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# The Revelation of Jesus Christ - Number Three

Mkpughe nke Jizọs Kraịst - Nke Atọ

Unveiling the Prophetic Foundations: A Study of Revelation and the Path of Truth

Ikpughe Ntọala Amụma Ndị E Kpughere: Nnyocha banyere Mkpughe na Ụzọ nke Eziokwu

Author

Jeff Pippenger

Published

August 21, 2023

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> “So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.

> “Ya mere, n’ịchọ n’ubi ahụ na n’ịgwupụta iji chọta nkume dị oké ọnụ ahịa nke eziokwu, a na-achọpụta akụ ndị zoro ezo. N’atụghị anya, anyị na-achọta ọla dị oké ọnụ ahịa nke a ga-achịkọta ma chekwaa dịka akụ. A ghaghịkwa ịga n’ihu n’ịchọ ahụ. Ruo ugbu a, nnukwu akụkụ nke akụ a chọtarala adịwo nso n’elu ala, e wee nweta ya n’ụzọ dị mfe. Mgbe a na-eme ọchụchọ ahụ n’ụzọ kwesịrị ekwesị, a na-eme mgbalị ọ bụla iji debe nghọta na obi dị ọcha. Mgbe a na-eme ka uche meghere emeghe ma na-achọ ubi nke mkpughe mgbe niile, anyị ga-achọta ebe eziokwu dị ukwuu e debere.”

> “Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .

> “A ga-ekpughe eziokwu ochie n’ụdị ọhụụ, eziokwu ga-apụtakwa nke a na-eleghara anya n’ime nchọcha ahụ. E liri eziokwu ndị dị ike n’okpuru aghụghọ nke njehie, ma onye na-achọsi ike ga-achọta ha. Ka ọ na-achọta ma na-emeghe ụlọ-akụ nke mkpụrụ-ọla dị oké ọnụ ahịa nke eziokwu, ọ bụghị izu ohi; n’ihi na ndị nile na-enwe ekele maka mkpụrụ-ọla ndị a nwere ike inweta ha, mgbe ahụ ha onwe ha kwa nwekwara ụlọ-akụ ha ga-emegheere ndị ọzọ. Onye na-enye ihe ọ na-enwe adịghị anapụ onwe ya akụ ahụ; n’ihi na ka ọ na-enyocha ya ka o wee gosipụta ya n’ụzọ ga-adọta ndị ọzọ, ọ na-achọta akụ ọhụrụ....”

> “Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.

> “Ndị ndị na-eguzo n’ihu ndị mmadụ dịka ndị nkụzi nke eziokwu kwesịkwara ijidesi isiokwu ukwu ike. Ha ekwesịghị iwepụta oge dị oké ọnụ ahịa n’ikwu okwu banyere ihe ndị na-enweghị nnukwu mkpa. Ka ha mụtakwuo Okwu ahụ, ma kwusaa Okwu ahụ. Ka Okwu ahụ bụrụ n’aka ha dịka mma agha dị nkọ, nke nwere ọnụ abụọ. Ka ọ gbaa ama banyere eziokwu ndị gara aga ma gosi ihe ga-adị n’ọdịnihu.

> “Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.

> “Ìhè nke mụbara ga-enwu n’elu eziokwu ukwu nile nke amụma, a ga-ahụkwa ha n’ọhụrụ na n’ịma mma, n’ihi na ụzarị na-enwu enwu nke Anyanwụ nke Ezi Omume ga-eme ka ihe dum gbaa ìhè.” Manuscript Releases, olu nke 1, 37–40.

I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.

Ekwere m na ewerela m ihe nnọchianya amụma zuru ezu n’ọnọdụ ha site n’isiokwu ndị gara aga, nke ga-enye ezigbo ebe ntụaka ka anyị na-amalite ịga n’ihu n’ime akwụkwọ Mkpughe. Ọ bụrụ na ị na-agụ isiokwu ndị a n’ịntanetị, enwere m olileanya na ị ghọtara na e debere isiokwu ndị ahụ n’usoro dịka ụbọchị ha si pụta. Aghọtara m na e nwere ndị na-eso isiokwu ndị a bụ́ ndị amaraworị ihe ka ukwuu n’ime ihe m na-ekekọrịta, ma ana m arịọ ha mgbaghara m maka mmegharị ugboro ugboro nile. Anọwo m na-agbalị inye nkwado Akwụkwọ Nsọ zuru ezu maka eziokwu ndị anyị na-atụle, ka onye ọ bụla ọhụrụ n’ụkpụrụ ndị Future for America na-eji wee ghọta ma nọgide na-etinye uche, ọ bụ ezie na o nwere ike ọ gaghị enwe nkịtịmara ụfọdụ banyere echiche ndị a nke ọtụtụ n’ime anyị maraworị.

There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.

E nwere ụfọdụ eziokwu dị ike nke ukwuu, bụ́ nke ruo n’oge na-adịbeghị anya, amaghị m na e meghere ha n’akwụkwọ Mkpughe. Enwere m ike ịtụpụta eziokwu ndị a n’ihu ọha n’enweghị mbọ ịrụpụta tupu ahụ ntọala nkwado amụma nke ga-akwado ha tupu m ekekọrịta ha, ma eziokwu ndị ahụ dị ọhụrụ nke ukwuu ma dịkwa njọ nke ukwuu, nke mere na achọghị m ịkekọrịta ha n’enweghị ntọala ụfọdụ m ga-adabere n’ịtụkwasị ha, nke m kwenyere na e gosiri ha dịka imeghe ihe e mechiri emechi n’akwụkwọ Mkpughe nke na-eme ozugbo tupu oge amara emechie.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Ọ sịrịkwa m, Emechila okwu amụma nke akwụkwọ a akara: n’ihi na oge ahụ adịla nso. Onye na-eme ajọ omume, ka ọ nọgide na-eme ajọ omume: onye rụrụ arụ, ka ọ nọgide na-adị rụrụ arụ: onye ezi omume, ka ọ nọgide na-eme ezi omume: onye dịkwa nsọ, ka ọ nọgide na-adị nsọ. Mkpughe 22:10, 11.

Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.

Jisọs wepụtara ụkpụrụ gbasara izi eziokwu, nke m kwenyere na ọ metụtara ebe a. E debere ụkpụrụ ahụ n’ime njirimara ọrụ nke Mmụọ Nsọ.

> And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.

> Mgbe Ọ bịara, Ọ ga-eme ka ụwa mara mmehie, na ezi omume, na ikpe: Banyere mmehie, n’ihi na ha ekweghị na m; Banyere ezi omume, n’ihi na m na-agakwuru Nna m, unu agaghịkwa ahụ m ọzọ; Banyere ikpe, n’ihi na e kpewo onye-isi ụwa a ikpe. Enwere m ọtụtụ ihe m ga-agwa unu ọzọ, ma unu enweghị ike iburu ha ugbu a. Ma mgbe Ọ, bụ Mmụọ nke eziokwu, bịara, Ọ ga-edu unu n’eziokwu nile: n’ihi na Ọ gaghị ekwu okwu n’onwe Ya; kama ihe ọ bụla Ọ nụrụ, nke ahụ ka Ọ ga-ekwu: Ọ ga-egosikwa unu ihe ndị ga-abịa. Ọ ga-enye m otuto: n’ihi na Ọ ga-anata nke m, ma gosi ya unu. Jọn 16:8–16.

When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.

Mgbe Kraịst kwuru, “Enwerem kwa ọtụtụ ihe m ga-agwa unu, ma unu apụghị ibu ha ugbu a,” nke a na-akwado nkwenye m na e nwere ugbu a ọtụtụ ihe a ga-ekekọrịta, ma na mbụ, a ghaghị inwe ntọala ezi uche dị na ya a ga-ewukwasị eziokwu ndị ahụ. N’ihi ya, amaokwu ndị gara aga na-akọwa ozi ndị mmụọ ozi atọ dịka e gosiri ha n’ọrụ Mmụọ Nsọ nke ịta “ụwa ahụ ụta banyere mmehie, na banyere ezi omume, na banyere ikpe.” Ozi atọ ndị ahụ bụ ozi ịdọ aka ná ntị ikpeazụ, ya mere, akụkụ Akwụkwọ Nsọ a nke na-akọwa ọrụ Mmụọ Nsọ bụ àmà dị mkpa, n’ihi na ọ na-emesi ike na a na-aghọta ozi ahụ n’ụzọ na-aga n’ihu nwayọọ nwayọọ, nakwa na ọ bụ naanị ndị nwere mmanụ nke Mmụọ Nsọ ka na-aghọta ya. Jọn, n’akwụkwọ Mkpughe, na-anọchi anya eziokwu ahụ kpọmkwem mgbe ọ na-akọwa na ya bụ Onye Adventist Ụbọchị nke Asaa na-efe ofufe ụbọchị izu ike n’ọgwụgwụ ụwa.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Anọ m n’ime Mmụọ n’ụbọchị nke Onyenwe anyị, wee nụ n’azụ m nnukwu olu, dị ka nke opi. Mkpughe 1:10.

Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.

Ndị Adventist nke Ụbọchị nke Asaa nọ na ngwụcha ụwa ga-aghọta ozi ahụ e mepechara akara ya n’Akwụkwọ Mkpughe, n’ihi na ha nọ “n’ime Mmụọ.” N’ihe gbasara ilu ahụ a gwara anyị na ọ “na-egosi ahụmahụ nke ndị Adventist,” Jọn bụ nwaamaghị amamihe, n’ihi na o nwere mmanụ nke Mmụọ. Ọ na-anọchite anya ụmụamaghị amamihe nọ na ngwụcha ụwa, ndị na-anụ nnukwu olu “n’azụ” ha. “Olu ahụ si n’azụ” ya bụ Alfa na Omega, dị ka e si kọwaa ya n’amaokwu na-esote ozugbo, olu ahụ wee gwa ya ka ọ laghachi n’ụzọ ochie ma jee ije n’ime ya.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

> Otú a ka Onyenwe anyị na-ekwu, Guzonu n’ụzọ dị iche iche, hụkwa, jụakwanụ maka ụzọ ochie, ebe ụzọ ọma dị, jeenụ ije n’ime ya, unu ga-ahụkwa izu ike nye mkpụrụ obi unu. Ma ha sịrị, Anyị agaghị eje ije n’ime ya. Jeremiah 6:16.

