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

Akwụkwọ Joel na Ụka Seventh-day Adventist nke Laodisia — Nke Iri Atọ na Anọ

Number Thirty-Four

Nọmba Iri Atọ na Anọ

Author

Jeff Pippenger

Published

January 27, 2026

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In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.

Ka olu e nwee olu n’ọzara, ọ dị mkpa ka ọzara dị. N’ọnwa Julaị nke afọ 2023, otu olu malitere ịda, na-akọwa na ọdụm nke ebo Juda nọ n’oge ahụ na-emeghe mkpughe nke Onwe Ya dịka e debere ya n’isi nke mbụ nke akwụkwọ Mkpughe. Nkụda mmụọ nke Sabbath, Julaị 18, 2020, malitere ụbọchị atọ na ọkara nke Mkpughe iri na otu, nke kwụsịrị na Sabbath, Disemba 30, 2023. N’ụbọchị Sabbath ahụ, maka oge mbụ kemgbe Julaị 2020, Future for America kwuru n’ihu ọha n’otu nzukọ Zoom.

From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.

Site n’oge ahụ gawa, Mkpughe nke Jisus Kraịst anọwo na-emeghe n’usoro n’usoro. Ọ malitere site na mkpughe nke okwu ahụ bụ “eziokwu,” nke e mesịrị hụ na ọ na-anọchi anya usoro nzọụkwụ atọ nke mkpụrụedemede mbụ, nke iri na atọ, na nke iri abụọ na abụọ nke mkpụrụedemede Hibru depụtara; ndị a, mgbe e jikọtara ha ọnụ, na-akpụ okwu ahụ bụ “eziokwu.” Nzọụkwụ atọ ahụ a nọchiri anya n’usoro okwu ahụ bụ “eziokwu” bụ eziokwu ochie, etinyere n’ọnọdụ ọhụrụ.

For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”

Ruo ọtụtụ afọ, anyị egosila na nzọụkwụ atọ nke ogige, ebe nsọ na Ebe Kachasị Nsọ kwekọrọ na ọrụ atọ nke Mmụọ Nsọ, dịka Ọ na-eme ka mmadụ kwenye banyere mmehie n’ogige, na-egosipụta ezi omume n’ebe nsọ, ma na-ekpe ikpe n’Ebe Kachasị Nsọ. Anyị akọwapụtala na a na-egosipụta nzọụkwụ atọ ndị a n’ime Okwu Chineke nile, ma e mere ka nghọta ndị ahụ niile pụta ìhè karịa site n’usoro nke “eziokwu,” dịka ọ dị na afọ 2023. Iwere eziokwu ochie ma tinye ya n’ime usoro ọhụụ nke eziokwu bụ ihe Kraịst na-eme ka Ọ na-emeghe Okwu Ya nke nta nke nta. “Ọzara” nke kwụsịrị na 2023 na-anọchi anya “oge ọgwụgwụ” amụma, mgbe a na-emeghe amụma. Amụma ahụ bụ mkpughe nke Jizọs Kraịst, onye bụ “Eziokwu.”

> “In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

> “N’oge nke Onye Nzọpụta, ndị Juu ekpuchiela nkume dị oké ọnụ ahịa nke eziokwu nke ukwuu n’okpuru mkpọmkpọ ebe nke ọdịnala na akụkọ ụgha, nke mere na ọ gaghị ekwe omume ịmata eziokwu pụọ n’ihe ụgha. Onye Nzọpụta bịara ikpochapụ mkpọmkpọ ebe nke nkwenkwe ụgha na njehie ndị a zụlitere ogologo oge, ma debe nkume dị oké ọnụ ahịa nke okwu Chineke n’ime nhazi nke eziokwu. Gịnị ka Onye Nzọpụta ga-eme ma ọ bụrụ na Ọ bịakwute anyị ugbu a dịka O si bịakwute ndị Juu? Ọ ga-adị Ya mkpa ịrụ ọrụ yiri nke ahụ n’ikpochapụ mkpọmkpọ ebe nke ọdịnala na emume. Ndị Juu nwere nnukwu mgbagwoju anya mgbe O mere ọrụ a. Ha echefuola eziokwu mbụ nke Chineke, ma Kraịst mere ka a hụ ya ọzọ. Ọ bụ ọrụ anyị ịtọhapụ eziokwu ndị ahụ dị oké ọnụ ahịa nke Chineke n’aka nkwenkwe ụgha na njehie. Lee ụdị ọrụ e nyefere anyị n’oziọma!” Review and Herald, June 4, 1889.

