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# The Book of Daniel - Number One-Hundred and Five

Akwụkwọ Daniel — Nọmba Otu-Narị na Ise

The Progressive Rejection of the Gospel: From Christ’s Birth to Stephen’s Stoning

Ịjụ Oziọma ahụ n’Ọganihu Ya: Site n’Ọmụmụ Kraịst ruo n’Ịtụ Stefen Nkume

Author

Jeff Pippenger

Published

February 29, 2024

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In the last article we noted that inspiration identified that the Jews “sealed their rejection” of the gospel at the cross, and then confirmed their rejection again at the stoning of Stephen. How can this be? Of course, the rejection of the gospel by the quibbling Jews of that history was accomplished progressively. They had already been passed by at His birth. Christ’s birth to the stoning of Stephen illustrates a progressive rejection of the gospel.

N’isiokwu ikpeazụ anyị rịbara ama na mmụọ nsọ kpaliri dee na ndị Juu “kàchiri nkwụsị ha” nke oziọma n’obe, ma mesịa kwado nkwụsị ha ọzọ n’oge a tụrụ Stivin nkume ruo ọnwụ. Olee otú nke a ga-esi bụrụ? N’ezie, nkwụsị nke oziọma site n’aka ndị Juu ndị ahụ na-eme mkpesa na esemokwu n’akụkọ ihe mere eme ahụ mezuru n’ụzọ na-aga n’ihu nwayọ nwayọ. A gabigalarị ha n’oge ọmụmụ Ya. Site n’omụmụ Kraịst ruo n’oge a tụrụ Stivin nkume ruo ọnwụ na-egosi nkwụsị nke oziọma nke gara n’ihu n’ụzọ nwayọ nwayọ.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

> “Ndị mmadụ amaghị ya, ma ozi ahụ jupụtara eluigwe n’ọṅụ. Site n’inwe mmasị miri emi karị na nke dị nro karị, a na-adọta ndị nsọ sitere n’ụwa nke ìhè n’ebe ụwa nọ. Ụwa dum na-egbuke egbuke karị n’ihi ọnụnọ Ya. N’elu ugwu nta ndị dị n’elu Betlehem ka e zukọtara ìgwè ndị mmụọ ozi a na-apụghị ịgụ ọnụ. Ha na-eche ihe ịrịba ama ga-eme ka ha kpọsaa ozi ọma ahụ nye ụwa. Ọ bụrụ na ndị ndú n’Izrel eguzosiwo ike n’ọrụ ntụkwasị obi e nyefere ha, ha gaara enwekwa òkè n’ọṅụ nke ikwusa ọmụmụ Jizọs. Ma ugbu a, a gafewo ha.” The Desire of Ages, 47.

From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.

Site n’ọmụmụ Jizọs ruo n’ọnwụ Stivin, a na-egosi mmegide na-ajụ oziọma nke Izrel oge ochie n’ụzọ na-aga n’ihu. Ịnakwere na ịjụ Kraịst nke ndị Juu bụ ihe mere n’ụzọ na-aga n’ihu na-eme ka o kwe omume ịmata “imechi ịjụ ha,” ma n’obe, ebe ákwà mgbochi nke ụlọ nsọ dọwara adọwa, ma kwa n’ọnwụ Stivin. Ndọwapụ nke ákwà mgbochi ahụ bụ ihe nnọchianya na ha abụghịzi ndị ọgbụgba ndụ Chineke, ma mgbe a tụrụ Stivin nkume, Stivin hụrụ Jizọs ka o guzo n’aka nri Chineke, nke n’akwụkwọ Daniel isi nke iri na abụọ, amaokwu nke mbụ, bụ ihe nnọchianya nke mmechi nke oge ebere. Mbibi nke Jerusalem bụkwa ihe nnọchianya nke mmechi nke oge ebere.

> “The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.

> “A ga-abịakwasị Jerusalem ntaramahụhụ ahụ nwere ike ịkwụsịtụ naanị obere oge; ma dịka anya Kraịst lekwasịrị n’obodo ahụ a kpebiri ibibi, ọ hụghị naanị mbibi ya, kama o hụkwara mbibi nke ụwa. Ọ hụrụ na dịka e nyefere Jerusalem ka e bibie ya, otu a ka a ga-enye ụwa n’aka mbibi ya. Ọ hụrụ ntaramahụhụ ahụ a ga-eleta ndị iro Chineke. Ihe omume ndị mere n’oge mbibi Jerusalem ka a ga-emeghachi ọzọ n’ụbọchị ukwu ahụ na nke dị egwu nke Onyenwe anyị, ma n’ụzọ ka njọ ma na-atụ egwu karịa.” Review and Herald, December 7, 1897.

It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.

Ọ bụ naanị ebere Chineke gbochiri ka e bibie Jerusalem n’obe.

> “In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.” The Desire of Ages, 600.

