Article

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

Akwụkwọ Joel na Ụka Seventh-day Adventist nke Laodicea — Nke Iri Atọ na Asatọ

Number Thirty-Eight

Nọmba Iri Atọ na Asatọ

Author

Jeff Pippenger

Published

January 30, 2026

Formats

PDF
Word
Song MP3

The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.

Ule nke Achịcha nke Eluigwe bụ ule omega nke ịbụ onye na-eso ụzọ n’ụbọchị Jisọs, ọ bụkwa omega n’ihe metụtara ule mana nke e gosipụtara n’alpha nke akụkọ ọgbụgba-ndụ nke Izrel oge ochie. Mmalite bụ mana; ọgwụgwụ bụ Achịcha nke Eluigwe. Omega na-abụkarị nke kasị ukwuu mgbe niile, ya mere nnukwu ịhapụ nke ndị na-eso ụzọ kacha ukwuu na-akara Kapanọm dị ka omega n’akụkọ Kraịst na ule nke ịbụ onye na-eso ụzọ.

> Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.

> Mgbe ahụ, Jisọs sịrị ndị na-eso ụzọ ya, Ọ bụrụ na onye ọ bụla achọọ iso m, ka ọ jụ onwe ya, buru obe ya, soro m. N’ihi na onye ọ bụla chọrọ ịzọpụta ndụ ya ga-atụfu ya; ma onye ọ bụla ga-atụfu ndụ ya n’ihi m ga-achọta ya. N’ihi na gịnị ka ọ ga-abara mmadụ uru, ma ọ bụrụ na o rite ụwa dum, ma tufuo mkpụrụ obi nke ya? Ma ọ bụ gịnị ka mmadụ ga-enye n’ọnọdụ mkpụrụ obi ya? N’ihi na Nwa nke mmadụ ga-abịa n’ebube nke Nna ya ya na ndị mmụọ ozi ya; mgbe ahụ ọ ga-akwụ onye ọ bụla ụgwọ dị ka ọrụ ya si dị. N’ezie asị m unu, e nwere ụfọdụ n’ime ndị guzo ebe a, ndị na-agaghị atọ ọnwụ ire ma rue mgbe ha ga-ahụ Nwa nke mmadụ ka ọ na-abịa n’alaeze ya. Matiu 16:24–28.

Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”

Kapanọm bụ ọnwụnwa omega. Ọnwụnwa ahụ dị na Kapanọm bụ ọnwụnwa mmanụ n’ilu banyere ụmụ agbọghọ iri ahụ; nke ahụ na-amalite n’eti mkpu n’etiti abalị, ma na-ebute oge nke gụnyere ụmụ agbọghọ nzuzu ahụ ịmata na ha enweghị mmanụ. Mgbe ahụ ha na-amalite ịtụ ụjọ ka ha na-eru nso n’ọnụ ụzọ na-emechi emechi nke iwu Sunday, dịka e gosipụtara ya n’ọgba aghara dị na Kapanọm n’ime Jọn 6:66. N’amụma ha bụ “ndị ihere na-eme.”

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Lee, ụbọchị ndị ahụ na-abịa, ka Onyenweanyị Chineke kwuru, na M ga-eziga oké ụnwụ n’ala ahụ, ọ bụghị ụnwụ achịcha, ma ọ bụ akpịrị ịkpọ nkụ n’ihi mmiri, kama ọ bụ nke ịnụ okwu nile nke Onyenweanyị: Ha ga-awagharịkwa site n’otu osimiri ruo n’osimiri ọzọ, sitekwa n’ugwu ruo n’ọwụwa anyanwụ, ha ga-agba ọsọ ebe a na ebe ahụ ịchọ okwu Onyenweanyị, ma ha agaghị ahụ ya. N’ụbọchị ahụ, ụmụ agbọghọ mara mma na ụmụ okorobịa ga-ada mba n’ihi akpịrị ịkpọ nkụ. Ndị na-eji mmehie Sameria aṅụ iyi, na-asị, Chi gị, O Dan, dị ndụ; na, Ụzọ Biashiba dị ndụ; ọbụna ha ga-ada, ha agaghịkwa ebili ọzọ ruo mgbe ebighị ebi. Emọs 8:11–14.

The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.

Nnwale omega dị na Kapanọm na-anọchi anya nnwale omega nke na-esote nnwale ntọala nke 2024. Nnwale omega bụ ebe a na-akara nwunye ahụ akara n’ihu iwu Ụka. Ọ bụ ebe a na-eme ka nkewa ahụ bụrụ nke e mechiri emechi ruo mgbe ebighị ebi, n’ihi na ozugbo ọ dị ọcha, ndị ọbịa (ndị mba ọzọ) agaghịkwa aga n’etiti Jerusalem ọzọ ruo mgbe ebighị ebi.

> The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

> Onyenwe anyị ga-esikwa na Zayọn tie mkpu dị ka ọdụm, sikwa na Jerusalem kwuo olu Ya; eluigwe na ụwa ga-ama jijiji: ma Onyenwe anyị ga-abụ olileanya nke ndị Ya, na ike nke ụmụ Izrel. Unu ga-amatakwa na Abụ m Onyenwe anyị Chineke unu, na-ebikwa na Zayọn, ugwu nsọ M: mgbe ahụ ka Jerusalem ga-adị nsọ, ndị mba ọzọ agaghịkwa esi n’ime ya gafee ọzọ.

> And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.

> Ọ gēme kwa n’ụbọchị ahụ, na ugwu niile ga-amịpụta mmanya ọhụrụ, ugwu nta niile ga-asọpụtakwa ara ehi, osimiri niile nke Juda ga-erukwa mmiri, isi-iyi ga-esikwa n’ụlọ nke Onyenwe anyị pụta, ọ ga-emekwa ka ndagwurugwu Shittim nwee mmiri.

> Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.

> Ijipt ga-abụ ebe tọgbọrọ n’efu, Idọm ga-abụkwa ọzara tọgbọrọ n’efu, n’ihi ime ihe ike e mere ụmụ Juda, n’ihi na ha awụfuola ọbara ndị aka ha dị ọcha n’ala ha. Ma Juda ga-anọgide ruo mgbe ebighị ebi, Jerusalem kwa site n’ọgbọ ruo n’ọgbọ. N’ihi na M ga-asachapụ ọbara ha nke M na-asachapụghị: n’ihi na Onyenwe anyị bi na Zayọn. Joel 3:16–21.

Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.

A na-asachapụ Jerusalem n’ime mmehie n’ime mmegharị ikpeazụ nke ikpe nyocha ahụ, nke, n’isi nke atọ nke Zekaraya, bụ ebe e nyere Joshua uwe ọcha nke ọgbọ Filadelfia ka ọ dochie uwe unyi nke ọgbọ Laodisia. “Mgbe ahụ Jerusalem ga-adị nsọ, ndị ọbịa agaghịkwa esi n’ime ya gafee ọzọ,” n’ihi na e kewapụrụla ọka wit n’aka ahịhịa ọjọọ ma kpakọta ya dịka àjà mkpụrụ mbụ. Nke a na-eme n’oge ule omega, ọ na-emekwa mgbe a meghere windo nke eluigwe, Jisọs wee tụba ihe ịchọ mma ndị ahụ n’ime igbe ahụ ma sị ụwa, “bịa hụ.” “Bịa hụ” ọkọlọtọ nke alaeze m, nwunye m, àjà m nke ndị Livaị dịka n’ụbọchị ndị ochie. “Bịa hụ” ụlọ nsọ m, igbe m juputara n’ihe ịchọ mma—onye ọbụla a kwadebere dịka akụkụ nke okpueze nke alaeze ebube ahụ.

