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

Akwụkwọ Joel na Ụka Seventh-day Adventist nke Laodisia — Nọmba Iri Abụọ na Otu

Number Twenty-One

Nọmba Iri Abụọ na Otu

Author

Jeff Pippenger

Published

December 31, 2025

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> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Site n’oge a ga-ewepụ aja nsure-ọkụ a na-achụ kwa ụbọchị, ma guzobe ihe arụ ahụ nke na-eme ka ebe ghọọ ihe tọgbọrọ n’efu, a ga-enwe otu puku, narị abụọ, na ụbọchị iri itoolu. Daniel 12:11.

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

Kemgbe Ọktoba 22, 1844 gasịrị, iji oge amụma arụ ọrụ abụghịzi ezi itinye amụma n’ọrụ, n’aka ndị ọ bụla ga-achọ ikewa okwu eziokwu nke ọma. Oge afọ 1290 dị n’amaokwu nke iri na otu ka a ga-etinye n’ọrụ dịka oge ihe nnọchianya mgbe 1844 gasịrị, ma itinye ya n’ọrụ mgbe 1844 gasịrị, ya bụ, oge na-enweghị ihe mejupụtara “oge,” aghaghị ijigide nghọta ntọala nke eziokwu ahụ, dịka a ghọtara ya tupu 1844. Afọ 1290 ahụ na-anọchi anya oge nke 30, nke 1260 na-esote. Nghọta ahụ tupu 1844 bụ na afọ iri atọ ahụ site na 508 ruo 538 nọchiri anya oge nkwadebe maka onye ahụ na-emegide Kraịst ibido ịchị site na 538 ruo 1798.

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

Afọ iri atọ nke mgbanwe ahụ bụ isiokwu Pọl ji mee okwu n’ime 2 Ndị Tesalonaịka. Pọl etinyeghị ntụaka ọ bụla banyere akụkụ nke “oge,” ma ọ kọwara àgwà amụma ndị ahụ nke ikpere arụsị na-enyefe ọnọdụ ya n’aka ọchịchị popu n’ime afọ iri atọ ahụ. Mgbe ahụ ọchịchị popu malitere. Nghọta nke akụkọ ihe mere eme, na-enweghị akụkụ ọ bụla nke oge, na-amata mgbanwe nke alaeze nke anọ nke amụma Baịbụl gaa n’alaeze nke ise, nke e soro ya ozugbo site n’ọbara-ọwụwa mbụ n’ime abụọ nke popu, si otu a bụrụ ihe atụ nke mgbanwe nke alaeze nke isii gaa n’otu njikọ atọ ahụ nke dragọn, anụ ọhịa na onye amụma ụgha, na ọbara-ọwụwa nke abụọ nke popu.

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

Nkwadebe nke afọ iri atọ sochiri oge amụma bụ akara mbụ nke ọgbụgba ndụ Chineke na ndị a họpụtara. Mgbanwe nke ike abụọ ahụ n’ime afọ iri atọ ahụ, nke afọ 1260 nke mkpagbu sochiri, kwekọrọ na afọ iri atọ nke nkwadebe Kraịst, nke ụbọchị 1260 nke nzọpụta sochiri. Nkwadebe nke afọ iri atọ nke onye na-emegide Kraịst bụ iṅomi aghụghọ nke afọ iri atọ nke nkwadebe Kraịst. Ọgwụgwụ nke afọ iri atọ ahụ na-egosi ma ọ bụ inye Kraịst ike n’oge baptizim Ya, ma ọ bụ inye onye na-emegide Kraịst ike na 538. Inye onye na-emegide Kraịst ike sitere na nkwado akụnụba na nke agha nke sitere n’aka alaeze gara aga, ma ike e wụsara n’elu Kraịst sitere n’aka alaeze gara aga nke Ọ hapụrụ afọ iri atọ tupu mgbe ahụ.

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

A na-akara nkewa dị n’agbata oge abụọ ahụ site n’inye ike, a na-amatakwa nkewa dị n’agbata oge abụọ ahụ Abram na Pọl kọwara site n’ịtụnyere ha n’ụzọ dị mfe. N’ime ọdịiche afọ iri atọ nke Abram na Pọl, oge nkwadebe ahụ bụ afọ iri atọ mbụ, nke nọchiri anya usoro ọgbụgba ndụ, nke nyere ụmụ Abram ike imezu amụma banyere ịbụ ohu n’Ijipt. Afọ narị anọ na iri atọ ahụ nwekwara nkewa ihe nnọchianya ọzọ; n’ihi na, mgbe etinyere ya n’ụzọ ziri ezi, narị afọ abụọ na iri na ise mbụ ahụ bụ onye nnọchi anya Chineke na Fero nọchiri anya ya. N’ihi Josef na afọ 215 mbụ ahụ, ọ bụ ezigbo Fero; ma n’ihi Mosis na afọ 215 nke abụọ ahụ, ọ bụ ajọ Fero.

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

Nkewa ahụ na-akọwa oge abụọ nke ọgbọ anọ. A pụrụ ịtụkwasị ọgbọ anọ mbụ ahụ n’elu ọgbọ anọ nke abụọ, ahịrị n’elu ahịrị, ma n’ime ime nke a, Josef na Mozis, ndị alfa na omega n’amụma, na-emekọrịta ihe na Fero ọma nke alfa na Fero ọjọọ nke omega. E nwere nnukwu ìhè a pụrụ isi n’ịtụle myirịta a nweta, ma naanị ihe m na-eme bụ ịkọwa na amụma Abram banyere ọgbọ nke anọ na-egosi ndị akaebe abụọ nke ọgbọ anọ ahụ n’ime afọ 430 ahụ. A na-achọta nnọchiteanya ugboro abụọ nke ọgbọ anọ n’ime usoro ọmụmụ nke Jenesis isi nke anọ na nke ise. Mgbe anyị tụlere Kain na Set dịka mmalite nke ndepụta nke usoro ọbara ahụ, anyị na-achọpụta na e nwere ọgbọ asatọ site na Set ruo Noa, nakwa na mgbe e kewara ya n’etiti, e nwere nnọchiteanya nke oge abụọ nke ọgbọ anọ. A na-amata nke a n’ime ahịrị usoro ọgbọ asatọ nke ma Set ma Kain.

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

A na-anọchi usoro ọmụmụ dị n’isi nke anọ na nke ise anya site n’ịbịaru ngwụcha nke ahịrị ọmụmụ ahụ, nke bụ Noa. Noa bụ akara ọgbụgba ndụ Chineke na mmadụ niile, dịka egwurugwu si anọchi anya ya. Ebram bụ akara ọgbụgba ndụ Chineke na otu ndị a họpụtara, dịka ibi úgwù si anọchi anya ya. A na-ejikọta ọgbụgba ndụ abụọ ahụ ọnụ mgbe niile, ma n’Jenesis iri na otu, ebe anyị na-ahụ ụlọ elu Bebel ozugbo mgbe iju mmiri Noa gasịrị, ka e depụtara usoro ọmụmụ nke na-eduga na Ebram. N’akụkụ Akwụkwọ Nsọ ahụ ọ bụ ọgbọ iri, ọ bụghị asatọ. N’akụkụ Akwụkwọ Nsọ nke na-eduga na Ebram na nke na-eduga na Noa, a na-anọchi ọgbụgba ndụ Noa na nke Ebreham anya.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

N’akụkụ Akwụkwọ Nsọ sitere n’isi nke iri na otu nke na-ekwu banyere ndị a họpụtara, anyị na-ahụ na ọgbọ abụọ n’ime ọgbọ ndị ahụ bu ibu nke ìhè dị ukwuu.