> “N’ịkpọgide Kraịst n’obe nke ndị Juu, e tinyere mbibi nke Jerusalem. Ọbara a wụsịrị n’elu Kalfarị bụ ibu ahụ mere ka ha daba n’ime mbibi n’ụwa a nakwa n’ụwa nke ga-abịa. Otu a ka ọ ga-adịkwa n’ụbọchị ukwu ikpeazụ ahụ, mgbe ikpe ga-adakwasị ndị jụrụ amara Chineke. Kraịst, nkume ịsụ ngọngọ ha, ga-apụta n’oge ahụ n’ihu ha dịka ugwu nke ịbọ ọbọ. Ebube nke ọnụ Ya, nke bụ ndụ nye ndị ezi omume, ga-abụkwa ndị ajọ omume ọkụ na-erepịa. N’ihi ịhụnanya a jụrụ, amara a ledara anya, a ga-ebibi onye mmehie.” The Desire of Ages, 600.

It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.

Ọ bụ naanị ebere Chineke ka nọgidere, n’ịghara iweta mbibi Jerusalem n’oge obe ahụ.

> “For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son.” The Great Controversy, 27.

> “N’ihe fọrọ nke nta ka ọ bụrụ afọ iri anọ mgbe Kraịst Onwe Ya kwupụtasịrị mbibi nke Jerusalem, Onyenwe anyị gbuuru oge n’ikpe Ya megide obodo ahụ na mba ahụ. Ndidi nke Chineke n’ebe ndị jụrụ ozi-ọma Ya na ndị gburu Ọkpara Ya nọ dị ebube nke ukwuu.” The Great Controversy, 27.

At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.

N’oge ikpeazụ Ọ sachara ụlọ nsọ, Jisọs ewepụtala ịdọ aka ná ntị ka a gbapụ na Jerusalem mgbe ndị na-eso ụzọ Ya ga-ahụ ihe arụ nke mbibi ahụ, nke Daniel onye amụma kwuru banyere ya. N’oge mbụ Ọ sachara ụlọ nsọ, Ọ kwuru na ndị Juu emeela ụlọ Nna Ya ka ọ bụrụ ọgba ndị ohi; ma n’oge ikpeazụ ahụ Ọ sịrị, “a hapụwo unu ụlọ unu ka ọ bụrụ ihe tọgbọrọ n’efu.” Ọbụna tupu obe ahụ, nke dị nnọọ nso ime, ụlọ nsọ ahụ ebe a ga-adọwa ákwà mgbochi ya n’oge a kpọgidere Ya n’obe, a matalarị ya dịka ụlọ ndị Juu, ọ bụghị ụlọ Chineke. Sister White kọwara mgbe Kraịst kwuru okwu ahụ, ma ka àmà ya na-aga n’ihu, ọ kọwakwara afọ iri anọ nke ebere e gbatịrịworo.

> “Christ’s words to the priests and rulers, ‘Behold, your house is left unto you desolate’ (Matthew 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation’s glory, was soon to be a heap of ruins? . . .

> “Okwu Kraịst gwara ndị nchụàjà na ndị ọchịchị, sị, ‘Lee, a hapụrụ unu ụlọ unu ka ọ bụrụ nkịtị’ (Matthew 23:38), tụrụ obi ha egwu. Ha mere ka o yie na ha enweghị mmasị, ma ajụjụ ahụ nọgidere na-ebili n’obi ha gbasara ihe okwu ndị a pụtara. O yiri ka ihe ize ndụ a na-adịghị ahụ anya na-eyi ha egwu. Ọ̀ pụrụ ịbụ na ụlọ nsọ ahụ dị ebube, nke bụ otuto mba ahụ, ga-adị anya ghọọ ikpokọta mkpọmkpọ ebe?...”

> “Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.

> “Kraịst nyere ndị na-eso ụzọ Ya ihe ịrịba ama nke mbibi ga-abịakwasị Jerusalem, Ọ gwakwara ha otú ha ga-esi gbapụ: ‘Ma mgbe unu ga-ahụ Jerusalem ka ndị agha gbara ya gburugburu, mgbe ahụ mara na mbibi ya adịla nso. Mgbe ahụ ka ndị nọ na Judia gbaga n’ugwu; ka ndị nọ n’etiti ya pụọ; ka ndị nọ n’ime ime obodo ghara ịbanye n’ime ya. N’ihi na ndị a bụ ụbọchị ịbọ ọbọ, ka e wee mezuo ihe nile e dere.’ E nyere ịdọ aka ná ntị a ka e gee ya ntị afọ iri anọ ka e mesịrị, n’oge mbibi Jerusalem. Ndị Kraịst rubere ịdọ aka ná ntị ahụ isi, ọ dịghịkwa otu Onye Kraịst nwụrụ n’oge ọdịda obodo ahụ.” The Desire of Ages, 628, 630.

Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.

