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# The Revelation of Jesus Christ - Number Nine

Mkpughe nke Jizọs Kraịst - Nọmba Itoolu

Isaiah’s Final Prophetic Narrative: The Revelation of Christ and the Prophetic Role of the 144,000

Akụkọ amụma ikpeazụ nke Aịzaịa: Mkpughe nke Kraịst na Ọrụ Amụma nke 144,000

Author

Jeff Pippenger

Published

November 1, 2023

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The book of Isaiah and especially Isaiah’s final prophetic narrative found in chapters forty through sixty-six is a presentation that emphasizes a handful of important prophetic truths connected directly to the Revelation of Jesus Christ, which is now being unsealed as we approach the close of human probation. One of those truths is the revelation of Alpha and Omega. No other book in the Bible comes close to Isaiah’s testimony of the element of God’s character which illustrates the end of a thing with the beginning of a thing.

Akwụkwọ Aịzaịa, ma ọkachasị akụkọ amụma ikpeazụ nke Aịzaịa a hụrụ n’ime isi nke iri anọ ruo iri isii na isii, bụ ngosipụta nke na-emesi ike eziokwu amụma ole na ole dị mkpa nke jikọtara ozugbo na Mkpughe nke Jizọs Kraịst, nke a na-emeghe akara ya ugbu a ka anyị na-abịaru nso n’isi ngwụcha nke oge nnwale nke mmadụ. Otu n’ime eziokwu ndị ahụ bụ mkpughe nke Alfa na Omega. Ọ dịghị akwụkwọ ọzọ n’ime Akwụkwọ Nsọ nke na-eru nso n’àmà Aịzaịa banyere akụkụ nke agwa Chineke nke na-egosi njedebe nke ihe na mmalite nke ihe.

> Who hath wrought and done it, calling the generations from the beginning? I the Lord, the first, and with the last; I am he. Isaiah 41:4.

> Ònye mere nke a ma mezuo ya, na-akpọ ọgbọ dị iche iche site ná mmalite? Mụ onwe m, Jehova, onye mbụ, bụrụkwa onye nọnyere ndị ikpeazụ; ọ bụ Mụ ka ọ bụ. Aịzaya 41:4.

It is in Isaiah, that God identifies what it is that proves God is God.

Ọ bụ n’Aịsaịa ka Chineke na-akọwapụta ihe ahụ nke na-egosi na Chineke bụ Chineke.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

> Otú a ka Onye-nwe anyị, Eze nke Izrel, na Onye mgbapụta ya, Onye-nwe ndị agha, kwuru; Abụ m onye mbụ, abụ mkwa onye ikpeazụ; ma e wezụga m ọ dịghị Chineke ọzọ. Ònye kwa, dịka m, ga-akpọku, ma kwupụta ya, ma dozie ya n’usoro n’ihu m, ebe ọ bụ na m họpụtara ndị mmadụ nke mgbe ochie? Ma ihe ndị na-abịa, na ndị ga-abịa, ka ha gosi ha. Unu atụla egwu, unu atụkwala ụjọ: ọ̀ bụghị m gwara gị site n’oge ahụ, ma kwupụta ya? Unu onwe unu bụ ndị àmà m. È nwere Chineke ọzọ ma e wezụga m? Ee, ọ dịghị Chineke ọzọ; amaghị m ọbụna otu. Aịzaya 44:6–8.

Isaiah’s final prophetic narrative emphasizes the perfect and final fulfillment of the arrival of the Comforter that Jesus promised.

Akụkọ amụma ikpeazụ nke Aịzaya na-emesi ike mmezu zuru oke na nke ikpeazụ nke ọbịbịa Onye Nkasi Obi ahụ Jizọs kwere nkwa.

> Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody. Isaiah 51:1–3.

> Nụrụnụ m, unu ndị na-agbaso ezi omume, unu ndị na-achọ Onyenwe anyị: leenụ anya n’oké nkume nke e si wapụ unu, na n’olulu nke olulu ahụ nke e si gwupụta unu. Leenụ anya n’Abraham nna unu, na n’ebe Sera nke mụrụ unu nọ: n’ihi na akpọrọ m ya naanị ya, gọzie ya, ma meekwa ka ọ baa ụba. N’ihi na Onyenwe anyị ga-akasi Zayọn obi: ọ ga-akasi ebe ya niile tọgbọrọ n’efu obi; ọ ga-emekwa ka ọzara ya dị ka Iden, na ala nkịtị ya dị ka ubi Onyenwe anyị; a ga-achọta ọṅụ na obi ụtọ n’ime ya, ekele, na olu abụ ọma. Aịzaya 51:1–3.

The Comforter arrived in July of 2023. Another truth emphasized in Isaiah’s narrative is the hidden, three-step history of the seven thunders, which is the structure of “emeth,” the Hebrew word that was created by the first, thirteenth, and last letters of the Hebrew alphabet.

Onyekasi bịarutere n’ọnwa Julaị nke afọ 2023. Eziokwu ọzọ e mesiri ike n’akụkọ Aịzaya bụ akụkọ nzuzo, nke nzọụkwụ atọ, gbasara égbè eluigwe asaa ahụ, nke bụ nhazi nke “emeth,” okwu Hibru e kere site n’akwụkwọ ozi mbụ, nke iri na atọ, na nke ikpeazụ nke alfabẹt Hibru.

> A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Isaiah 66:6.

> Olu nke mkpọtụ sitere n’obodo, olu sitere n’ụlọ nsọ, olu nke Onyenwe anyị, nke na-akwụghachi ndị iro Ya ụgwọ ọrụ ha. Aịsaịa 66:6.