The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.

Nnwale alfa ntọala nke afọ 2024 na-eduga n’nnwale omega nke ụlọ nsọ. Nnwale omega na-eme mgbe a meghere windo nke eluigwe, nke bụ mgbe nwunye ahụ na-eme onwe ya ka ọ dị njikere. A na-efepụ ụmụ agbọghọ amaghị ihe na ozi mmiri ozuzo ikpeazụ ha nke udo na nchekwa ụgha site na windo ndị ahụ emeghe emeghe site n’ike ifufe, n’ihi na ozi nke akụkọ ihe mere eme a bụ ozi nke ifufe ọwụwa anyanwụ. Ozi ahụ bụ ifufe ike Isaiah nke a na-egbochi, n’ụbọchị ifufe ọwụwa anyanwụ; ọ bụkwa ifufe anọ nke Jọn nke a na-egbochi n’oge akara nke puku mmadụ narị otu na iri anọ na anọ ahụ.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Ndị mmụọ ozi na-ejide ifufe anọ ahụ, nke a nọchiri anya ya dịka ịnyịnya iwe juru n’obi nke na-achọ ịtọhapụ onwe ya ma fee ọsọ gafee elu ụwa nile, na-eburu mbibi na ọnwụ n’ụzọ ya.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> “Ànyị ga-arahụ ụra n’ezie n’ọnụ ọnụ nke ụwa ebighị ebi? Ànyị ga-abụ ndị na-adịghị emegharị emegharị, ndị oyi, na ndị nwụrụ anwụ? Ewoo, ka anyị wee nwee n’ime ụka anyị Mmụọ na ume nke Chineke ka a fụnye n’ime ndị Ya, ka ha wee guzo n’ụkwụ ha ma dị ndụ.” Manuscript Releases, volume 20, 217.

Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”

Ndị ahụ jụrụ ozi ahụ nke ifufe ọwụwa anyanwụ nke Islam, ifufe ahụ na-achụpụ ha n’èzí windo—ihe nnọchianya kpọmkwem nke nnupụisi ha. A na-ejikọ ihe mkpofu nke njehie ruo mgbe ebighị ebi n’òtù ndị nzuzu ahụ ndị na-enweghị mmanụ. Ifrem ejikọtala onwe ya ọzọ n’arụsị ya. Ha jụrụ mmụba nke ihe ọmụma nke oge nke akara, na mmekọrịta ya na Islam nke ahụhụ nke atọ. Chineke ga-eme ka ebube nke ozi adịgboroja ha banyere mmiri ozuzo ikpeazụ ghọọ “ihere.”

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

> A na-ebibi ndị m n’ihi enweghị ihe ọmụma: n’ihi na ị jụla ihe ọmụma, Mụ onwe m ga-ajụkwa gị, ka ị ghara ịbụ onye nchụàjà nye M: ebe ọ bụ na i chefuwo iwu nke Chineke gị, Mụ onwe m ga-echezọkwa ụmụ gị.

> As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

> Ka ha na-amụba ha, otú ahụ ka ha mehieworo megide m: ya mere m ga-agbanwe ebube ha bụrụ ihere. Ha na-eri mmehie nke ndị m, ma ha edobewo obi ha n’akwughị‑eme nke ha. Ọ ga-adịkwa, dị ka ndị mmadụ, otu a ka ọ ga-adịkwa onye nchụàjà: m ga-atakwa ha ahụhụ n’ihi ụzọ ha, kwụghachi ha omume ha. N’ihi na ha ga-eri, ma ha agaghị eju; ha ga-akwa iko, ma ha agaghị amụba: n’ihi na ha akwụsịwo ilekọta Onyenwe anyị. Iko na mmanya na mmanya ọhụrụ na-anapụ obi. Ndị m na-ajụ ndụmọdụ n’aka arụsị osisi ha, mkpara ha na-agwakwa ha: n’ihi na mmụọ nke ikwa iko emeela ka ha kpafuo, ha esikwala n’okpuru Chineke ha jee ikwa iko. Ha na-achụ aja n’elu ugwu, na-esurekwa ihe nsure ọkụ n’elu nta, n’okpuru osisi oak na poplar na elm, n’ihi na ndò ha dị mma: ya mere ụmụ nwanyị unu ga-akwa iko, ndị nwunye unu ga-akwa iko ọzọ. Agaghị m ata ụmụ nwanyị unu ahụhụ mgbe ha na-akwa iko, ma ọ bụ ndị nwunye unu mgbe ha na-akwa iko ọzọ: n’ihi na ha onwe ha na ndị akwụna na-apụ iche, ha na ndị inyom na-ere ahụkwa na-achụ aja: ya mere ndị mmadụ nke na-adịghị aghọta ga-ada.

> Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.

> Ọ bụ ezie na gị, Izrel, na-akwa iko, ka Juda ghara imehie; unu erutela Gilgal, unu arịgala kwa Betaven, unu aṅụkwala iyi, sị, Dịka Jehova dị ndụ. N’ihi na Izrel na-alaghachi azụ dị ka nne ehi nke na-enupu isi: ugbu a Jehova ga-azụ ha dị ka nwa atụrụ n’ebe sara mbara.

> Ephraim is joined to idols: let him alone.

> Ejikọwo Efraim na arụsị: hapụ ya naanị ya.

> Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.

> Ihe ọṅụṅụ ha atọla uto: ha anọgidewo na-akwa iko mgbe niile: ndị ọchịchị ya ji ihere hụ n’anya, Nyeenụ. Ifufe ejikọtala ya n’akụkụ nku ya, ha ga-emechaa nwee ihere n’ihi àjà ha. Hosea 4:6–19.

The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.

Akwụkwọ mkpofu a na-ewepụ bụ ma ụmụ agbọghọ nzuzu ahụ, ma ozizi ha ndị na-ezighị ezi nke ha jikọrọ onwe ha na ya. Anyị bụ ihe anyị na-eri, ma ha jụrụ ozi nke ifufe ọwụwa anyanwụ, kama ha họrọ ụgha nke na-eweta aghụghọ dị ike n’azụ ya, wee jikọọ onwe ha na ozi mmiri ozuzo ikpeazụ ha nke udo na nchekwa adịgboroja. Mmanya ọhụrụ Joel, ka e bepụwo n’ọnụ ha, kpọmkwem ebe Jeremaịa ghọrọ ọnụ Chineke.

> “In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.