A kpọgidere Kraịst n’obe n’afọ 31, ma ihe fọrọ nke nta ka ọ bụrụ afọ iri anọ mgbe e mesịrị, n’afọ 70, e bibiri Jerusalem mgbe nnọchibido nke afọ atọ na ọkara gasịrị. Olee otú a ga-esi kwuo na e bibiri Jerusalem n’oge obe n’afọ 31, ma ọ bụrụ na e ka nwere afọ atọ na ọkara nke oge amara a na-anwale, nke a kọwara dịka izu iri asaa n’akwụkwọ Daniel isi nke itoolu, amaokwu nke iri abụọ na anọ? Olee otú a ga-esi edozi ihe ndị a na-adị ka enweghị nkwekọrịta? Ngwọta kachasị mfe bụ naanị ịmata eziokwu ahụ bụ na, mgbe a bịara n’ịgwụcha oge amara a na-anwale nke izu iri asaa nọchiri anya ya, a ghaghị ịghọta ya dịka mmechi na-aga n’ihu nke oge amara a na-anwale. Nke a bụ eziokwu, ma ọ na-ewepụ nkọwapụta amụma ọ bụla pụrụ iche mgbe a na-etinye ihe ịrịba ama nke akụkọ ihe mere eme ahụ n’ọrụ. Aga m anwa ịkọwa.

If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.

Ọ bụrụ na Pentikọst na-anọchi anya iwu Sọnde na-abịanụ, ebe a na-akpọpụta igwe atụrụ nke ọzọ nọ na Babilọn, gịnị mere ozi-ọma ji gaa n’aka ndị Jentaịl naanị mgbe afọ atọ na ọkara gachara site na Pentikọst? Ọ bụ ọnwụ nke Kraịst ka ọ bụ ọnwụ Stivin bụ ihe ịrịba ama nke mmechi oge amara nye Izrel oge ochie? Ọ bụrụ na Adventizim Laodisia akwụsị ịbụ ụka n’iwu Sọnde na-abịanụ, mbibi nke ụlọ nsọ ahụ n’afọ 70, ọ̀ nọchiri anya njedebe nke ụlọ nsọ nke Adventizim Laodisia n’iwu Sọnde? Ihe nwere ike iyi ka ọdịiche ndị na-adabaghị adaba na-enweta ngwọta site n’itinye n’ọrụ “ahịrị n’elu ahịrị,” ma mgbe etinyere usoro ahụ n’ọrụ, àmà nke ihe ịrịba ama ndị ahụ anyị na-achọpụta na-aghọ nke doro nnọọ anya ma bụrụkwa nke mkpirikpi.

The week that Christ confirmed the covenant is broken up into two equal periods of three and a half years. The first three and a half years begins at Christ’s baptism and ends with His death. Baptism is the symbol of His death and resurrection, so the beginning of that period of three and a half years is identical to the ending. In that period Christ presented the gospel exclusively to the Jews. The end of that three and a half years marks the beginning of the following three and a half years. The beginning of the second period of three and a half years begins with the death of Christ, and it ends with the death of Stephen. In that period the disciples presented the gospel exclusively to the Jews.

A na-ekewa izu ahụ Kraịst kwadoro ọgbụgba ndụ ahụ n’oge abụọ hà nhata nke afọ atọ na ọkara. Afọ atọ na ọkara mbụ ahụ na-amalite na baptizim Kraịst ma kwụsị n’ọnwụ Ya. Baptizim bụ akara nke ọnwụ Ya na mbilite n’ọnwụ Ya, ya mere mmalite nke oge ahụ nke afọ atọ na ọkara bụ otu ihe ahụ na njedebe ya. N’oge ahụ Kraịst gosiri ozi-ọma naanị nye ndị Juu. Njedebe nke afọ atọ na ọkara ahụ na-akara mmalite nke afọ atọ na ọkara na-esote ya. Mmalite nke oge nke abụọ nke afọ atọ na ọkara na-amalite n’ọnwụ Kraịst, ọ na-akwụsịkwa n’ọnwụ Stivin. N’oge ahụ ndị na-eso ụzọ Ya gosiri ozi-ọma naanị nye ndị Juu.

Those two periods, which are separate prophetic lines, are to be brought together “line upon line.” Both beginnings and endings possess the signature of Alpha and Omega, for the beginning and ending histories are the same. Both periods of duration are identical, and the work that is carried out during each period is identical. Christ who is the First and the Last, is also the creator of all things, and in that regard He is the Creator of Truth. The Hebrew word “truth” was created by three Hebrew letters. The first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet are combined to make the Hebrew word “truth.”

A ga-ejikọta oge abụọ ahụ, ndị bụ ahịrị amụma abụọ dị iche iche, “ahịrị n’elu ahịrị.” Ma mmalite ma njedebe nwere akara nke Alfa na Omega, n’ihi na akụkọ ihe mere eme nke mmalite na nke njedebe bụ otu. Oge ogologo abụọ ahụ bụ otu ihe ahụ, ọrụ a na-arụkwa n’ime oge nke ọ bụla bụ otu ihe ahụ. Kraịst, onye bụ Mbụ na Ikpeazụ, bụkwa Onye Okike nke ihe niile, ma n’akụkụ ahụ, Ọ bụ Onye Okike nke Eziokwu. E ji mkpụrụedemede Hibru atọ kee okwu Hibru ahụ bụ “eziokwu.” A jikọtara mkpụrụedemede mbụ, nke mkpụrụedemede nke iri na atọ sochiri, nke mkpụrụedemede ikpeazụ nke mkpụrụedemede Hibru sochiri, iji mee okwu Hibru ahụ bụ “eziokwu.”

Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.

Oge abụọ ahụ nke afọ atọ na ọkara nwere Kraịst dịka onye mbụ na onye ikpeazụ, n’ihi na Kraịst nọ na mmalite nke oge mbụ n’oge baptism Ya, dịka Ọ nọkwa na njedebe ya n’ọnwụ Ya n’oge mbụ. Ma Kraịst nọ n’ọnwụ Ya na mmalite nke oge nke abụọ, Ọ na-eguzokwa n’aka nri nke Chineke na njedebe nke oge nke abụọ. Ọnụ ọgụgụ iri na atọ bụ akara nke nnupụisi, ma n’oge abụọ ahụ, ma e gosipụtara ozi ọma ahụ n’onwe Ya site n’aka Kraịst, ma ọ bụ n’oge nke abụọ site n’aka ndị na-eso ụzọ Ya, ndị Juu na-eme mkpesa nupụrụ isi megide ozi nke ozi ọma ahụ.

Both periods are the same duration, possess the signature of Alpha and Omega, and identify the same gospel message. Those two periods are to be brought together “line upon line.” The methodology of “line upon line,” is the testing methodology of the latter rain. It is the methodology of the last days, and the truths which are identified and established by that methodology in the last days are what purges or purifies the sons of Levi during the sealing of the one hundred and forty-four thousand.

Oge abụọ ahụ hà nhata n’ogologo, na-ebukwa akara nke Alfa na Omega, ma na-akọwapụta otu ozi-ọma ahụ. A ghaghị ijikọ oge abụọ ahụ “ahịrị n’elu ahịrị.” Usoro nke “ahịrị n’elu ahịrị” bụ usoro nnwale nke mmiri ozuzo ikpeazụ. Ọ bụ usoro nke ụbọchị ikpeazụ, ma eziokwu ndị a na-achọpụta ma na-eme ka ha guzosie ike site n’usoro ahụ n’ụbọchị ikpeazụ bụ ndị na-asacha ma ọ bụ na-eme ka ụmụ nke Livaị dị ọcha n’oge a na-akara otu narị puku iri anọ na anọ ahụ akara.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ònye ka ọ ga-akụziri ihe ọmụma? Ònye ka ọ ga-eme ka ọ ghọta ozizi? Ndị a napụrụ ara ehi, ndị a dọpụtara n’obi nne. N’ihi na iwu ga-adị n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ: N’ihi na ọ bụ n’egbugbere ọnụ na-asụ nsụ na n’asụsụ ọzọ ka ọ ga-agwa ndị a okwu. Ndị ọ sịrị ha, Nke a bụ izuike nke unu ga-eme ka ndị ike gwụrụ zuo ike; nke a kwa bụ ime ka mmadụ nweta ume ọhụrụ: ma ha achọghị ịnụ. Ma okwu nke Onyenwe anyị ghọrọ nye ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ; ka ha wee jee, daa azụ, kụrie onwe ha, bụrụ ndị a tọrọ n’ọnyà, ma bụrụkwa ndị e jidere. Aịzaya 28:9–13.

The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”

Amaokwu nke sochirinụ n’akwụkwọ Aịzaya na-agwa ndị mmadụ na-akparị akparị bụ ndị na-achị ndị Jerusalem okwu. Nye ndị ahụ na-akparị akparị, “ezumike na mmụgharị ahụ” (mmiri ozuzo ikpeazụ), nke ha jụrụ “ịnụ,” bụ ihe na-eme ka ha “gaa, daa azụ, gbajie, bụrụ ndị e jidere n’ọnyà, ma bụrụkwa ndị a kpụrụ.” E nyere ha ule ahụ site n’asụsụ ọzọ, n’ihi na Ilija, Jọn Onye-nbapụta, na William Miller azụghị ọmụmụ n’ụlọ akwụkwọ nkà mmụta okpukpe nke akụkọ ha nke ọ bụla. Ozi mmiri ozuzo ikpeazụ nke na-anwale Adventizim Laodisia bụ ozi a na-emepụta site n’itinye “ahịrị n’elu ahịrị.”

When the first three and a half years of the week in which Christ confirmed the covenant is laid over the second three and a half years, we find prophetic light that clarifies any seeming inconsistencies that might arise in an inquiring mind. The week was when the Messenger of the Covenant was to confirm the covenant, and a biblical covenant must be confirmed with blood. The baptism and crucifixion of Christ and the stoning of Stephen all identify blood. Both lines represent the blood of the covenant, and those lines are confirming the covenant.

Mgbe a tọkwasịrị afọ atọ na ọkara mbụ nke izu ahụ nke Kraịst kwadoro ọgbụgba ndụ n’elu afọ atọ na ọkara nke abụọ, anyị na-ahụ ìhè amụma nke na-eme ka ihe ọ bụla yiri ka ọ naghị adakọ nke pụrụ ịpụta n’uche onye na-achọ ịmata ihe doo anya. Izu ahụ bụ oge Onye Ozi nke Ọgbụgba Ndụ ga-akwado ọgbụgba ndụ ahụ, ma ọgbụgba ndụ nke Akwụkwọ Nsọ ga-eji ọbara kwado ya. Baptizim na ikpọgide Kraịst n’obe na ịtụ Stivin nkume, ha niile na-egosi ọbara. Ahịrị abụọ ahụ na-anọchi anya ọbara nke ọgbụgba ndụ ahụ, ahịrị ndị ahụ kwa na-akwado ọgbụgba ndụ ahụ.