Another important truth presented in Isaiah is the role of Islam as the tool of God’s executive judgment upon first the United States, and thereafter the world for the passage of Sunday enforcement.

Eziokwu ọzọ dị mkpa e gosipụtara n’Aịsaịa bụ ọrụ Alakụba dị ka ngwáọrụ nke ikpe mmezu nke Chineke, nke ga-adakwasị mbụ n’elu United States, emesịa kwa n’elu ụwa maka igafe mmejuputa iwu ụbọchị Sọnde.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.

> N’ókè, mgbe ọ na-apụta, ị ga-esoro ya kpee okwu: ọ na-egbochi ifufe ya siri ike n’ụbọchị ifufe ọwụwa anyanwụ. Aịzaya 27:8.

All of these truths could be categorized as components of the message of the Midnight Cry, which is the parable of the ten virgin’s representation of the message of the Revelation of Jesus Christ that the Father gave to Jesus, who gave it to Gabriel, that gave it to John, who wrote it out and sent it to the churches. We have been employing Isaiah’s last narrative, to support the line of prophetic events beginning in chapter eleven of Revelation, and we have now arrived at chapter twelve, where we find the woman clothed with the sun is portrayed with the symbolism that is so soundly upheld by Isaiah, that being; that Christ illustrates the end of a thing, with the beginning of a thing.

A pụrụ ịkekọrịta eziokwu ndị a niile dịka akụkụ nke ozi nke Mkpu Etiti Abalị, nke bụ ihe atụ nke ụmụ agbọghọ iri ahụ na-anọchi anya ozi nke Mkpughe nke Jizọs Kraịst nke Nna nyere Jizọs, onye nyere ya Gebriel, onye nyere ya Jọn, onye dere ya ma zipụ ya n’ụlọ-nzukọ dị iche iche. Anyị na-eji akụkọ ikpeazụ nke Aịzaya akwado ahịrị ihe omume amụma nke malitere n’isi nke iri na otu nke Mkpughe, ma ugbu a anyị erutela n’isi nke iri na abụọ, ebe anyị hụrụ na a kọwara nwanyị ahụ yi anyanwụ dịka e gosiri ya n’ihe nnọchianya nke Aịzaya kwadoro nke ọma nke ukwuu, ya bụ; na Kraịst na-eji mmalite nke ihe gosi njedebe nke ihe.

> And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.

> Ma nnukwu ihe ịrịba ama pụtara n’eluigwe; otu nwanyị e yikwara anyanwụ, ọnwa dịkwa n’okpuru ụkwụ ya, okpueze nke kpakpando iri na abụọ dịkwa n’isi ya: Ma ebe ọ dị ime, ọ tiri mkpu, na-alụ ọgụ ime, na-enwekwa ihe mgbu ka ọ mụọ nwa. Ma ihe ịrịba ama ọzọ pụtara n’eluigwe; ma lee, nnukwu agwọ ukwu na-acha uhie uhie, nke nwere isi asaa na mpi iri, nweekwa okpueze asaa n’isi ya. Ma ọdụ ya dọtara otu ụzọ n’ime ụzọ atọ nke kpakpando nke eluigwe, tụfuo ha n’ụwa: agwọ ukwu ahụ wee guzo n’ihu nwanyị ahụ nke dị njikere ịmụ nwa, ka o wee rie nwa ya ozugbo a mụrụ ya. O wee mụọ nwa nwoke, onye ga-eji mkpara ígwè chịa mba niile: e wee bulie nwa ya ruo n’ebe Chineke nọ, ruo kwa n’ocheeze Ya. Mkpughe 12:1–5.

The woman of Revelation twelve is a symbol of God’s chosen people throughout history. The twelve tribes of ancient literal Israel represent the beginning of God’s chosen covenant people. The twelve tribes typify the ending of ancient literal Israel, when Christ selected twelve disciples. Those twelve disciples at the end of ancient literal Israel, were also the twelve apostles at the beginning of modern spiritual Israel. Two beginning witnesses and one ending witness combine to establish three witnesses that identify the one hundred and forty-four thousand as the ending of modern spiritual Israel.

Nwanyị nke Mkpughe iri na abụọ bụ ihe nnọchianya nke ndị Chineke họpụtara n’akụkọ ihe mere eme nile. Ebo iri na abụọ nke Izrel oge ochie, nke dị adị n’eziokwu, na-anọchi anya mmalite nke ndị Chineke họpụtara n’okwukwe ọgbụgba ndụ Ya. Ebo iri na abụọ ahụ na-egosi n’ụdị ihe atụ njedebe nke Izrel oge ochie, nke dị adị n’eziokwu, mgbe Kraịst họpụtara ndị na-eso ụzọ iri na abụọ. Ndị na-eso ụzọ iri na abụọ ahụ n’oge njedebe nke Izrel oge ochie, bụkwa ndịozi iri na abụọ n’oge mmalite nke Izrel ime mmụọ nke oge ọhụrụ. Ndị akaebe mmalite abụọ na otu onye akaebe njedebe jikọtara ọnụ iji guzobe ndị akaebe atọ, ndị na-akọwapụta narị puku na iri anọ na anọ dịka njedebe nke Izrel ime mmụọ nke oge ọhụrụ.

The one hundred and forty-four thousand are also the ensign that was cast out by their brethren. They are the ensign that was a valley of dead dry bones lying in the street of the great city of Sodom and Egypt, who were murdered by the beast that ascended out of the bottomless pit. They are the ensign, that are the stones of the crown, which the woman is wearing upon her head.

