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

Akwụkwọ Joel na Ụka Ndị Adventist Ụbọchị Nke Asaa nke Laodisia — Nọmba Iri Abụọ na Itoolu

Number Twenty-Nine

Nọmba Iri Abụọ na Itoolu

Author

Jeff Pippenger

Published

January 14, 2026

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The fifth Messianic prophecy in the book of Matthew is the waymark of disappointment and death. On July 18, 2020, the false prediction of the destruction of Nashville, slew Elijah and Moses.

Amụma Mesaịa nke ise n’akwụkwọ Matiu bụ akara-ụzọ nke nkụda mmụọ na ọnwụ. N’ụbọchị Julaị 18, 2020, amụma ụgha banyere mbibi Nashville gburu Ịlaịja na Mosis.

## The Fifth Messianic Waymark is the Disappointment of July 18, 2020

Akara Nsọpụrụ nke Ise nke Mesaịa bụ Nkụda Mmụọ nke Julaị 18, 2020

> Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17, 18.

> Mgbe ahụ, e mezuru ihe ahụ e kwuru site n’ọnụ Jeremaịa onye-amụma, sị, N’Rama ka a nụrụ olu, ịkwa ákwá, na ibe ákwá, na nnukwu iru uju, Rechel na-akwa ákwá n’ihi ụmụ ya, ọ jụrụ ikwe ka a kasie ya obi, n’ihi na ha adịghịzi. Matiu 2:17, 18.

## Prediction

Amụma

> Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. Jeremiah 31:15.

> Otú a ka Onyenwe anyị kwuru; A nụrụ olu na Ramah, mkpu akwa, na ịkwa ákwá dị ilu; Rechel na-akwa ákwá n’ihi ụmụ ya, ọ jụrụ ka a kasie ya obi n’ihi ụmụ ya, n’ihi na ha adịkwaghị. Jeremiah 31:15.

Moses and Elijah are slain in the streets of Sodom and Egypt. The last statement of the Old Testament identifies that Elijah would come before the great and dreadful day of the Lord. That dreadful day begins when Michael stands up in Daniel twelve, and announces in Revelation twenty-two that, “he that is just and he who is unjust” will remain in that condition for eternity.

A na-egbu Mozis na Ịlaịja n’okporo ámá nke Sọdọm na Ijipt. Okwu ikpeazụ nke Agba Ochie na-egosi na Ịlaịja ga-abịa tupu nnukwu ụbọchị ahụ na-atụ egwu nke Onyenwe anyị. Ụbọchị ahụ na-atụ egwu na-amalite mgbe Maịkel biliri ọtọ n’akwụkwọ Daniel iri na abụọ, ma kpọsaa na Mkpughe iri abụọ na abụọ na, “onye ezi omume na onye ajọ omume” ga-anọgide n’ọnọdụ ahụ ruo mgbe ebighị ebi.

> And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

> N’oge ahụ ka Maịkel ga-ebili, onye-isi ukwu ahụ nke na-eguzo n’aka ụmụ nke ndị gị; a ga-enwekwa oge mkpagbu, nke a na-ahụtụbeghị kemgbe e nwere mba ruo n’oge ahụ kpọmkwem: ma n’oge ahụ ka a ga-azọpụta ndị gị, onye ọ bụla a ga-achọta ka e dere aha ya n’akwụkwọ. Daniel 12:1.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Onye na-ezighị ezi, ka ọ nọgide na-ezighị ezi: onye rụrụ arụ, ka ọ nọgide na-adị rụrụ arụ: onye ezi omume, ka ọ nọgide na-adị ezi omume: onye dị nsọ, ka ọ nọgide na-adị nsọ. Mkpughe 22:11.

Elijah must appear before probation closes, and he gets slain and resurrected in Revelation eleven, just before probation closes. He is resurrected and presents his message until probation closes, where there is then another resurrection, of righteous and wicked.