When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.

Mgbe e jikọtara ha ọnụ “ahịrị n’elu ahịrị,” baptizim na ịkpọgide n’obe bụ akara-ụzọ mbụ, ma ịkpọgide n’obe na ịtụ Stivin nkume bụ akara-ụzọ ikpeazụ. Mgbe e jikọtara ha ọnụ n’otu ahịrị, anyị na-ahụ obe ahụ na Maịkel ka o biliri n’oge ọnwụ Stivin dị ka ndịàmà abụọ nke ndị Juu ji kaa akara mmechi nke ịjụ ha oziọma ahụ. Ọnwụ Kraịst bụkwa ọnwụ onye na-eso ụzọ Ya, bụ Stivin, nke bụ Ngabiga, mgbe e jikọtara ahịrị abụọ ahụ. Ụbọchị atọ ka e mesịrị, a kpọlitere Kraịst n’ọnwụ dịka onyinye Mkpụrụ Mbụ.

> But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.

> Ma ugbu a, Kraịst esiwola n’ọnwụ bilie, bụrụkwa mkpụrụ mbụ nke ndị dara n’ụra ọnwụ. 1 Ndị Kọrịnt 15:20.

In between Passover and the feast of First Fruits on the third day is the beginning of the feast of Unleavened Bread. Unleavened bread does not “rise”, and Christ did not rise on the second day, He rose on the third day. Christ and Stephen die together in the “line upon line” application, but Stephen is resurrected after Christ for there is an order to the first fruit resurrection.

N’etiti Emume Ngabiga na emume Mkpụrụ Mbụ n’ụbọchị nke atọ ka mmalite emume Achịcha Na-ekoghị N’eko dị. Achịcha na-ekoghị n’eko anaghị “ebili,” ma Kraịst ebilighị n’ụbọchị nke abụọ; O biliri n’ụbọchị nke atọ. Kraịst na Stivin na-anwụ ọnụ n’ọrụ “ahịrị n’elu ahịrị,” ma a na-eme ka Stivin si n’ọnwụ bilie mgbe Kraịst gasịrị, n’ihi na e nwere usoro n’mbilite n’ọnwụ nke mkpụrụ mbụ.

> But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.

> Ma onye ọ bụla n’usoro nke ya: Kraịst, mkpụrụ mbụ; emesia ndị bụ nke Kraịst n’ọbịbịa Ya. 1 Ndị Kọrịnt 15:22.

The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.

A pụghị ikewapụ emume nke Udu Mmiri n’ebe ibe ha nọ, n’ihi na ha nwere njikọ kpọmkwem n’ebe ibe ha nọ. N’echiche a, Pentikọst na-anọchi anya iwu Sọnde nke na-abịa n’oge na-adịghị anya, mgbe a ga-enwe nkwughachi nke ịwụsa Mmụọ Nsọ, olu nke abụọ nke Mkpughe isi nke iri na asatọ ga-akpọkwa mgbe ahụ ndị na-amaghị ozi-ọma ugbu a ka ha si na Babilọn pụta. Okwu ahụ bụ “Babilọn” sitere n’okwu ahụ bụ “Bebụl,” nke pụtara mgbagwoju anya, n’ihi na ọ bụ n’ọdịda Bebụl ka Chineke gbagwojuru asụsụ dị iche iche anya, ọ bụkwa na Pentikọst ka Chineke na-atụgharị mgbagwoju anya nke asụsụ dị iche iche azụ iji buru ozi-ọma gaa n’ụwa. Ya mere, Pentikọst na iwu Sọnde kwekọrọ.

At Pentecost the gift of languages was given to the disciples, but their message then was still restricted to the Jews. When both lines are brought together Pentecost occurs in the year 34, when Stephen was stoned and the gospel was then carried to those who do not currently know the gospel.

N’oge Pentikọst, e nyere ndị na-eso ụzọ Kraịst onyinye nke asụsụ, ma ozi ha n’oge ahụ ka bụ nke e mere ka ọ bụrụ naanị nye ndị Juu. Mgbe e jikọtara ahịrị abụọ ahụ ọnụ, Pentikọst na-eme n’afọ 34, mgbe e tụrụ Stivin nkume ruo ọnwụ, ma e wee buru ozi ọma ahụ gaa n’ebe ndị na-amaghị ozi ọma nọ ugbu a.

Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.

Stivin na-anọchi anya ndị a ga-eme ka ha si n’ọnwụ bilie “n’ọbịbịa Ya,” ma bụ ndị soro Ya nwụọ. Àjà Mkpụrụ Mbụ na-akara mbilite n’ọnwụ nke Kraịst n’ụbọchị nke atọ, ọ na-akakwa mmalite nke Emume Izu dị iche iche, nke bụkwa emume Pentikọọst, ma nke na-echeta inye Iwu Iri ahụ n’ugwu Sinai.

