ ma gbuo ya, o mekwara ya. Ịlaịja na Jọn bụ ihe nnọchianya ndị a pụrụ iji dochie ibe ha, ma ha nwere ụfọdụ àgwà amụma bụ àgwà ndị na-emegide ibe ha, ma n’agbanyeghị nke ahụ, ha ka na-adọkọ ibe ha. Ịlaịja anwụghị anwụ, ma Jọn nwụrụ. Ịghọta na ihe ịrịba ama amụma ndị kwekọrọ n’ahịrị na ibe ha na-abụkarị ndị na-emegide ibe ha na-enye ndị chọrọ ịhụ ụzọ ịghọta na etiti Akwụkwọ Nsọ bụ Abụ Ọma 118.

When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.

Mgbe anyị jiri ụkpụrụ iwu nke mkpọtụ mbụ dị ka anyị na-akọwa ya, anyị na-achọpụta na mmalite nke etiti Akwụkwọ Nsọ bụ Abụ Ọma 117, isi nke kasị mkpụmkpụ n’ime Akwụkwọ Nsọ, nke mejupụtara amaokwu abụọ. Isi nke 118 na-eso ya, nke bụ etiti Akwụkwọ Nsọ, isi nke 119 esokwa isi nke 118, nke bụ isi nke kasị ogologo n’ime Akwụkwọ Nsọ, ma bụrụ njedebe nke etiti Akwụkwọ Nsọ. Onye-ọkà-asụsụ ahụ dị ebube na-akara mmalite ahụ site n’isi nke kasị mkpụmkpụ, mesịa akara njedebe ahụ site n’isi nke kasị ogologo. Ha bụ isi abụọ na-emegiderịta ibe ha. Mmalite ahụ bụ mkpụrụ, njedebe ahụkwa bụ ebe osisi ahụ tolitere nke ọma n’izu oke, ebe a na-ejikọta àmà niile dị n’etiti ahụ ọnụ. Rịba ama Abụ Ọma 117.

> O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.

> Tonu Jehova, unu mba nile: toonụ ya, unu ndị mmadụ nile. N’ihi na ebere amara ya dị ukwuu n’ebe anyị nọ: eziokwu nke Jehova na-adịgide ruo mgbe ebighị ebi. Tonu Jehova. Abụ Ọma 117:1, 2.

The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.

Okwu ahụ anyị na-atụle, nke e ji mkpụrụedemede atọ mee, ka a sụgharịrị dịka “eziokwu” n’amaokwu nke abụọ, ọ na-anọchikwa anya mmalite nke etiti Akwụkwọ Nsọ, (etiti Akwụkwọ Nsọ bụ Abụ Ọma 117–119). Ọgwụgwụ nke etiti ahụ bụ Abụ Ọma 119. Abụ Ọma 118 bụ etiti nke etiti ahụ. Abụ Ọma 118 dị n’etiti isi nke kacha mkpirikpi na nke kacha ogologo n’Akwụkwọ Nsọ, ma nke kacha mkpirikpi, nke bụ mmalite, na-egosipụta okwu ahụ bụ “eziokwu,” nke e ji mkpụrụedemede atọ kee, nke na-anọchi anya nzọụkwụ atọ nke oziọma ebighị ebi, ma bụrụkwa ọkpụkpụ-ụlọ nke ịghọta eziokwu ahụ. Ọkpụkpụ-ụlọ ahụ bụ ụkpụrụ na-anọchi anya agwa Kraịst dịka Alfa na Omega.

The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.

Ngwụcha nke etiti, nke bụ isi nke 119, bụ uri acrostic n’usoro mkpụrụedemede e debere n’etiti Akwụkwọ Nsọ, na-emesi nnukwu ọkàasụsụ ahụ ike. Ugboro anọ n’isi nke 119 ka a sụgharịrị otu okwu ahụ dịka eziokwu.

> And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.

> Ewepụkwala okwu nke eziokwu n’ọnụ m kpamkpam; n’ihi na enwere m olileanya n’ikpé gị niile. Amaokwu nke 43.

> Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.

> Ezi omume ọma gị bụ ezi omume ọma ebighị ebi, iwu gị kwa bụ eziokwu. Amaokwu nke 142.

> Thou art near, O Lord; and all thy commandments are truth. Verse 151.

> Ị nọ nso, O Onyenwe anyị; iwu gị niile bụkwa eziokwu. Amaokwu nke 151.

> Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.

> Okwu gị bụ eziokwu site na mmalite: ma ikpe ziri ezi gị nile na-adịgide ruo mgbe ebighị ebi. Amaokwu nke 160.

Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”

Eziokwu dị n’amaokwu ndị a bụ ụkpụrụ amụma Akwụkwọ Nsọ nke na-achọpụta ọgwụgwụ site na mmalite, ma eziokwu dị n’amaokwu ndị ahụ bụ na Alfa na Omega etinyela mbinye aka Ya n’etiti Akwụkwọ Nsọ, dịka O meworo ya n’isi mmalite na n’ọgwụgwụ. Mbinye aka nke Mbụ na Ikpeazụ bụ “usoro ntọala” maka igosi ozi ịdọ aka ná ntị ikpeazụ nke mmụọ ozi nke atọ. Nke ikpeazụ n’etiti ahụ gụnyere amaokwu anọ ndị ji okwu a sụgharịrị dịka “eziokwu,” ọ bụ ezie na ntụaka nke anọ a sụgharịrị nanị dịka “ezigbo.” Nke ikpeazụ n’ime amaokwu anọ ahụ na-akọwapụta na “site na mmalite,” okwu ahụ bụ “ezigbo.”

In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.

Na mbido, n’akụkọ okike nke Jenesis otu na abụọ, okwu ahụ bụ “eziokwu,” ọ bụ ezie na e deghị ya ozugbo, ka e gosipụtara n’okwu atọ ikpeazụ nke akụkọ okike ahụ, n’ihi na okwu nke ọ bụla na-amalite n’akwụkwọ ozi ndị, n’usoro ha, na-akpụ okwu ahụ bụ “eziokwu.” Na mbido ka Okwu ahụ dị, ọ bụkwa site n’aka Ya ka e kere ihe niile, àmà nke okike n’ime Jenesis amalitekwa n’okwu ndị a, “Na mbido,” ma kwụsị n’okwu atọ na-anọchi anya eziokwu ndị metụtara otu njirimara nke Kraịst nke n’Aịzaya ka a kọwara dịka ihe àmà na-egosi na Ọ bụ naanị Ya bụ otu ezi Chineke.

The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.

Etiti Akwụkwọ Nsọ (Abụ Ọma 117–119) na-amalite n’isi nke 117 site n’ịtụ aka n’eziokwu ahụ na mmalite na-anọchi anya ọgwụgwụ site n’iji okwu ahụ bụ “eziokwu.” E ji mkpụrụedemede atọ kee okwu ahụ, nke na-anọchi anya ozioma ebighị ebi na ozi ndị mmụọ ozi atọ, ma na-akọwapụta njedebe nke akụkọ okike. Ọgwụgwụ etiti Akwụkwọ Nsọ bụ ngosipụta nke mkpụrụedemede nke Ọkachamara n’asụsụ ahụ dị ebube mepụtara iji guzobe nghọta ahụ na ihe a na-ekpughe ugbu a banyere agwa Ya kwekọrọ na nkọwa nke okwu ahụ bụ mkpughe, n’ihi na Mkpughe nke Jisọs Kraịst bụ ozi e mere iji gosipụta otu akụkụ nke agwa Kraịst nke ruo ugbu a a amatabeghị nke ọma, ma ọ bụrụgodị na e matara ya. Mkpughe ahụ kwekọrọ n’usoro ahịrị nke akụkọ ihe mere eme ọgbụgba-ndụ, n’ihi na akụkọ ihe mere eme ọgbụgba-ndụ gụnyere ihe akaebe nke mgbalị Chineke iji kpughee Onwe Ya site n’aha dị iche iche ka akụkọ Ya na-apụta n’ihu.

> “The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.

> “Ụkpụrụ ukwu nke iwu ahụ, nke sitere n’ime ọdịdị Chineke n’onwe ya, ka e gosipụtara n’okwu Kraịst n’elu ugwu ahụ. Onye ọbụla nke na-ewukwasị n’elu ha na-ewukwasị n’elu Kraịst, Nkume nke Ebighị Ebi. N’ịnabata okwu ahụ, anyị na-anabata Kraịst. Ọ bụkwa naanị ndị na-anabata okwu Ya n’ụzọ dị otu a ka ha na-ewukwasị n’elu Ya. ‘N’ihi na ọ dịghị onye pụrụ ịtọ ntọala ọzọ karịa nke a tọwororị, nke bụ Jisọs Kraịst.’ 1 Kọrịnt 3:11. ‘Ọ dịghịkwa aha ọzọ dị n’okpuru eluigwe, e nyere n’etiti mmadụ, nke anyị ga-eji nweta nzọpụta.’ Ọrụ 4:12. Kraịst, Okwu ahụ, mkpughe nke Chineke,—ngosipụta nke agwa Ya, iwu Ya, ịhụnanya Ya, ndụ Ya,—bụ naanị ntọala nke anyị pụrụ isi wuo agwa nke ga-adịgide.” Mount of Blessings, 148.

There is of course much more to address concerning this truth, but we will leave off here.

N’ezie, e nwere ọtụtụ ihe ndị ọzọ a ga-akọwa gbasara eziokwu a, ma anyị ga-akwụsị ebe a.

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