Ndị otu narị puku na iri anọ na anọ bụkwa ọkọlọtọ ahụ nke ụmụnna ha tụfuru. Ha bụ ọkọlọtọ ahụ nke bụ ndagwurugwu jupụtara n’ọkpụkpụ akọrọ nwụrụ anwụ nke dina n’okporo ámá nke nnukwu obodo ahụ, ya bụ Sọdọm na Ijipt, ndị anụ ọhịa ahụ nke si n’olulu enweghị ngwụcha rịgoro gburu. Ha bụ ọkọlọtọ ahụ, nke bụ nkume nke okpueze ahụ, nke nwanyị ahụ yi n’isi ya.

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

> Ma Onye-nwe ha Chineke ga-azọpụta ha n’ụbọchị ahụ dịka ìgwè atụrụ nke ndị ya: n’ihi na ha ga-adị ka nkume nke okpueze, e welitere elu dịka ọkọlọtọ n’elu ala ya. Zekaraya 9:16.

The ensign, which is the one hundred and forty-four thousand are stones, as is Christ.

Akọ́lọ́, nke bụ otu narị puku na iri anọ na anọ ahụ, bụ nkume, dịka Kraịst bụ.

> And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 1 Corinthians 10:4.

> Ha niile ṅụkwara otu ihe ọṅụṅụ ime mmụọ ahụ: n’ihi na ha ṅụrụ n’Oké Nkume ime mmụọ ahụ nke soro ha: Oké Nkume ahụ kwa bụ Kraịst. 1 Ndị Kọrint 10:4.

Christ typifies the one hundred and forty-four thousand, and Peter agrees with Paul that Christ is the “living stone” that was disallowed, and Peter also identified that God’s people are also “lively stones.”

Kraịst na-anọchi anya puku narị na iri anọ na anọ ahụ, ma Pita kwekọrọ na Pọl na Kraịst bụ “nkume dị ndụ” a jụrụ ajụ, Pita kpọkwara aha na ndị nke Chineke bụkwa “nkume dị ndụ.”

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:4, 5.

> Ndị na-abịakwute ya, dịka nkume dị ndụ, nke mmadụ jụrụ n’ezie, ma Chineke họọrọ ya, nke dịkwa oké ọnụ ahịa, unu kwa, dịka nkume ndị dị ndụ, a na-ewuli unu ka unu bụrụ ụlọ ime mmụọ, ndị nchụàjà dị nsọ, iji chụọrọ àjà ime mmụọ, nke Chineke na-anabata site n’aka Jisọs Kraịst. 1 Pita 2:4, 5.

The one hundred and forty-four thousand are not only the stones in the woman’s crown, they are the crown itself.

Ndị otu narị puku na iri anọ na anọ abụghị naanị nkume ndị dị n’okpueze nwanyị ahụ, ha bụkwa okpueze ahụ n’onwe ya.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Isaiah 62:1–3.

> N’ihi Zaịọn ka m na-agaghị agbachi nkịtị, n’ihi Jerusalem ka m na-agaghị ezuru ike, ruo mgbe ezi omume ya ga-apụta dịka ìhè na-enwu, na nzọpụta ya dịka oriọna na-ere ọkụ. Mba ọzọ ga-ahụ ezi omume gị, ndị eze niile ga-ahụkwa ebube gị: a ga-akpọkwa gị aha ọhụrụ, nke ọnụ Onyenwe anyị ga-akpọ. Ị ga-abụkwa okpueze ebube n’aka Onyenwe anyị, na okpu eze n’aka Chineke gị. Aịsaịa 62:1–3.

Christ typifies the one hundred and forty-four thousand. He is the Rock, and they are “stones.” They are a “crown of glory in the hand of the Lord,” and Christ is the crown of glory.

Kraịst na-anọchi anya narị puku iri anọ na anọ ahụ. Ọ bụ Nkume, ha onwe ha bụkwa “nkume.” Ha bụ “okpueze ebube n’aka Onyenwe anyị,” Kraịst onwe ya bụkwa okpueze ebube ahụ.

> In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. Isaiah 28:5, 6.

> N’ụbọchị ahụ Onyenwe anyị nke usuu ndị agha ga-abụ okpu-eze nke ebube, na ihe mkpuchi-eze nke ịma mma, nye ndị fọdụrụ n’ime ndị Ya, Ọ ga-abụkwa mmụọ nke ikpe ziri ezi nye onye ahụ nke nọ ọdụ n’oche ikpe, na ike nye ndị ahụ na-eme ka agha laa azụ ruo n’ọnụ ụzọ ámá. Aịsaịa 28:5, 6.

When considering the number twelve in the context of beginning and ending, the woman represents the chosen covenant people from ancient Israel at mount Sinai, until the history of the one hundred and forty-four thousand. They have been typified by Christ, and His birth typified the resurrection of the dead dry bones from the street where they had been murdered on July 18, 2020. The two-step process that Ezekiel thirty-seven so succinctly identifies, that brings those two prophets to life, is ‘first mentioned’ in the creation of Adam.

Mgbe a na-atụle ọnụọgụgụ iri na abụọ n’ọnọdụ mmalite na njedebe, nwanyị ahụ na-anọchi anya ndị ọgbụgba-ndụ ahọpụtara nke ọgbụgba ndụ site n’Izrel oge ochie n’Ugwu Saịnaị, ruo n’akụkọ ihe mere eme nke puku mmadụ narị otu na iri anọ na anọ. E ji Kraịst kọwaa ha n’ụdị, ma ọmụmụ Ya kọwara n’ụdị mbilite n’ọnwụ nke ọkpụkpụ akọrọ nwụrụ anwụ ndị ahụ si n’okporo ámá ebe e gburu ha n’ụbọchị Julaị 18, 2020. Usoro nke nzọụkwụ abụọ ahụ nke Ezikiel iri atọ na asaa ji nkenke kpọmkwem akọwa, nke na-eweta ndị amụma abụọ ahụ ná ndụ, bụ nke “e kwuru mbụ” n’okike Adam.