Elaịja aghaghị ịpụta tupu oge amara agwụ, e wee gbuo ya ma kpọlitekwa ya n'Ọhụụ nke iri na otu, ozugbo tupu oge amara agwụ. A kpọlitere ya n'ọnwụ, ọ na-ekwusakwa ozi ya ruo mgbe oge amara ga-agwụ, ebe a ga-enwekwa mbilite n'ọnwụ ọzọ, nke ndị ezi omume na nke ndị ajọ omume.

> And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:2.

> Ọtụtụ n’ime ndị ahụ na-arahụ ụra n’ájá nke ụwa ga-eteta; ụfọdụ gaa ná ndụ ebighị ebi, ụfọdụkwa gaa n’ihere na nleda anya ebighị ebi. Daniel 12:2.

That special resurrection is followed by the Second Coming of Christ, where the righteous dead are resurrected and then a thousand years where the saints judge the lost. At the end of the thousand years there is another resurrection and the third coming of Christ. The line of prophetic resurrections includes the resurrection of the papal beast, but each of the resurrections are a specific subject of God’s prophetic Word. On July 18, 2020, the Laodicean movement of the one hundred and forty-four thousand committed suicide by rebelling against Christ’s command forbidding time applications beyond 1844.

Mbilite-n’ọnwụ ahụ pụrụ iche ka Ọbịbịa nke Abụọ nke Kraịst na-esote, ebe a na-eme ka ndị ezi omume nwụrụ anwụ bilie n’ọnwụ, ma mgbe ahụkwa afọ otu puku nke ndị nsọ na-ekpe ndị furu efu ikpe. N’ọgwụgwụ afọ otu puku ahụ, e nwere mbilite-n’ọnwụ ọzọ na ọbịbịa nke atọ nke Kraịst. Ahịrị mbilite-n’ọnwụ amụma ahụ gụnyekwara mbilite-n’ọnwụ nke anụ ọhịa papal ahụ, ma nke ọ bụla n’ime mbilite-n’ọnwụ ndị ahụ bụ isiokwu pụrụ iche nke Okwu amụma nke Chineke. N’ụbọchị Julaị 18, 2020, mmegharị Laodisia nke narị puku mmadụ iri anọ na anọ gburu onwe ya site n’inupụrụ iwu Kraịst isi, iwu ahụ nke na-egbochi itinye ngwa oge ọbụla gafee 1844.

A voice was then heard in Rama, meaning pride and self-exaltation. Rachel meaning a good traveler is in mourning because Moses and Elijah are not, and more importantly, they cannot be comforted. They have no comfort, and the Holy Spirit is the Comforter, that would be sent when the voice in the wilderness began in July of 2023.

Mgbe ahụ, a nụrụ olu na Rama, nke pụtara nganga na ibuli onwe elu. Rechel, nke pụtara onye njem ọma, nọ n’iru újú n’ihi na Mozis na Ịlaịja adịghị, ma nke ka mkpa, a pụghị ịkasị ha obi. Ha enweghị nkasiobi, ma Mmụọ Nsọ bụ Onye Nkasiobi ahụ, onye a ga-ezite mgbe olu ahụ n’ọzara malitere n’ọnwa Julaị nke afọ 2023.

These things happen just before probation closes, and according to Revelation, just before probation closes the Revelation of Jesus Christ is unsealed. That unsealing is what resurrects Moses and Elijah, who are also Rachel, the good traveler, who had been weeping and mourning for her children, could not be comforted. Her mourning turns to joy when those children are resurrected.

Ihe ndị a na-eme nnọọ tupu oge amara emechie, ma dịka mkpughe si kwuo, nnọọ tupu oge amara emechie, a na-ekpughe Mkpughe nke Jisọs Kraịst. Ikpughe ahụ bụ ihe na-eme ka Mozis na Ịlaịja bilie n’ọnwụ, ndị bụkwa Rechel, ezi onye njem ahụ, onye nọ na-akwa ákwá ma na-eru uju n’ihi ụmụ ya, nke a na-apụghị ịkasị obi. Iru uju ya na-agbanwe ghọọ ọṅụ mgbe a kpọlitere ụmụ ahụ n’ọnwụ.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 22:10.