It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”

Ọ “bụ ọrụ anyị ịtọhapụ eziokwu ndị dị oké ọnụ ahịa nke Chineke n’aka nkwenkwe ụgha na njehie,” ma “dobe ọla dị oké ọnụ ahịa nke Okwu Chineke n’usoro nke eziokwu.” N’afọ 2023 Onyenwe anyị webatara usoro nke eziokwu ahụ, n’ụlọ nhazi nke okwu a bụ “eziokwu” nọchiri anya. Usoro ahụ na-eme ka e wee hụ eziokwu ndị ahụ “mbụ” “nke Chineke.”

> “The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

> “Ájá na ihe mkpofu nke njehie eliwo ọla dị oké ọnụ ahịa nke eziokwu, ma ndị ọrụ Onyenwe anyị pụrụ ikpughe akụ ndị a, ka ọtụtụ puku mmadụ wee lekwasị ha anya n’ịṅụrị ọṅụ na n’ịtụ egwu dị nsọ. Ndị mmụọ ozi nke Chineke ga-anọ n’akụkụ onye ọrụ dị umeala n’obi, na-enye amara na ìhè mmụta sitere n’aka Chineke, ma a ga-eduba ọtụtụ puku mmadụ ikpee ekpere ọnụ na Devid, ‘Meghee anya m ka m wee hụ ihe ndị dị ebube sitere n’iwu gị.’ Eziokwu ndị a na-ahụbeghị anya ma leghara anya ruo ọtụtụ afọ ga-enwu gbaa site na ibe ndị e mere ka ha nwuo ìhè nke okwu nsọ nke Chineke. Nzukọ ụka ndị n’ozuzu ha, bụ ndị nụworo eziokwu, jụrụ ya, ma zọpụtakwa ya n’okpuru ụkwụ, ga-eme ihe ọjọọ karịa; ma ‘ndị amamihe,’ ndị ahụ bụ ezi obi, ga-aghọta. Akwụkwọ ahụ mepere emepe, okwu Chineke eruteekwa obi ndị na-achọ ịmata uche ya. N’oge oke mkpu nke mmụọ ozi ahụ si n’eluigwe, onye na-esonyere mmụọ ozi nke atọ, ọtụtụ puku mmadụ ga-eteta site n’ụra mgbagwoju anya nke jideworo ụwa ruo ọtụtụ afọ, ha ga-ahụkwa mma na uru nke eziokwu ahụ.” Review and Herald, December 15, 1885.

The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”

“Ndị ọrụ nke Onyenweanyị” bụ “ndị amamihe” na “ndị bụ eziokwu n’obi” “ga-aghọta,” ha ga “ekpughekwa” “akụ, ka ọtụtụ puku mmadụ wee lekwasị ha anya n’ụtọ na n’ịtụnanya.” N’ụzọ dị mwute nye Adventizim Laodisia, ọ bụghị ha na-eteta n’ụra mgbagwoju anya ha n’oge oké mkpu nke mmụọ-ozi nke atọ, n’ihi na nke ahụ bụ iwu Ụka, ma nke ahụ abụwo oge dị anya nke ukwuu ka Adventizim tetaa. Ndị ọrụ nke elekere nke iri na otu na-eteta site n’“ụra mgbagwoju anya” ha “n’oge oké mkpu nke mmụọ-ozi ahụ nke na-esonyere mmụọ-ozi nke atọ” n’oge iwu Ụka nke na-abịa ngwa ngwa. Ebe ọ bụ na afọ 2024, “Eziokwu ndị a na-ahụbeghị anya ma legharaghị anya kemgbe ọtụtụ afọ,” na-enwu “site n’akwụkwọ e mere ka ha pụta ìhè nke Okwu nsọ nke Chineke.”