The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.

“Izu-ike” nke Jeremaya na-ekwu maka ya bụ mwụsa nke Mmụọ Nsọ n’oge mmiri ozuzo ikpeazụ. N’amaokwu na-esote, Jeremaya na-enye ihe atụ nke abụọ banyere ụmụ agbọghọ-amaghị-uche ndị jụrụ ịlaghachi n’ntọala ndị Adventism (ụzọ ochie) ma jee ije n’ime ha.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> Ọzọkwa, edobere m ndị nche n’elu unu, na-asị, Nụrụnụ ụda opi ahụ. Ma ha sịrị, Anyị agaghị anụ. Jeremaịa 6:17.

When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.

Mgbe Jọn nụrụ olu ahụ n’azụ ya ka ọ na-edu ya laghachi n’ụzọ ochie ahụ ma ọ bụ n’ntọala nke Adventizim, olu ahụ ọ nụrụ dị ka opi. A na-ebufe olu ahụ site n’aka “ndị nche” ndị Chineke doro n’elu Adventizim. Nna Miller bụ onye nche nke fụrụ opi ịdọ aka ná ntị ná mmalite nke Adventizim n’oge nkwusa nke ozi mmụọ ozi mbụ nke na-ekwusa mmeghe nke ikpe. Ma Jọn n’onwe ya na-anọchi anya kpọmkwem ndị na-ekwusa ozi mmụọ ozi nke atọ nke na-ekwusa mmechi nke ikpe. Ọ na-anọchi anya ndị na-alaghachi n’ntọala ndị Chineke wuru site n’ọrụ Miller.

We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”

Anyị egosila ugboro ugboro n’ime afọ ndị gara aga, (a pụkwara ịchọta ya na Tebụl Habakkuk), na ozi nke mmụọ ozi mbụ ahụ, “tụọ egwu Chineke,” bụ iji mee ka mmadụ mara mmehie, na ozi nke mmụọ ozi nke abụọ bụ ebe a na-egosipụta ezi omume, ma nke atọ na-akọwa ikpe. Ndị a bụ nzọụkwụ atọ nke ndị mmụọ ozi atọ ahụ, ha bụkwa kwa nzọụkwụ atọ nke ọrụ Mmụọ Nsọ. A na-anọchitekwa nzọụkwụ atọ ahụ anya site n’akwụkwọ ozi Hibru atọ nke mejupụtara okwu Hibru ahụ a sụgharịrị dịka “eziokwu.” N’akụkụ Akwụkwọ Nsọ sitere na Jọn isi nke iri na isii, Jisọs na-ekwu banyere ọrụ Mmụọ Nsọ n’idu ndị nke Chineke n’ime “eziokwu niile,” ebe Ọ na-egosikwa ha “ihe ndị ga-abịa.” Ma Jisọs kwuru na O nwere “ọtụtụ ihe m ga-agwa unu, ma unu apụghị ibu ha ugbu a.”

I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.

Enwere m olileanya na unu aghọtala ụfọdụ n’ime ịdị mkpa nke okwu Hibru ahụ a sụgharịrị dị ka “eziokwu.” N’ihi na anyị ka malitere itinye akara ngosi ahụ n’ọrụ n’ọmụmụ anyị. N’amaokwu atọ mbụ nke Mkpughe isi nke mbụ, a kọwara usoro nkwurịta okwu dị n’etiti Chineke na mmadụ. A kọwara ya ọbụna tupu Mkpughe ahụ akọwa ọdịdị atọ n’otu nke Isi-Chineke. Ọ na-achọta onye àmà nke abụọ n’amaokwu ikpeazụ nke Mkpughe, ma n’ime ime otú a, dabere n’itinye “ahịrị n’elu ahịrị” n’ọrụ, ọ na-eweta ìhè karịa.

Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.

Mgbe ahụ, mgbe anyị gbakwụnyere Jenesis 1:1–2:3, anyị na-ahụ onye-àmà nke atọ na ahịrị amụma ọzọ a ga-edobe n’elu ahịrị abụọ gara aga na mmalite na njedebe nke Mkpughe.

Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.

Mgbe ahụ, anyị agbakwunye nkwa ikpeazụ n’Agba Ochie nke na-akọwapụta Ịlaịja ahụ ga-abịa, ma anyị enweta ahịrị amụma anọ.

Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.

Mgbe ahụ, anyị agbakwunye isi nke mbụ nke Agba Ọhụrụ, anyị enwekwa ahịrị ise anyị ga-ejikọta ọnụ iji wepụta ozi kachasị elu a hụrụ n’ime Akwụkwọ Nsọ mgbe a na-etinye ụkpụrụ nke Alfa na Omega n’ọrụ n’ahịrị niile. Ọ bụrụ na anyị emechaa ahịrị ise ahụ anyị achọpụtalarị, site n’itinye ụkpụrụ ahụ n’ọrụ n’ụzọ zuru ezu n’ahịrị ise ahụ, mgbe ahụ, anyị kwesịrị ịtụ anya ịhụ njedebe Matiu na njedebe Jọn ka ha na-agba ama otu ozi ahụ ahụ ahịrị amụma ise niile nke “mbụ na ikpeazụ” ndị anyị na-atụle na-agba ama.

The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.

Ozi nke a na-emeghe emeghe ka e wee ghọta ya ka e guzobere n’akwụkwọ Mkpughe, ya mere ọ bụ ya bụ isi ebe a na-atụnyere ahịrị ndị ọzọ, n’ime nkwekọrịta na Nwannaanyị White na-agwa anyị na “akwụkwọ nile nke Baịbụl na-ezukọ ma kwụsị na Mkpughe.” Ozi dị n’amaokwu atọ mbụ nke akwụkwọ Mkpughe na-akọwapụta usoro Chineke ji ebufe okwu Ya nye Jọn ka o dee ya ma ziga ya nye ụka dị iche iche. Akwụkwọ mbụ nke Agba Ọhụrụ, dịka e kwuworị, na-enye usoro ọmụmụ Jizọs Kraịst, ọ na-amalitekwa n’otu isi ihe na-enye nnọọ nnukwu ọmụma.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.

> Akwụkwọ nke usoro ọmụmụ nke Jizọs Kraịst, nwa Devid, nwa Abraham. Matiu 1:1.

Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?

Jizọs kwụsịrị mmekọrịta Ya kpọmkwem na ndị Juu ndị na-arụ ụka n’efu site n’ime ka ha gbachie nkịtị n’isiokwu ahụ bụ “nwa Devid,” isiokwu nke ndị Juu ahụ agaghị enwe ike ịghọta ma e wezụga ma ọ bụrụ na ha ghọtara ụkpụrụ Akwụkwọ Nsọ banyere mmalite na ọgwụgwụ. Ha aghọtaghị ya, ọtụtụ n’ime ndị Adventistkwa aghọtaghị ya. Onye ọ bụla chọrọ ịrụ ụka megide ụkpụrụ ahụ nke akụkọ ihe mere eme na-emegharị onwe ya na-egosi na ọ naghị aghọta na Izrel oge ochie bụ onyinyo nke Izrel oge a, na ọchọghị ha ikwere ụkpụrụ ahụ bụkwa otu ọchọghị ahụ nke dị n’ọgwụgwụ Izrel oge ochie ịghọta otu ụkpụrụ ahụ. Jizọs nọchiri anya ụkpụrụ ahụ n’ajụjụ omimi ikpeazụ Ya nye ndị Juu site n’iduzi ha n’ajụjụ omimi ahụ nke otu O-nwe Devid pụrụ isi bụrụkwa nwa Devid?

John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.

Jọn isi nke mbụ, na-akọwapụta na na mmalite Okwu ahụ nọnyere Chineke, Okwu ahụ bụkwa Chineke, Okwu ahụ kerekwa ihe niile. N’ezie, nke a kwekọrọ n’ahịrịokwu ndị ọzọ anyị na-ekwu maka ha. Ma ọ bụrụ na anyị elee okwu ikpeazụ dị n’Oziọma Jọn, anyị na-ahụ Pita, mgbe ọ nụsịrị ka Jisọs kọwara otú ọ ga-esi nwụọ, ka ọ na-ajụ Jisọs ihe ga-eme onyeozi Jọn.

> Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.

> Pita, mgbe ọ hụrụ ya, sịrị Jisọs, Onyenweanyị, gịnịkwa ka nwoke a ga-eme? Jisọs sịrị ya, Ọ bụrụ na m chọrọ ka ọ nọgide ruo mgbe m ga-abịa, gịnị ka nke ahụ bụ nye gị? soro m. Ya mere okwu a gbasara n’etiti ụmụnna, na onye na-eso ụzọ ahụ agaghị anwụ anwụ: ma Jisọs ekwughị ya, Ọ gaghị anwụ anwụ; kama, Ọ bụrụ na m chọrọ ka ọ nọgide ruo mgbe m ga-abịa, gịnị ka nke ahụ bụ nye gị? Nke a bụ onye na-eso ụzọ ahụ nke na-agba ama banyere ihe ndị a, deekwa ihe ndị a: anyị makwaara na àmà ya bụ eziokwu. Ma e nwekwara ọtụtụ ihe ndị ọzọ Jisọs mere, nke ọ bụrụ na e dee ha n’otu n’otu, echere m na ọbụna ụwa n’onwe ya agaghị enwe ike ibu akwụkwọ ndị a ga-ede. Amen. Jọn 21:21–25.

Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.

Pita chọrọ ịma otú Jọn ga-esi nwụọ, ma ọ bụ ọbụna ma Jọn ga-anwụ. A na-emeghachi azịza ahụ ugboro abụọ n’akụkụ Akwụkwọ Nsọ ahụ mgbe Jizọs kwuru ya, Jọn wee kwughachi ya, “Ọ bụrụ na m chọrọ ka ọ [Jọn] nọọ ruo mgbe m ga-abịa, gịnị ka nke ahụ bụ n’ebe ị nọ?” Jọn biri ruo n’Ọbịbịa Nke Abụọ nke Jizọs.

You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.