> “N’ịjụ eziokwu, mmadụ na-ajụ Onye dere ya. N’ịzọ ụkwụ n’iwu Chineke, ha na-agọnarị ikike nke Onye nyere iwu ahụ. Ọ dị mfe ime arụsị site n’okwukwe ụgha na echiche ụgha dịka ọ dịkwa ime arụsị nke e ji osisi ma ọ bụ nkume kpụọ. Site n’ịkọwa àgwà Chineke n’ụzọ na-ezighị ezi, Setan na-eduba mmadụ ka ha were echiche ụgha banyere Ya. N’ebe ọtụtụ nọ, e tinyela arụsị nke nkà ihe ọmụma n’oche Jehova; ebe Chineke dị ndụ, dịka e kpughere Ya n’Okwu Ya, n’ime Kraịst, na n’ọrụ nke okike, bụ naanị mmadụ ole na ole ka na-efe. Puku kwuru puku na-eme ka okike bụrụ chi ebe ha na-agọnarị Chineke nke okike. Ọ bụ ezie na ọ dị n’ụdị ọzọ, ikpere arụsị ka dị n’ụwa ndị Kraịst taa n’ezie dịka ọ dịkwa n’etiti Izrel oge ochie n’ụbọchị Ịlaịja. Chineke nke ọtụtụ ndị na-ekwu na ha bụ ndị amamihe, nke ndị nkà ihe ọmụma, ndị ode uri, ndị ndọrọ ndọrọ ọchịchị, ndị nta akụkọ—Chineke nke ndị nọ n’otu ndị mmadụ mara mma nke ejiji nke ụwa, nke ọtụtụ kọleji na mahadum, ọbụna nke ụfọdụ ụlọ akwụkwọ nkà mmụta okpukpe—adịghị mma nke ukwuu karịa Beal, chi anyanwụ nke Finiṣia.” The Great Controversy, 583.

At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.

N’oge nkewa nke ndị eziokwu na ndị ụgha n’ọhụ Miller, ifufe ahụ na-ebupu ụmụagbọghọ-amaghị nwoke ụgha ahụ pụọ, ebe Onyenwe anyị na-akàrà nwunye Ya n’oge ule ime omega nke windo mepere emepe.

> 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. Malachi 3:1–4.

> Lee, M ga-eziga onye-ozi m, ọ ga-akwadebekwa ụzọ n’ihu m: Onye-nwe-anyị, onye unu na-achọ, ga-abatakwa na mberede n’ụlọ nsọ ya, ọ bụkwa onye-ozi nke ọgbụgba-ndụ ahụ, onye unu na-enwe mmasị n’ebe ọ nọ: lee, ọ ga-abịa, ka Jehova nke ụsụụ ndị agha kwuru. Ma ònye ga-anọgide n’ụbọchị ọbịbịa ya? ònye kwa ga-eguzo mgbe ọ pụtara? n’ihi na ọ dị ka ọkụ nke onye na-anụcha ọla, dịkwa ka ncha nke ndị na-asa ákwà: Ọ ga-anọdụkwa ala 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 chụọrọ Jehova àjà n’ezi omume. Mgbe ahụ àjà Juda na Jerusalem ga-atọ Jehova ụtọ, dịka n’ụbọchị ndị ochie, na dịka n’afọ ndị mbụ. Malaki 3:1–4.

The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.

Ụmụ Levi bụ ụmụ nke ndị Livaị ahụ bụ ndị nọgidere na ntụkwasị obi n’oge ule onyinyo nke anụ ọhịa nke Erọn, ma mesịa kwa ọzọ n’oge ule onyinyo nke anụ ọhịa nke Jeroboam. Ha bụ ndị na-agafe ule onyinyo nke anụ ọhịa, nke bụ ule a na-ekpebi ya site na ya ọdịnihu ha ebighị ebi, na ule ahụ ha ga-agafe—tupu e mechie anyị akara.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> “Onyenwe anyị egosila m nke ọma na a ga-akpụ ihe oyiyi nke anụ ọhịa tupu emechie oge amara; n’ihi na ọ ga-abụ nnukwu ule maka ndị nke Chineke, nke a ga-ekpebi site na ya ọdịnihu ebighị ebi ha.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Nke a bụ ule ndị ndị Chineke ga-enwerịrị tupu a kaa ha akara. Ndị niile gosipụtara ikwesị ntụkwasị obi ha n’ebe Chineke nọ site n’idebe iwu Ya, na ịjụ ịnara sabbath ụgha, ga-anọ n’okpuru ọkọlọtọ nke Onyenweanyị Chineke Jehova, ha ga-anatakwa akara nke Chineke dị ndụ. Ma ndị nyefere eziokwu nke sitere n’eluigwe ma nabata sabbath Sunday, ga-anata akara nke anụ ọhịa ahụ” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.

Nnwale oyiyi nke anụ-ọhịa bụ nnwale na-abịa tupu nnwale akara nke anụ-ọhịa n’oge iwu ụbọchị Sọnde, a ghaghịkwa ịgafe ya tupu ụzọ e mechie.

It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.

Ọ bụ ule nke na-eme ka ndị ezi omume dị ọcha, ma na-ekewakwa ndị ezi omume n’aka ndị na-adịghị ezi omume. Ọ bụ ule ahụ nke e chọpụtara na Daniel, Shedrak, Mishak na Abednego mara mma n’anya karịa ma baa ụba n’ahụ karịa ndị riri nri Babilọn. Otu òtù eriwo achịcha nke Eluigwe, nke ọzọkwa achịcha nke Babilọn. Ọ bụ ule nke achịcha n’ụlọ nzukọ dị na Kapanọm.

Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.

N’èzí, oge ule nke anyị nọ n’ime ya ugbu a bụ ule nke oyiyi nke anụ ọhịa ahụ, ya bụ njikọta nke ụka na ọchịchị n’ime United States. Oge ule ime ahụ nke kwekọrọ na ya na-akọwa otu ìgwè ụmụ-amaghị nwoke na-amaghị nwoke ndị na-egosipụta oyiyi nke mmadụ, na ìgwè ọzọ nke ụmụ-amaghị nwoke na-amaghị nwoke ndị na-egosipụta oyiyi nke Chi jikọtara na mmadụ. Mgbe Malakaị kọwachara ime ka ndị Livai dị ọcha na ikpochapụ ha, Chineke na-etinye ule n’ihu.

> 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.

> M ga-abịakwa nso n’ebe unu nọ maka ikpe; m ga-abụkwa onyeàmà ngwa ngwa megide ndị na-eme anwansi, na megide ndị na-akwa iko, na megide ndị na-aṅụ iyi ụgha, na megide ndị na-emegbu onye ọrụ n’ụgwọ ọrụ ya, nwanyị di ya nwụrụ, na nwa na-enweghị nna, na ndị na-ewepụ onye ọbịa n’aka nri ya, ndị na-adịghịkwa atụ egwu m, ka Jehova nke ndị agha kwuru.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.

> N’ihi na Mu onwem bụ Jehova, anaghị m agbanwe agbanwe; ya mere unu ụmụ Jekọb ebibighị. Malakaị 3:5, 6.

The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.