> And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

> Eba biri afọ iri atọ na anọ, mụọ Peleg: Eba biri, mgbe ọ mụsịrị Peleg, afọ narị anọ na iri atọ, mụọkwa ụmụ ndị ikom na ụmụ ndị inyom. Peleg biri afọ iri atọ, mụọ Reu. Jenesis 11:16–19.

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

Ntụaka a kpọrọ Eba bụ ntụaka mbụ banyere okwu Hibru nke e mechara mata dị ka okwu Hibru “Hibru.” N’usoro ọmụmụ nke ndị a họpụtara, otu n’ime ụmụ sitere n’ọgbọ iri ahụ ka a kpọrọ Hibru, nke bụ aha e kwesịrị iji mara ndị ahụ a họpụtara. N’amaokwu atọ, a na-eji Eba na Peleg gosi ọdịiche nke agbụrụ Hibru a họpụtara. Eba pụtara “ịgafe n’ofe” ma ọ bụ “onye na-agafe n’ofe,” ọ bụkwa mgbọrọgwụ nke okwu ahụ, “Hibru.” Ebram bụ ihe nnọchianya nke ndị na-agafe n’ofe site na Babilọn gaa n’Ala Nkwa ahụ. “Peleg” pụtara “nkewa” ma ọ bụ “ikewa abụọ,” dịka e kwuru na Jenesis 10:25, ebe a na-eme ka anyị mara na n’ụbọchị Peleg ka e “kewara ụwa.”

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

Eba na Peleg na-anọchi anya nkewa amụma nye ndị chọrọ ikewa okwu nke eziokwu n’ụzọ ziri ezi. Usoro ọmụmụ nke Noa mụrụ ahịrị abụọ nke mmadụ asatọ, nke nọchiri anya ìgwè abụọ nke ọgbọ anọ, dịka afọ 430 dị n’Ijipt na-eme kwa. Usoro ọmụmụ nke Jenesis iri na otu ka a na-anọchi anya ya site na iri, ọ bụghị asatọ, n’ihi na ọ bụ usoro ọmụmụ nke ndị a họọrọ. A na-ekewa ndị a họọrọ n’ìgwè abụọ nke mmadụ ise, si otu a kwekọọ n’ilu banyere ụmụ agbọghọ iri na-amaghị nwoke, nke bụ ilu banyere ndị ọgbụgba ndụ Chineke.

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

N'ime usoro ọmụmụ nke ndị ahụ a họpụtara, aha Peleg na mmezu ya n'akụkọ ihe mere eme na-anọchi anya nkewa nke òtù abụọ nke amamihe ma ọ bụ nke ndị-amaghị ihe n'ime ụmụ agbọghọ na-amaghị nwoke, kpọmkwem n'ebe ahụ n'akụkọ ihe mere eme nke Akwụkwọ Nsọ ebe e kewara ụwa n'ụlọ elu Bebel. N'ime ndepụta nke iri, Peleg bụ nọmba ise, n'ihi na nke ahụ bụ etiti nke iri. Eber, onye Hibru ahụ, nke Abram nọchiri anya ya n'onyonyo, na-anọchi anya nwa agbọghọ na-amaghị nwoke onye-amaghị ihe nke na-agafe ma bụrụ nwa agbọghọ na-amaghị nwoke nwere amamihe, mgbe e kewara òtù abụọ ahụ n'oge mkpu a kpọrọ n'etiti abalị. Eber, onye mbụ bụ Hibru n'aha, na-anọchi anya Abram, onye mbụ bụ Hibru site n'ọgbụgba ndụ. Mgbe Onyenwe anyị kpọrọ Abram ka ọ pụta na Babilọn, nke ahụ nọchiri anya ozi nke mkpu etiti abalị, nke bụ inye ike nye mmụọ ozi nke abụọ, onye na-akpọ ndị ikom na ndị inyom ka ha si na Babilọn pụta.

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

A na-anọchi ilu ụmụ agbọghọ iri ahụ anya site n’Eba na Peleg, ebe ha na-anọchi oku a na-akpọ ka mmadụ pụta, tupu ahịrị nkewa nke Peleg emechie ụzọ amara. N’ime mmekọrịta amụma ahụ, Eba biri afọ 430 mgbe Peleg gasịrị, onye n’onwe ya biri afọ 30. E gosipụtara nzọụkwụ mbụ nke ọgbụgba ndụ okpukpu atọ nke Ebram site n’Eba na Peleg. Ebram, dị ka Eba na Peleg, dị ka ahịrị nkewa n’etiti klaasị abụọ. Mgbakwunye Pọl nyere amụma Ebram bụ mgbakwunye Peleg nyere amụma Eba. Eba kwusara afọ 400, ma Peleg kọwara afọ 430. Ya mere, Peleg nọchiri Pọl anya, na mgbakwunye Pọl nke afọ 30 n’ime afọ 400 ahụ, ma ozi Pọl bụ ịmata Peleg nke amụma Akwụkwọ Nsọ. “Peleg” nke amụma Akwụkwọ Nsọ, nke Pọl kpọpụtara, nọchiri nkewa nke mba ahụ anya site n’akwụkwọ nkịtị ruo n’ime mmụọ.

From Shem to Peleg is five descendants, and from Rue to Abram is five.

Site n’aka Shem ruo n’aka Peleg bụ ọgbọ ise, sitekwa n’aka Rue ruo n’aka Abram bụ ise.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

> O wee sịrị Abram, Mara n’eziokwu na mkpụrụ gị ga-abụ ndị mba ọzọ n’ala na-abụghị nke ha, ha ga-ejere ndị ahụ ozi; ndị ahụ ga-emekwagidekwa ha ahụhụ afọ narị anọ. Jenesis 15:13.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

> Ugbu a, e nyere Abraham na mkpụrụ ya nkwa nile ahụ. Ọ sịghị, “Na mkpụrụ dị iche iche,” dị ka a ga-asị na ọ bụ banyere ọtụtụ; kama dịka banyere otu, “Na mkpụrụ gị,” nke bụ Kraịst. Nke a kwa ka m na-ekwu: na ọgbụgba ndụ ahụ, nke Chineke kwadoro na mbụ n’ime Kraịst, iwu ahụ nke bịara afọ narị anọ na iri atọ ka e mesịrị, apụghị ime ka ọ bụrụ ihe efu, ka o wee mee ka nkwa ahụ ghara ịdị irè. N’ihi na ọ bụrụ na ihe nketa ahụ sitere n’iwu, ọ bụghịzi site na nkwa; ma Chineke nyere ya Abraham site na nkwa. Ndị Galeshia 3:16–18.

Thirty Years Old

Afọ Iri Atọ Ndị Okenye

Jesus was thirty when he began His ministry.