In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.

N’Aịsaịa 22:22 e nyere Eliakim otu mkpịsị ugodi, ma na Matiu 16 e nyere Pita mkpịsị ugodi nke alaeze ahụ.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> M ga-edobe mkpịsị ugodi nke ụlọ Devid n’ubu ya; ọ ga-emeghe, ọ dịghị onye ga-emechi; ọ ga-emekwa ka e mechie, ọ dịghịkwa onye ga-emeghe. Aịzaya 22:22.

The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.

E nyere Filadelfia “igodo” ahụ, n’ihi na nke ahụ bụ naanị ebe ọzọ n’Akwụkwọ Nsọ a kpọtụrụ igodo nke imeghe na imechi.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Dee kwa mmụọ-ozi nke nzukọ dị na Filadelfia dee; Ihe ndị a ka Onye ahụ dị nsọ na-ekwu, Onye ahụ bụ eziokwu, Onye ahụ nwere mkpịsị ugodi Devid, Onye na-emepe, ọ dịghịkwa onye ọbụla na-emechi; ma na-emechi, ọ dịghịkwa onye ọbụla na-emepe; Ama m ọrụ gị nile: lee, etinyewo m n’ihu gị ọnụ ụzọ e meghere emepe, ọ dịghịkwa onye ọbụla pụrụ imechi ya: n’ihi na i nwere ntakịrị ike, i debe-wokwa okwu m, i jụwokwa aha m mba. Mkpughe 3:7, 8.

At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.

N’ime mkparịta ụka ikpeazụ ya na ndị Juu ndị ahụ na-eme esemokwu n’efu, Kraịst jụrụ ajụjụ nke ndị Juu enweghị ike ịza.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Mgbe ndị Farisii zukọtara ọnụ, Jisọs jụrụ ha, sị, Gịnị ka unu chere banyere Kraịst? Nwa onye ka ọ bụ? Ha sịrị ya, Ọ bụ Nwa Devid. Ọ sịrị ha, Olee otú, mgbe ahụ, Devid n’ime Mmụọ ji kpọọ ya Onyenwe ya, na-asị, Onyenwe anyị sịrị Onyenwe m, Nọdụ n’aka nri m, ruo mgbe m ga-eme ka ndị iro gị bụrụ ihe mgbakwasị ụkwụ gị? Ọ bụrụkwa na Devid kpọrọ ya Onyenwe ya, olee otú ọ ga-esi bụrụ nwa ya?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Ọ dịghịkwa onye ọbụla pụrụ ịza Ya otu okwu; ọ dịghịkwa onye ọbụla nwee obi ike site n’ụbọchị ahụ gaa n’ihu ịjụ Ya ajụjụ ọzọ. Matiu 22:41–46.

The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.

Ndị Juu enweghị ike ịghọta mmekọrịta amụma dị n’etiti Devid na Kraịst, n’ihi na ha enweghị mkpịsị igodo amụma ga-enyere ha ịghọta asụsụ Akwụkwọ Nsọ nke “ahịrị n’elu ahịrị.” Kraịst mechiri mmekọrịta Ya na ndị Juu site n’igosipụta na ìsì ha dabeere n’enweghị ike ha ikewa Okwu eziokwu n’ụzọ ziri ezi. O gosipụtalarị na ọ bụrụ na unu aghọta Mozis, unu ga-aghọta Kraịst; ma ha aghọtaghị Akwụkwọ Nsọ ndị ha na-ekwu na ha na-akwado ma na-agbachitere.

The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.