Nnwale mbụ bụ ịtụ egwu Chineke, ma ndị otu ahụ dara n’ule nke Onye-Ozi nke Ọgbụgba-ndụ ahụ ka a na-agwa okwu site n’ịkatọ ise, otu maka nke ọ bụla n’ime ụmụ agbọghọ ise ndị nzuzu ahụ, nke kwekọrọ n’ịbụ ndị ogbenye n’ọnọdụ ime mmụọ, ndị e kwesịrị ịrụ ebere, ndị ogbenye, ndị ìsì, ndị gba ọtọ; àgwà amụma ise maka ụmụ agbọghọ ise ndị nzuzu, nke e chịkọtara n’okwu a, “ma unu anaghị atụ egwu m.” Ndị a bụ ndị dara n’nnwale alpha mbụ bụ isi. Ha dara n’ihi na ha aghọtaghị na Chineke anaghị agbanwe agbanwe ma ọlị. Ndị a bụ ndị dara n’nnwale alpha mpụga mbụ bụ isi nke afọ 2024.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “E nwere ihe-mmụta ndị a ga-amụta site n’akụkọ ihe mere eme nke gara aga; a na-akpọkwa ntị n’ihe ndị a, ka mmadụ nile wee ghọta na Chineke na-arụ ọrụ n’otu ahịrị ndị ahụ ugbu a dịka Ọ na-emeela mgbe niile. A na-ahụ aka Ya n’ọrụ Ya na n’etiti mba dị iche iche ugbu a, n’otu aka ahụ dịka ọ dị kemgbe a kpọsara Adam oziọma nke mbụ n’Iden.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “E nwere oge ụfọdụ ndị bụ ebe ntụgharị n’akụkọ ihe mere eme nke mba dị iche iche na nke ụka. N’ime nlekọta amamihe Chineke, mgbe nsogbu dị iche iche ndị a rutere, a na-enye ìhè kwesịrị ekwesị maka oge ahụ. Ọ bụrụ na a nabatara ya, e nwere ọganihu ime mmụọ; ma ọ bụrụ na a jụrụ ya, ọdịda ime mmụọ na mbibi na-esote. Onye-nwe-anyị n’Okwu Ya ekpughere ọrụ ọgụ siri ike nke ozi ọma dị ka e si arụ ya n’oge gara aga, nakwa dịka a ga-esi arụ ya n’ọdịnihu, ọbụna ruo n’agha mmechi ahụ, mgbe ndị nnọchi anya Setan ga-eme mmegharị ikpeazụ ha dị ịtụnanya.” Bible Echo, August 26, 1895.

Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.

Ndị Laodisia adịghị ahụ na omume Chineke n’ịrụkọ mmadụ ọrụ na-adị otu mgbe niile. Ọ bụrụ na a nabata ìhè ahụ, ma ọ bụ mmanụ ahụ, e nwere ngọzi; ma ọ bụrụ na a naghị anabata ya, e nwere mgbari ụgbọ.

> “In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.

> “N’oge gara aga, Onyenweanyị Chineke nke eluigwe kpugheere ndị amụma Ya ihe nzuzo Ya. Ihe dị ugbu a na ihe ga-abịa n’ọdịnihu doro Ya anya n’otu aka ahụ. Olu Chineke na-ada ụda gafee ọgbọ niile, na-agwa mmadụ ihe ga-eme. Ndị eze na ndị isi na-anọ n’ọnọdụ ha n’oge e kenyere ha. Ha na-eche na ha na-emezu ebumnobi nke ha, ma n’eziokwu, ha na-emezu okwu ahụ Chineke kwuworo.

> “Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.

> “Pọl na-ekwupụta na e dere akụkọ nile gbasara otú Chineke si emeso ụmụ mmadụ n’oge gara aga ‘ka ọ bụrụ ịdọ aka ná ntị nye anyị, ndị ọgwụgwụ nke ụwa bịakwasịrị.’ E nyere anyị akụkọ Daniel ka ọ bụrụ ịdọ aka ná ntị nye anyị. ‘Ihe nzuzo nke Onyenwe anyị dị n’ebe ndị na-atụ egwu ya nọ.’ Chineke Daniel ka dị ndụ ma na-achịkwa. O mechibeghị eluigwe megide ndị ya. Dịka ọ dị n’oge ndị Juu, otu a kwa n’oge a, Chineke na-ekpughere ndị ohu ya, bụ ndị amụma, ihe nzuzo ya.

> “The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’

> “Onyeozi Pita na-ekwu sị: ‘Anyị nwekwara okwu amụma nke doro anya karịa; nke unu na-eme nke ọma ma ọ bụrụ na unu ele ya anya, dịka ìhè na-enwu n’ebe gbara ọchịchịrị, ruo mgbe chi bọrọ, kpakpando ụtụtụ wee pụta n’ime obi unu: na-ebu ụzọ mara nke a, na amụma ọ bụla nke Akwụkwọ Nsọ abụghị nke nkọwa onwe onye. N’ihi na amụma abịaghị n’oge ochie site n’uche mmadụ: kama ndị nsọ nke Chineke kwuru okwu dịka Mmụọ Nsọ si kpalie ha.’”

> “The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.

> Ndị na-ekweghị ekwe na ndị na-enweghị nsọpụrụ nye Chineke adịghị amata ịdị mkpa nke ihe ịrịba ama nke oge ndị a, ndị e buru amụma banyere ha n’okwu amụma. N’ime amaghị ama, ha pụrụ ịjụ ịnara ihe ndekọ ahụ sitere n’ike mmụọ nsọ. Ma mgbe ndị na-ekwupụta na ha bụ Ndị Kraịst na-ekwu okwu nlelị banyere ụzọ na ihe ndị Nnukwu ONYE AHỤ BỤRỤRỤ M ji eme ka a mata nzube Ya, ha na-egosi onwe ha ịbụ ndị na-amaghị ma Akwụkwọ Nsọ ma ike nke Chineke. Onye Okike maara kpọmkwem ụdị ihe ndị dị n’ọdịdị mmadụ ọ ga-emeso. Ọ maara ụzọ ndị ọ ga-eji nweta nsonaazụ a chọrọ.

> “Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.

> “Okwu mmadụ na-ada ada. Onye ọ bụla nke na-eme nkwuputa mmadụ ka ọ bụrụ ihe ndabere ya kwesịkwara ịma jijiji; n’ihi na otu ụbọchị ọ ga-adị ka ụgbọ mmiri mebiri emebi. Okwu Chineke enweghị njehie, ọ na-anọgidekwa ruo mgbe ebighị ebi. Kraịst na-ekwupụta, ‘N’ezie asị m unu, Ruo mgbe eluigwe na ụwa ga-agabiga, ọbụna otu nta mkpụrụedemede ma ọ bụ otu akara nta agaghị agabiga n’iwu ma ọlị, ruo mgbe ihe niile ga-emezu.’ Okwu Chineke ga-anọgide n’oge niile nke mgbe ebighị ebi na-adịghị akwụsị akwụsị.” Youth Instructor, December 1, 1903.

God never changes and He works upon the same lines as He has always done.

Chineke adịghị agbanwe agbanwe ma Ọ na-arụ ọrụ n’otu ụkpụrụ ahụ dịka O si arụrịrị mgbe niile.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Ọrụ Chineke n’ụwa na-egosi, site n’ọgbọ ruo n’ọgbọ, myirịta pụrụ iche n’ime mgbanwe ukwu ọ bụla ma ọ bụ mmegharị okpukpe ọ bụla. Ụkpụrụ ndị Chineke ji emeso mmadụ ihe na-adị otu mgbe niile. Mmegharị ndị dị mkpa nke oge a nwere ihe ha na ha yiri n’ihe ndị mere n’oge gara aga, ahụmahụ nke nzukọ Kraịst n’oge ndị gara aga nwekwara nkuzi bara uru nke ukwuu nye oge anyị ugbu a.” The Great Controversy, 343.

Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.