Jisọs dị afọ iri atọ mgbe Ọ malitere ozi Ya.

> And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

> Jisọs n’onwe ya malitere ịnọ ihe dị ka afọ iri atọ, bụrụkwa (dị ka e chere) nwa Josef, onye bụ nwa Heli. Luk 3:23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

Josef bidoro ijere Fero ozi n’Ijipt mgbe ọ dị afọ iri atọ.

> And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

> Josef gbara afọ iri atọ mgbe o guzoro n’ihu Fero, eze Ijipt. Josef wee si n’ihu Fero pụọ, gaa n’ala Ijipt dum. Jenesis 41:46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Onye-amụma Ezikiel dị afọ iri atọ mgbe o bidoro ozi ya, ozi ya wee dịruo afọ iri abụọ na abụọ.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> O rue n’afọ nke iri atọ, n’ọnwa nke anọ, n’ụbọchị nke ise nke ọnwa ahụ, mgbe m nọ n’etiti ndị a dọtara n’agha n’akụkụ osimiri Kebar, eluigwe meghere, m wee hụ ọhụụ nile nke Chineke. Ezekiel 1:1.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

Ezikiel nwere ọtụtụ ntụaka gbasara akụkọ ihe mere eme n’ime ihe odide ya karịa onye amụma ọ bụla ọzọ. E nwere ntụaka iri na atọ kpọmkwem na ụbọchị ndị a pụrụ ịkọwapụta n’ihe odide Ezikiel, ma n’amaghị ama, ndị ọkà mmụta Akwụkwọ Nsọ na ndị na-akọ akụkọ ihe mere eme na-akwado na ozi ya gbara afọ iri abụọ na abụọ, ọ bụ ezie na ha amaghị na iri abụọ na abụọ bụ akara nke otu narị puku iri anọ na anọ ahụ.

King David was thirty years old when he began to reign and he reigned for forty years.

Eze Devid dị afọ iri atọ mgbe ọ malitere ịchị, ọ chịrịkwa afọ iri anọ.

> David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

> Devid dị afọ iri atọ mgbe ọ malitere ịchị, ọ chịrịkwa afọ iri anọ. N’Hebron ka ọ chịrị Juda afọ asaa na ọnwa isii; na Jerusalem ka ọ chịrị afọ iri atọ na atọ n’elu Izrel niile na Juda. 2 Samuel 5:4, 5.

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

Ọchịchị Devid nke afọ iri anọ bụ ọnụọgụ ihe nnọchianya, oge iri anọ ahụ dịkwa ka afọ narị anọ na iri atọ nke Ebram na Pọl, n’ihi na e kewara afọ iri anọ ahụ ụzọ abụọ (asaa na ọkara na afọ iri atọ na atọ). Oge abụọ ahụ nke ọchịchị Devid nke afọ iri anọ nwere ihe omimi amụma agbakwunyere, n’ihi na àmà Akwụkwọ Nsọ ọzọ depụtara oge abụọ ahụ dịka afọ asaa na afọ iri atọ na atọ. Gịnị ka ọnwa isii mgbakwunye ahụ dị na Samuel nke Abụọ na-anọchi anya, oleekwa otú 7.5 na 33 si bụrụ 40? E nwere ndakọrịta nke ọnwa isii nke ga-anọchi anya eziokwu amụma.

> And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

> Ma ụbọchị ndị Devid chịrị n’elu Izrel bụ afọ iri anọ: afọ asaa ka ọ chịrị na Hebrọn, afọ iri atọ na atọ ka ọ chịrị na Jerusalem. 1 Ndị Eze 2:11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

22 bụ ọnụọgụ ihe nnọchianya nke na-anọchi anya njikọta nke Ịdị-nsọ na mmadụ, ma ozi Ezekiel dịịrị afọ iri abụọ na abụọ. Afọ iri na anọ nke Joseph e kewara n’oge abụọ nke afọ asaa, izu ọgbụgba ndụ nke Kraịst e kewara n’oge abụọ hà nhata nke ụbọchị 1260, ma ọchịchị David nke afọ iri anọ e kewara n’oge abụọ, tinyere ihe nnọchianya ọzọ nke na-ejikọta oge abụọ ahụ.

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

Jisọs bụ Onye-amụma ahụ, Onye-nchụ-àjà na Eze. N’ụbọchị ikpeazụ ndị a Ọ ga-ebuli chọọchị Ya na-emeri emeri elu dịka ọkọlọtọ, a na-anọchikwa chọọchị ahụ anya site n’aka Kraịst, onye-amụma, onye-nchụ-àjà na eze, Onye jikọtara ịdị-chi Ya na ụmụ mmadụ, ndị Ezikiel onye-amụma, Josef onye-nchụ-àjà na Devid eze nọchiri anya ha. Ihe nnọchianya anọ ahụ na-anọchi anya ndị dike atọ nọ n’ime ọkụ ahụ e mere ka ọ dị ọkụ ugboro asaa karịa ka o kwesiri ịdị, mgbe ahụ onye nke anọ wee pụta ìhè, Ọ dịkwa ka Nwa nke Chineke. E nọchiri ụwa niile anya na emume nke oyiyi ọlaedo Nebukadneza, ha niile wee hụ chọọchị na-emeri emeri, nke mejupụtara onye-amụma mmadụ, onye-nchụ-àjà mmadụ na eze mmadụ, nke Onye nke anọ ahụ nke bụ Onye Dị Nsọ kwadoro.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “Setan emeela ka ụwa bụrụ onye ọ dọtara n’agha. O webatala sabbath arụsị, n’egosi ya dịka ihe dị oké mkpa. O zuru nsọpụrụ nke ụwa Ndị Kraịst pụọ n’aka Sabbath nke Onyenwe anyị wee nye ya sabbath arụsị a. Ụwa na-ehulata n’ihu ọdịnala, iwu mmadụ mere. Dịka Nebukadneza guzobere ihe oyiyi ọlaedo ya n’ala dị larịị nke Dura, ma si otú ahụ bulie onwe ya elu, otu a ka Setan si ebuli onwe ya elu n’ime sabbath ụgha a, nke o zuru uwe nsọpụrụ nke eluigwe were kpuchie.” Review and Herald, March 8, 1898.

## The Number Four

Ọnụ Ọgụgụ Anọ

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

N’ogo amụma, iri anọ bụ otu ụzọ n’ụzọ iri nke narị anọ nke Abram, otu ụzọ n’ụzọ iri nke iri anọ bụkwa anọ. Njirimara amụma ọ bụla a hụrụ n’ọnụọgụ anọ ga-adakọrịrị na ihe nnọchianya nke iri anọ, nke n’aka nke ya ga-adakọrịrị na ihe nnọchianya nke narị anọ. N’ọnọdụ a, anọ na-anọchikarị “n’ụwa nile,” nke bụ nghọta a maara nke ọma, ma ọ na-anọchikwakwa “ọganihu n’usoro,” ma n’ọnọdụ ụfọdụ “mbibi na-aga n’ihu.”