E nyere ndị Millerite, bụ́ ndị bụ ụka Filadelfia, “igodo” nke “ụlọ Devid.” “Igodo” ahụ bụ mmegharị mgbanwe nke e ji ọnụ ụzọ mepere emepe na ọnụ ụzọ mechiri emechi nọchite anya ya. Site n’afọ 1798 ruo n’afọ 1863, mmegharị ndị Millerite siri n’ahụmịhe Filadelfia gaa n’ahụmịhe Laodisia, mgbe ha na-esi na mmegharị aghọ ụka. E meghere otu ọnụ ụzọ, e mechikwara otu ọnụ ụzọ n’April 19, 1844, dịka e meghere otu ọnụ ụzọ, e mechikwara otu ọnụ ụzọ n’October 22, 1844, dịka e meghere otu ọnụ ụzọ, e mechikwara otu ọnụ ụzọ n’afọ 1863.

Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.

Eliakim nwere mkpịsị-igodo, ma e nyere Pita “mkpịsị-igodo dị iche iche.” Mkpịsị-igodo ahụ n’otu bụ ụzọ e mechiri emechi nke 1844.

> “The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.

> “Isiokwu banyere ebe nsọ ahụ bụ mkpịsị-igodo nke meghere ihe omimi nke ndakpọ olileanya nke afọ 1844. Ọ kpughere n’ihu anya usoro eziokwu zuru ezu, nke jikọtara ọnụ ma dị n’otu nkwekọ, na-egosi na aka Chineke eduziwo nnukwu mmegharị ọbịbịa ahụ ma na-ekpughe ọrụ dị ugbu a ka ọ na-eme ka ọnọdụ na ọrụ nke ndị Ya pụta ìhè.” The Great Controversy, 423.

The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.

Isiokwu nke ebe nsọ ahụ bụ igodo nke meghere ụzọ ahụ e mechiri emechi nke 1844, ma e nyekwara Pita mkpịsị igodo nke alaeze ahụ.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Jisọs wee zaa ya, sị ya, Ngọzi nādiri gị, Saịmọn Baa-jona: n’ihi na anụ ahụ na ọbara ekpugheghị gị nke a, kama Nna m nke nọ n’eluigwe. Ma Mụ onwe m na-agwakwa gị, na gị bụ Pita, n’elu nkume a ka M ga-ewu nzukọ-nsọ m; ọnụ-ụzọ ámá mmụọ agaghị emeri ya. M ga-enyekwa gị mkpịsị ugodi nke alaeze eluigwe: ma ihe ọ bụla ị ga-ekekọta n’ụwa ga-abụ ihe ekekọtaworo n’eluigwe: ma ihe ọ bụla ị ga-atọghe n’ụwa ga-abụ ihe atọgheworo n’eluigwe. Matiu 16:17–19.

Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.

Ahịrị n’elu ahịrị, e nyere Filadelfia, nwunye ọgbụgba ndụ ikpeazụ dịka a nọchiri anya ya site n’aka Pita, mkpịsị ugodi nke ụlọ Devid, yana kwa mkpịsị ugodi nke alaeze eluigwe. Mkpịsị ugodi nke ụlọ Devid bụ isiokwu ikpeazụ Jisọs ji mee mmekọrịta ya na ndị Farisii.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Mgbe ndị Farisii zukọtara ọnụ, Jisọs jụrụ ha, sị, Gịnị ka unu na-eche banyere Kraịst? nwa onye ka ọ bụ? Ha sịrị ya, Ọ bụ Nwa Devid. Ọ sịrị ha, Olee otú Devid si n’ime Mmụọ kpọọ ya Onyenwe anyị, na-asị, Onyenwe anyị gwara Onyenwe m, Nọdụ n’aka nri m, ruo mgbe m ga-eme ka ndị iro gị bụrụ ihe mgbakwasị ụkwụ gị? Ya mere, ọ bụrụ na Devid kpọọ ya Onyenwe ya, olee otú ọ ga-esi bụrụ nwa ya?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Ọ dịghịkwa onye ọbụla nwere ike ịza Ya otu okwu; ọ dịghịkwa onye ọbụla site n’ụbọchị ahụ gaa n’ihu ji obi ike jụkwa Ya ajụjụ ọzọ. Matiu 22:41–46.

The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.