> Ọ sịrịkwa m, Akaraala okwu amụma nke akwụkwọ a; n’ihi na oge ahụ dị nso. Mkpughe 22:10.

Moses and Elijah were dead in the streets of Sodom and Egypt, and just as with Christ, the one hundred and forty-four thousand would be called out of Egypt, when the gathering began in July of 2023.

Mozis na Ịlaịja nwụrụ anwụ n’okporo ámá Sọdọm na Ijipt, ma dịka o siri dị n’ihe banyere Kraịst, a ga-akpọpụ ndị otu narị puku iri anọ na anọ ahụ n’Ijipt, mgbe nchịkọta ahụ malitere n’ọnwa Julaị nke afọ 2023.

## The Sixth Messianic Waymark is the calling out of Egypt in July of 2023

Akara-ama nke isii nke Mesaya bụ ọkpụkpọ ịpụ n’Ijipt n’ọnwa Julaị nke afọ 2023.

> And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew 2:15.

> Ọ nọgidere n'ebe ahụ ruo ọnwụ Herọd; ka e wee mezuo ihe Onyenwe anyị kwuru site n'ọnụ onye amụma, sị, “Esitere m n’Ijipt kpọọ Nwa m.” Matiu 2:15.

## Prediction

Amụma

> When Israel was a child, then I loved him, and called my son out of Egypt. Hosea 11:1.

> Mgbe Izrel bụ nwata, ahụrụ m ya n’anya, ma kpọpụta m nwa m n’Ijipt. Hosea 11:1.

Dead in the Egyptian street, a heavenly voice from the wilderness calls Ezekiel’s valley of dead bones to life. That voice began to sound in July of 2023.

Nwụrụ anwụ n’okporo ámá ndị Ijipt, olu nke sitere n’eluigwe site n’ọzara na-akpọ ndagwurugwu ọkpụkpụ ndị nwụrụ anwụ nke Ezikiel ka ha bịa ná ndụ. Olu ahụ malitere ịda n’ọnwa Julaị nke afọ 2023.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Ma mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke banyere n’ime ha, ha wee guzo n’elu ụkwụ ha; oké egwu dakwasịrị ndị hụrụ ha. Ha wee nụ nnukwu olu sitere n’eluigwe na-agwa ha, Bịanụ n’ebe a. Ha wee rigoro n’eluigwe n’ime igwe ojii; ndị iro ha wee lee ha anya. Mkpughe 11:11, 12.

God calls His Son out of Egypt and He also called Moses out of Egypt, for Moses as the alpha and Jesus as the omega represent the experience of the one-hundred and forty-four thousand, who sing the song of Moses and the Lamb. That song includes the call out of Egypt. In Ezekiel there is represented two steps, that were prefigured by the two steps in the creation of Adam. First the body is formed, and then the breath of life is breathed into the body and it then lives. In Revelation eleven the first step is the entrance of the Spirit of God into the slain, and they then stood upon their feet. When they stand, they are God’s army. What conveys the Spirit in chapter eleven is represented by Ezekiel’s first prophecy. The voice in the wilderness is the prophetic message accompanied by the Holy Spirit.