October 22, 1844, aligns with the cross, for among other proofs Sister White aligns the disappointment of the disciples after the cross with the disappointment that followed October 22, 1844. Both the cross and October 22, 1844, prefigure the soon-coming Sunday law. Pentecost also typifies the soon coming Sunday law, but Pentecost came fifty-two days after the cross. The cross, which was typified by Passover, ushers in a series of feasts which commemorate the old paths of ancient Israel from the night the angel of death passed over Egypt, through to the giving of the law. Though the feasts possess their own distinctions, they are inseparably linked to each other. It is therefore accurate to apply the complete fifty-two days from Passover to Pentecost as one singular waymark.

Ụbọchị Ọktoba 22, 1844, kwekọrọ n’obe, n’ihi na, n’etiti ihe akaebe ndị ọzọ, Nwanyị White na-eme ka ndakpọ olileanya nke ndị na-eso ụzọ ahụ mgbe obe gasịrị dakọtara na ndakpọ olileanya nke sochiri Ọktoba 22, 1844. Ma obe ma Ọktoba 22, 1844, na-anọchi anya n’ihu iwu Ụka ga-abịa n’oge na-adịghị anya. Pentikọst kwa na-anọchikwa anya iwu Ụka ahụ ga-abịa n’oge na-adịghị anya, ma Pentikọst bịara ụbọchị iri ise na abụọ mgbe obe gasịrị. Obe ahụ, nke Ememme Ngabiga nọchiri anya ya, na-ebute usoro ememme nke na-echeta ụzọ ochie nke Izrel oge ochie site n’abalị ahụ mgbe mmụọ ozi nke ọnwụ gafere Ijipt, ruo n’inye iwu ahụ. Ọ bụ ezie na ememme ndị ahụ nwere ọdịiche nke ha pụrụ iche, ejikọtara ha n’ụzọ a na-apụghị ikewapụ ekewa. Ya mere, ọ ziri ezi itinye ụbọchị iri ise na abụọ ahụ nile site na Ngabiga ruo Pentikọst dịka otu naanị akara-ụzọ.

For this reason, the cross, the death of Stephen, and Pentecost all prefigure the soon coming Sunday law, when the progressive executive judgment upon Modern Babylon begins, as the second voice of Revelation chapter eighteen begins to call God’s other flock out of Babylon. It is at that waymark that the executive judgment upon Jerusalem arrived, though God in His mercy deferred the actual destruction of the temple and city nearly forty years after the cross to the year 70. The destruction of ancient Jerusalem represents the beginning of the progressive executive judgment that begins in the United States when “national apostasy is followed by national ruin.”

N’ihi nke a, obe, ọnwụ Stivin, na Pentikọst, ha niile na-egosi tupu oge eruo iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya, mgbe ikpe mmezu na-aga n’ihu megide Babilọn nke Oge A na-amalite, ka olu nke abụọ nke Mkpughe isi nke iri na asatọ na-amalite ịkpọ atụrụ ọzọ nke Chineke ka ha si na Babilọn pụta. Ọ bụ n’akara ụzọ ahụ ka ikpe mmezu megide Jerusalem rutere, ọ bụ ezie na Chineke, n’ebere Ya, yigharịrị mbibi n’ezie nke ụlọ nsọ na obodo ahụ ihe fọrọ nke nta ka ọ bụrụ afọ iri anọ mgbe obe gasịrị ruo n’afọ 70. Mbibi nke Jerusalem oge ochie na-anọchi anya mmalite nke ikpe mmezu na-aga n’ihu nke na-amalite na United States mgbe “ndapụ n’ezi ofufe nke mba na-esote mbibi nke mba.”

Truth is established upon the testimony of two, and in the two lines of three and a half years that Christ confirmed the covenant we find two witnesses of a death and resurrection that is associated with the history that identifies the soon-coming Sunday law. That Sunday law in Revelation chapter eleven, is identified as the “hour of the great earthquake.” That “hour” is directly connected to two witnesses that gave a testimony of three and a half years. Their testimony ends with their death and resurrection.

Eziokwu na-eguzosi ike n’elu àmà nke mmadụ abụọ, ma n’ime ahịrị abụọ nke afọ atọ na ọkara nke Kraịst jiri kwado ọgbụgba ndụ ahụ, anyị na-achọta ndị àmà abụọ nke ọnwụ na mbilite n’ọnwụ nke jikọtara ya na akụkọ ihe mere eme nke na-akọwapụta iwu Sọnde nke na-abịa n’oge na-adịghị anya. A na-akọwa iwu Sọnde ahụ, n’ime Mkpughe isi nke iri na otu, dịka “awa nke nnukwu ala ọma jijiji.” “Awa” ahụ jikọtara kpọmkwem na ndị àmà abụọ ndị nyere àmà nke afọ atọ na ọkara. Àmà ha na-ejedebe n’ọnwụ ha na mbilite n’ọnwụ ha.

Their testimony of three and a half years, followed by their death and resurrection has been represented by the death and resurrection of both Jesus and Stephen, for “line upon line,” Stephen is represented as being resurrected with Christ. In the feast of First Fruits, two primary offerings were presented.