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Opì-ike anọ mbụ n’ime opì-ike asaa ahụ na-anọchi anya mbibi na-aga n’ihu nke Rome ọdịda anyanwụ. Rome ọwụwa anyanwụ nke dị na Constantinople kwụsịrị n’okpuru nrubeisi nye ndị Sọltan Ottoman anọ ahụ. Ahịrị n’elu ahịrị, Rome ọwụwa anyanwụ na Rome ọdịda anyanwụ mebiriwanye nwayọọ nwayọọ n’ime oge anọ, nke opì-ike anọ na-anọchi anya ya, ebe a na-ebudakwa ha n’ala site n’aka Islam nke opì-ike nke ise na nke isii. N’otu, ahịrị abụọ ahụ na-egosi ọdịda nke Rome n’ime ọgbọ opì-ike anọ, ebe agha na-abawanye ike megide Islam na-eduga n’ọgwụgwụ ikpeazụ ya mgbe ndị sọltan Islam anọ ahụ nwetara ọchịchị kachasị elu n’elu alaeze ahụ. Akụkọ ihe mere eme nke ọdịda anyanwụ na ọwụwa anyanwụ malitere site n’ịkewa Alaeze Ukwu ahụ site n’aka Constantine na 330.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

Ọjà anọ nke Rome ọdịda anyanwụ malitere na 330, ma ọjà nke ise na nke isii na-anọchi anya ike ahụ nke wetara Rome ọdịda anyanwụ n’ala; Rome ọdịda anyanwụ a kwa malitere na 330. Ma Rome ọdịda anyanwụ ma Rome ọdịda anyanwụ nyere aka n’ọrụ nke idobe ike papal n’ocheeze nke ụwa na 538, ya mere ahịrị abụọ ahụ nke ọdịda anyanwụ na ọdịda anyanwụ na-anọchi anya mpi abụọ nke United States, nke ga-edobe ike papal ọzọ n’ocheeze n’oge iwu ụbọchị Sọnde. Rome ọdịda anyanwụ bụ akara nke ọchịchị ụka n’ime mmekọrịta amụma, Rome ọdịda anyanwụkwa bụ akara nke ọchịchị steeti.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

N’ime akụkọ ihe mere eme nke ọdịda Rome ọdịda anyanwụ na nke ọwụwa anyanwụ, a na-egosipụta akụkọ ihe mere eme nke Rome nke ndị popu. Malite na nzukọ nke ndị na-eso ụzọ Kraịst, nke Efesọs nọchiri anya ya, ụka atọ mbụ ahụ na-eduga n’ụka nke anọ, nke bụ ọchịchị ndị popu site n’afọ 538 ruo 1798. N’ime Mkpughe iri na atọ, a na-akọwapụta ọchịchị ndị popu dị ka nke ga-achị ruo ọnwa iri anọ na abụọ, mgbe e mechara gwọọ ọnyá ya na-egbu egbu nke 1798 na iwu ụbọchị Sọnde. “Oge adịkwaghị” mgbe afọ 1844 gasịrị, ya mere ọnwa iri anọ na abụọ ahụ bụ akara nke oge mkpagbu site n’iwu ụbọchị Sọnde ruo mgbe Maikel ga-ebili. Ndị pionia ghọtara na ụka, akara, na opi dị iche iche nọchiri anya ahịrị atọ nke akụkọ ihe mere eme na-agba n’otu ụzọ, nke ọ bụla na nke ọzọ kwekọrọ. Itinye àmà amụma nke Rome ọdịda anyanwụ n’elu ahịrị nke Rome ọwụwa anyanwụ na ahịrị nke Rome nke ndị popu abụghị ngwa amụma nke ndị Millerite jiri arụ ọrụ, ma usoro ahụ anaghị emegide nke ọ bụla n’ime nghọta ha e guzobere.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

Ahịrị n’elu ahịrị, a ga-etinye opi anọ mbụ n’elu akụkọ ihe mere eme nke opi nke ise na nke isii nọchiri anya ya, ma mgbe ahụ ahịrị nke ụka atọ mbụ ndị na-eduga n’oge mkpagbu nke ndị popu nke ụka nke anọ nọchiri anya ya. Opi anọ n’otu ahịrị, sultan anọ n’ahịrị nke abụọ, na ụka anọ n’ahịrị nke atọ. Ọnụọgụ “anọ” na-anọchi anya ihe gbasara ụwa niile, ma ọ na-anọchikwa anya mbibi na-aga n’ihu nke ike ọchịchị obodo ma ọ bụ nke okpukpe. Ihe ọ na-anọchi anya ya na-ekpebi site n’ihe gbara ya gburugburu.

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

N’iwu Sọnde, a na-eweghachi ike ọchịchị ndị Pope. Oge mbụ e nyere ọchịchị Pope ike, e nwere oge nkwadebe nke afọ iri atọ. N’ime ụka anọ mbụ ahụ, ụka nke anọ bụ ọchịchị Pope, ma ụka mbụ bụ ndị na-eso ụzọ Kraịst, a na-anọchite ha anya dịka Ephesọs. Ọgbọ atọ mbụ nke ụka Ndị Kraịst dugara n’ụka nke anọ nke Taịataịra, nke a na-anọchite anya ya site n’aka Jezebel. Mgbe i rutere na Taịataịra, n’afọ 538, e tinyere iwu Sọnde n’ọrụ na Kansụl nke Orleans, si otu a na-akọwapụta iwu Sọnde dị na United States, mgbe a gwọchara ọnya na-egbu egbu nke 1798.

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

Akụkọ ihe mere eme sitere n’afọ 1798 ruo mgbe iwu ụbọchị Sọnde ga-adị na United States, ka e ji ụka anọ mbụ nọchianya ya. Ụka nke anọ, ya bụ Tayaịtọra, bụ iwu ụbọchị Sọnde ahụ, na mkpagbu papal nke na-esote ya. Ụka mbụ nke Efesọs, bụ ụka ahụ nke tufuru ịhụnanya mbụ ya, mechara ruo na njedebe nke mbibi na-aga n’ihu n’ụzọ nzọụkwụ anọ, n’iwu ụbọchị Sọnde nke Tayaịtọra. Ọgbọ nke na-eduga n’iwu ụbọchị Sọnde nke Tayaịtọra bụ ọgbọ nke atọ nke Pegaamọs. Tayaịtọra na-anọchi anya iwu ụbọchị Sọnde ruo na mmechi oge amara, ma Pegaamọs na-anọchi anya nkwekọrịta aghụghọ nke ọgbọ nke atọ nke na-akwadebe ụzọ maka Tayaịtọra. Ọgbọ nke atọ nke Pegaamọs, na nkwekọrịta aghụghọ ahụ ọ na-anọchi anya ya, mezuru nke mbụ n’oge Constantine, onye nyere iwu ụbọchị Sọnde mbụ kpamkpam n’afọ 321. United States malitere dịka nwa-aturu nke Efesọs, ma mgbe ọ na-etinye Tayaịtọra azụ n’ocheeze, ọ na-ekwu okwu dịka dragọn.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

A na-anọchi anya mbibi na-aga n’ihu nke United States site na ụka anọ mbụ nke Mkpughe. Mbibi na-aga n’ihu nke alaeze nke isii nke amụma Bible na-eme n’ime ọgbọ anọ ndị na-eduga n’iwu ụbọchị Sọnde, ebe anụ ọhịa nke ụwa na-ekwu okwu dị ka agụ iyi. A na-anọchi anya ọgbọ ikpeazụ ahụ site n’agụ iyi, nke bụ anụ na-akpụ akpụ, dịka ọ dị n’Ugbo Iden, ma n’ihi nke a, ma Jọn Onye Na-eme Baptizim ma Jizọs kpọrọ ọgbọ ikpeazụ nke Izrel oge ochie, “ọgbọ nke ajụala.”