Ị pụrụ ịhụ ma ọ bụ nụ “eziokwu” ahụ naanị ma ọ bụrụ na ị kwere n’ịlọghachi nke akụkọ ihe mere eme, nakwa na akụkọ ihe mere eme ahụ a ga-emegharị na-eme otú ahụ n’ọgwụgwụ ụwa. Ọgwụgwụ ụwa bụ ebe Jọn nọ mgbe o dere akwụkwọ Mkpughe. Akwụkwọ ikpeazụ n’oziọma Jọn kwekọrọ n’ụzọ ndị ọzọ nke mmalite na ọgwụgwụ, n’ihi na ọ na-etinye Jọn n’akụkọ ihe mere eme nke ihe omume ndị na-eduga n’Ọbịbịa nke Abụọ, ebe ya onwe ya, dịka onye na-anọchite anya ndị na-ekwusa ozi ịdọ aka ná ntị ikpeazụ, na-eziga ozi ahụ nye ụka dị iche iche.

> “In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.

> “N’ụbọchị ndị Kraịst mbụ, Kraịst bịara nke ugboro abụọ. Ọbịbịa Ya mbụ bụ na Betlehem, mgbe Ọ bịara dịka nwa ọhụrụ. Ọbịbịa Ya nke abụọ bụ n’Agwaetiti Patmọs, mgbe O kpughere Onwe Ya n’ebube nye Jọn onye Mkpughe ahụ, onye ‘dara n’ụkwụ Ya dị ka onye nwụrụ anwụ’ mgbe ọ hụrụ Ya. Ma Kraịst mere ka ọ sie ike ịnagide ịhụnanya ahụ, wee nye ya ozi ka o deere ụka ndị dị n’Eshia, ndị aha ha na-akọwapụta njirimara nke ụka ọ bụla.

> “The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.

> “Ìhè ahụ Kraịst kpugheere ohu-Ya, onye-amụma ahụ, bụ nke anyị. N’ime mkpughe Ya ka e nyere ozi ndị mmụọ ozi atọ ahụ, na nkọwa banyere mmụọ ozi ahụ nke ga-esi n’eluigwe bịa n’ike dị ukwuu, na-eme ka ụwa nwuo n’ìhè site n’ebube ya. N’ime ya ka e nwere ịdọ aka ná ntị megide ajọ omume nke ga-adị n’ụbọchị ikpeazụ, na megide akara nke anụ ọhịa ahụ. Ọ bụghị naanị ịgụ ma ghọta ozi a ka anyị kwesịrị ime, kama anyị ga-ekwusakwa ya n’ụwa n’olu doro anya nke na-enweghị mgbagwoju anya. Site n’ịkọpụta ihe ndị a e kpugheere Jọn, anyị ga-enwe ike ịkpali ndị mmadụ.” Manuscript Releases, volume 19, 41.

The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?

Ọgwụgwụ nke oziọma Jọn na-akọwapụta usoro nkwurịta okwu ahụ dịka e si hụ ya n’amaokwu atọ mbụ nke Mkpughe, site n’ịtọ Jọn n’ọnọdụ amụma n’akụkọ ihe mere eme nke Ọbịbịa nke Abụọ. N’ụzọ dị otu a, ọ na-eji “ọbịbịa nke abụọ” mbụ nke Jisọs (Patmọs) kọwaa “ọbịbịa nke abụọ” ikpeazụ Ya. Nke a jikọtara nke ọma na ahịrị ndị ọzọ anyị na-atụle, n’ihi na ọ na-anọchi anya Jọn n’ọgwụgwụ ụwa, na Patmọs ebe ọ natara Mkpughe nke Jisọs Kraịst. Gịnị banyere ọgwụgwụ nke akwụkwọ Matiu?

> Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.

> Mgbe ahụ, ndị na-eso ụzọ ya iri na otu gara Galili, n’ugwu ahụ ebe Jisọs kpọrọ ha ka ha gaa. Mgbe ha hụrụ ya, ha kpọrọ isiala nye ya: ma ụfọdụ nwere obi abụọ. Jisọs wee bịakwute ha, gwa ha okwu, sị, E nyewo m ike nile n’eluigwe na n’ụwa. Ya mere, gaanụ, meekwa ka mba niile bụrụ ndị na-eso ụzọ, na-eme ha baptizim n’aha nke Nna, na nke Ọkpara, na nke Mmụọ Nsọ: na-akụziri ha idebe ihe nile ọbụla m nyere unu n’iwu: ma, lee, anọ m nọnyeere unu ụbọchị niile, ruo ọbụna na njedebe nke ụwa. Amen. Matiu 28:16–20.

In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.

N’akụkụ Akwụkwọ Nsọ a, e nyere Jizọs ike niile, ma nke a, n’ezie, ga-abụ ike okike Ya. Mgbe ahụ Ọ nyere iwu ka e mee baptizim n’aha Nna, na Ọkpara, nakwa Mmụọ Nsọ ahụ nke gara n’elu mmiri na Jenesis otu, na mmụọ asaa ndị ahụ nọ n’ihu ocheeze Chineke. Akụkụ Akwụkwọ Nsọ a na-egosi na ndị Kraịst kwesịkwara ịmata mmadụ atọ nke atọ nke eluigwe dịka ihe atọ dị iche iche. Ngwụcha Matiu na-agbakwunye n’usoro ahịrị ndị ahụ dịka isii ndị ọzọ si eme.

> “Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.

> “Kraịst emewo baptizim ka ọ bụrụ ihe ịrịba ama nke nbata n’alaeze ime mmụọ Ya. O mewo nke a ka ọ bụrụ ọnọdụ doro anya nke mmadụ niile ga-erubere isi, bụ́ ndị chọrọ ka a nabata ha dị ka ndị nọ n’okpuru ọchịchị nke Nna, na Ọkpara, na Mmụọ Nsọ. Tupu mmadụ enweta ebe obibi n’ime nzukọ, tupu ọ gafee ọnụ ụzọ nke alaeze ime mmụọ nke Chineke, ọ ga-anata akara nke aha ahụ dị nsọ, ‘Jehova bụ ezi omume anyị.’ Jeremiah 23:6.

> “Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.

> “Baptizim bụ ịjụ ụwa n’ụzọ kasị dị nsọ ma dị arọ. Ndị a na-eme ha baptizim n’aha atọ ahụ—nke Nna, nke Ọkpara, na nke Mmụọ Nsọ—n’ọnụ ụzọ mbata nke ndụ ha nke ịbụ Ndị Kraịst, na-ekwupụta n’ihu ọha n’onwe ya na ha ahapụla ije ozi Setan, ma bụrụwo ndị òtù nke ezinaụlọ eze, ụmụ nke Eze eluigwe. Ha erubela isi n’iwu a, ‘Sinụ n’etiti ha pụta, kewapụkwa onwe unu, … emetụkwala ihe rụrụ arụ aka.’ Ma n’ebe ha nọ ka e mezuru nkwa ahụ, ‘M ga-anabata unu, bụrụkwara Nna nye unu, unu ga-abụkwa ụmụ nwoke na ụmụ nwanyị M, ka Onyenweanyị Onye Pụrụ Ime Ihe Niile kwuru.’ 2 Ndị Kọrịnt 6:17, 18.”

> “As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.

> “Mgbe Ndị Kraịst na-edobe onwe ha n’okpuru emume nsọ ahụ dị oke arọ nke baptizim, Ọ na-edebanye nkwa ahụ ha na-ekwe, nke bụ ịbụ ndị ezi-okwu nye Ya. Nkwa a bụ iyi ha nke nkwado na nrubeisi. A na-eme ha baptizim n’aha Nna, na nke Ọkpara, na nke Mmụọ Nsọ. N’ụzọ dị otu a ka a na-ejikọta ha na nnukwu ike atọ nke eluigwe. Ha na-ekwe nkwa ịjụ ụwa ma debe iwu nile nke alaeze Chineke. Site ugbu a gaa n’ihu, ha ga-eje ije n’ọhụrụ nke ndụ. Ha agaghịzi eso omenala ndị mmadụ. Ha agaghịzi eso ụzọ aghụghọ. Ha ga-erubere ụkpụrụ nile nke alaeze eluigwe isi. Ha ga-achọ nsọpụrụ Chineke. Ọ bụrụ na ha ga-anọgide bụrụ ndị ezi-okwu nye nkwa ha, a ga-enye ha amara na ike nke ga-eme ka ha nwee ike imezu ezi omume nile. ‘Ma ka ọtụtụ ndị natara Ya, ha ka O nyere ike ịbụ ụmụ Chineke, ọbụna ndị kwere n’aha Ya.’” Evangelism, 307.

Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.

Jisọs ji mmalite kọwaa ọgwụgwụ n’Okwu Ya, n’ihi na Ọ bụ Okwu ahụ, Ọ bụkwa Alfa na Omega.

Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?

Ịkekọrịta ahịrị asaa ndị a ọnụ na-ewulite ihe oyiyi zuru ezu nke ukwuu banyere usoro nkwurịta okwu dị n’etiti Chineke na mmadụ, ebe ọtụtụ eziokwu ndị ọzọ dị oke mkpa ma dị arọ ka ndị “ahịrị” ndị ọzọ, bụ ndị àmà, na-egosipụta ma na-eme ka ha guzosie ike. “Ahịrị” asaa nke amụma na-anọchi anya Alfa na Omega. Ma gịnị banyere akwụkwọ Malakaị?

Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.

Akwụkwọ Malakaị bụ ịba mba siri ike megide ndị nchụàjà na-ekwesịghị ntụkwasị obi n’ime Adventizim. Ọ na-amalite site n’ịkọwa ìgwè abụọ nke ndị na-efe ofufe n’ime Adventizim n’oge ọgwụgwụ ụwa.

> The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.

> Ibu arọ nke okwu nke Onyenwe anyị nye Izrel site n’aka Malakai. Ahụrụ m unu n’anya, ka Onyenwe anyị kwuru. Ma unu na-asị, N’ụzọ gịnị ka i si hụ anyị n’anya? Èsau ọ̀ bughị nwanne Jekọb? ka Onyenwe anyị kwuru: ma ahụrụ m Jekọb n’anya. Malakai 1:1, 2.

Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.

Malakaị gara n’ihu ime ka anyị mara na òtù abụọ nke ndị na-efe ofufe n’oge ngwụcha ụwa bụ òtù abụọ nke ndị nchụàjà.