Isiokwu banyere Devid na Onyenwe ya bụ kpọmkwem ebe Pita si malite n’ụbọchị Pentikọst n’ụlọ elu n’elekere nke atọ. Isiokwu ahụ mechiri ụzọ nke mmekọrịta n’etiti ndị Farisii na Kraịst bụ mkpịsị-igodo Pita ji meghee ụzọ nke ụlọ elu n’ụbọchị Pentikọst.

> For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

> N’ihi na Devid arịgobebeghị n’eluigwe; kama ọ sịrị n’onwe ya, Onye-nwe-anyị gwara Onye-nwe m, Nọdụ ala n’aka nri m, Rue mgbe m ga-eme ndị iro gị ka ha bụrụ ihe mgbakwasị ụkwụ gị. Ya mere, ka ụlọ Izrel niile mara nke ọma, na Chineke emewo otu Jizọs ahụ, onye unu kpọgidere n’obe, ka ọ bụrụ ma Onyenwe anyị ma Kraịst.

> Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

> Ma mgbe ha nụrụ nke a, obi ha dara ha n’obi, ha wee sị Pita na ndịozi ndị fọdụrụ, Ụmụnna m ndị ikom, gịnị ka anyị ga-eme?

> Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.

> Pita wee sị ha, Chegharịanụ, ka e meekwa ka onye ọ bụla n’ime unu baptizim n’aha Jisọs Kraịst maka mgbaghara mmehie, unu ga-anatakwa onyinye nke Mụọ Nsọ. N’ihi na nkwa ahụ bụ nke unu, na nke ụmụ unu, na nke ndị niile nọ n’ebe dị anya, bụ́ ndị niile Onyenwe anyị Chineke ga-akpọ. Sitekwa n’okwu ndị ọzọ ọtụtụ ka o ji gbaara ha ama ma dụọ ha ọdụ, na-asị, Zọpụtanụ onwe unu n’ọgbọ a gbagọrọ agbagọ. Mgbe ahụ, ndị ji ọṅụ nabata okwu ya ka e mere ha baptizim: n’otu ụbọchị ahụkwa, a tụkwasịrị ha ihe dị ka puku mmadụ atọ. Ọrụ Ndịozi 2:34–41.

Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.

Pita nwere mkpịsị ugodi iji kee ma ọ bụ tọghe, ma mgbe o mere otu a, eluigwe kwadoro omume Pita. Pita na-anọchite anya ịdị nsọ nke Chineke na mmadụ na-arụkọ ọrụ ọnụ iji meghee eziokwu ndị dị n’Okwu Chineke. Mgbe emeghechara eziokwu ndị ahụ, a na-anọchi ha anya dịka ọmụma.

> “The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

> “E wepụrụla mkpịsị-igodo nke ọmụma n’ụbọchị Kraịst site n’aka ndị kwesiri ijide ya ka ha jiri ya meghee ụlọ-akù nke amamihe dị n’Akwụkwọ Nsọ nke Agba Ochie. Ndị rabaị na ndị nkụzi emechiela alaeze eluigwe n’eziokwu n’ihu ndị ogbenye na ndị ahụ́ na-ata ahụhụ, ma hapụ ha ka ha laa n’iyi. N’okwu-ozizi Ya, Kraịst etinyeghị ọtụtụ ihe n’ihu ha n’otu oge, ka O wee ghara ịgbagwoju uche ha anya. O mere ka isiokwu ọ bụla doo anya ma pụta iche. O ledaghị mmegharị nke eziokwu ochie na ndị ha maara nke ọma n’amụma anya ma ọ bụrụ na ha ga-ejere nzube Ya ozi n’itinye echiche n’ime ha.”