Chineke kpọrọ Ọkpara Ya ka O si n’Ijipt pụta, Ọ kpọkwara Mozis ka o si n’Ijipt pụta; n’ihi na Mozis dịka alfa, na Jisọs dịka omega, na-anọchi anya ahụmahụ nke ndị ahụ otu narị na puku iri anọ na anọ, ndị na-abụ abụ Mozis na nke Nwa Atụrụ ahụ. Abụ ahụ gụnyere ọkpụkpọ ahụ ka a si n’Ijipt pụta. N’akwụkwọ Izikiel, a na-egosi nzọụkwụ abụọ, ndị e buru ụzọ gosipụta site na nzọụkwụ abụọ ahụ n’okike Adam. Nke mbụ, a na-akpụ ahụ; emesịa, a na-ekunye ume nke ndụ n’ime ahụ ahụ, mgbe ahụ ọ dị ndụ. N’akwụkwọ Mkpughe isi nke iri na otu, nzọụkwụ mbụ ahụ bụ nbata nke Mmụọ nke Chineke n’ime ndị e gburu, ha wee guzo ọtọ n’ụkwụ ha. Mgbe ha guzoro, ha bụ ndị agha Chineke. Ihe na-ebute Mmụọ ahụ n’isi nke iri na otu ka e jiri amụma mbụ nke Izikiel nọchite anya ya. Olu ahụ n’ọzara bụ ozi amụma ahụ nke Mmụọ Nsọ na-eso.

The book of Matthew contains the twelve chapters that are the omega to the twelve chapters in Genesis that provide two witnesses which represent the covenant with the one hundred and forty-four thousand. Those men and women are sealed for eternity in a relationship of Divinity combined with their humanity. They become the sign for the eleventh-hour workers.

Akwụkwọ Matiu nwere isi iri na abụọ ndị ahụ bụ omega nke isi iri na abụọ dị na Jenesis, nke na-enye àmà abụọ na-anọchi anya ọgbụgba ndụ ahụ na ndị puku narị anọ na iri anọ na anọ ahụ. A na-akara ndị ikom na ndị inyom ahụ akara ruo mgbe ebighị ebi n’ime mmekọrịta nke Chineke jikọtara na mmadụ ha. Ha na-aghọ ihe ịrịba ama nye ndị ọrụ elekere nke iri na otu.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Ọrụ nke Mụọ Nsọ bụ ime ka ụwa kwenye banyere mmehie, banyere ezi omume, na banyere ikpe. A pụrụ ịdọ ụwa aka ná ntị naanị site n’ịhụ ndị kwere eziokwu ahụ ka e doro nsọ site n’eziokwu ahụ, ka ha na-eme ihe dabere n’ụkpụrụ dị elu ma dị nsọ, na-egosi n’ụzọ dị elu ma bulie elu ahịrị nkewa dị n’etiti ndị na-edebe iwu Chineke, na ndị na-azọ ha n’okpuru ụkwụ ha. Ịdoro nsọ nke Mụọ ahụ na-akọwapụta ọdịiche dị n’etiti ndị nwere akara Chineke, na ndị na-edebe ụbọchị izu ike ụgha. Mgbe ule ahụ bịara, a ga-egosi nke ọma ihe akara nke anụ ọhịa ahụ bụ. Ọ bụ idebe ụbọchị Sọnde. Ndị, mgbe ha nụchara eziokwu ahụ, ka na-aga n’ihu ile ụbọchị a anya dịka ụbọchị dị nsọ, na-eburu akara aka nke nwoke ahụ nke mmehie, onye chere ịgbanwe oge na iwu.” Bible Training School, December 1, 1903.

The ensign of the one hundred and forty-four thousand when they are called up to heaven in chapter eleven of Revelation, they are first called out of Egypt, which is where they were slain. A voice from the wilderness calls them out of Egypt, that they would be the sign for the eleventh-hour workers. Their resurrection in 2024 is also represented as a birth, and an awakening depending on which illustration is being identified. In terms of a birth, they are those who fulfill the parable of the ten virgins, and in this sense, their birth is a virgin birth, and they are the sign.