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

Ọgbọ nke anọ na nke ikpeazụ bụ ma “ọgbọ a họpụtara” nke na-anọchi anya otu narị puku na iri anọ na anọ, ma ọ bụ onye ibe ya, ọgbọ nke ajụala. Otu òtù emepụtala onyinyo nke Kraịst, nke ọzọkwa onyinyo nke anụ ọhịa ahụ—agwọ ahụ. E debere ọgbọ nke ajụala n’ihu kpọmkwem, ugboro anọ, n’Okwu Chineke. Ihe gbara ya gburugburu n’ebe ntụaka nke ọ bụla dị dị iche.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Ma mgbe ọ hụrụ ọtụtụ ndị Farisii na ndị Sadusii ka ha na-abịa n’ime baptizim ya, ọ sịrị ha, Unu ọgbọ agwọ ọjọọ, ònye adọọla unu aka ná ntị ka unu gbanahụ iwe ahụ nke na-abịa? Matiu 3:7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Ọ bụrụ na “ọgbọ agwọ ọjọọ” bụ naanị ụfọdụ okwu nlelị e kwuru banyere di na nwunye òtù mmadụ ụfọdụ Jọn na-adịghị amasị, mgbe ahụ, agaghị enwe ihe ọ bụla a ga-ekwu banyere okwu ahụ. Ma okwu ọ bụla dị n’Okwu Chineke bụ ihe dị nsọ, ya mere Jọn na-enye ndị Sadusi na ndị Farisii aha pụrụ iche. A na-akọwa aha ahụ n’amụma site n’okirikiri nke akụkụ Akwụkwọ Nsọ ebe e kwupụtara ya. N’ime akụkụ ahụ, a na-egosi Jọn dịka onye na-arụzu ozi ya, mgbe ahụ ndị Sadusi na ndị Farisii abanye n’akụkọ ahụ. N’amaokwu mmalite, a na-akọwa Jọn dịka “olu n’ọzara” nke Aịsaịa.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

> N’ụbọchị ndị ahụ ka Jọn Onye Na-eme Baptizim bịara, na-ekwusa ozi n’ọzara Judia, Na-asị, Chegharịanụ: n’ihi na alaeze eluigwe adịla nso.

> For this is he that was spoken of by the prophet Esaias, saying,

> N’ihi na onye a bụ ya ka e kwuru banyere ya site n’ọnụ onye amụma Aisaịa, sị,

> The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

> Olu nke onye na-eti mkpu n’ọzara, Dozienụ ụzọ nke Onyenwe anyị, mezienụ okporo ụzọ ya ka ọ dịrị kpọmkwem.

> And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

> Jọn n’onwe ya yi uwe e ji ajị kamel mee, o wee ke eriri akpụkpọ anụ n’úkwù ya; nri ya bụkwa igurube na mmanụ aṅụ ọhịa.

> Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

> Mgbe ahụ Jerusalem, na Judia nile, na mpaghara nile gbara Jọdan gburugburu, pụrụ ịga n’ebe ọ nọ; e wee meekwa ha baptizim n’ime Jọdan site n’aka ya, ka ha na-ekwupụta mmehie ha. Ma mgbe ọ hụrụ ọtụtụ n’ime ndị Farisii na ndị Sadusii ka ha na-abịa na baptizim ya, ọ sịrị ha, Unu ọgbọ agwọ ọjọọ, ònye dọrọ unu aka ná ntị ka unu gbanahụ iwe ahụ nke na-abịa? Matiu 3:2–7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

A na-akpọ ọgbọ ikpeazụ nke Izrel oge ochie “ọgbọ ajụala,” site n’ọnụ onye amụma sitere n’ọzara pụta. Jọn bụ onye amụma mezuru ọrụ ahụ dịka onye-ozi Malakaị, onye doziri ụzọ maka Onye-ozi nke Ọgbụgba-ndụ, onye bụkwa olu ahụ n’ọzara nke Aịzaịa kọwara.

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Ọ bụrụ na anyị elee “akwụkwọ” anya dịka akara, anyị ga-achọpụta na ha na-anọchi anya “ọrụ nkwupụta okwukwe.” Ntụaka mbụ bụ banyere Adam na Iv, ndị ji akwụkwọ fig kpuchie ajọ omume ha. Na mbụ ha yi uwe nke ìhè, bụ uwe nke ezi omume, ma mgbe nke ahụ kwụsịrị, ha ghọtara na ha bụ ndị Laodisia gba ọtọ, ndị na-eche na naanị ihe ha kwesịrị ime bụ izo onwe ha n’azụ “akwụkwọ nke nkwupụta okwukwe,” na ihe niile ga-adị mma. N’ihu n’ime amaokwu ahụ, Jọn na-ekwu kpọmkwem megide ndị Juu Laodisia ndị tụkwasịrị obi na agbụrụ Abraham ga-azọpụta ha, n’ihi na nkwulu obi ike ha bụ naanị akwụkwọ efu nke nkwupụta okwukwe. Uwe mmadụ na-anọchi anya onye ọ bụ.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Osisi bụ akara ndị mmadụ na nke alaeze, mkpụrụ ha, alaka, mkpụrụ-ọhụrụ, ala, mmiri, mgbọrọgwụ, nakwa n’ezie epupụta, ha niile na-anọchi anya akara amụma pụrụ iche n’onwe ha; ma nke ọ bụla n’ime eziokwu ndị ahụ jikọtara ya na akara ndị ọzọ a na-anọchi anya n’ụzọ dị iche iche nke amụma ndị na-eji akara amụma ndị mejupụtara “osisi.” N’ezie, akara amụma mbụ nke osisi bụ na ọ na-anọchi anya nnwale nke ndụ ma ọ bụ ọnwụ.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

A na-anọchi anya ozi Jọn site n’uwe ọ yi, na nri ọ riri. A ghaghị iri nri amụma, dịka manna ahụ ná mmalite nke Izrel oge ochie, ma ọ bụ Achịcha nke Eluigwe ná ngwụcha; a ghaghị iri ya. Nri ahụ na-anọchi anya ozi ule amụma nke a ghaghị iri, n’ihi na ọ bụ anụ Kraịst na ọbara Ya. Uwe Jọn yi na nri ọ riri na-akọwapụta ozi ahụ, na onye-ozi ahụ nke kwadebere ụzọ maka Kraịst. Jọn bụ ụdị nke onye-ozi ikpeazụ ahụ nke na-akwadebe ụzọ maka Kraịst, onye bụ Onye-ozi nke Ọgbụgba-ndụ, onye na-abịa n’ụlọ nsọ Ya na mberede n’oge iwu ụbọchị Sọnde. Mgbe nke ahụ mere, ndị amaghị ama n’ime ụmụ agbọghọ na-amaghị ihe, ndị bụkwa ndị Laodisia na ata, na-anọchi anya ọgbọ nke anọ ikpeazụ nke ndị na-ekwupụta na ha bụ ndị ziri ezi nke ọgbụgba-ndụ Abraham, dịka ndị Farisii na ndị Sadusii mere n’oge ahụ mgbe Jọn si n’ọzara pụta.