> And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

> Ma ugbu a, unu ndị nchụàjà, iwu a bụ nke unu. Ọ bụrụ na unu agaghị anụ, ma ọ bụrụkwa na unu agaghị etinye ya n’obi, inye aha m otuto, ka Onye-nwe nke usuu nile kwuru, aga m ezitere unu ọnụ ahụhụ, m ga-akọkwa ngọzi unu ọnụ; ee, akọwoola m ha ọnụ ugbua, n’ihi na unu adịghị etinye ya n’obi. Malakaị 2:1, 2.

The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”

Mmalite nke Malakaị na-anọchi anya ozi Laodisia na Filadelfia site n’usoro ndị nchụàjà abụọ. A nyere ndị nchụàjà iwu ka ha “nụ.” Jọn na-anọchi anya ndị nchụàjà ndị na-anụ n’eziokwu, ma nchụàjà na-anọchi anya ndị Chineke họpụtara n’ọgbụgba-ndụ Ya. A kọworị ha ọnụ, a ga-akọkwa ha ọnụ ọzọ ma ọ bụrụ na ha “anụghị” ma “ha etinyeghị ya n’obi” ma ọ bụ “ha agaghị etinye ya n’obi.”

> 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

> Unu onwe-unu kwa, dika nkume di ndu, a na-ewuli unu elu ka unu buru ulo ime mmuo, ndi nchu aja di nso, ka unu were aja ime mmuo chuoro Chineke, nke anabatara site n’aka Jisus Kraist. N’ihi nke a kwa ka e dere n’Akwukwo Nso si, Le, anam atoye na Zaion nkume isi nkuku, onye a hoputara, di oké onu-ahia: ma onye kwere na ya agaghi-eme ihere. Ya mere, n’ebe unu ndi kwere no, o di oké onu-ahia: ma n’ebe ndi na-erubeghi isi no, nkume nke ndi na-ewu ulo juru aju, otu ahu aghọwo isi nkuku, Na nkume nke nsu ngọngọ, na nkume-ukwu nke ihe-isu-ngọngọ, ya bu, nye ndi na-asu ngọngọ n’okwu ahu, ebe ha na-erubeghi isi: nke a ka e kenyekwara ha. Ma unu bu agburu a hoputara, ndi nchu aja nke eze, mba di nso, ndi Chineke nweputara iche; ka unu we gosi otuto nile nke Onye kpọrọ unu site n’ọchịchịrị bata n’ìhè Ya di ebube: Ndi na-abughịbu ndi-mmadu, ma ub͕u a bu ndi Chineke: ndi na-enwetaghi ebere, ma ub͕u a enwetawo ebere. 1 Pita 2:5–10.

The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.

Ndị nchụàjà bụ ndị Chineke họrọ, ndị a na-anwale site na “nkume nkuku” dị n’ala ntọala nke ụlọ nsọ ahụ. Nkume nkuku ahụ bụ nke a na-eme ka nkume ntọala ndị ọzọ niile kwekọọ na ya, ma ọ bụkwa nkume ahụ nke na-eburu ibu nke ụlọ nsọ ahụ dum. Nkume nkuku Miller bụ “oge asaa” nke Levitikọs iri abụọ na isii. Nkume nkuku ahụ, ma ọ bụ nkume ahụ ndị na-ewu ụlọ jụrụ, bụ akụkọ eziokwu banyere iwu ụlọ nsọ ahụ, nke a kọwara kpọmkwem nke ukwuu n’akwụkwọ nile nke Mmụọ nke Amụma. Otu isi okwu banyere nkume mbụ ahụ a jụrụ bụ na e debere ya n’akụkụ mgbe a jụsịrị ya, ma site n’oge ahụ gaa n’ihu ndị na-ewu ụlọ nsọ ahụ ga na-asụ ngọngọ ugboro ugboro n’elu nkume nkuku ahụ, nke e debere n’akụkụ n’ime ebe ọrụ ha. Ọ bụ nkume ihe-ịsụ-ngọngọ.

In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.

N’akwụkwọ Malakaị, Chineke na-agwa ndị nchụàjà ọjọọ, ndị a makwaara dị ka ụmụ agbọghọ-amaghị ihe nke Laodisia, na Ọ ga-eme, ma emewokwa, ka ha bụrụ ndị “a bụrụ ọnụ.” Ọ na-abụ ha ọnụ n’ihi na ha agaghị “anụ” ma “debe” ozi Ịlaịja n’obi ha. Ozi Ịlaịja na-eme ka obi ndị nna laghachikwute ụmụ, ma mee ka obi ụmụ laghachikwute ndị nna. Ịtụgharị obi ha na-anọchi anya ịnụ ozi Ịlaịja banyere ndị nna na ụmụ, nke bụ ụkpụrụ nke mbụ na nke ikpeazụ. Ịnụ ozi nke mbụ na nke ikpeazụ ezughị; a ghaghị idebe ya n’obi. Ịnakwere ozi Ịlaịja bụ idebe ya n’obi gị. Ọ bụrụ na onye nchụàjà agaghị anụ ụkpụrụ ahụ, a ga-abụ ya ọnụ.

They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.

Ha wetara ọnụ ọbụbụ ọnụ ahụ n’ahụ́ ha mgbe, n’afọ 1863, ha malitere usoro ịjụ eziokwu mbụ ahụ nke bụ isi ntọala nke Miller chọpụtara, ọ nweghịkwa ihe ọzọ ha meworo ma e wezụga ịnọgide n’ịjụ ya ruo taa. Ma ọbụna ọ bụ ezie na ọbụbụ ọnụ na-aga n’ihu malitere n’afọ 1863, (n’ihi na a bụrụworị ha ọnụ), ọbụbụ ọnụ ahụ nke dị n’oge ga-abịa na-eme mgbe a na-awụpụ ha n’ọnụ Onyenwe anyị n’oge iwu Ụka. Mmalite Malakaị na-egosi ọgwụgwụ, n’ihi na ọgwụgwụ ahụ na-anọchi anya ịdọ aka ná ntị ikpeazụ e nyere ndị nchụàjà amamihe na ndị nzuzu. A na-anọchi anya ndị amamihe na ndị nzuzu n’ime Malakaị dịka Isọ na Jekọb. Nwanne nwoke nke okenye na-anọchi anya ọgbụgba ndụ site n’ikike ọkpara nke ịbụ onye a mụrụ mbụ, nke e ji ya tụnyere nwanne nwoke nke nta. Onye okenye bụ onye mbụ, onye nke nta abụkwa onye ikpeazụ.

In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.

N’akwụkwọ Malakaị, ma Esọ ma Jekọb bụ ndị Adventist Laodisia; ma nke ikpeazụ n’ikpeazụ nụrụ “olu” nke Onyenwe anyị, chegharịa, a gbanwerekwa aha ya bụrụ Izrel. Okenye ahụ, nke mbụ, anụghị. Jekọb nụrụ olu Onyenwe anyị n’abalị ahụ ọ rọrọ nrọ ma hụ ndị mmụọ ozi ka ha na-arịgo ma na-arịda n’elu ubube ahụ, nke na-anọchi anya Kraịst. Jekọb na-anọchi anya ndị Adventist Laodisia n’ọgwụgwụ ụwa, ndị a na-atụgharị site n’ime Laodisia banye n’ime Filadelfia mgbe ha nwetara ahụmịhe nke amaokwu atọ mbụ nke Mkpughe isi nke mbụ, dịka e gosiri ya site n’aka Jọn na nrọ Jekọb banyere ubube nke ndị mmụọ ozi na-arịgo ma na-arịda. Ahụmịhe ahụ na-akara mmalite nke ntughari Jekọb ịbụ Izrel, onye Filadelfia. Ngwụcha akụkọ ntughari Jekọb bụ mgbe ọ lụrụ mgba na Kraịst na Penuel. Ya mere, akụkọ nke ọkpara Jekọb na-amalite n’amaokwu atọ mbụ nke Mkpughe isi nke mbụ mgbe mmeghe nke ozi ịdọ aka ná ntị ikpeazụ na-eme, ọ na-agwụkwa n’oge ihe otiti asaa ikpeazụ ahụ, n’oge nsogbu ahụ.

All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.

Mmalite na njedebe anọ niile, “ahịrị n’elu ahịrị,” na-agba àmà banyere ozi nke Mkpughe nke Jisọs Kraịst. Ajụjụ dị ebe a bụ ma ndị nchụàjà nzuzu ga-anụ ma ọ bụ ghara ịnụ.

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

The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.

Ndị nchụàjà amamihe ndị na-anụ ihe Mmụọ Nsọ na-agwa ụka dị iche iche, na-anụ ozi Elaịja. Miller bụ Elaịja, ụfọdụ wee nụ ya, ma ndị ọzọ jụrụ.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “A duru puku mmadụ ịnakwere eziokwu nke William Miller kwusara, e mekwara ka ndị ohu Chineke bilie n’ime mmụọ na ike nke Ịlaịja ikwusa ozi ahụ. Dịka Jọn, onye butere ụzọ Jisọs, ndị ahụ kwusara ozi a dị nsọ chere na a manyere ha itinye anyụike n’akụkụ mgbọrọgwụ osisi ahụ, ma kpọkuo mmadụ ka ha mịpụta mkpụrụ kwesịrị ekwesị maka nchegharị. A haziri àmà ha iji kpọtee ma metụta ụka nile nke ukwuu, ma gosi agwa ha n’eziokwu. Ma ka a na-ekwusara ịdọ aka ná ntị ahụ dị nsọ ka a gbapụ n’ọgwụgwụ iwe nke ga-abịa, ọtụtụ ndị sonyere n’ụka natara ozi nke na-agwọ ọrịa; ha hụrụ ndaghachi azụ ha, ma jiri anya mmiri ilu nke nchegharị na nnukwu ihe mgbu nke mkpụrụ obi, wedara onwe ha ala n’ihu Chineke. Ma ka Mmụọ nke Chineke dakwasịrị ha, ha nyere aka iti mkpu sị, ‘Tụọ egwu Chineke, nyekwa Ya otuto; n’ihi na awa ikpe Ya abịawo.’” Early Writings, 233.

Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.