Ihe nnọchianya nke otu narị puku iri anọ na anọ, mgbe a kpọrọ ha ka ha rịgoro n’eluigwe n’isi nke iri na otu nke Mkpughe, bụ na a kpọrọ ha pụta n’Ijipt mbụ, ebe ahụ ka e gburu ha. Olu sitere n’ọzara na-akpọ ha ka ha pụta n’Ijipt, ka ha wee bụrụ ihe ịrịba ama nye ndị ọrụ nke elekere nke iri na otu. Mbilite n’ọnwụ ha na 2024 ka a na-anọchikwa anya dị ka ọmụmụ, na kwa dịka ịkpọte n’ụra, dabere n’ihe atụ a na-akọwapụta. N’ihe gbasara ọmụmụ, ha bụ ndị na-emezu ilu nke ụmụ agbọghọ iri ahụ, ma n’echiche a, ọmụmụ ha bụ ọmụmụ nwa-amaghị nwoke, ha onwe ha bụkwa ihe ịrịba ama ahụ.

## The Seventh Messianic Waymark is 2024

Akara Nkè Asaa nke Mesaya bụ 2024

> Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:22, 23.

> Ugbu a e mezuru ihe ndị a nile, ka e wee mezuo ihe ahụ Onyenwe anyị kwuru site n’ọnụ onye-amụma, sị, Leenụ, otu nwa agbọghọ na-amaghị nwoke ga-atụrụ ime, ọ ga-amụkwa nwa nwoke, ha ga-akpọkwa aha ya Emmanuel; nke mgbe a kọwara ya pụtara, Chineke nọnyere anyị. Matiu 1:22, 23.

## Prediction

Amụma

> Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14.

> Ya mere, Onyenwe anyị n’onwe ya ga-enye unu ihe-iriba-ama; lee, otu nwa-agbọghọ na-amaghị nwoke ga-atụrụ ime, mụọkwa nwa nwoke, a ga-akpọkwa aha ya Imanuel. Aịzaya 7:14.

There were signs in the history of Moses and Christ, as there were in Millerite history. In the last days, Laodicean Adventism will be seeking after a sign, and their only sign, is the sign of Jonah. There is also a sign for those who are resurrected in 2024. Their sign is the “seven times” of Leviticus twenty-six.

E nwere ihe ịrịba ama n’akụkọ ihe mere eme nke Moses na Kraịst, dịka e nwekwara ha n’akụkọ ihe mere eme nke ndị Millerite. N’ụbọchị ikpeazụ, Adventism nke Laodisia ga na-achọ ihe ịrịba ama, ma naanị ihe ịrịba ama ha bụ ihe ịrịba ama nke Jona. E nwekwara ihe ịrịba ama maka ndị a kpọlitere n’ọnwụ n’afọ 2024. Ihe ịrịba ama ha bụ “ugboro asaa” nke Levitikọs iri abụọ na isii.

> And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 2 Kings 19:29–31.

> Ma nke a ga-abụ ihe-ịrịba-ama nye gị: N’afọ a unu ga-eri ihe ndị na-eto n’onwe ha; n’afọ nke abụọ, ihe na-epupụta site n’otu ihe ahụ; ma n’afọ nke atọ, kụọ mkpụrụ, wee ghọọ ihe ubi, kụọkwa ubi-vain, riekwa mkpụrụ ha. Ma ndị fọdụrụnụ nke gbanahụrụ n’ụlọ Juda ga-emekwa ọzọ mgbọrọgwụ n’ala n’okpuru, ma mịa mkpụrụ n’elu. N’ihi na site na Jerusalem ka ndị fọdụrụnụ ga-apụta, ndị gbanahụkwara ga-esi n’ugwu Zaịọn pụta: ịnụ ọkụ n’obi nke Jehova nke ndị agha ga-eme nke a. 2 Ndị Eze 19:29–31.

> And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:20–22.