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

Jọn yi uwe ajị kamel, na eriri akpụkpọ anụ nke gụnyere ihe nkedo eji ebu ibu, dịka anụmanụ ugbo si enwe mgbe a tụrụ ha yoku. Ọ riri, ya mere ozi ya bụ nke igurube, akara kachasị pụta ìhè nke Islam n’Akwụkwọ Nsọ, ma o jikọtara ozi ya banyere Islam na mmanụ aṅụ.

> And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

> Ụlọ Izrel wee kpọọ aha ya Mana: ọ dịkwa ka mkpụrụ korianda, na-acha ọcha; uto ya dịkwa ka achịcha dị gịrịgịrị e ji mmanụ aṅụ mee. Ọpụpụ 16:31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

Manna bụ ihe nnọchianya nke Okwu Chineke, o nwekwara uto dị ka mmanụ aṅụ, nke ndị amụma kọwara dịka uto nke ozi ahụ, nke e gosipụtara na ha na-eri. Jọn wetara ozi nke Islam dị ka e si nọchite ya anya site n’igurube, na ihe-ọkiké nke akpụkpọ kamel na ajị kamel. Igurube na kamel bụcha ihe nnọchianya nke Islam. Ozi ahụ nke Islam e jikọtara ya na ìhè-ọmụma nke Okwu Chineke nke a nọchitere anya dịka “mmanụ aṅụ.”

> Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

> Jonatan wee sị, Nna m emewo ka ala nwee nsogbu: leenu, ana m arịọ unu, otú anya m siri mee ka o doo m anya, n’ihi na m detụrụ ntakịrị mmanụ aṅụ a. 1 Samuel 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

Jọn esoghị naanị anya nnọchianya nke ozi nke Islam, kama o si n’ọzara pụta, dị ka Elaịja mere, ma Jọn erighị mmanụ aṅụ nkịtị, ọ riri mmanụ aṅụ ọhịa, n’ihi na ya, dịka ọ dịkwa n’ihe banyere Kraịst, amụtaghị ya n’ụlọọrụ mmụta nke ụbọchị ahụ ndị nwere mmanụ aṅụ nke ozi nke ha, nke e ji ihe iko achịcha nke ndị Farisii na ndị Sadusii nọchie anya. Jọn riri mmanụ aṅụ sitere n’ọzara, n’ihi na Mmụọ Nsọ zụlitere ya n’èzí ụlọọrụ okpukpe nke ụbọchị ya. Ihe e ji eke úkwù a na-ahụkarị n’oge ahụ nwere ngwá mgbakọ nke mmadụ ga-eji kee uwe ntutu kamel ya. Ngwá mgbakọ ahụ na-anọchi anya Jọn, onye bụ ebe ntụgharị site n’ihe nke ụwa gaa n’ebe nsọ eluigwe.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Jọn onye-amụma bụ njikọ jikọtara oge-ọrụ abụọ ahụ. Dịka onye nnọchi anya Chineke, o guzoro pụta ìhè igosi mmekọrịta dị n’etiti iwu na ndị amụma na oge-ọrụ nke Ndị Kraịst. Ọ bụ ìhè nke nta, nke e kwesịrị iso ya site n’ìhè ka ukwuu. Mmụọ Nsọ mere ka uche Jọn jupụta n’ìhè, ka o wee kpọrọ ndị ya ìhè; ma ọ dịbeghị ìhè ọzọ ọ bụla nke chaworo ma ọ bụ ga-achawa nke ọma otú ahụ n’ebe mmadụ dara ada nọ dịka nke sitere n’ozizi na ihe nlereanya nke Jisọs. Aghọtachaghị Kraịst na ozi Ya nke ọma, dịka e gosipụtara ya n’ụdị ihe atụ n’àjà ndị ahụ nke onyinyo. Ọbụna Jọn aghọtaghị nke ọma ndụ na-abịa n’ọdịnihu, nke na-adịghị anwụ anwụ, site n’aka Onye Nzọpụta.” The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

A na-ewebata uwe mkpuchi nke Jọn n’otu ebe kpọmkwem nke baptizim Kraịst, nke bụ ebe mgbanwe ahụ mere, nke e ji ebe Jọn nọ na-eme baptizim nọchianya ya. A kpọrọ ebe ahụ Betabara, nke pụtara “ngafe ụgbọ mmiri,” ọ bụkwa kpọmkwem ebe Izrel oge ochie siri banye n’Ala Nkwa mgbe ha si n’ọzara pụta, dị nnọọ ka Jọn mere.

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

N’ezie, mmegharị nke puku mmadụ otu narị na iri anọ na anọ bụ ndị Jọn na-anọchi anya ha, ma anyị na-egosi naanị na mgbe e mere Jizọs baptizim, ọ bụ ọgbọ ahụ ka Ya na Jọn kpọrọ “ọgbọ nke ajụala.” Jizọs bịara ime ka iwu Iwu Iri nke Chineke bụrụ nke a kpọpụtara n’ìhè n’uju, ma Ọ bụkwa Ya kpaliri okwu ọ bụla dị n’Akwụkwọ Nsọ, ya mere mgbe Ọ kpọrọ ọgbọ ikpeazụ nke Izrel oge ochie ọgbọ nke ajụala, Ọ maara nke ọma na iwu nke abụọ na-akọwa ikpe a na-emezu n’ọgbọ nke atọ na nke anọ.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Ọgbọ nke atọ na nke anọ na-anọchi anya ikpe na-aga n’ihu nke na-ejedebe n’ọgbọ nke anọ, nke bụ ọgbọ agwọ ọjọọ. Baptizim nke Kraịst na-anọchi anya 9/11. Ọgbọ ndị Seventh-day Adventist nke Laodisia anọwo n’ọgbọ ikpeazụ ya kemgbe oge ahụ. Ozi Jọn kpọgara ndị Farisii na ndị Sadusii bụ ozi Laodisia.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

> Ma mgbe ọ hụrụ ọtụtụ ndị Farisii na ndị Sadusii ka ha na-abịa n’ime baptizim ya, ọ sịrị ha,

> O generation of vipers, who hath warned you to flee from the wrath to come?

> Ọgbọ agwọ ọjọọ, ònye dọrọ unu aka ná ntị ka unu gbapụ n’ọgwụgwụ iwe nke na-abịa?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

> Ya mere, mịpụta mkpụrụ kwesịrị ekwesị nke nchegharị: unu echekwala ikwu n’ime onwe unu, Anyị nwere Abraham dịka nna anyị:

> for I say unto you, that God is able of these stones to raise up children unto Abraham.

> n’ihi na asị m unu, na Chineke nwere ike site n’ime nkume ndị a ime ka ụmụ pụta nye Abraham.