Adam was created in two steps. He was first formed, then Christ breathed the breath of life into him, just as the breath from the four winds in Ezekiel brought the dry bones to life. Adam was created a fully mature man, but his creation was none the less, his birth. The one hundred and forty-four thousand are born after three and a half symbolic days of lying dead in the street that runs through the valley of death. The one hundred and forty-four thousand are born by the woman that gave birth to the “man child: that was to rule with an iron rod.” As the symbol of the church throughout history, the woman of Revelation twelve represents the same symbolism as the “mountain” of Daniel two.

E kere Adam n’ụzọ abụọ. E buru ụzọ kpụọ ya, mgbe ahụ Kraịst kufere ya ume nke ndụ, dịka ume sitere n’ifufe anọ dị na Ezikiel si mee ka ọkpụkpụ akọrọ dịrị ndụ. E kere Adam dị ka nwoke tozuru etozu n’uju, ma n’agbanyeghị nke ahụ, okike ya bụ ọmụmụ ya. A na-amụ puku narị otu na iri anọ na anọ ahụ mgbe ụbọchị atọ na ọkara ihe nnọchianya gasịrị nke ha dinara nwụrụ anwụ n’okporo ụzọ nke na-agafe ndagwurugwu ọnwụ. A na-amụ puku narị otu na iri anọ na anọ ahụ site n’aka nwanyị ahụ mụrụ “nwata nwoke: nke ga-eji mkpanaka ígwè chịa.” Dịka akara nke chọọchị n’akụkọ ihe mere eme nile, nwanyị nke Mkpughe iri na abụọ na-anọchi anya otu ihe nnọchianya ahụ dị ka “ugwu” nke Daniel abụọ.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Akwụkwọ Mkpughe bụ akwụkwọ e mechiri emechi, ma ọ bụkwa akwụkwọ e meghere emepe. Ọ na-edekọ ihe omume dị ebube ndị ga-eme n’ụbọchị ikpeazụ nke akụkọ ihe mere eme nke ụwa a. Ozizi dị n’akwụkwọ a doro anya, ọ bụghị ihe omimi na ndị a na-apụghị ịghọta aghọta. N’ime ya, a na-eburu otu ahịrị amụma ahụ e ji mee ihe n’akwụkwọ Daniel. E nwere ụfọdụ amụma Chineke kwughachiri, si otú a na-egosi na a ghaghị inye ha mkpa. Onyenwe anyị adịghị ekwughachi ihe ndị na-enweghị nnukwu ihe dị mkpa.” Manuscript Releases, volume 9, 8.

The same line of prophecy that is found in Daniel is taken up in the Revelation. Daniel’s stone, that is cut out of the mountain without hands, is Peter’s “lively stones,” who “are built up a spiritual house, an holy priesthood,” and Daniel’s stone also represents, the one hundred and forty-four thousand. The mountain is God’s church through history.

Otu ahịrị amụma ahụ e chọpụtara n’akwụkwọ Daniel ka e weere ma gaa n’ihu n’Akwụkwọ Mkpughe. Nkume Daniel, nke e si n’ugwu bepụ n’enweghị aka, bụ “nkume dị ndụ” nke Pita, ndị “a na-ewuli elu bụrụ ụlọ ime mmụọ, ọkwa nchụàjà dị nsọ,” ma nkume Daniel ahụ kwa na-anọchitekwa otu narị puku na iri anọ na anọ. Ugwu ahụ bụ nzukọ Chineke n’akụkọ ihe mere eme niile.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> Ma n’ụbọchị ndị eze ndị a ka Chineke nke eluigwe ga-eme ka alaeze bilie, nke a na-agaghị ebibi ebibi ruo mgbe ebighị ebi; a gaghịkwa ahapụ alaeze ahụ n’aka ndị ọzọ, kama ọ ga-akụrisị ma lorie alaeze ndị a niile, ọ ga-eguzokwa ruo mgbe ebighị ebi. Ebe ị hụrụ na e si n’ugwu ahụ bepụ nkume ahụ n’enweghị aka, na ọ kụrisịrị ígwè, ọla, ụrọ, ọlaọcha, na ọlaedo; nnukwu Chineke emewo ka eze mara ihe ga-eme n’ọdịnihu: nrọ ahụ bụkwa nke doro anya, nkọwa ya nwekwara ntụkwasị obi. Daniel 2:44, 45.

The Midnight Cry message of the one hundred and forty-four thousand is also represented as the latter rain, and it is in the time of the latter rain that God ‘sets up’ the kingdom represented by Daniel’s stone.

A na-anọchikwa ozi Mkpu Etiti Abalị nke puku narị na iri anọ na anọ dịka mmiri nke ikpeazụ, ọ bụkwa n’oge mmiri nke ikpeazụ ka Chineke “na-eguzobe” alaeze ahụ nke nkume Daniel nọchiri anya ya.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Mmiri ozuzo ikpeazụ ahụ na-abịakwasị ndị dị ọcha—mgbe ahụ, ha niile ga-anata ya dịka ọ dị na mbụ.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Mgbe ndị mmụọ-ozi anọ ahụ hapụrụ ijide, Kraịst ga-eguzobe alaeze Ya. Ọ dịghị onye ga-anata mmiri ozuzo ikpeazụ ahụ ma e wezụga naanị ndị na-eme ihe niile ha pụrụ ime. Kraịst ga-enyere anyị aka. Ndị niile pụrụ ịbụ ndị mmeri site n’amara Chineke, site n’ọbara Jisọs. Eluigwe niile nwere mmasị n’ọrụ ahụ. Ndị mmụọ-ozi nwere mmasị.” Spalding and Magan, 3.