Amaokwu anọ mbụ nke isi nke atọ nke Malakaị na-akọwa onye-ozi ahụ nke na-akwadebe ụzọ n’ihu Onye-ozi nke Ọgbụgba-ndụ, nakwa ịsachapụ na ime ka ndị Livaị dị ọcha. Mgbe ahụ Onyenwe anyị na-ekwupụta ikpe megide Laodisia, na-egosi na ha anaghị atụ egwu Chineke, nke pụtara na ha dara ule isi alfa nke mmụọ-ozi nke atọ. Enweghị egwu ha nwere na-anọchi anya ịjụ ihe ọmụma n’amaghị ama, ma ọnọdụ nke ihe ọmụma ahụ ha jụrụ bụ nnabata nke akụkọ ihe mere eme nke onye-ozi ahụ nke na-akwadebe ụzọ na Onye-ozi nke Chukwu nke na-eso ya. Ndị amụma niile na-akọwa ụbọchị ikpeazụ, ọ gaghịkwa enwe ihe kpatara a ga-eji kọwaa mmegharị mgbanwe ụgha, ma ọ bụrụ na nke eziokwu adịghị.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Ma Setan anọghị nkịtị. Ugbu a, ọ gbalịrị ihe ahụ ọ gbalịrị n’ime mmegharị ndozigharị ọ bụla ọzọ—ịghọgbu ma bibie ndị mmadụ site n’itinye n’aka ha ihe adịgboroja n’ọnọdụ ọrụ ahụ nke bụ eziokwu. Dịka e nwere ndị Kraịst ụgha na narị afọ mbụ nke nzukọ Kraịst, otu a kwa ka ndị amụma ụgha bilitere na narị afọ nke iri na isii.” The Great Controversy, 186.

The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:

Ọnọdụ nke amaokwu isii mbụ nke Malakaị atọ bụ ikpochapụ na ime ka ndị Livaị nke mmegharị ndozigharị nke otu narị puku na iri anọ na anọ dị ọcha. Ihe ga-adị n’ihu nye America bụ ma ọ̀ bụ nnọọ mmegharị ahụ, ma ọ bụ otu n’ime ọtụtụ ihe adịgboroja. Mgbe ahụ Malakaị kwuru:

> Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.

> Site n’ụbọchị nna unu hà ka unu siri n’ụkpụrụ iwu m wezuga onwe unu, unu edebekwaghị ha. Laghachikwutenụ m, m ga-alaghachikwutekwa unu, ka Jehova nke ndị agha kwuru. Malakaị 3:7.

The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.

Nnupu-isi nke na-arịwanye elu n’ime ọgbọ anọ ahụ bụ mmeghe na ntọala nke akwụkwọ Joel, ma Malakaị n’ebe a na-akọwapụta otu nnupu-isi ahụ na-arịwanye elu mgbe ọ na-asị, “site ọbụna n’ụbọchị nna unu ha ka unu siri wezuga onwe unu.” Site n’afọ 1863, bụ ụbọchị nna nke ọgbọ mbụ nke nnupu-isi ahụ, ha anọgidewo na-apụ n’ebe Chineke nọwanye anya karịa na karịa. Nkwupụta e mere megide mmehie ha na-aga n’ihu ka e ji ọkpụkpọ Laodisia mee ka ọ dị nro, nke n’olu mwute na-ekwe nkwa na ọ bụrụ na ha alaghachi naanị, Chineke ga-alaghachikwutekwa ha.

> But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.

> Ma unu sịrị, “N’ihe òle ka anyị ga-alaghachi?” Mmadụ ọ ga-apụnara Chineke ihe? Ma unu apụnarala m ihe. Ma unu na-asị, “N’ihe òle ka anyị apụnara gị?” N’ihe gbasara otu ụzọ n’ụzọ iri na onyinye dị iche iche. A bụrụla unu ọnụ n’ọnụ-iyi: n’ihi na unu apụnarala m ihe, ọbụna mba a dum.

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Wetanụ otùzù nile n’ụlọ nkwakọba ihe, ka nri wee dị n’ụlọ m, nwalenụkwa m ugbu a n’ihi nke a, ka Onyenwe ndị agha kwuru, ma ọ bụrụ na agaghị m emegheere unu windo eluigwe, wụkwasịkwa unu ngọzi nke ga-adị ukwuu nke na agaghị enwe ohere iji nata ya.

> And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.

> M ga-abara onye nāloda ihe nile n’ihi unu, ọ gaghị-ebibikwa mkpụrụ nke ala unu; vine unu agaghị-atụfukwa mkpụrụ ya tupu oge ya eruo n’ubi, ka Jehova nke ìgwè ndị agha kwuru. Mba nile ga-akpọkwa unu ndị a gọziri agọzi: n’ihi na unu ga-abụ ala na-enye ọṅụ, ka Jehova nke ìgwè ndị agha kwuru. Malakaị 3:5–12.

The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.

Nnwale mpụga ntọala alfa nke afọ 2024 ka nnwale ime capstone nke afọ 2026 na-esochi. Nnwale capstone ahụ na-eme mgbe e meghere windo nke eluigwe, ebe atọ a na-akọwa windo ndị ahụ emeghe n’ime gburugburu nke ụka na-emeri bụ Malakaị atọ, nrọ Miller, na Mkpughe iri na itoolu. Malakaị bụ alfa, nrọ Miller bụ etiti, Mkpughe bụkwa omega. A na-egosi nnwale ahụ site n’aka Kraịst, dịka nwoke na-eji brọsh sachaa unyi, na-atụba ọla ndị dị oke ọnụ n’ime igbe ahụ. Ọla ndị ahụ dị oke ọnụ bụ ma eziokwu ndị a haziri nke ọma n’usoro ha, ma ndị fọdụrụnụ. Ụlọ nkwakọba ihe bụ ebe a na-achịkọta anụ, ma na-ekesakwa ya. Dịka ọ dị na nnwale nke mana, nnwale nke Kapanọm, na Achịcha nke Eluigwe—“anụ” bụ isiokwu ahụ.

The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”

“Nri” ahụ bụ mmanụ n’ilu nke ụmụ agbọghọ na-amaghị nwoke, ọ na-anọchikwa anya àgwà, Mmụọ Nsọ, na ozi amụma nke na-ebute Mmụọ Nsọ n’ime obi na uche nke ndị na-azụlite àgwà nke Kraịst. “Nri” ahụ bụ “mmanya ọhụrụ” nke Joel nke e bepụrụ n’aka ndị mmanya nke Ifrem. Iji gafee ule ime ụlọ nsọ nke nkume-isi nke ime nke mmụọ ozi nke abụọ, ị ghaghị ibu ụzọ gafee ule ntọala mbụ nke alfa nke mpụga. Ọ bụrụ na ịnakọtaghị ntọala ahụ, ị pụghị ịbụ akụkụ nke ụlọ nsọ ahụ nke e wuru n’elu ntọala ahụ; ma ọ bụrụ na ị bụghị n’ọnụọgụ ndị ahụ gafere ule ntọala ahụ, ị ga-ewu ụlọ ime mmụọ adịgboroja gị n’elu ájá. Jọn na-akpọ ụlọ ime mmụọ adịgboroja ahụ “ụlọ nzukọ nke Setan,” Jeremaịa akpọkwa ya “nzukọ nke ndị na-akwa emo.”

Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.