> And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

> Ma ugbua a tọnyela anyụike n’akụkụ mgbọrọgwụ osisi nile: ya mere, a na-egbutu osisi ọ bụla nke na-amịghị mkpụrụ ọma, tụba ya n’ọkụ. N’ezie, ana m eji mmiri eme unu baptizim ruo ná nchegharị: ma Onye ahụ nke na-abịa n’azụ m dị ike karịa m, onye akpụkpọ ụkwụ ya erughị m eru ibu: ọ ga-eji Mmụọ Nsọ na ọkụ mee unu baptizim: Onye ihe ịchịcha ọka ya dị n’aka ya, ọ ga-asachapụkwa ebe ịzọcha ọka ya nke ọma, kpọkọta ọka wit ya n’ọba; ma ọ ga-eji ọkụ na-apụghị imenyụ emenyụ kpọọ afụ ọka ọkụ.

> Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

> Mgbe ahụ, Jisọs si na Galili bịa Jọdanị, n’ebe Jọn nọ, ka o mee ya baptizim. Matiu 3:7–13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

Jizọs sitere na Galili bịa, nke na-anọchi anya ebe a na-atụgharị n’ihe kwekọrọ na mgbachi-úkwù Jọn, nakwa n’ihe Betabara pụtara. Ọrụ Jọn nke ịkwadebe ụzọ ahụ agbanweela mgbe ahụ ghọọ ọrụ Kraịst nke ikwenye ọgbụgba-ndụ ahụ. Afọ iri atọ nke nkwadebe agwụla, afọ atọ na ọkara tupu obe ahụ na mgbe obe ahụ malitekwara.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Ozi nke Jọn bụ ịdọ aka ná ntị gbasara iwe na-abịa n’oge mbibi Jerusalem, mbibi nke na-anọchikwa anya njedebe nke ụwa na ọrịa ikpeazụ asaa ahụ. E debere ozi ịdọ aka ná ntị ahụ n’ime usoro nke Islam, ma nwoke zipụtara ya bụ onye na ọ bụghị naanị na o mezuru onyeozi Malakaị nke na-akwadebe ụzọ, na olu Aịzaya n’ọzara, kama ọ mezukwara ozi Elaịja, n’ihi na uwe Jọn kwekọrọ na nke Elaịja dịka ozi Jọn kwekọrọkwa na nke Elaịja.

> And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

> O wee sị ha, Ụdị nwoke olee ka ọ bụ nke bịara izute unu, gwa unu okwu ndị a? Ha wee zaa ya sị, Ọ bụ nwoke nwere ajị, e werekwa eriri akpụkpọ anụ kee ya n’úkwù. O wee sị, Ọ bụ Elaija, onye Tishbe. 2 Ndị Eze 1:7, 8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Ọ bụrụ na ha ga-ajụ banyere Jọn, ọ bụghịkwa banyere Ịlaịja, sị, “ụdị mmadụ ole ka ọ bụ?” a ga-aza ha, “ọ bụ nwoke ajị anụ juru n’ahụ́, e ke-kwa ya eriri akpụkpọ anụ n’úkwù.” A na-anọchi anya ozi niile nke Jọn n’ime ọnwa isii ahụ n’akụkụ Akwụkwọ Nsọ ebe a kọwara ma mata kpọmkwem ọgbọ ikpeazụ na nke anọ ahụ. Ozi Laodisia a kpọrọ ha kpọmkwem na-awakpo nkwupụta ha na ha bụ ndị nke ọgbụgba ndụ Chineke; ọ na-adọ ha aka ná ntị banyere iwe na-abịa, dịka e gosiri ya n’ihe atụ nke anyụike na-egbu mgbọrọgwụ osisi. Ozi ahụ gụnyekwara na Kraịst ga-emezu usoro nnwale ahụ nke malitere na Jọn. Ka e mesịrị n’Akwụkwọ Matiu, Jizọs na-akpọkwa ndị Juu “ọgbọ nke ajụala,” Ọ na-esokwa n’echiche ahụ sitere n’isiokwu Jọn banyere ịkpụda osisi, wee kọwaa ihe kpatara ya.

> Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

> Ma ọ bụ mee ka osisi ahụ dị mma, mkpụrụ ya adịkwa mma; ma ọ bụghị ya, mee ka osisi ahụ bụrụ nke rere ure, mkpụrụ ya adịkwa nke rere ure: n’ihi na a na-amata osisi site na mkpụrụ ya. Unu ọgbọ agwọ ọjọọ, kedu ka unu, ebe unu bụ ndị ọjọọ, pụrụ isi kwuo okwu ọma? n’ihi na ọnụ na-ekwu okwu site n’otutu ihe jupụtara n’obi. Ezi mmadụ na-esite n’ezi akụ nke obi ya wepụta ihe ọma: ma ajọ mmadụ na-esite n’ajọ akụ ya wepụta ihe ọjọọ. Ma asị m unu, na okwu ọ bụla efu mmadụ ga-ekwu, ha ga-aza ajụjụ banyere ya n’ụbọchị ikpe. N’ihi na site n’okwu gị ka a ga-agụ gị onye ezi omume, sitekwa n’okwu gị ka a ga-ama gị ikpe. Matiu 12:33–37.

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

Ụbọchị ikpe, dị ka iwu nke abụọ si dị, dị n’ọgbọ nke anọ. Ikpe ahụ dabeere n’ozi anyị na-ekwu, ma ozi ahụ na-apụta n’obi anyị. Ọ bụ ozi anyị na-ekwu na-egosi ma anyị bụ “ọgbọ a họpụtara” nke Pita, ma ọ bụ “ọgbọ nke ajụala.” A na-eme ka klaasị nke ọ bụla pụta ìhè na ngwụcha usoro nnwale ebe Kraịst, dịka nwoke na-eji azịza ahịhịa sachaa ala, na-asachapụ ala Ya. Dị ka ọ dịkwa n’ihe banyere mmanụ n’ilu banyere ụmụ agbọghọ iri na-amaghị nwoke, a na-anọchi ozi ahụ anya ma site n’obi ọjọọ ma ọ bụ site n’obi ọma. Ntụaka Kraịst na-agbakwụnye na ọgbọ a nke ajụala, nke bụ ọgbọ nke anọ na nke ikpeazụ—na-achọ ihe ịrịba ama, ma naanị ihe ịrịba ama a ga-enye ha bụ ihe ịrịba ama Jona.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

> Mgbe ahụ ụfọdụ n’ime ndị odeakwụkwọ na ndị Farisii zara Ya, sị, Nna-ukwu, anyị chọrọ ịhụ ihe ịrịba ama site n’aka Gị. Ma Ọ zara, sị ha, Ọgbọ ajọ na nke na-akwa iko na-achọ ihe ịrịba ama; ma a gaghị enye ya ihe ịrịba ama ọbụla, ma e wezụga ihe ịrịba ama nke Jona onye amụma: N’ihi na dịka Jona nọ ụbọchị atọ na abalị atọ n’afọ nnukwu azụ ahụ; otu a ka Nwa nke mmadụ ga-anọ ụbọchị atọ na abalị atọ n’obi ụwa. Ndị ikom Nineve ga-ebili n’ikpe na ọgbọ a, ha ga-amakwa ya ikpe: n’ihi na ha chegharịrị site n’ozi Jona kwusara; ma, lee, Onye ka Jona ukwuu nọ ebe a. Ezeanyị nwanyị nke ndịda ga-ebili n’ikpe ya na ọgbọ a, ọ ga-amakwa ya ikpe: n’ihi na o si n’ókè kachasị anya nke ụwa bịa ịnụ amamihe Solomon; ma, lee, Onye ka Solomon ukwuu nọ ebe a. Matiu 12:38–42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