The four winds of Islam are released at the Sunday law, and then Christ sets up His kingdom. It takes place in the days of the spiritual kingdoms of Daniel chapter two. The last four spiritual kingdoms in Nebuchadnezzar’s dream, were typified by the first four literal kingdoms. Literal Babylon, Medo-Persia, Greece and Rome represent spiritual Babylon, Medo-Persia, Greece and Rome.

Ifufe anọ nke Islam a tọhapụrụ n’oge iwu ụbọchị Sọnde, mgbe ahụ Kraịst wee guzobe alaeze Ya. Nke a na-eme n’ụbọchị alaeze ime mmụọ ndị dị na Daniel isi nke abụọ. Ala-eze ime mmụọ anọ ikpeazụ dị nrọ Nebukadneza, ka e ji ala-eze nkịtị anọ mbụ ahụ mee ihe nnọchianya. Babilọn nkịtị, Midia na Peasia, Gris na Rom na-anọchi anya Babilọn ime mmụọ, Midia na Peasia, Gris na Rom.

Spiritual Babylon is the head of gold, that received a deadly wound in 1798, as typified by Nebuchadnezzar being temporarily removed from power for “seven times.” When the three-fold union of the dragon, the beast and the false prophet form the eighth kingdom, that is of the seven, it will be made up of all the spiritual kingdoms, represented in Nebuchadnezzar’s image of chapter two. The papacy dead and the papacy resurrected, are the spiritual head of gold in the beginning and the ending of four spiritual kingdoms of the image. The United States, as the second of the four kingdoms, is represented as spiritual Medo-Persia. The United Nations, as the third of the four kingdoms is represented as spiritual Greece and together, they all make up the three-fold union of the dragon, the beast and the false prophet to establish the eighth kingdom, that is of the seven. The papacy is the antichrist and seeks to counterfeit Christ. In this regard; of the last four spiritual kingdoms, the papacy is the first and the last.

Babilọn nke mmụọ bụ isi nke ọlaedo, nke natara ọnyá na-egbu egbu n’afọ 1798, dịka e gosiri ya n’ụdị site n’ịwepụ Nebukadneza n’oche ọchịchị ya nwa oge ruo “oge asaa.” Mgbe njikọ okpukpu atọ nke dragọn, anụ ọhịa ahụ, na onye amụma ụgha ahụ ga-akpụ alaeze nke asatọ, nke sitere n’ime asaa ahụ, a ga-eme ya site n’ime alaeze niile nke mmụọ, ndị e gosipụtara n’oyiyi Nebukadneza nke isi nke abụọ. Ọchịchị popu nwụrụ anwụ na ọchịchị popu a kpọlitere n’ọnwụ bụ isi nke ọlaedo nke mmụọ na mmalite na ngwụcha nke alaeze anọ nke mmụọ nke oyiyi ahụ. United States, dịka nke abụọ n’ime alaeze anọ ahụ, ka e ji anya hụ dị ka Midia na Peshịa nke mmụọ. United Nations, dịka nke atọ n’ime alaeze anọ ahụ, ka e ji anya hụ dị ka Gris nke mmụọ, ma ọnụ ha niile na-etolite njikọ okpukpu atọ nke dragọn, anụ ọhịa ahụ, na onye amụma ụgha ahụ iji guzobe alaeze nke asatọ, nke sitere n’ime asaa ahụ. Ọchịchị popu bụ onye na-emegide Kraịst ma na-achọ ime ka oyiyi Kraịst yie nke adịgboroja. N’ihe a gbasara; n’ime alaeze anọ ikpeazụ nke mmụọ, ọchịchị popu bụ nke mbụ na nke ikpeazụ.

The stone cut out of the mountain, becomes a kingdom that fills the whole earth, and it is set up as an ensign in “the days of these kings,” for all of the spiritual kingdoms of the image are actively represented in “the last days.” The lifting up of the ensign, which is the setting up of Christ’s kingdom takes place when the four winds of Islam are released, and the latter rain is poured out without measure at the Sunday law.

Nkume ahụ e si n’ugwu bepụ, aghọọ alaeze nke juputara n’ụwa nile, a na-akpọlitekwa ya dịka ọkọlọtọ n’“ụbọchị ndị eze ndị a,” n’ihi na a na-anọchi anya alaeze ime mmụọ niile nke oyiyi ahụ n’ọrụ n’“ụbọchị ikpeazụ.” Ibuli ọkọlọtọ ahụ elu, nke bụ iguzobe alaeze Kraịst, na-eme mgbe a tọhapụrụ ifufe anọ nke Alakụba, ma wụkwasịkwa mmiri ozuzo ikpeazụ ahụ n’enweghị atụ n’iwu Ụka.

The stone cut out of the mountain will break in pieces all of earth’s spiritual kingdoms, represented by “the iron, the brass, the clay, the silver, and the gold.” The one hundred and forty-four thousand represent Christ, who in Revelation twelve is “the man child,” whose birth typified the birth of the one hundred and forty-four thousand. The “man child” is to “rule all nations with a rod of iron.” With that rod, he will break the nations.