Àmà ha nke afọ atọ na ọkara, nke ọnwụ ha na mbilite n’ọnwụ ha soro, ka e gosipụtara site n’ọnwụ na mbilite n’ọnwụ nke ma Jizọs ma Stivin, n’ihi na “ahịrị n’elu ahịrị,” a na-anọchi Stivin anya dịka onye e mere ka o soro Kraịst bilie n’ọnwụ. N’emume Mkpụrụ Mbụ, e wetara onyinye isi abụọ.

One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.

Otu bụ nwa-atụrụ na-enweghị ntụpọ, nke ọzọkwa bụ àjà ọka bali. Ọka bali ahụ nọchiri anya mkpụrụ ubi nke ga-eso, nwa-atụrụ ahụ kwa nọchiri anya Kraịst. E mere ka Kraịst si n’ọnwụ bilie n’ụbọchị nke atọ, Stivin kwa nọchiri anya ndị ga-eso, ọka bali ahụ kwa nọchiri anya mkpụrụ ubi nke ga-eso. Ndịàmà abụọ ahụ dị na Mkpughe isi nke iri na otu gbara àmà ruo afọ atọ na ọkara, mgbe nke ahụ gasịrị e gburu ha, emesịa e mekwara ka ha si n’ọnwụ bilie ụbọchị atọ na ọkara ka e mesịrị. Ndịàmà abụọ ahụ ka e jirila Kraịst, Onye bụ Mkpụrụ Mbụ, kọwaa n’onyinyo, n’ihi na ha nọchiri anya narị puku iri anọ na anọ ahụ, ndị bụkwa mkpụrụ mbụ.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> M wee le, ma, nwa-aturu guzo n’ugwu Zaịọn, ya na otu narị puku iri anọ na puku anọ, ndị e dere aha Nna ya n’egedege ihu ha. M wee nụ olu sitere n’eluigwe, dị ka olu ọtụtụ mmiri, dịkwa ka olu égbè eluigwe ukwu: m wee nụkwa olu ndị na-akụ ụbọ akwara, ka ha na-akụ ụbọ akwara ha: Ha wee bụrụọ abụ dị ka abụ ọhụrụ n’ihu ocheeze ahụ, na n’ihu anụ anọ ahụ, na ndị okenye ahụ: ọ dịghịkwa onye pụrụ ịmụta abụ ahụ ma e wezụga otu narị puku iri anọ na puku anọ ahụ, ndị a gbapụtara n’ụwa. Ndị a bụ ndị na emerụghị onwe ha na ndị inyom; n’ihi na ha bụ ndị na-amaghị nwoke. Ndị a bụ ndị na-eso Nwa-aturu ahụ ebe ọbụla ọ na-aga. Ndị a ka a gbapụtara n’etiti mmadụ, ka ha bụrụ mkpụrụ mbu nye Chineke na nye Nwa-aturu ahụ. A hụghịkwa aghụghọ n’ọnụ ha: n’ihi na ha enweghị ntụpọ n’ihu ocheeze Chineke. Mkpughe 14:1–5.

The barley offering on the feast of First Fruits represented the crop that was to follow, and Stephen in the year 34, followed Christ’s death in the year 31, though “line upon line,” they died at the same waymark. In relation to the first fruit offerings, Christ was the lamb that was slain and Stephen was the barley. According to Paul “Christ” is “the first fruits of them that slept,” and then “afterward they that are Christ’s at his coming.” The one hundred and forty-four thousand are first fruits, and they are those “which follow the Lamb whithersoever he goeth.”

Àjà ọka balị n’ememme Mkpụrụ Mbụ nọchiri anya owuwe ihe ubi nke ga-eso ya, Stivin n’afọ 34 sokwa ọnwụ Kraịst n’afọ 31, ọ bụ ezie na, “ahịrị n’elu ahịrị,” ha nwụrụ n’otu akara ụzọ ahụ. N’ihe metụtara àjà mkpụrụ mbụ, Kraịst bụ nwa atụrụ ahụ e gburu, Stivin kwa bụ balị ahụ. Dị ka Pọl si kwuo, “Kraịst” bụ “mkpụrụ mbụ nke ndị ahụ dara n’ụra,” ma emesịa “ndị nke Kraịst n’oge ọbịbịa ya.” Otu narị puku na iri anọ na anọ ahụ bụ mkpụrụ mbụ, ha bụkwa ndị ahụ “na-eso Nwa Atụrụ ahụ ebe ọ bụla ọ na-aga.”