Wetanụ otù-uzọ n’ime ụlọ nkwakọba ihe ụtụ ụzọ n’ụzọ zuru ezu, nakwa onyinye niile, bụ ule nke dị n’ime ebe a na-apịnye akara ahụ. Nwoke ahụ ji ahịhịa unyi tụbara ndị fọdụrụnụ nke ndị Chineke ya n’ime igbe ozu a gbasaworo, ma n’ime ime otú ahụ Ọ nọ na-akọwapụta ọrụ nke iweta ụzọ ụtụ niile n’ime ụlọ nkwakọba ihe. Ndị Livaị bụ onyinye a na-ebuli elu mgbe Ọ na-awụsa ngọzi site na windo nke eluigwe. Ihe ịchọ mma nke nwoke ahụ ji ahịhịa unyi bụ ndị fọdụrụnụ nke ya, ma n’Isi nke isii nke Aịzaya, a na-akọwa ndị fọdụrụnụ ahụ dịka otu ụzọ n’ụzọ iri.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Mgbe ahụ ka m sịrị, Onyenwe anyị, ruo ole mgbe? Ọ zara, Ruo mgbe a ga-emebi obodo dị iche iche nke na ọ dịghị onye bi n’ime ha, na ụlọ dị iche iche nke na mmadụ agaghị adị n’ime ha, ma ala ahụ atụgharịa bụrụ kpamkpam ebe tọgbọrọ n’efu, Ka Jehova wee chụpụ mmadụ gaa ebe dị anya, ma ka nnukwu ịjụ ajụ dịrị n’etiti ala ahụ. Ma n’agbanyeghị nke a, otu ụzọ n’ụzọ iri ga-adịkwa n’ime ya, ọ ga-alọghachikwa, a ga-eripịa ya: dịka osisi teil, na dịka osisi oak, nke ihe dị ndụ ha dị n’ime ha, mgbe ha dapụsịrị akwụkwọ ha: otu a ka mkpụrụ nsọ ahụ ga-abụ ihe dị ndụ ya. Aịsaịa 6:11–13.

The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.

Onyenwe anyị na-akọwa ajụjụ ahụ nke bụ “rue ole mgbe” n’ebe ọtụtụ ndị àmà nọ dịka nke na-atụ aka n’iwu ụbọchị Sọnde, ma n’amaokwu nke atọ nke Aịsaịa isii ndị mmụọ ozi na-ekwusa, “Nsọ, nsọ, nsọ, ka Onyenwe ndị agha dị: ụwa nile jupụtara n’ebube ya.” Sister White na-ejikọta nke a na mmụọ ozi dị ike nke Mkpughe iri na asatọ.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Ka ha [ndị mmụọ ozi] na-ahụ ọdịnihu, mgbe ụwa dum ga-ejupụta n’ebube Ya, a na-eme ka abụ mmeri nke otuto sị n’otu ruo n’otu n’ụda olu dị ụtọ, ‘Nsọ, nsọ, nsọ, bụ Onyenwe ndị agha.’ Ha juputara kpamkpam n’ịnye Chineke otuto; ma n’ọnụnọ Ya, n’okpuru ịmụmụ ọnụ ọchị nke nnabata Ya, ha achọghị ihe ọzọ ọbụla. N’ibu oyiyi Ya, n’ịrụ ozi Ya na n’ife Ya ofufe, ọchịchọ ha kachasị elu eruola n’uju.” Review and Herald, December 22, 1896.

Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.

Aịzaya isii na-akọwapụta 9/11, mgbe e ji ebube nke olu mbụ n’ime olu abụọ nke Mkpughe iri na asatọ mee ka ụwa nwee ìhè. Mgbe Aịzaya jụrụ, “ruo ole mgbe,” a na-akọwa akụkọ ihe mere eme nke isi ahụ dị ka oge sitere na 9/11 ruo n’iwu Sọnde, ebe olu nke abụọ na-abịa. Aịzaya na-eme ka anyị mara na n’iwu Sọnde a ga-enwe ndị fọdụrụnụ—ndị bụ otu ụzọ n’ụzọ iri. Ndị fọdụrụnụ ahụ nwere ihe dị n’ime ha—mmanụ n’ime ite ha.

> But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.

> Ma n’agbanyeghị nke a, otu ụzọ n’ụzọ iri [otu n’ime iri] ga-adịgide n’ime ya, ọ ga-alaghachikwa, a ga-eripịakwa ya: dịka osisi teil, na dịka osisi oak, ndị ihe dị n’ime ha ka dị n’ime ha mgbe ha tufuru akwụkwọ ha: otu a ka mkpụrụ nsọ ga-abụ ihe dị n’ime ya. Aịsaịa 6:13.

The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.

“Nke iri” ahụ bụ ndị ahụ ndị “lọghachiri” n’ịza oku Malakaị na nke Jeremaya kwa ka ha lọghachi. Ha bụ osisi nke mmadụ, ejikọtara ya na Chi (mkpụrụ nsọ ahụ). A ga-eri ha, n’ihi na ọ bụghị naanị ndị ozi ka ha bụ, kama ha bụkwa ọkọlọtọ nke achịcha ebili mmiri nke Pentikọst; ha bụ ozi ahụ nke ndị mba ọzọ ga-eri.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Ya mere, otu a ka Onye-nwe-anyị kwuru, Ọ bụrụ na ị laghachite, mgbe ahụ ka m ga-akpọghachi gị, ị ga-eguzokwa n’ihu m: ma ọ bụrụ na i wepụta ihe dị oké ọnụ ahịa n’ime ihe rụrụ arụ, ị ga-adị ka ọnụ m: ka ha laghachikwute gị; ma gị alaghachikwula n’ebe ha nọ. Jeremaya 15:19.

Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.

Jeremaịa nọchiri anya ndị riri ozi ahụ dị n’aka mmụọ ozi ahụ, nke bụ alfa na ule ntọala nke August 11, 1840, 1888, na 9/11 nọchiri anya ya, n’ihi na ọ sịrị na ọ hụrụ okwu ndị ahụ ma rie ha.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> A hụrụ okwu gị, m wee rie ha; okwu gị wee bụrụrị m ọṅụ na ịnụrị nke obi m: n’ihi na a kpọrọ m aha gị, O Onyenwe anyị Chineke nke ụsụụ ndị agha. Jeremiah 15:16.

Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.

A kpọrọ Jeremaịa n’aha Chineke mgbe o riri obere akwụkwọ ahụ dị n’aka mmụọ ozi ahụ, ozi ahụ wee mụta ọṅụ na aṅụrị, megidere ihere. Mgbe e nyere Jeremaịa aha Chineke, ọ na-anọchite ndị ahụ puku iri anọ na anọ, ndị bụ ndị Filadelfia.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> Onye meriri emeri ka M ga-eme ogidi n’ụlọ nsọ nke Chineke m, ọ gaghịkwa apụ ọzọ ma ọlị: M ga-edekwa n’elu ya aha nke Chineke m, na aha obodo nke Chineke m, ya bụ Jerusalem ọhụrụ, nke si n’eluigwe n’aka Chineke m arịdata: M ga-edekwa n’elu ya aha ọhụrụ m. Mkpughe 3:12.

Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.

Jeremaịa riri ozi nke 9/11 ma tara ahụhụ site n’ịda mba nke July 18, 2020.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Anọghị m n’ọgbakọ ndị na-akwa emo, ọ bụghịkwa na m ṅụrịrị ọṅụ; anọ m naanị m n’ihi aka gị: n’ihi na i mejupụtawo m n’iwe. Gịnị mere ihe mgbu m ji bụrụ nke na-adịgide adịgide, ọnyá m kwa bụrụ nke a na-apụghị ịgwọ agwọ, nke jụrụ ka a gwọọ ya? Ị ga-abụrịrị m kpamkpam dịka onye ụgha, na dịka mmiri nke na-agwụ? Jeremiah 15:17, 18.

Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.