E jiri ma Ịlaịja na Jọn onye na-eme baptizim kọwaa Miller n’ụdị amụma, n’ihi na Jọn onye na-eme baptizim kwadebere ụzọ maka ọbịbịa mbụ nke Kraịst, Miller kwa kwadebere ụzọ maka Kraịst ịbata n’Ebe Kachasị Nsọ nke ebe nsọ nke eluigwe n’October 22, 1844. Malakaị kpọmkwem na-akọwapụta ọrụ Jọn na nke Miller.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.

> Lee, Aga m eziga onye-ozi m, ọ ga-akwado ụzọ n’iru m: Onye-nwe-anyị, onye unu na-achọ, ga-abịa na mberede n’ụlọ nsọ ya, ọbụna onye-ozi nke ọgbụgba-ndụ ahụ, onye unu na-enwe mmasị n’ime ya: lee, ọ ga-abịa, ka Jehova nke ụsụụ ndị agha kwuru. Ma ònye nwere ike idi ụbọchị ọbịbịa ya? Ònye ga-eguzokwa mgbe ọ pụtara? N’ihi na ọ dị ka ọkụ nke onye na-anụcha ígwè, dịkwa ka ncha nke ndị na-asa ákwà: Ọ ga-anọdụ dịka onye na-anụcha na onye na-eme ka ọlaọcha dị ọcha: ọ ga-emekwa ka ụmụ Levi dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee were ezi omume chụọrọ Jehova àjà. Mgbe ahụ àjà Juda na Jerusalem ga-atọ Jehova ụtọ, dịka n’ụbọchị ndị ochie, na dịka n’afọ ndị gara aga. Aga m abịarukwu unu nso n’ikpe; aga m bụrụkwa onye-ama-àmà ọsọ megide ndị na-agba afa, na megide ndị iko, na megide ndị na-aṅụ iyi ụgha, na megide ndị na-emegbu onye ọrụ ụgwọ ya, nwanyị di ya nwụrụ, na nwa mgbei, na ndị na-ewepụ onye ọbịa n’aka nri ya, ndị na-adịghịkwa atụ m egwu, ka Jehova nke ụsụụ ndị agha kwuru. N’ihi na abụ m Jehova, anaghị m agbanwe agbanwe; ya mere unu, ụmụ Jakob, adịghị ala n’iyi. Malakaị 3:1–6.

As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.

Dịka “onye nche” maka akụkọ ihe mere eme ya, ọrụ Miller nọchiri anya iwulite ntọala nke ụlọ nsọ ahụ. Ọrụ ya n’mbido aghaghị igosi otu ọrụ nke nọchiri anya imecha ụlọ nsọ ahụ. Ọrụ ikpeazụ ahụ chọrọ onye nche ọzọ ka o mee ka opi ahụ nye ụda doro anya. Miller na ozi nke mmụọ ozi mbụ kwusara mmeghe nke ikpe, onye nche ahụ nke Miller na-anọchi anya ya n’ọgwụgwụ nke Adventism ga-ekwusakwa mmechi nke ikpe ahụ.

In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.

N’akwụkwọ Malakaị, Onye-nwe anyị na-ekwe nkwa iweta ikpe “megide ndị na-agba afa, na megide ndị na-akwa iko, na ndị na-aṅụ iyi ụgha, na megide ndị na-emegbu onye ọrụ ụgwọ ya, nwanyị di ya nwụrụ, na nwa na-enweghị nna, na ndị na-ewepụ ọbịa n’aka nri ya, ndị na-atụghịkwa m egwu.” Ndị a na-akọwapụta ebe a bụ ndị “na-adịghị atụ egwu” “Onyenwe ndị agha.” William Miller bụ onye-ozi nke mmụọ-ozi mbụ ahụ nke na-akpọ mmadụ ka ha “tụọ egwu Chineke.” Ịjụ ntọala ndị ahụ bụ ịjụ egwu Chineke.

> For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.

> N’ihi na, lee, ụbọchị ahụ na-abịa, nke ga-ere ọkụ dị ka ọkụ n’ime ite-ọkụ; ndị nganga niile, ee, na ndị niile na-eme ajọ omume, ga-adị ka ahịhịa akọrọ: ụbọchị ahụ nke na-abịa ga-erepịa ha, ka Jehova nke ndị agha kwuru, nke mere na ọ gaghị ahapụ ha ọbụna mgbọrọgwụ ma ọ bụ alaka. Ma n’ebe unu nọ, unu ndị na-atụ egwu aha m, Anyanwụ nke ezi omume ga-ebili, ọgwụgwọ dịkwa n’akụkụ nku ya; unu ga-apụkwa, too dịka ụmụ ehi si n’ụlọ ehi. Unu ga-azọpịa ndị ajọ omume; n’ihi na ha ga-adị ka ntụ n’okpuru ọbụ ụkwụ unu n’ụbọchị ahụ m ga-eme nke a, ka Jehova nke ndị agha kwuru. Chetanụ iwu nke Mozis, ohu m, nke m nyere ya iwu na Horeb maka Izrel niile, ya na ụkpụrụ na ikpe niile. Lee, aga m ezitere unu Ịlaịja onye-amụma tupu ọbịbịa nke nnukwu ụbọchị Jehova ahụ, nke dị egwu: ọ ga-eme ka obi ndị nna laghachikwute ụmụ ha, meekwa ka obi ụmụ laghachikwute nna ha, ka m ghara ịbịa tigbuo ụwa ahụ site n’ọnụ. Malakaị 4:1–6.

- The beginning of the Bible (Genesis) and the end of the Bible (Revelation).

  Mmalite nke Baịbụl (Jenesis) na njedebe nke Baịbụl (Mkpughe).

- The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).

  Mbido nke Agba Ochie (Jenesis) na njedebe nke Agba Ochie (Malakaị).

- The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).

  Mbido nke Agba Ọhụrụ (Matiu) na njedebe nke Agba Ọhụrụ (ọzọ Mkpughe).

- The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).

  Mbido nke àmà Jọn (Oziọma Jọn) na njedebe nke àmà Jọn (ọzọ, Mkpughe).

- The beginning of Malachi and the end of Malachi.

  Mbido Malakaị na njedebe Malakaị.

- The beginning of Matthew’s gospel and the end of Matthew’s gospel.

  Mmalite nke Oziọma Matiu na njedebe nke Oziọma Matiu.

- The beginning of John’s gospel and the end of John’s gospel.

  Mbido Oziọma Jọn na ngwụcha Oziọma Jọn.

- The beginning of the four gospels and the end of the four gospels.

  Mbido nke oziọma anọ ahụ na njedebe nke oziọma anọ ahụ.

When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?

Mgbe anyị wepụrụ mmalite ma ọ bụ njedebe amụma ndị a kpọtụrụ ihe karịrị otu ugboro, ọ na-adị ka ahịrị amụma asatọ nke a ga-achịkọta ọnụ ma tinye ha n’elu amaokwu atọ mbụ nke Mkpughe. Gịnị banyere njedebe Jenesis?

Genesis chapter fifty ends with the death of Joseph.

Jenesis isi nke iri ise na-agwụ na ọnwụ Josef.

> So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.

> Ya mere, Josef nwụrụ, ebe ọ dị otu narị na afọ iri: ha wee tee ya mmanụ-esi ísì ụtọ, e wee lie ya n’ime igbe ozu n’Ijipt. Jenesis 50:26.

Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.

Isi nke iri anọ na asatọ na-akọwa ọnwụ Jekọb. Eziokwu ahụ bụ na ọnwụ Jekọb pụtara mbụ n’isi nke iri anọ na asatọ, na-eduga ruo n’ọnwụ Josef n’amaokwu mmechi nke isi nke iri ise, na-edobe akara nke Alfa na Omega n’isi atọ ikpeazụ nke Jenesis dịka njedebe nke akwụkwọ Jenesis.

Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.

A na-eji ọnwụ abụọ ahụ dị ka akara nke mmalite na njedebe nke ndọkpụ n’agha nke Izrel n’Ijipt. Ná mmalite, a kpọghachiri ozu Jekọb ka e lie ya n’ebe e liri ndị nna ya; mgbe Mozis si n’Ijipt pụta, o wetara ozu Josef ka e lie ya n’ebe a na-eli ndị nna ya.

> And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.

> Mozis we were ọkpụkpụ Josef soro ya: n’ihi na o mewo ka ụmụ Izrel ṅụọ iyi ike, sị, Chineke ga-eleta unu n’ezie; unu ga-ebukwa ọkpụkpụ m site n’ebe a pụọ, soro unu. Ọpụpụ 13:19.

The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.

Ngwụcha Jenesis bụ isi nke atọ ikpeazụ. N’isi nke iri anọ na asatọ, Jekọb (Izrel) na-ekwupụta ngọzi n’elu ụmụ ya nwoke iri na abụọ, nke e ji kpọmkwem mata dị ka amụma banyere ihe na-eme ebo iri na abụọ ahụ n’“ụbọchị ikpeazụ” nke ikpe nchọpụta.

> And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.

> Jekọb kpọrọ ụmụ ya, sị, Kpọkọtanụ onwe unu ọnụ, ka m wee gwa unu ihe ga-adakwasị unu n’ụbọchị ikpeazụ. Kpọkọtanụ onwe unu ọnụ, nụkwa, unu ụmụ Jekọb; gee ntị n’aka Izrel nna unu. Jenesis 49:1, 2.

In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.

N’ime “ụbọchị ikpeazụ” nke ikpe nyocha, Onyenwe anyị na-ekwe nkwa ịkpọkọta ụmụ ya ndị ikom iri na abụọ, ndị a na-anọchi anya ha dịka otu narị puku iri anọ na anọ n’akwụkwọ Mkpughe. Ndị a bụ ndị Jọn na-anọchi anya ha n’akwụkwọ Mkpughe. A na-akpọkọta ha site n’ọkpụkpọ sitere n’aka Jekọb, ọkpụkpọ sitere n’akụkọ mmalite ha nke a gwara ha ka ha “nụ,” ma “gee ntị” na ya. N’ụbọchị ikpeazụ, ndị e jiri ụmụ Jekọb mee ihe nnọchianya “na-anụ” ozi, ma “na-gee ntị,” ma ọ bụ dịka Jọn si kwuo, “na-edebe” ihe ndị ahụ e dere n’ime ya. Ọ bụ ọkpụkpọ sitere n’aka nna gaa n’aka ụmụ ya; ọ bụ ozi Ịlaịja. Ndị a kpọrọ bụ ndị a na-akpọ “ụmụ Jekọb,” ma a ga-agwakwa ha ka ha “gee Izrel” nna ha ntị.

Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.

Esau na Jekọb n’ime Malakaị na-anọchi anya ụmụ agbọghọ amamihe na ndị nzuzu. Oku a sitere n’aka nna ha Jekọb na nna ha Izrel, na-egosi na mgbe a kpọrọ oku ikpeazụ, onye ọ bụla bụ onye Adventist Laodisia, a na-etinyekwa nhọrọ ahụ n’aka ha onwe ha ma ha ga-abụ nwa Jekọb, onye aghụghọ, ma ọ bụ Izrel, onye meriri emeri. Ihe na-enye ha ohere ime nhọrọ bụ ike okike dị n’ime ozi ahụ. Ọ bụrụ na a gụọ ozi ahụ, nụ ya ma debe ya, mgbe ahụ site n’otu ike okike ahụ nke mere ka ihe niile dịrị adị, a ga-agbanwe ha ka ha bụrụ nwa Izrel. Ịjụ ịnụ ihe pụtara ijigide ahụmahụ Jekọb, onye aghụghọ ahụ.

The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.

Oku nchikọta nke Jekọb, nke bụkwa oku nchikọta nke ozi ahụ e wepụrụ akara ya n’Akwụkwọ Mkpughe, bụ ihe nnọchianya dị mkpa ka a ghọta. “Ugboro asaa” nke Levitikọs iri abụọ na isii na-akụzi na nchikọta adịghị, ma ọ bụrụ na mgbasa adịghị ebu ụzọ mee. Otu narị puku na iri anọ na anọ bụ ndị ahụ a gbasasịrị tupu oku ahụ abịa. A na-akọwapụta eziokwu a ugboro ugboro n’ime Baịbụl.

> Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.

> Nụrụnụ okwu Jehova, unu mba dị iche iche, kpọsaanụ ya n’agwaetiti ndị dị anya, sị, Onye ahụ nke chụsasịrị Izrel ga-achịkọta ya, ma debe ya, dịka onye-ọzụzụ atụrụ si echekọta ìgwè atụrụ ya. Jeremiah 31:10.

The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.

Ọgbụgba ndụ ahụ e mere ọhụrụ ya na puku mmadụ otu narị na iri anọ na anọ gụnyere nkwa ahụ na Chineke ga-ede iwu Ya n’obi anyị. Ma ndị ahụ Onye-nwe-anyị mere ha ọrụ okike a ka e mezuo n’ime ha, ka agbasasịwo mbụ.

> Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.

> Okwu nke Onyenwe anyị bịakwutere m ọzọ, sị, Nwa nke mmadụ, ụmụnna gị, ọbụna ụmụnna gị, ndị ikwu gị, na ụlọ Izrel nile kpamkpam, ha bụ ndị ndị bi na Jerusalem sịrị ha, Sitenụ n’ebe Onyenwe anyị nọ pụọ n’ebe dị anya: e nyewo anyị ala a ka ọ bụrụ ihe-nketa. Ya mere kwuo, Otu a ka Onye-nweanyị Jehova kwuru; Ọ bụ ezie na achụpụtawo m ha n’ebe dị anya n’etiti ndị mba ọzọ, ọ bụkwa ezie na achụsasịwo m ha n’etiti mba dị iche iche, ma m ga-abụụrụ ha dịka obere ebe nsọ n’ime mba ndị ha ga-abata. Ya mere kwuo, Otu a ka Onye-nweanyị Jehova kwuru; Aga m achịkọta unu n’etiti ndị mmadụ, kpọkọtakwa unu site na mba ndị e chụsasịrị unu n’ime ha, m ga-enyekwa unu ala Izrel. Ha ga-abịakwa ebe ahụ, ha ga-ewepụkwa n’ebe ahụ ihe arụ ya nile na ihe arụ-ala ya nile. M ga-enyekwa ha otu obi, tinyeekwa mmụọ ọhụrụ n’ime unu; ewepụkwa m obi nkume n’anụ ahụ ha, nyekwa ha obi anụ ahụ. Ezekiel 11:14–19.

More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.

A ka ga-ekwuo karịa banyere ikpokọta ndị otu narị puku na iri anọ na anọ ahụ n’ihe metụtara “ịchụsasị,” ma anyị ga-ebu ụzọ chịkọta nlebara anya banyere akara nke Alfa na Omega n’ime ntụaka itoolu ndị a anyị na-atụle.

Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.

A na-anọchi anya ìgwè mmadụ abụọ n’isi nke ikpeazụ atọ nke Jenesis. Otu ìgwè nke ndị nnupụisi na otu ìgwè nke ndị amamihe. Ìgwè abụọ ahụ na-anụ olu na-asị, nke a bụ ụzọ ya, jeenu ije n’ime ya, ma otu ìgwè jụrụ ige ntị n’opi ma jee ije n’ụzọ ochie nile. A na-anọchi anya ìgwè ndị nnupụisi dị na Jenesis iri anọ na asatọ ruo iri ise site n’ebo nke iri na atọ.

At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.

Ná mmalite nke Izrel oge ochie, e nwere ebo iri na atọ, ma ná mmalite nke Izrel oge a, e nwere ndị na-eso ụzọ iri na atọ. Otu onye na-eso ụzọ ahụ nke e si n’etiti ndị na-eso ụzọ iri na abụọ ndị ọzọ kewapụ iche, (dịka e si kewapụ Ifrem n’etiti ebo ndị ọzọ) ha abụọ bụ ihe nnọchianya nke nnupụisi. Sister White kpọmkwem kpọrọ Judas nwaanyị-amaghị-uche.

> “There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

> “Enweela ma a ga-enwekwa mgbe niile ahịhịa ọjọọ n’etiti ọka wit, ụmụagbọghọ-amaghị ihe n’etiti ụmụagbọghọ nwere amamihe, ndị na-enweghị mmanụ n’ime ite ha na oriọna ha. E nwere Judas onye anyaukwu n’ime nzukọ Kraịst guzobere n’ụwa, ma a ga-enwekwa ndị Judas n’ime nzukọ ahụ n’oge ọ bụla nke akụkọ ihe mere eme ya.” Signs of the Times, October 23, 1879.

Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.

Judas Iskarịọt bụ nwaamadi nzuzu; ọ bụ ahịhịa ọjọọ, ma ọ bụrụ na ọ bụ nwaamadi nzuzu, mgbe ahụ ọ bụkwa onye Laodisia.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “A na-ekwukwa ọnọdụ Chọọchị nke ụmụ agbọghọ amaghị ihe nọchiri anya ya dị ka ọnọdụ Laodisia.” Review and Herald, Ọgọst 19, 1890.

Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.

Ụmụ nwoke abụọ Josef natara ngọzi n’aka Jekọb n’isi nke iri anọ na asatọ nke Jenesis, ma site n’oge ahụ gaa n’ihu, a na-akpọ ha “ọkara ebo.” Ma ha bụrụ ọkara ebo ma ọ bụ na ha abụghị, ha ka bụ ebo. E dochiri Judas Iskarọt anya site n’aka Matias iji mejupụta ọnọdụ nke iri na abụọ nke Judas Iskarọt jidere na mbụ. Judas bụ otu n’ime ndị na-eso ụzọ, ma n’echiche a—e nwere ndị na-eso ụzọ iri na atọ na njedebe nke Izrel oge ochie, dịka ebo iri na atọ dị ná mmalite.

Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.

Ifrem, nwa Josef (ebo nke iri na atọ), ghọrọ ihe nnọchianya nke nnupụisi mgbe ebo iri nke ugwu zukọtara n’ịkwado Jeroboam ma kewaa alaeze ahụ ịbụ ebo iri nke ugwu na ebo abụọ nke ndịda. Gịnị mere m ji akọwa Ifrem, nwa Josef, dị ka ihe nnọchianya nke nnupụisi kama nwanne ya Manase? Nnupụisi a jikọtara na Ifrem na-amalite n’isi nke iri anọ na asatọ, tupu Jekọb gọzie ụmụ ya nwoke iri na abụọ. N’isi nke iri anọ na asatọ, Jekọb buru ụzọ gọzie ụmụ Josef abụọ. N’ihi na Manase bụ ọkpara, Josef tụrụ anya na ngọzi mbụ nke ụmụ ya kwesịrị ịdakwasị Manase, Josef wee nupụisi megide nhọrọ Jekọb ịhọrọ Ifrem.

The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.

Mmalite Ifrem dị ka onye nnọchi anya ndị Chineke họpụtara nwere ịgba-ama nke nnupụisi, ngwụcha Ifrem bụkwa ịchụsasị nke “ugboro asaa” nke Levitikọs iri abụọ na isii, site n’afọ 723 T.K. ruo n’afọ 1798. N’afọ 723 T.K., ebo iri nke ugwu ahụ, alaeze Ifrem, (nke a makwaara dị ka Israel) natara ọnya na-egbu egbu dị ka alaeze amụma Baịbụl. Ọnya ahụ na-egbu egbu malitere amụma oge nke mechara kwụsị mgbe ike popu na alaeze ya natara ọnya na-egbu egbu n’afọ 1798. Ọnya ahụ na-egbu egbu nke ike popu n’afọ 1798 na-anọchi anya ọdịda ikpeazụ nke Babilọn mgbe eze ugwu “ga-eru ọgwụgwụ ya, ọ dịghịkwa onye ga-enyere ya aka” na Daniel iri na otu amaokwu iri anọ na ise. E ji nnupụisi na ọdịda nke Babilọn n’ụbọchị ikpeazụ tụnyere nnupụisi na ọdịda nke ike popu n’afọ 1798, nke n’aka nke ya e jiri ya tụnyere nnupụisi na ọdịda nke alaeze Ifrem (Israel) n’afọ 723 T.K., nke e jikwa ya tụnyere nnupụisi Josef megide mkpali amụma nke nna ya dị ka e gosiri na njedebe Jenesis.

The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.