In the “hour” of the “great earthquake” of Revelation chapter eleven, the two witnesses that have prophesied for three and a half years, only to be slain and lie in the streets for three and a half days, are resurrected. They are those represented by Stephen who prophetically was resurrected with Jesus, but also after Jesus. They are therefore resurrected “three and a half days,” after they are murdered by the beast that ascended from the bottomless pit. The same “hour,” that they are resurrected they ascend to heaven as an ensign. The process of their resurrection and ascension is carefully outlined in God’s prophetic Word, and it includes that they were typified by the literal death of Stephen, thus representing a spiritual death that is accomplished upon the two witnesses as they are transformed from the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

N’ime “awa” nke “oke ala ọma jijiji” nke Mkpughe isi nke iri na otu, a na-eme ka ndị àmà abụọ ahụ, ndị buru amụma afọ atọ na ọkara, ma e mesịa gbuo ha ka ha dina n’okporo ámá ụbọchị atọ na ọkara, bilie ọzọ n’ọnwụ. Ha bụ ndị ahụ Stivin na-anọchi anya, onye e mere ka o bilie ọzọ n’amụma ya na Jizọs, ma kwa mgbe Jizọs gasịrị. Ya mere, a na-eme ka ha bilie ọzọ “ụbọchị atọ na ọkara” mgbe anụ ọhịa ahụ siri n’olulu enweghị ngwụcha rịgoro gbuo ha. N’otu “awa” ahụ e mere ka ha bilie ọzọ ka ha na-arịgokwa eluigwe dịka ọkọlọtọ. E depụtara usoro nke mbilite n’ọnwụ ha na nrịgoro ha n’eluigwe n’ụzọ nlezianya n’Okwu amụma nke Chineke, ọ gụnyekwara na ọnwụ nkịtị nke Stivin bụ ihe atụ ha, ya mere na-anọchi anya ọnwụ nke mmụọ nke a na-arụzu n’ahụ ndị àmà abụọ ahụ ka a na-agbanwe ha site n’òtù Laodisia nke mmụọ ozi nke atọ gaa n’òtù Filadelfia nke mmụọ ozi nke atọ.

We will continue this study in the next article.

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

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> “Otu ihe doro anya: ndị Seventh-day Adventists ahụ ndị na-eguzo n’okpuru ọkọlọtọ Setan ga-ebu ụzọ hapụ okwukwe ha n’ịdọ aka ná ntị na n’ịba mba ndị dị n’ime Testimonies nke Mmụọ nke Chineke.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “A na-akpọ oku ka e nwee inye onwe nye ka ukwuu na ozi dị nsọ karịa, a na-akpọkwa ya ugbu a, a ga-anọgidekwa na-akpọ ya. Ụfọdụ ndị ugbu a na-ekwupụta aro Setan ga-alaghachi n’uche ha. E nwere ụfọdụ nọ n’ọnọdụ dị mkpa nke ntụkwasị obi ndị na-adịghị aghọta eziokwu maka oge a. A ga-enye ha ozi ahụ. Ọ bụrụ na ha anabata ya, Kraịst ga-anabata ha, ọ ga-emekwa ka ha bụrụ ndị ọrụ ibe ya. Ma ọ bụrụ na ha ajụ ịnụ ozi ahụ, ha ga-eguzo n’akụkụ ọkọlọtọ ojii nke Onye-isi nke Ọchịchịrị.”

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> “A kpọrọ m ka m kwuo na eziokwu dị oké ọnụ ahịa maka oge a na-emeghewanye n’ụzọ doro anya karị n’uche mmadụ. N’ụzọ pụrụ iche, ndị ikom na ndị inyom ga-eri anụ Kraịst ma ṅụọ ọbara ya. A ga-enwe mmepe nke nghọta, n’ihi na eziokwu nwere ike ịgbasa mgbe niile. Onye Chineke bụ onye bidoro eziokwu ga-abịa n’ọgbakọ nso, ma n’ọgbakọ ka nso, ya na ndị na-aga n’ihu ịmata ya. Ka ndị Chineke na-anata okwu ya dị ka achịcha nke eluigwe, ha ga-ama na ọpụpụ ya akwadebewo dịka ụtụtụ. Ha ga-anata ike nke mmụọ, dịka ahụ si anata ike nke anụ ahụ mgbe a riri nri.

> “We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> “Anyi aghọtaghị ọbụna ọkara nke atụmatụ Onyenwe anyị n’ịnapụta ụmụ Izrel n’ịbụ ndị ejiri n’agbụ n’Ijipt, na iduzi ha site n’ọzara banye na Kenean.

> “As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

> “Ka anyị na-achịkọtakwa ụzarị nke Chineke na-enwu site n’oziọma, anyị ga-enwe nghọta doro anya karịa banyere usoro ndị Juu, ma nwee ekele miri emi karịa n’ihi eziokwu ya ndị dị oké mkpa. Nnyocha anyị banyere eziokwu erubeghị izu oke. Anyị achịkọtala naanị ụzarị ìhè ole na ole. Ndị na-abụghị ụmụakwụkwọ nke Okwu ahụ kwa ụbọchị agaghị edozi nsogbu ndị dị n’usoro ndị Juu. Ha agaghị aghọta eziokwu ndị a kụziri site n’ọrụ ozi nke ụlọ nsọ. Ọrụ Chineke na-egbochi site n’nghọta nke ụwa banyere nnukwu atụmatụ Ya. Ndụ nke ga-abịa ga-ekpughe ihe iwu ndị ahụ pụtara, bụ ndị Kraịst, mgbe e kpuchiri Ya n’ogidi ígwé ojii, nyere ndị Ya.” Spalding and Magan, 305, 306.

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