Kraịst kpọrọ ndị Juu ọgbọ nke ajụala, Ọ na-ejikwa ihe atụ nke ikpe dịka ozi Jona, na ozi amamihe Solomon. Jizọs na-akọwapụta site n’ọnọdụ okwu ahụ, nakwa site n’ọnụ ndị àmà abụọ, na ọgbọ nke ajụala ahụ bụ ọgbọ nke anọ, n’ihi na ọ bụ n’ọgbọ nke anọ ka a na-emezu ikpe.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

Ndị ahụ otu narị puku iri anọ na anọ bụ ọkọlọtọ, ma ọ bụ ihe ịrịba ama nke ụbọchị ikpeazụ, dịka Iwu Chineke na Sabbath bụkwa. Ihe ịrịba ama nke Jona bụ ihe ịrịba ama nke mbilite n’ọnwụ, nke nye ndị Juu n’oge Kraịst bụ baptism Ya, mgbe Mmụọ Nsọ siri bịa n’elu Ya, a na-anọchi anya Ya dịka nduru. Jona pụtara “nduru.” Jona, Jọn Onye Nkpughe, Daniel, Josef na Lazarọs na-anọchi anya otu narị puku iri anọ na anọ ahụ, ndị a na-eme ka ha si n’ịbụ ndị nwụrụ anwụ n’okporo ámá bilie mgbe ụbọchị atọ na ọkara gachara. N’oge ahụ ka ha ga-esi na Laodisia gbanwee bụrụ ndị Filadelfia, si otú a bụrụ onye nke asatọ nke sitere n’ime asaa ahụ. Jona na-anọchi anya baptism, n’ihi na a tụbara ya n’ime mmiri, o wee nwụọ n’ụzọ ihe nnọchianya mgbe nnukwu azụ loro ya. Mgbe ahụ e mere ka o si n’ọnwụ bilie, dịka e mere Jọn mgbe e si n’ime mmanụ na-esi esi kpọpụta ya, na dịka e mere Daniel mgbe e si n’olulu ọdụm kpọpụta ya, na dịka e mere Josef mgbe e si n’olulu kpọpụta ya, dịka Lazarọs, ọrụ ebube nke ịkpọchi akara n’oge Kraịst. Ndị Juu enweghị ike ịhụ ihe ịrịba ama nke Jona, dịka mbilite n’ọnwụ Kraịst si na-anọchi anya ya, nke ọma karịa ka Adventism si ahụ ihe ịrịba ama nke 9/11, nke bụ ihe ịrịba ama nke Jona.

We will continue these subjects in the next article.

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

> “The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

> “Ibu nke ịdọ aka ná ntị a ga-abịara ndị Chineke ugbu a, ndị nọ nso na ndị nọ n’ebe dị anya, bụ ozi mmụọ-ozi nke atọ. Ma ndị na-achọ ịghọta ozi a agaghị eduzi site n’aka Onyenwe anyị ime ngwa nke Okwu ahụ n’ụzọ ga-emebi ntọala ma wepụ ogidi nke okwukwe ahụ nke mere Ndị Adventist Ụbọchị nke Asaa ihe ha bụ taa. Eziokwu ndị ahụ nke na-apụta ìhè n’usoro ha, dịka anyị siri aga n’ihu n’ahịrị amụma e kpughere n’Okwu Chineke, bụ eziokwu, eziokwu dị nsọ, eziokwu ebighị ebi taa. Ndị ahụ gafere n’ala ahụ nzọụkwụ site n’nzọụkwụ n’akụkọ gara aga nke ahụmịhe anyị, na-ahụ njikọ nke eziokwu n’amụma ndị ahụ, ka a kwadebere ka ha nabata ma rubere isi n’ìhè ọ bụla. Ha nọ na-ekpe ekpere, na-ebu ọnụ, na-enyocha, na-egwuputa eziokwu dị ka akụ e zoro ezo, ma Mmụọ Nsọ, anyị maara, nọ na-akụziri anyị ma na-eduzi anyị. E wepụtara ọtụtụ ozizi, ndị nwere ọdịdị yiri eziokwu, ma e jikọtara ha nke ukwuu na Akwụkwọ Nsọ a kọwara n’ụzọ na-ezighị ezi ma tinye ha n’ọrụ n’ụzọ na-ezighị ezi, nke mere na ha duru n’ihe njehie ndị dị ize ndụ. Anyị maara nke ọma etu e si mee ka isi ihe ọ bụla nke eziokwu guzosie ike, na ka e tinyekwaara ya akara site n’aka Mmụọ Nsọ nke Chineke. Ma n’oge ahụ niile a na-anụ olu, ‘Lee eziokwu ahụ,’ ‘Enwere m eziokwu; soro m.’ Ma ịdọ aka ná ntị bịara, ‘Unu esola ha. Eziteghị m ha, ma ha gbaara ọsọ.’ (Lee Jeremiah 23:21.)”

> “The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

> “Akara nduzi nke Onyenwe anyị pụtara ìhè, ma ihe ngosi Ya banyere ihe bụ eziokwu bụkwa ndị kachasị ịtụnanya. Okwu n’elu okwu ka Onyenwe anyị Chineke nke eluigwe guzobere. Ihe nke bụ eziokwu n’oge ahụ, bụ eziokwu taa. Ma olu ndị ahụ akwụsịghị ịnụ—‘Nke a bụ eziokwu. Enwere m ìhè ọhụrụ.’ Ma ìhè ọhụrụ ndị a n’akara amụma na-apụta ìhè n’ịtụgharị Okwu ahụ n’ụzọ na-ezighi ezi ma hapụ ndị nke Chineke ka ha kpafuo n’enweghị arịlịka ga-ejide ha. Ọ bụrụ na onye na-amụ Okwu ahụ ga-anara eziokwu ndị ahụ Chineke kpugheere n’ime nduzi nke ndị Ya, ma mee ka eziokwu ndị a bụrụ nke ya, gbarie ha nke ọma, ma weta ha n’ime ndụ ya nke omume, mgbe ahụ ha ga-abụ ọwa ndụ nke ìhè. Ma ndị tinyeworo onwe ha n’ịmụpụta amụma ọhụrụ nwere ngwakọta nke eziokwu na njehie jikọtara ọnụ, ma mgbe ha gbalịsịrị ime ka ihe ndị a bụrụ ndị a na-enye isi, ha egosila na ha esighị n’ebe ịchụàjà nke eluigwe mụnye obere oriọna ha, ya mere ọ gbanyụọla n’ọchịchịrị.” Selected Messages, book 2, 103, 104.

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