> “Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

> “Kristi bụ Onye malitere ihe niile bụ nkume dị oké ọnụ ahịa nke eziokwu oge ochie. Site n’ọrụ nke onye iro, e si n’ọnọdụ ha kwesịrị ekwesị wepụ eziokwu ndị a. E kewapụrụ ha n’ebe ha ziri ezi dị, tinye ha n’usoro nke njehie. Ọrụ Kraịst bụ ime ka e dozie ha ọzọ ma guzosie nkume ndị ahụ dị oké ọnụ ahịa ike n’usoro nke eziokwu. Ụkpụrụ nke eziokwu ndị O nyere n’onwe Ya iji gọzie ụwa, site n’ọrụ Setan, e liri ha, ha wee dị ka a ga-asị na ha anwụọla kpamkpam. Kraịst napụtara ha n’ime mkpọmkpọ ebe nke njehie, nye ha ike ọhụrụ, nke dị ndụ, ma nye ha iwu ka ha na-enwu dị ka ọla dị oké ọnụ ahịa, ma guzosie ike ruo mgbe ebighị ebi.”

> “Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

> “Kristi n’onwe Ya nwere ike iji nke ọ bụla n’ime eziokwu ochie ndị a na-agbazinyeghị ọbụna ntakịrị ihe ọ bụla, n’ihi na Ọ bụ Ya malitere ha niile. Ọ bụ Ya tinyere ha n’ime uche na echiche nke ọgbọ ọbụla, ma mgbe Ọ bịara n’ụwa anyị, Ọ hazigharịrị ma mee ka eziokwu ndị ahụ, ndị nwụrụ anwụwo, dị ndụ, na-eme ka ha bụrụ ndị nwere ike karị maka uru nke ọgbọ ndị ga-abịa n’ihu. Ọ bụ Jizọs Kraịst nwere ike ịzọpụta eziokwu ndị ahụ n’aka mkpofu, ma nye ha ụwa ọzọ, ya na ịdị ọhụrụ na ike karịrị nke mbụ ha nwere.” Manuscript Releases, volume 13, 240, 241.

Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.

Igodo Pita bụ ijikọta na ịtọpụ, Pita na-anọchikwa anya nwunye Kraịst ikpeazụ, ndị bụ otu narị puku iri anọ na anọ ahụ. Ozi ijikọta nke Pita, nke e gosipụtara n’ime àmà nke otu narị puku iri anọ na anọ ahụ, bụ ịkàrà akara. Ozi ịtọpụ nke Pita n’ime àmà nke otu narị puku iri anọ na anọ ahụ bụ Islam nke ahụhụ nke atọ.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> “Mgbe ahụ, ahụrụ m mmụọ-ozi nke atọ. Mmụọ-ozi so m wee sị, ‘Ọrụ ya dị egwu n’ezie. Ọrụ e nyere ya dị ịtụnanya nke ukwuu. Ọ bụ mmụọ-ozi ahụ ga-ahọpụta ọka wit n’etiti igbo, ma kaa akara, ma ọ bụ kee, ọka wit ahụ maka ụlọ-nchekwa nke eluigwe. Ihe ndị a kwesịrị ijide uche dum, nlebara anya dum.’” Early Writings, 119.

The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.

A na-anọchi anya ọka wit e kegidere site n’onyinye ọka wit mkpụrụ mbụ nke Pentikosti, nke, dị ka onyinye a na-efegharị efegharị, ga-anọchi anya ibuli ọkọlọtọ nke puku mmadụ otu narị na iri anọ na anọ. Idochi akàrà nke ndị Chineke bụ ozi ime mmụọ nke Pita, nke na-eme n’akụkọ ihe mere eme nke Alakụba nke ahụhụ nke atọ, nke a na-atọhapụ nwayọ nwayọ malite na 9/11 gaa n’ihu.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Mgbe ihe ndị a gasịrị, ahụrụ m ndị mmụọ ozi anọ ka ha guzo n’akụkụ anọ nke ụwa, na-ejide ifufe anọ nke ụwa, ka ifufe ghara ife n’elu ụwa, ma ọ bụ n’elu oke osimiri, ma ọ bụ n’elu osisi ọbụla. Ahụkwara m mmụọ ozi ọzọ ka ọ na-arịgo site n’ọwụwa anyanwụ, na-enwe akara nke Chineke dị ndụ; o wee tie mkpu n’oké olu nye ndị mmụọ ozi anọ ahụ, ndị e nyere ike imebi ụwa na oke osimiri, sị, Emela ka ụwa merụọ ahụ, ma ọ bụ oke osimiri, ma ọ bụ osisi ndị ahụ, ruo mgbe anyị ga-akara ndị ohu nke Chineke anyị akara n’egedege ihu ha. Mkpughe 7:1–3.

Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.

Ifufe anọ ahụ e jidere n’oge a na-akpụchi ndị nke Chineke, a tọhapụrụ ha na 9/11, wee mesịa jidekwa ha site n’aka George Bush nke nta. Ozi nke Pita n’èzí bụ Alakụba, na ntọhapụ na ijide Alakụba ma ọ bụrụ na Alakụba bụ ozi n’èzí nke na-agafe n’oge nke ịka akara. A jikọtara mmadụ nke Pita na Chi, n’ihi na mkpịsị ugodi e nyere ya na-anọchi anya nkwekọrịta dị n’etiti eluigwe na ụwa.

We will continue this study in the next article.

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

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.

> “Ọchịchịrị nke ajọ onye ahụ na-ekpuchi ndị na-eleghara ikpe ekpere anya. Ọnwụnwa ndị iro ahụ na-afụ nwayọọ na-adọta ha ime mmehie; ma ihe a niile bụ n’ihi na ha anaghị eji ohere ndị ahụ Chineke nyere ha n’usoro nsọ nke ekpere eme ihe. Gịnị mere ụmụ ndị ikom na ụmụ ndị inyom nke Chineke ga-eji laa azụ ikpe ekpere, ebe ekpere bụ mkpịsị ugodi dị n’aka okwukwe iji kpọghee ụlọakù nke eluigwe, ebe e debere akụnụba na-enweghị nsọtụ nke Ike nke Onye Pụrụ Ime Ihe Nile? E wezụga ekpere na-adịghị akwụsị akwụsị na nche nche nke ọma, anyị nọ n’ihe ize ndụ nke ịghọ ndị akpachapụghị anya na nke ịhapụ ụzọ ziri ezi. Onye mmegide ahụ na-achọ mgbe niile igbochi ụzọ gaa n’oche ebere, ka anyị ghara, site n’arịrịọ siri ike na okwukwe, inweta amara na ike iguzogide ọnwụnwa.”

> “There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.

> “E nwere ọnọdụ ụfọdụ nke anyị pụrụ ịtụ anya, n’elu ha ka Chineke ga-anụ ma zaa ekpere anyị. Otu n’ime ndị mbụ n’ime ha bụ na anyị ga-enwe mmetụta mkpa enyemaka anyị sitere n’aka Ya. O kwewo nkwa, sị, ‘Aga m awụkwasị onye akpịrị na-akpọ nkụ mmiri, na idei mmiri n’elu ala kpọrọ nkụ.’ Aịsaịa 44:3. Ndị na-agụ agụụ na akpịrị ịkpọ nkụ maka ezi omume, ndị na-agụsi Chineke agụụ ike, pụrụ ijide n’aka na a ga-emeju ha. Obi ga-abụ nke meghere emeghe nye mmetụta nke Mmụọ ahụ, ma ọ bụghị ya, a pụghị ịnara ngọzi Chineke.”

> “Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.

> “Oké mkpa anyị dị ukwuu n’onwe ya bụ arụmụka, ọ na-arịọkwa n’aha anyị n’ụzọ kachasị ike n’okwu. Ma a ga-arịọ Jehova ka O meere anyị ihe ndị a. Ọ sịrị, ‘Rịọnụ, a ga-enyekwa unu.’ Ma, ‘Onye na-enweghị ịzọpụta ọbụna Ọkpara nke Ya, kama o nyefere Ya n’ihi anyị nile, ọ̀ gaghịkwa, ya na Ya, werekwa n’efu nye anyị ihe niile?’ Matiu 7:7; Ndị Rom 8:32.”

> “If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.