Nkume ahụ a kpụrụ si n’ugwu pụta ga-akụrisị alaeze ime mmụọ niile nke ụwa, ndị a nọchiri anya ha site n’“ígwè, ọla kọpa, ụrọ, ọlaọcha, na ọlaedo.” Puku mmadụ narị otu na iri anọ na anọ ahụ na-anọchite anya Kraịst, onye n’Akwụkwọ Mkpughe isi nke iri na abụọ bụ “nwa nwoke ahụ,” onye ọmụmụ ya gosipụtara n’ihu ọmụmụ nke puku mmadụ narị otu na iri anọ na anọ ahụ. A ga-enye “nwa nwoke ahụ” ka ọ “jiri mkpanaka ígwè chịkọta mba niile.” Site na mkpanaka ahụ, ọ ga-akụrisị mba ndị ahụ.

> I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Psalm 2:7–9.

> M ga-ekwupụta iwu ahụ: Onyenwe anyị agwala m, Ị bụ Ọkpara m; taa ka m mụrụ gị. Rịọ m, m ga-enyekwa gị mba ndị ọgọ mmụọ dịka ihe nketa gị, na nsọtụ nile nke ụwa dịka ihe onwunwe gị. Ị ga-eji mkpara ígwè kụrie ha; ị ga-akụjisi ha iberibe dịka ite ọkpụ ite. Abụ Ọma 2:7–9.

The Son of God was begotten of the Father. Many take this truth and wrest it to their own destruction. “Begotten” means to give birth, but we know there was never a time when Christ was not in existence.

A mụrụ Ọkpara Chineke site n’aka Nna. Ọtụtụ mmadụ na-ewere eziokwu a ma gbagọọ ya n’ịla n’iyi nke onwe ha. “A mụrụ” pụtara ịmụ nwa, ma anyị maara na ọ dịghị mgbe ọ bụla Kraịst na-adịghị adị.

> “‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron.’ Before the last developments of the work of apostasy there will be a confusion of faith. There will not be clear and definite ideas concerning the mystery of God. One truth after another will be corrupted. ‘And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.’ There are many who deny the preexistence of Christ, and therefore deny his divinity; they do not accept him as a personal Saviour. This is a total denial of Christ. He was the only-begotten Son of God, who was one with the Father from the beginning. By him the worlds were made.” Signs of the Times, May 28, 1894.

> “‘Ma Mmụọ ahụ na-ekwu n’ụzọ doro anya, na n’oge ikpeazụ ụfọdụ ga-apụ n’okwukwe, na-aṅa ntị n’ime mmụọ ndị na-eduhie eduhie, na ozizi ndị mmụọ ọjọọ; na-ekwu okwu ụgha n’ime ihu abụọ; ebe e jiri ígwè a kpụ ọkụ n’ọnụ kpaa akọnuche ha akara.’ Tupu mmepe ikpeazụ nke ọrụ nke ndapụ n’ezi okwukwe, a ga-enwe ọgba aghara n’okwukwe. Agaghị enwe echiche doro anya na nke kpọmkwem banyere ihe omimi nke Chineke. A ga-emebi otu eziokwu n’azụ nke ọzọ. ‘N’ezie, n’enweghị mgbagha, ihe omimi nke nsọpụrụ Chineke dị ukwuu: e mere ka Chineke pụta ìhè n’anụ ahụ, e gụrụ Ya onye ezi omume n’ime Mmụọ, ndị mmụọ ozi hụrụ Ya, a kwusara Ya n’etiti ndị mba ọzọ, e kwere na Ya n’ụwa, e buliekwa Ya elu n’ebube.’ E nwere ọtụtụ ndị na-agọnarị ịdị adị Kraịst tupu ọ bịaruo n’ụwa, ya mere ha na-agọnarị ịbụ Chineke Ya; ha anaghị anabata Ya dịka Onye Nzọpụta onwe onye. Nke a bụ ịgọnarị Kraịst kpamkpam. Ọ bụ Ọkpara Chineke a mụrụ naanị Ya, onye ya na Nna bụ otu site ná mmalite. Site n’aka Ya ka e kere ụwa niile.” Signs of the Times, May 28, 1894.

When Christ is identified as the “begotten” of the Father, it is identifying a truth associated with Christ, a truth that is destroyed, if it is forced into the model of human parenthood. We cannot evaluate God from our human perspective. We can only evaluate God as He presents us with His evaluation of Himself.

Mgbe a kọwara Kraịst dị ka “Onye a mụrụ” nke Nna, ọ bụ igosipụta eziokwu metụtara Kraịst, eziokwu nke a na-ebibi ma ọ bụrụ na a manye ya n’usoro nke ịbụ nne na nna n’etiti mmadụ. Anyị apụghị ịtụle Chineke site n’echiche anyị nke mmadụ. Anyị pụrụ naanị ịtụle Chineke dịka O si gosi anyị ntule Ya banyere Onwe Ya.

> Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:7–9.

> Ka onye ajọ omume hapụ ụzọ ya, ka onye ajọ omume n’ezigbo omume hapụkwa echiche ya: ka o laghachikwute Onyenwe anyị, Ọ ga-emere ya ebere; laghachikwutekwa Chineke anyị, n’ihi na Ọ ga-agbaghara ya n’ụba. N’ihi na echiche m abụghị echiche unu, ụzọ unu abụghịkwa ụzọ m, ka Onyenwe anyị kwuru. N’ihi na dịka eluigwe si dị elu karịa ụwa, otu a ka ụzọ m si dị elu karịa ụzọ unu, na echiche m karịa echiche unu. Aịzaya 55:7–9.