“Nzukọ ndị na-akwa emo” nke Jeremaya, bụ “ụlọ nzukọ Setan” nke Filadelfia na Smaịna, ndị na-asị na ha bụ ndị Juu, ma ha abụghị. Jeremaya enweghị ọṅụ, n’ihi na ozi ọ kpọsara bụ ozi ụgha, nke mụtara naanị ihere, ọ bụghị ọṅụ. “Ọnya ya na-adịgide adịgide nke jụrụ ịgwọ ọrịa,” nke Jeremaya, bụ ụbọchị atọ na ọkara ahụ nke nzukọ ndị na-akwa emo ṅụrịrị ọṅụ mgbe Jeremaya, Mozis na Ịlaịja nwụrụ n’okporo ụzọ ahụ nke gafere na ndagwurugwu ọkpụkpụ ndị nwụrụ anwụ akọrọ. N’etiti oge ahụ nke obi abụọ na amaghị ama, Onyenwe anyị gwara Jeremaya ka ọ laghachi.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Ya mere, otú a ka Onyenwe anyị kwuru, Ọ bụrụ na ị laghachi, mgbe ahụ ka m ga-eme ka ị lọghachi ọzọ, ị ga-eguzo n’ihu m: ma ọ bụrụ na ị wepụta ihe dị oké ọnụ ahịa n’ihe rụrụ arụ, ị ga-adị ka ọnụ m: ka ha laghachikwute gị; ma gị onwe gị alaghachikwela ha azụ. M ga-emekwa ka ị bụrụ n’ebe ndị a nọ mgbidi ọla nke e wusiri ike: ha ga-alụso gị ọgụ, ma ha agaghị emeri gị: n’ihi na anọnyere m gị iji zọpụta gị na iji napụta gị, ka Onyenwe anyị kwuru. M ga-anapụta gị kwa n’aka ndị ajọ omume, m ga-agbapụtakwa gị n’aka ndị dị egwu. Jeremiah 15:19–21.

If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.

Ọ bụrụ na Jeremaya alaghachi, Chineke ga-eme ya agha, nke e ji mgbidi ọla kọpa nọchite anya ya nke ma “ndị ajọ omume” ma “ndị dị egwu” ga-alụso ọgụ, ma ha agaghị emeri. Nke a bụ agha nke ịnyịnya ọcha ndị ahụ na ndị na-agba ha yi uwe agha nke ákwà ọcha dị mma. Agha ahụ, ma ọ bụ mgbidi ọla kọpa ahụ, ka a na-ebili mgbe Jeremaya laghachiri; ma ọ bụrụ na, ma mgbe, ọ kewapụrụ ihe dị oké ọnụ ahịa n’ihe rụrụ arụ. N’Ezikiel iri atọ na asaa, agha ahụ nke Sister White kwuru na ọ bụ ndị fọdụrụnụ nke Chineke na-eguzo ọtọ mgbe ha alaghachila. Ndị fọdụrụnụ ahụ na-alaghachi, emesịa ha eguzo ọtọ dịka nnukwu agha, mgbe ha kewapụrụ ihe dị oké ọnụ ahịa na ihe rụrụ arụ, ma ha emesịa bụrụ ọnụ Chineke. Ha aghaghị ikewa okwu nke eziokwu nke ọma, na-ekewapụ ahịhịa ọka na ọka wit, n’ihi na ha na-eji otu iwu ndị ahụ nna ha nakweere, onye bụ onye na-akpụ ntụ ọka nke pụrụ iche n’ịkwadebe achịcha kachasị mma. Ọ bụrụ na ha ekewapụ ihe dị oké ọnụ ahịa n’ihe rụrụ arụ; eziokwu n’ụgha, ha ga-abụ onye nche Chineke mgbe Chineke kewapụrụ ndị ajọ omume na ndị amamihe.

Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.

Jeremaịa zara òkù ahụ ka ọ laghachi n’afọ 2023, ma n’afọ 2024, e mere ka o nwee nkụda mmụọ dịka nnukwu ìgwè kewapụrụ onwe ha n’ule ntọala ahụ nke Rom guzobere ọhụụ ahụ. Jeremaịa n’eziokwu kewapụrụ ihe dị oké ọnụ ahịa n’ihe rere ure, eziokwu n’ụgha, ma gara n’ihu ruo n’ule ime omega ahụ n’oge mmeghe nke windo eluigwe. Mgbe e meghere eluigwe, nzukọ mmeri ahụ emeela onwe ya njikere. Ọ gafere ule alpha mpụga nke ntọala, mgbe ahụ ọ gafere ule ime omega nke windo eluigwe. Ọ na-agafe ma bụrụ akụkụ nke agha Chineke, ma ọ bụ ifufe efechapụ ya site na windo ndị ahụ. A na-achụpụ ya n’ime nnukwu ubi, dịka e mere Shebna n’Aịsaịa iri abụọ na abụọ, ma ọ bụ a na-atụba ya n’ime igbe. Ma a na-atụba ya n’ime igbe, ma ọ bụ a na-achụpụ ya n’ụlọ nsọ dịka Nehemaịa chụpụrụ Tobaya ma ọ bụ dịka Kraịst chụpụrụ ndị na-agbanwe ego. Mgbe nwoke ahụ ji ahịhịa unyi na-atụba ọla dị oké ọnụ ahịa ahụ n’ime igbe, igbe ahụ bụ ma Okwu Chineke n’usoro ọhụrụ nke eziokwu ma ọ bụ ụlọ nsọ Chineke, ha abụọ kwa bụ akara nke Kraịst, a pụghịkwa ikewaa Kraịst.

> Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.

> È kewara Kraịst? À kpọgidere Pọl n’obe n’ihi unu? Ma ọ bụ n’aha Pọl ka e mere unu baptizim? 1 Ndị Kọrint 1:13.

Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.

Kraịst ekewapụghị n’ebe Pọl nọ. A chọpụtaghị ikewapụ Chukwu-ndịnke n’ebe mmadụ Pọl nọ. Mgbe Pọl, bụ mmadụ, mere baptizim n’aha Chukwu-ndịnke, nkewa ọ bụla adịghị, n’ihi na onye ozi mmadụ ahụ jikọtara ọnụ na ozi Chukwu ahụ. Pọl ejikọtakwara na Chukwu-ndịnke n’ezie dịka Efraim siri jikọta onwe ya na arụsị ya.

Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.

Ndị ahụ nọ n’ọhụ Miller bụ ndị a tụbara n’ime ụlọ nsọ (igbe), bụ ụzọ n’ụzọ iri nke Malakaị atọ nke a ga-ebubata n’ụlọ nkwakọba ihe, ebe a na-edobe ma na-ekesa nri. Ụlọ nkwakọba ihe ahụ bụ ụlọ nsọ nke otu narị puku iri anọ na anọ, ma ọ bụ dịka Pita kwuru ya, “ụlọ ime mmụọ, ọkwa nchụàjà dị nsọ.” Igbe ahụ bụ ụlọ ime mmụọ ahụ, ma nkume dị oké ọnụ ahịa ahụ bụ ọkwa nchụàjà ahụ. N’ihi nke a ka e ji dekọọ ọhụ Miller n’ihu akwụkwọ “81,” ihe nnọchianya nke Onyeisi Nchụàjà Dị Nsọ nke Chineke jikọtara ya na ndị nchụàjà mmadụ iri asatọ.