Nnupụisi nke Ifrem na-anọchi anya ya bidoro site na nnupụisi nna ya (Josef) megide nna ya (Jekọb). N’ikpeazụ, ọ na-eduga na nnupụisi nke ebo iri nke ugwu, nke na-edugakwa n’ịchụsasị ahụ “a na-anọchi anya ya” dịka “ugboro asaa” n’akwụkwọ Levitikọs iri abụọ na isii. A na-ekewa oge ahụ e chụsasịrị alaeze ugwu n’ime oge abụọ. Otu na-akwụsị n’afọ 538, nke na-esote na-akwụsị n’afọ 1798, ma ha niile na-atụ aka n’ozi ahụ e meghere nke ọma tupu oge amara emechie n’akwụkwọ Mkpughe. Ozi ahụ na-akọwapụta ọdịda ikpeazụ nke Babilọn. N’akara ụzọ ọ bụla n’akụkọ amụma Ifrem, a na-akara nnupụisi. Otu a ka e si akara nnupụisi nke onye-eso ụzọ nke iri na atọ, Judas Iskarịọt. Nke a bụ mmadụ abụọ n’ime ndị àmà ndị na-egosi nọmba iri na atọ dịka akara nke nnupụisi. Ma ọ dịghị nke ọ bụla n’ime eziokwu nsọ ndị a pụrụ ịmata ma ọ bụrụ na mmadụ eguzoghị n’elu ntọala nke Adventizim nke e wuru n’elu eziokwu mbụ Miller chọpụtara na eziokwu mbụ Adventizim tụfuru.

The ending of Genesis agrees with all the other lines that we have been considering. In summation:

Mmechi nke Jenesis kwekọrọ n’ahịrịokwu ndị ọzọ niile anyị nọ na-atụle. N’ịchịkọta ya:

In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.

Ná mbido, atọ nke eluigwe—Nna, Ọkpara na Mmụọ Nsọ—bụ ndị àmà nke okike eluigwe na ụwa, nke Ọkpara, onye bụkwa Okwu ahụ, rụrụ. Okwu ahụ ghọrọ ụzọ nkwurịta okwu sitere n’aka Nna ruo n’ebe mmadụ nọ, ma Okwu ahụ bụkwa naanị ụzọ mmadụ pụrụ isi kpọtụrụ Nna. Ozi Nna ka Ọkpara nyere mmụọ ozi Gebriel, onye dochiri Lusifa (onye na-eburu ìhè) mgbe Lusifa nupụụrụ isi n’eluigwe. Gebriel na-anata ìhè ahụ, ma ọ bụ ozi ahụ, wee nyefee ya n’aka onye amụma, onye bụ onye e kere eke dị nsọ e kenyere ọrụ nke ibufe ozi sitere n’aka Nna ruo n’ezinụlọ e kere eke dara ada. A na-edekwa ozi e nyere onye amụma ahụ, e mesịa e nyefee ya mmadụ. N’ụzọ ọ bụla n’ime usoro nkwurịta okwu ahụ, ozi ahụ dị nsọ; n’ihi nke a, ndị amụma ahụ, ndị bụ mmadụ dara ada, kwesịkwara ịdị nsọ. N’oge a nyefere ozi dị nsọ ahụ n’aka mmadụ dara ada, mmadụ nwere ike ijide ozi dị nsọ ahụ n’aka ndị a na-edoghị nsọ. N’ihi ya, ìhè nke ozi ahụ dị nsọ na-amịpụta ma ìhè ma ọchịchịrị. Mgbe ndị nọ n’ezinụlọ mmadụ dara ada natara ozi ahụ, o nwere n’ime ya otu ike okike ahụ nke kere ihe niile, nke bụ ike ahụ na-agụ onye ahụ n’ezi omume. Mmalite nke usoro nkwurịta okwu ahụ na-egosi njedebe nke usoro nkwurịta okwu ahụ. Ya mere, ọ bụrụ na a nụrụ ozi ahụ, gụọ ya ma debe ya, ozi ahụ na-emegharịkwa mmadụ dara ada ka ọ bụrụ n’onyinyo Ọkpara ahụ.

> 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 ahụ na-anụ okwu amụma a, ma na-edebe ihe ndị e dere n’ime ya: n’ihi na oge ahụ dị nso. Mkpughe 1:3.

John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.

Jọn na-egosi mmadụ dara ada n’ime “ụbọchị ikpeazụ” nke ikpe nchọpụta, ndị na-anụ olu n’azụ ha ma tụgharịa iji nata ozi ahụ nke na-eduga n’oge gara aga. Ndị ahụ na-anata ozi ahụ ma mee ka ọ ghara ịbụ naanị akụkụ nke ndụ ha, kama bụrụ ndụ ha kpọmkwem, a na-agụ ha n’ebe ahụ na n’oge ahụ ndị ezi omume. Ikwesịrị ezi omume pụtara ime ka mmadụ bụrụ onye nsọ. Mgbe ndị na-agụ ma na-anụ ozi e zitere site n’aka Nna ahụ, nabatara ozi ahụ ma mee ka ha bụrụ ndị nsọ, ọ bụ site n’ike okike dị n’ime ozi ahụ. Ike okike ahụ na-arụzu ọrụ nke igụ mmadụ n’ezi omume, mgbe mmadụ kwere dịka Ebreham kwere. Ozi ahụ na-akụziri ha ịtụgharị ma gee olu ahụ dị n’azụ ntị, nke na-eduga n’ụzọ ochie, bụ́ eziokwu ndị ntọala. Ozi ahụ na-edu ha n’eziokwu nile, ma ka ha na-eje ije n’ụzọ ochie ndị ahụ, ha na-eje ije n’ụzọ nke ndị a gụrụ n’ezi omume.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.

> Ma ụzọ nke ndị ezi omume dị ka ìhè na-enwu enwu, nke na-enwusiwanye ike ruo ụbọchị zuru oke. Ụzọ nke ndị ajọ omume dị ka ọchịchịrị: ha amaghị ihe ha na-asụ ngọngọ na ya. Nwa m, gee okwu m ntị; tụrụ ntị gị n’okwu m nile. Ekwela ka ha si n’anya gị pụọ; debe ha n’etiti obi gị. N’ihi na ha bụ ndụ nye ndị na-achọta ha, bụrụkwa ahụ ike nye anụ ahụ ha niile. Jiri ịdị uchu niile debe obi gị; n’ihi na n’ime ya ka isi-iyi nke ndụ si apụta. Wepụ n’ebe ị nọ ọnụ gbagọrọ agbagọ, ma mee ka egbugbere ọnụ rụrụ arụ dị anya n’ebe ị nọ. Ka anya gị lekwasị anya n’ihu kpọmkwem, ka nkuchianya gị lezie anya n’ihu gị n’ụzọ kwụ ọtọ. Tụlee ụzọ ụkwụ gị, ka ụzọ gị niile wee guzosie ike. Echegharịla gaa n’aka nri ma ọ bụ n’aka ekpe: wezuga ụkwụ gị n’aka ihe ọjọọ. Ilu 4:18–27.

Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.

Ndị a ziri ezi site n’ozi ewetara ha na-eje ije n’ụzọ nke na-anọchi anya ìhè na-arịwanye elu mgbe nile, ma ìhè ahụ n’onwe ya na-eme ka ụzọ ndị ajọ omume bụrụ nke ọchịchịrị ya na-arịwanye elu n’otú kwekọrọ. Ìhè na-ekewapụ onwe ya n’ọchịchịrị. Ike okike ahụ nyere iwu ka ìhè dị na mmalite na-arụpụta otu mmetụta ahụ n’ebe mmadụ nọ na njedebe dị ka ìhè mere na mmalite. Ụdị ndị ahụ jụrụ ịnụ olu ahụ dị n’azụ, ya mere họrọ ije n’ụzọ e mere ka ọ gbaa ọchịchịrị, “na-asụ ngọngọ” n’Okwu ya, n’ihi na ha na-asụ ngọngọ n’elu nkume ntọala ahụ, nkume ochie ahụ a nwalere anwa. Olu ahụ bụ Alfa na Omega, ma mgbe ndị a ziri ezi nụrụ okwu ndị ahụ wee tọọ obi ha n’ebe okwu ndị ahụ dị, ha na-edebe okwu ndị ahụ n’etiti obi ha, n’ihi na Alfa na Omega na-atụgharị obi ha n’ebe ndị nna ha nọ, (oge gara aga) ma obi ndị nna ahụ na-egosi njedebe.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Ụzọ nke onye ezi omume bụ izi ezi: gị, Onye kasị zie ezi, na-atụkwa ụzọ nke onye ezi omume. Ee, n’ụzọ nke ikpe gị nile, O Onyenwe anyị, ka anyị chere gị; ọchịchọ nke mkpụrụ obi anyị dị n’aha gị, nakwa na ncheta gị. Site na mkpụrụ obi m ka m chọworo gị n’abalị; ee, site na mmụọ m nke dị n’ime m ka m ga-achọsi gị ike n’isi ụtụtụ: n’ihi na mgbe ikpe gị nile dị n’ụwa, ndị bi n’ụwa ga-amụta ezi omume. Aịzaya 26:7–9.

God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.

Chineke na-atụ ndị na-eje ije n’ụzọ nke ndị ezi omume, maọbụ na-ekpe ha ikpe, ọ na-emekwa nke a n’“ụbọchị ikpeazụ” mgbe ikpe Ya dị n’ala. Ndị ezi omume ahụ bụ ndị cherela Onyenwe anyị n’imezu oge ichere ahụ dị n’ilu banyere ụmụ agbọghọ iri ahụ na-amaghị nwoke. Ọchịchọ nke ndị na-eje ije n’ụzọ nke ọmụma na-abawanye ụba bụ ka ha nwee nghọta ka ukwuu na ka ukwuu banyere aha Chineke, ya bụ, àgwà Ya. Ndị cherela Onyenwe ha bụ ndị na-akpọsa ozi ịdọ aka ná ntị ikpeazụ ahụ, n’ihi na ha bụ ndị na-ekwusa Mkpu Etiti Abalị, nke n’ezie bụ ozi ime mbụ nke Mkpughe iri na asatọ, nke ozi nke abụọ, nke mpụga, na-esochi.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:1–4.