To wrest the word “begotten” in order to identify that there was a time when the Father gave birth to Christ, is to give “heed to seducing spirits, and doctrines of devils.” For the purpose of our current study, I am simply identifying that the woman of Revelation twelve was to give birth to the “man child” that is to rule the nations with a rod of iron. The one hundred and forty-four thousand will also rule the nations with a rod of iron.

Ịgbagọ okwu ahụ bụ “a mụrụ” ka e wee gosi na e nwere oge Nna mụrụ Kraịst, bụ ịṅa “ntị n’ime mmụọ ndị nduhie, na ozizi ndị mmụọ ọjọọ.” N’ihi ebumnuche ọmụmụ anyị ugbu a, naanị ihe m na-akọwapụta bụ na nwanyị ahụ nke Mkpughe isi nke iri na abụọ ga-amụ “nwa okorobịa” ahụ nke ga-eji mkpanaka ígwè chịa mba niile. Otu narị puku na iri anọ na anọ ga-ejikwa mkpanaka ígwè chịa mba niile.

The church of Thyatira returns when the papacy’s deadly wound is healed at the Sunday law. In that history, the promise given to God’s people is that those who overcome will rule the “nations” with “a rod of iron.”

Ụka Taịataịra na-alọghachi mgbe a gwọrọ ọnyá ọnwụnwa nke ọchịchị pope ahụ n’iwu ụbọchị Sọnde. N’akụkọ ihe mere eme ahụ, nkwa e nyere ndị nke Chineke bụ na ndị meriri ga-achị “mba dị iche iche” site n’“mkpanaka ígwè.”

> And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. Revelation 2:26, 27.

> Ma onye na-emeri, ma na-edebe ọrụ m ruo ọgwụgwụ, ya ka m ga-enye ọchịchị n’elu mba nile: Ọ ga-eji mkpanaka ígwè chịa ha; a ga-akụrisịkwa ha n’ibé-ibé dị ka arịa onye ọkpụ-ite: dịka m natakwara n’aka Nna m. Mkpughe 2:26, 27.

God’s people who are in the final manifestation of the church of Thyatira, are the one hundred and forty-four thousand. The woman in the beginning gave birth to Christ and in the end, she gives birth to the one hundred and forty-four thousand, who follow the Lamb.

Ndị nke Chineke nọ n’ime ngosipụta ikpeazụ nke nzukọ ụka Taịatara, bụ otu narị puku iri anọ na anọ. Nwanyi ahụ na mbido mụrụ Kraịst, ma na ọgwụgwụ, ọ na-amụ otu narị puku iri anọ na anọ ahụ, ndị na-eso Nwa Atụrụ ahụ.

> And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:3, 4.

> Ha wee bụrụ abụ ọhụrụ n’iru ocheeze ahụ, na n’iru anụ ọhịa anọ ahụ, na ndị okenye ahụ: ọ dịghịkwa onye pụrụ ịmụta abụ ahụ ma e wezụga otu narị puku na puku iri anọ na anọ ahụ, ndị a gbapụtara n’ụwa. Ndị a bụ ndị a na-emetọghị site n’ụmụanyị; n’ihi na ha bụ ndị na-amaghị nwoke. Ndị a bụ ndị na-eso Nwa Atụrụ ahụ ebe ọ bụla Ọ na-aga. Ndị a ka a gbapụtara site n’etiti mmadụ, bụrụ mkpụrụ mbu nye Chineke na nye Nwa Atụrụ ahụ. Mkpughe 14:3, 4.

Christ was born “first”, and the one hundred and forty-four thousand follow the Lamb, so they are born “last”. Christ was “caught up to God”, just as were the two witnesses of Revelation eleven. Both of her children ascend to the Father.

A mụrụ Kraịst “mbụ”, ma otu narị puku na puku iri anọ na anọ ahụ na-eso Nwa Atụrụ ahụ, ya mere a mụrụ ha “ikpeazụ”. E “buliri Kraịst elu ruo n’ebe Chineke nọ”, dị nnọọ ka e mere ndị akaebe abụọ nke Mkpughe isi nke iri na otu. Ụmụ ya abụọ ahụ abụọ arịgooro elu gaa n’ebe Nna nọ.

> And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 2:5.

> Ọ mụtara nwa okorobịa, onye ga-eji mkpara ígwè chịa mba niile: e wee bulie nwa ya elu gakwuru Chineke, na n’ocheeze Ya. Mkpughe 2:5.

Christ, as the Lord of Hosts, is also the “portion of Jacob,” and Israel is “the rod of his inheritance,” and Israel is also His “battle ax and” His “weapons of war” who He uses to “break in pieces the nations.”

Kraịst, dịka Onye-nwe nke Ụsụụ Ndi-agha, bụkwa “òkè Jekọb,” Israel bụkwa “mkpanaka nke ihe-nketa ya,” Israel bụkwa “anyụike agha” ya na “ngwá agha” ya, nke Ọ na-eji “akụwasị mba nile iberibe.”

> The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. Thou art my battle ax and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms. Jeremiah 51:19, 20.

> Òkè Jekọb adịghị ka ha; n’ihi na Ọ bụ Onye kere ihe niile: Izrel bụkwa mkpara nke ihe-nketa Ya: Jehova nke usuu ndị agha bụ aha Ya. Gị onwe gị bụ anyụike agha M na ngwá agha M: n’ihi na site na gị ka M ga-eji kụrie mba dị iche iche iberibe, sitekwa na gị ka M ga-eji bibie alaeze dị iche iche. Jeremaya 51:19, 20.

Christ and the one hundred and forty-four thousand both rule and break the nations in pieces with a rod of iron. Christ is the “portion of Jacob,” but so too are His people.