In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”

N’ọhụ Miller, nwoke ahụ ji ahịhịa uzuzu na-egosi iwebata ọla ndị dị oké ọnụ ahịa ahụ, (nke bụ ụzọ n’ụzọ Aịzaya na onyinye Malakaị), mgbe Ọ na-atụba ọla ndị ahụ n’ime ụlọ nsọ ahụ, nke bụ ebe a na-edobe akụ, nke bụ akpa ahụ. Ọtụtụ mgbe, e nwere ajụjụ abụọ metụtara mmụọ ozi nke abụọ, ma ule omega bụ mmụọ ozi nke abụọ n’ihe metụtara ule alpha na ule litmus nke atọ. Oku ahụ bụ ka a laghachi, a na-egosikwa nloghachi ahụ site n’iwebata ụzọ niile na onyinye niile n’ime ebe a na-edobe akụ, ka nri dị n’ụlọ Ya. Ajụjụ abụọ dị ebe a bụ, gịnị bụ “nri ahụ?” ma gịnị bụ “ebe a na-edobe akụ?”

If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.

Ọ bụrụ na ihe ịchọ mma ndị ahụ bụ ndị ozi, ma ọ bụ ọ bụrụ na ihe ịchọ mma ndị ahụ bụ ozi ahụ, nke ahụ na-ekpebi otú a ga-esi zaa ajụjụ abụọ ahụ. Ọ bụrụ na ọ bụ ndị ozi ahụ, mgbe ahụ ha bụ ụzọ iri nke mejupụtara ụlọ nsọ ahụ, nke a na-ewuli mgbe niile n’ụkwụ nke abụọ. Ọ bụrụ na ọ bụ ozi ahụ, ọ bụ ozi nke Mkpu Etiti Abalị ka a na-eme ka o ruo izu-okè dịka nkume isi nke ụlọ nsọ ahụ, nakwa nke inye ike nye ozi mmụọ ozi nke abụọ.

> And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.

> Ma sị, N’ihi nke a ka nwoke ga-ahapụ nna ya na nne ya, rapara n’ahụ nwunye ya: ha abụọ ga-abụkwa otu anụ ahụ? Ya mere, ha abụghịzi abụọ, kama otu anụ ahụ. Ya mere, ihe Chineke jikọtara ọnụ, ka mmadụ ghara ikewapụ. Matiu 19:5, 6.

We will continue this study in the next article.

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

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “A kpọghachiri m n’azụ n’ikwusa ọbịbịa mbụ nke Kraịst. E zigara Jọn n’mmụọ na ike Elaịja ka o dozie ụzọ Jizọs. Ndị jụrụ àmà Jọn eriteghị uru n’ozizi Jizọs. Mmegide ha megide ozi ahụ nke buru amụma banyere ọbịbịa Ya tinyere ha n’ọnọdụ ebe ha na-apụghị ịnabata n’ụzọ dị mfe ihe akaebe kasị sie ike na Ọ bụ Mesaịa ahụ. Setan duru ndị jụrụ ozi Jọn ka ha gaa n’ihu n’ọjụjụ ha, ka ha jụkwa ma kpọgide Kraịst n’obe. Site n’ime nke a, ha tinyere onwe ha n’ọnọdụ ebe ha na-apụghị ịnara ngọzi nke ụbọchị Pentikọst, nke gaara akụzi ha ụzọ banye n’ebe nsọ nke eluigwe. Ịdọwa ákwà mkpuchi nke ụlọ nsọ gosiri na a gaghịzi anabata àjà na emume ndị Juu. E nyelarị Nnukwu Àjà ahụ, e wee nakwere Ya, Mmụọ Nsọ ahụ nke rịdatara n’ụbọchị Pentikọst bukwara uche ndị na-eso ụzọ ahụ site n’ebe nsọ nke ụwa gaa n’ebe nsọ nke eluigwe, ebe Jizọs jirila ọbara nke Ya banye, ka O wee wụkwasị ndị na-eso ụzọ Ya uru nke mkpuchi mmehie Ya. Ma a hapụrụ ndị Juu n’oké ọchịchịrị. Ha tufuru ìhè niile ha gaara enwe gbasara atụmatụ nzọpụta, ma ha ka tụkwasịrị obi n’àjà ha na onyinye ha na-abaghị uru. Ebe nsọ nke eluigwe ewerela ọnọdụ nke ebe nsọ nke ụwa, ma ha amaghị mgbanwe ahụ. Ya mere ha enweghị ike irite uru site n’ịgba ọnụ Kraịst n’ebe nsọ ahụ.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Ọtụtụ ndị na-ele ụzọ ndị Juu si jụ Kraịst ma kpọgide Ya n’obe anya n’ụjọ; ma ka ha na-agụ akụkọ ihe ihere e mere Ya, ha na-eche na ha hụrụ Ya n’anya, nakwa na ha agaghị agọnarị Ya dịka Pita mere, ma ọ bụ kpọgide Ya n’obe dịka ndị Juu mere. Ma Chineke, Onye na-agụ obi mmadụ niile, ewetawo n’ule ịhụnanya ahụ ha kwupụtara na ha nwere n’ebe Jisọs nọ. Eluigwe niile jiri mmasị miri emi lelee nnabata ozi mmụọ ozi mbụ ahụ. Ma ọtụtụ ndị kwuru na ha hụrụ Jisọs n’anya, ndị kwa bere ákwá mgbe ha na-agụ akụkọ nke obe, ji okwu ọchị jụ ozi ọma nke ọbịbịa Ya. Kama ịnata ozi ahụ n’obi ụtọ, ha kwupụtara na ọ bụ aghụghọ. Ha kpọrọ asị ndị hụrụ mpụta Ya n’anya ma chụpụ ha n’ụlọ ekpere dị iche iche. Ndị jụrụ ozi mbụ ahụ enweghị ike irite uru site n’ozi nke abụọ; otu aka ahụ kwa, ha eriteghị uru site na mkpu etiti abalị ahụ, nke ga-akwadebe ha ka ha site n’okwukwe soro Jisọs banye n’Ebe Kachasị Nsọ nke ebe nsọ nke eluigwe. Ma site n’ịjụ ozi abụọ mbụ ahụ, ha emechiela nghọta ha ọchịchịrị nke ukwuu nke na ha apụghị ịhụ ìhè ọ bụla n’ozi mmụọ ozi nke atọ, nke na-egosi ụzọ banye n’Ebe Kachasị Nsọ. Ahụrụ m na dịka ndị Juu kpọgidere Jisọs n’obe, otu a ka ụka aha naanị kpọgidere ozi ndị a n’obe; ya mere ha enweghị ihe ọmụma banyere ụzọ banye n’Ebe Kachasị Nsọ ahụ, ha apụghịkwa irite uru site na arịrịọ Jisọs n’ebe ahụ. Dị ka ndị Juu, ndị na-achụ àjà ha ndị na-abaghị uru, otu a ka ha na-ebuli ekpere ha ndị na-abaghị uru elu n’ime ngalaba ahụ Jisọs hapụrụ; Setan, ebe aghụghọ ahụ na-atọ ya ụtọ, na-ewere àgwà okpukpe, ma na-eduga uche ndị a na-ekwu na ha bụ Ndị Kraịst n’ebe onwe ya nọ, na-eji ike ya, ihe ịrịba ama ya, na ọrụ ebube ụgha ya arụ ọrụ, iji mee ka ha sie ike n’ọnyà ya.” Early Writings, 259–261.

Back to Articles