> “Ọ bụrụ na anyị ele ajọ omume anya n’ime obi anyị, ọ bụrụ na anyị arapara n’ime mmehie ọ bụla anyị maara, Onyenwe anyị agaghị anụ anyị; ma ekpere nke mkpụrụobi na-echegharị echegharị, nke obi ya tiwara etiwa, ka a na-anabata mgbe niile. Mgbe emezichara mmehie niile a maara nke ọma, anyị pụrụ ikwere na Chineke ga-aza arịrịọ anyị. Uru nke anyị onwe anyị agaghị eme ka e mee anyị amara n’ihu Chineke; ọ bụ ezi-ịbụ onye kwesiri ekwesi nke Jisọs ga-azọpụta anyị, ọbara Ya ga-emekwa ka anyị dị ọcha; ma anyị onwe anyị nwere ọrụ anyị ga-arụ n’ime irube isi n’ọnọdụ ndị a tụrụ maka nnabata.

> “Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.

> “Akụkụ ọzọ nke ekpere na-emeri emeri bụ okwukwe. ‘Onye na-abịakwute Chineke aghaghị ikwere na Ọ dị, nakwa na Ọ bụ onye na-akwụghachi ndị na-achọsi Ya ike ụgwọ ọrụ.’ Ndị Hibru 11:6. Jizọs gwara ndị na-eso ụzọ Ya, ‘Ihe ọ bụla unu chọrọ, mgbe unu na-ekpe ekpere, kweerenụ na unu anatala ha, unu ga-enwetakwa ha.’ Mak 11:24. Ànyị na-anabata okwu Ya dịka o kwuru ya?” Steps to Christ, 94–96.

> “Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.

> “Nke a bụ ihe mmụta nye ụmụ okorobịa ndị na-ekwupụta na ha bụ ndị ohu Chineke, na-eburu ozi Ya, ma ndị a na-ebuli onwe ha elu n’echiche nke onwe ha. Ha apụghị ịchọta ihe ọ bụla pụrụ iche n’ahụmahụ ha, dị ka Ịlaịja pụrụ isi mee, ma n’agbanyeghị nke ahụ ha na-eche na ha karịrị ime ọrụ ndị, n’anya ha, yiri nke ndị odibo. Ha agaghị esi n’ugwu nke nsọpụrụ ọrụ ozi ha rituo ala ime ozi dị mkpa, n’ihi egwu na ha ga na-arụ ọrụ nke odibo. Ka ndị dị otu a mụta n’ihe atụ Ịlaịja. Okwu ya mechiri akụ nke eluigwe, igirigi na mmiri ozuzo, ka ọ ghara ịda n’elu ụwa afọ atọ. Okwu ya naanị ya bụ mkpịsị ugodi mepere eluigwe ma wetara oke mmiri ozuzo. Chineke sọpụrụ ya mgbe o kpere ekpere ya dị mfe n’ihu eze na puku puku ndị Izrel, nke a zara ya site n’ọkụ si n’eluigwe miri amị ma mụnye ọkụ n’elu ebe ịchụàjà nke àjà. Aka ya mezuru ikpe Chineke n’ịlụso ndị nchụàjà Beal narị asatọ na iri ise ọgụ ruo n’ọnwụ; ma n’agbanyeghị nke ahụ, mgbe ọrụ ike gwụrụ ahụ na mmeri kacha pụta ìhè nke ụbọchị ahụ gasịrị, onye ahụ nke pụrụ iweta urukpuru na mmiri ozuzo na ọkụ site n’eluigwe dị njikere ime ozi nke odibo ma gbaa ọsọ n’ihu ụgbọ ịnyịnya Ehab n’ọchịchịrị na n’ime ifufe na mmiri ozuzo, iji fee eze ahụ o jighị egwu iba mba n’ihu ya n’ihi mmehie ya na mpụ ya. Eze ahụ gafere banye n’ime ọnụ ụzọ ámá. Ịlaịja kpuchiri onwe ya n’uwe mgbokwasị ya ma dinara n’ala nkịtị.” Testimonies, volume 3, 287.

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