Kraịst na otu narị puku iri anọ na puku anọ ahụ na-achịkwa kwa ma na-eji mkpara ígwè kụrie mba dị iche iche iberibe. Kraịst bụ “oke Jakọb,” ma otu a kwa ka ndị nke Ya dị.

> For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

> N’ihi na òkè nke Onyenwe anyị bụ ndị Ya; Jekọb bụ òkè nketa Ya. Diuterọnọmi 32:9.

The stone cut out of the mountain, representing God’s church is the final manifestation of His church that fills the earth with His glory, and they are used as God’s battle ax to strike the feet of the image and turn those kingdoms into the “chaff of the summer threshing floors.” Those kingdoms are blown away by the wind.

Nkume ahụ a wara site n’ugwu, nke na-anọchi anya nzukọ Chineke, bụ ngosipụta ikpeazụ nke nzukọ Ya nke jupụtara ụwa n’ebube Ya, a na-ejikwa ha dị ka mma agha Chineke nke ọgụ iji tie ụkwụ ihe oyiyi ahụ ma mee ka alaeze ndị ahụ bụrụ “afụfụ ebe a na-azọcha ọka n’oge okpomọkụ.” Ifufe na-ebupu alaeze ndị ahụ.

> Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. Daniel 2:35.

> Mgbe ahụ ka a tiwara ígwè ahụ, ụrọ ahụ, ọla kọpa ahụ, ọlaọcha ahụ, na ọlaedo ahụ n’otu, ha wee bụrụ dị ka igbogbo ọka nke ebe a na-azọ ọka n’oge ọkọchị; ifufe wee bupụ ha, nke mere na a hụghịkwa ebe ha nọ: nkume ahụ nke tiri ihe oyiyi ahụ wee bụrụ nnukwu ugwu, jupụta n’ụwa nile. Daniel 2:35.

It was needful to place the symbolism of the woman in the context of the ensign that is lifted up to heaven, for Revelation chapter twelve identifies the beginning of a war between Christ and Satan that began in heaven, and in so doing it is identifying a war in heaven that identifies the end of the great controversy between Christ and Satan. Revelation chapters twelve and thirteen illustrate the final war of the great controversy, and they do so by illustrating Satan’s representatives and the one hundred and forty-four thousand battling in the heavens.

Ọ dị mkpa itinye ihe nnọchianya nke nwanyị ahụ n’ọnọdụ nke ọkọlọtọ ahụ a weliri elu ruo n’eluigwe, n’ihi na Mkpughe isi nke iri na abụọ na-akọwa mmalite agha dị n’etiti Kraịst na Setan nke malitere n’eluigwe, ma n’ime ime nke a, ọ na-akọwa agha dị n’eluigwe nke na-egosi ọgwụgwụ nke nnukwu esemokwu dị n’etiti Kraịst na Setan. Mkpughe isi nke iri na abụọ na nke iri na atọ na-egosi agha ikpeazụ nke nnukwu esemokwu ahụ, ha na-emekwa nke a site n’igosipụta ndị nnọchi anya Setan na otu narị puku iri anọ na anọ ka ha na-alụ ọgụ n’eluigwe.

In the next article, we will proceed to address the war in heaven in the “last days” that was typified by the war in heaven that began in the beginning.

N’isiokwu na-esonụ, anyị ga-aga n’ihu ikwu banyere agha ahụ dị n’eluigwe n’“ụbọchị ikpeazụ,” nke agha ahụ dị n’eluigwe nke malitere na mmalite bụ onyinyo ya.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> M wee hụ anụ-ọhịa ọzọ ka ọ na-apụta n’ala; o nwekwara mpi abụọ dịka nwa atụrụ, ma o kwuru okwu dịka agwọ ukwu. Ọ na-eji ike nile nke anụ-ọhịa mbụ ahụ eme ihe n’ihu ya, ma na-eme ka ụwa na ndị bi n’ime ya kpọọ isi ala nye anụ-ọhịa mbụ ahụ, onye e gwọrọ ọnya ọnwụ ya. Ọ na-arụkwa nnukwu ihe ịrịba ama, nke mere na ọ na-eme ka ọkụ si n’eluigwe rịdata n’ụwa n’ihu mmadụ, ma jiri ihe ịrụ ụka ndị ahụ o nwere ike ime n’ihu anụ-ọhịa ahụ duhie ndị bi n’ụwa; na-agwa ndị bi n’ụwa ka ha meere anụ-ọhịa ahụ oyiyi, bụ onye e merụrụ ahụ site n mma agha, ma dịrị ndụ. E nyere ya ike inye oyiyi anụ-ọhịa ahụ ndụ, ka oyiyi anụ-ọhịa ahụ wee kwuo okwu, meekwa ka e gbuo ndị nile na-agaghị akpọ isi ala nye oyiyi anụ-ọhịa ahụ. Ọ na-emekwa ka mmadụ nile, ma ndị nta ma ndị ukwu, ma ndị ọgaranya ma ndị ogbenye, ma ndị nwere onwe ha ma ndị ohu, nata akara n’aka nri ha, ma ọ bụ n’egedege ihu ha: ka onye ọ bụla ghara inwe ike ịzụ ma ọ bụ ire, ma e wezụga onye ahụ nwere akara ahụ, ma ọ bụ aha anụ-ọhịa ahụ, ma ọ bụ ọnụ ọgụgụ aha ya. N’ebe a ka amamihe dị. Ka onye nwere nghọta gụọ ọnụ ọgụgụ anụ-ọhịa ahụ: n’ihi na ọ bụ ọnụ ọgụgụ nke mmadụ; ọnụ ọgụgụ ya bụ narị isii na iri isii na isii. Mkpughe 13:11–18.

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