> Mgbe ihe ndị a gasịrị, ahụrụ m mmụọ ozi ọzọ ka o si n’eluigwe rịdata, onye nwere ike dị ukwuu; ebube ya mekwara ka ụwa nwupụta ìhè. O wee tie mkpu n’ike dị ukwuu, n’oké olu, sị, Babilọn ukwu ahụ adaala, adaala, ọ ghọọwokwa ebe obibi nke ndị mmụọ ọjọọ, na ebe mkpọrọ nke mmụọ ọ bụla rụrụ arụ, na onu nke nnụnụ ọ bụla na-adịghị ọcha nke a na-asị asị. N’ihi na mba niile aṅụwo mmanya nke iwe nke ịkwa iko ya, ndị eze nke ụwa so ya akwaa iko, ndị ahịa nke ụwa site n’ụbara nke ihe ụtọ ya wee baa ọgaranya. M wee nụkwa olu ọzọ si n’eluigwe, na-asị, Si n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-ekere òkè na mmehie ya, ka unu gharakwa ịnara ihe n’ime ihe otiti ya. Mkpughe 18:1–4.

When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.

Mgbe mmụọ ozi nke Mkpughe iri na asatọ rịdatara n’ụbọchị Septemba 11, 2001, ụka Seventh-day Adventist jụrụ oku ikpeazụ e kpọrọ ya ka ọ laghachi n’ụzọ ochie. N’oge ahụ, ọ kwụsịrị ịbụ mpi nke ezi Protestantism n’ime United States. N’ebe ahụ ka usoro nnwale malitere maka ndị họọrọ ịnara ozi nke olu ahụ siri ike ma rie ya, dịka e sere ya onyinyo n’ihe Jọn mere mgbe mmụọ ozi nke Mkpughe iri rịdatara na mmalite nke Adventism n’ụbọchị Ọgọst 11, 1840. Mba ime mmụọ ahụ nke were uwe-nsọ nke ezi Protestantism mgbe a jụrụ ozi nke mmụọ ozi mbụ, wee soro nzọụkwụ nke Protestantism nke ndapụ n’eziokwu na mmalite nke Adventism.

The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.

E nyefere ndị nabatara ozi ahụ dị n’akwụkwọ nta ahụ nke dị n’aka mmụọ ozi ahụ n’Mkpughe isi nke iri ka e nyere mpi ezi Protestant ahụ. Usoro nnwale nke e nwere na mmalite Adventism site n’afọ 1840 ruo 1844 na-anọchi anya usoro nnwale nke dị na njedebe Adventism site na Septemba 11, 2001 ruo n’iwu Ụka n’Ụbọchị Izu Ike na United States. N’ime akụkọ mbụ ahụ nke 1840 ruo 1844, nakwa usoro nnwale ahụ nke malitere na Septemba 11, 2001, ka a na-akara mgbanwe nke oge nlekọta site n’ahụ mbụ nke ndị kwere ekwe ndị jidere uwe-ọrụ Protestantism, ruo n’ahụ ọhụrụ nke ndị kwere ekwe ndị na-anata uwe-ọrụ ezi Protestantism.

More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.

Ihe kacha mkpa n’ihe anyị na-atụle gbasara ụzọ nke ndị a gụrụ na ha bụ ndị ezi omume bụ na n’ime akụkọ ahụ e nwere ndakpọ olileanya nke na-akara mmalite nke oge ichere ahụ. Ndị kwesịrị ntụkwasị obi na-eche Onyenwe ha n’oge ahụ, nke na-ejedebe n’ịkpọghe akara ozi nke Mkpu Etiti Abalị. Usoro ule ahụ ná mmalite nke Adventizim kwụsịrị mgbe ozi nke Mkpu Etiti Abalị bịara ná njedebe n’ụbọchị Ọktoba 22, 1844. Usoro ule ahụ ná njedebe na-eru ọgwụgwụ maka ndị Jọn nọchiri anya ha n’iwu ụbọchị Sọnde na United States. Ozi nke Mkpu Etiti Abalị ná njedebe ga-eru ọgwụgwụ dịka o mere ná mmalite, ma ná mmalite nke Adventizim, a kpọghekwara akara ozi nke Mkpu Etiti Abalị tupu mmechi nke usoro ule ahụ. A na-akpọghe akara ozi nke Mkpu Etiti Abalị nke ná mmalite ugbu a ná njedebe.

The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.

Ụmụ-amaghị ihe nke nwere ezi omume banye n’ọgbụgba ndụ ha na Chineke mgbe ụmụ-amaghị ihe ọjọọ na-abanye n’ọgbụgba ndụ ọnwụ.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.

> Nye ka Ọ sịrị, Nke a bụ izuike nke unu ga-eji mee ka onye ike gwụrụ zuo ike; nke a kwa bụ ume ọhụrụ: ma ha achọghị ịnụ. Ma okwu nke Onyenwe anyị ghọrọ nye ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ; ka ha wee jee, daa azụ, gbajie, bụrụ ndị a tụrụ ọnyà, ma bụrụkwa ndị e jidere. Ya mere, nụrụ okwu nke Onyenwe anyị, unu ndị na-akwa emo, ndị na-achị ndị a bi na Jerusalem. N’ihi na unu kwuru, Anyị emewo ọgbụgba ndụ na ọnwụ, anyị na hel emekọwokwa nkwekọrịta; mgbe ihe otiti ahụ na-ejubiga ókè ga-agafe, ọ gaghị abịakwute anyị: n’ihi na anyị emewo ụgha ebe mgbaba anyị, n’okpuru aghụghọkwa ka anyị zoro onwe anyị: Ya mere otu a ka Onyenweanyị Jehova kwuru, Lee, ana m edobe na Zaịọn nkume maka ntọala, nkume a nwara anwa, nkume nkuku dị oké ọnụ ahịa, ntọala siri ike: onye kwere ekwe agaghị eme ọsọ ọsọ. Aịsaịa 28:12–16.

The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.

Ndị a gụrụ n’ezi omume na-ewetara nzukọ ahụ ozi nsọ nke Mkpu Etiti Abalị, ma emesịa ha na-ekwusa ozi nke olu nke abụọ ka ha na-akpọpụta ụmụ mmadụ n’ime Babịlọn.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.

> “Ya mere, n’ọrụ ikpeazụ a maka ịdọ ụwa aka ná ntị, a na-eme oku abụọ dị iche iche nye ụka. Ozi nke mmụọ ozi nke abụọ bụ, ‘Babịlọn adaala, adaala, obodo ukwu ahụ, n’ihi na o meela ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya.’ Ma n’iti mkpu ukwu nke ozi nke mmụọ ozi nke atọ, a na-anụ olu si n’eluigwe na-asị, ‘Pụtanụ n’ime ya, ndị nke m, ka unu ghara ịkekọrịta na mmehie ya, ka unu wee ghara ịnata ihe n’ime ihe otiti ya. N’ihi na mmehie ya eruola eluigwe, Chineke echetawokwa ajọ omume ya.’” Review and Herald, December 6, 1892.

Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.

Ndị na-apụta na Babịlọn ma sonyere ndị na-eje ije n’ụzọ nke ndị ezi omume, a na-anabata ha n’ime ìgwè atụrụ ahụ site na mmiri nke baptizim nke aha nke atọ nke eluigwe na-anọchi anya ya. Ndị a gụrụ n’iru Chineke, ma hà bụ ndị na-anụ ugbu a ozi e nyere Jọn na Patmọs, ma ọ bụ ndị e mesịrị kpọpụta n’ime Babịlọn, a na-agụ ha niile n’iru Chineke site n’ịnata Mmụọ Nsọ. Nchikọta ahụ nke ịdị Chukwu nke Mmụọ Nsọ na ịdị mmadụ nke mmadụ ka emezuru, dịka e gosipụtara ya dị ka ihe atụ mgbe Kraịst were ọdịdị mmadụ n’ahụ Ya. A nọchiri anya ndị ahụ iri puku na narị anọ na iri anọ na anọ site n’ebe ndị akaebe abụọ ahụ nọ, ya bụ, ụmụ iri na abụọ nke Jekọb na ndịozi iri na abụọ ahụ. A nọchiri anya ndị ajọ omume site n’ebo nke iri na atọ na onyeozi nke iri na atọ. A kpọrọ “ndị iri na atọ” abụọ ahụ n’ihe oyiyi nke ọ bụla ka ha bụrụ ndị nchụàjà nye Chineke, ndị na-ajụkwa ọkpụkpọ ahụ ka Esọ nọchiri anya ha, ebe nwanne ya nwoke nke nta, Jekọb, nọchiri anya ndị na-anabata ọkpụkpọ ahụ. Esọ na Jekọb abụọ ahụ nọchiri anya ndị Adventist Ụbọchị Nke Asaa nke Laodisia na njedebe nke ụwa. Otu òtù na-anabata ozi nsọ ahụ e bufere site n’ihe odide nke onye amụma ma gbanwee bụrụ Izrel, ebe Esọ na-edobe aha ya.

There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.

N’ezie, e nwere ọtụtụ ihe ndị ọzọ dị ukwuu n’ime ahịrị itoolu ndị a nke Alfa na Omega, n’ihi na nke a bụ naanị nchịkọta mkpirikpi nke mmalite na njedebe n’Okwu Chineke.

Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter one. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?

Ahịrị itoolu nke akụkọ ihe mere eme, nke na-anọchi anya akụkọ amụma sitere n’oge okike ruo na Ọbịbịa nke Abụọ. Ahịrị amụma itoolu ndị a niile nke mmalite na njedebe jikọtara kpọmkwem na amaokwu atọ mbụ nke Mkpughe isi nke mbụ. Amaokwu atọ ndị ahụ na-akọwapụta na Mkpughe nke Jisọs Kraịst, nke a na-emeghe mkpuchi ya ntakịrị tupu oge amara emechie, bụ ngosipụta nke ike okike Chineke. Ònye ọzọ nwere ike iwulite ụdị àmà dị mgbagwoju anya a kpara akpa ọnụ site n’aka ndị àmà dị iche iche, ndị nyere àmà ha site n’oge Mosis ruo n’oge Jọn Onye Mkpughe?

Take off your shoes, for this is holy ground.

Yipụ akpụkpọ ụkwụ gị, n’ihi na ebe a ị na-eguzo bụ ala nsọ.

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