> Ma ọ bụrụkwa na unu asị, Gịnị ka anyị ga-eri n’afọ nke asaa? leenu, anyị agaghị akụ mkpụrụ, anyị agaghịkwa achịkọta ihe ubi anyị: Mgbe ahụ, M ga-enye iwu ka ngọzi m dịkwasị unu n’afọ nke isii, ọ ga-amịkwa mkpụrụ ga-ezuru afọ atọ. Unu ga-akụkwa mkpụrụ n’afọ nke asatọ, ma riekwa n’ime mkpụrụ ochie ruo n’afọ nke itoolu; ruo mgbe mkpụrụ ya ga-abata, unu ga-erikwa n’ime ihe echekwara ochie. Levitikọs 25:20–22.

Those who escape, are also represented as the outcasts of Israel, and they were cast out by their brethren which hated them. Their brethren cast them out, for they hated them because they could not refute the sabbath truth represented by Moses’ “seven times.”

Ndị ahụ gbanarịrị, a na-anọchikwa ha anya dịka ndị a chụpụrụ n’Izrel, ndị ụmụnne ha kpọrọ asị wee chụpụ ha. Ụmụnne ha chụpụrụ ha, n’ihi na ha kpọrọ ha asị n’ihi na ha enweghị ike ịgọnarị eziokwu banyere ụbọchị izu-ike nke “ugboro asaa” nke Mosis nọchiri anya ya.

> The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. Psalms 147:2.

> Onyenwe anyị na-ewulite Jerusalem: Ọ na-achịkọtakwa ndị a chụpụrụ achụpụ nke Izrel. Abụ Ọma 147:2.

The Lord began gathering the remnant in July 2023, and the remnant are the “outcasts” of Israel. In July 2023, He set His hand a second time to gather His outcasts. He set His hand in 1849 a second time, in advance of the omega light of Moses seven times in 1856. The alpha light was represented by Miller’s first prophetic discovery—Moses’ seven times.

Onyenwe anyị malitere ịkpọkọkọta ndị fọdụrụnụ na Julaị 2023, ndị fọdụrụnụ ahụkwa bụ “ndị a chụpụrụ achụpụ” nke Izrel. Na Julaị 2023, Ọ setịrị aka Ya nke ugboro abụọ ịkpọkọkọta ndị Ya a chụpụrụ achụpụ. Ọ setịrị aka Ya na 1849 nke ugboro abụọ, tupu ìhè omega nke Mozis ugboro asaa na 1856. E ji nchọpụta amụma mbụ nke Miller—ugboro asaa nke Mozis—nọchite ìhè alpha.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> N’ụbọchị ahụ, mgbọrọgwụ Jesi ga-adị, nke ga-eguzo dịka ọkọlọtọ nye ndị mmadụ; ya ka ndị mba ọzọ ga-achọ: ma izuike ya ga-adị ebube. O ga-erukwa n’ụbọchị ahụ, na Onyenwe anyị ga-esetịkwa aka Ya ọzọ nke ugboro abụọ iweghachite fọdụrụnụ nke ndị Ya, nke ga-afọdụ, site n’Asiria, na site n’Ijipt, na site na Patros, na site na Kush, na site n’Elam, na site na Shina, na site na Hamat, na site n’agwaetiti dị iche iche nke oké osimiri. Ọ ga-ebulikwa ọkọlọtọ nye mba dị iche iche, ma kpọkọta ndị a chụpụrụ n’Izrel, ma chịkọtakwa ndị Juda a gbasasịrị site n’akụkụ anọ nke ụwa. Aịzaya 11:10–12.

When the outcasts are lifted up as the sign, they will then gather the eleventh-hour workers, who can “only be warned by seeing” “the difference between those who have the seal of God, and those who keep a spurious rest-day.” The sign for the eleventh-hour workers is the outcasts, and the sign OF the outcasts, is the enigma of, eating “this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.”

Mgbe e weliri ndị a chụpụrụ achụpụ dị ka ihe-ịrịba-ama, mgbe ahụ ha ga-achịkọta ndị ọrụ nke elekere nke iri na otu, ndị a pụrụ “ịdọ aka ná ntị naanị site n’ịhụ” “ọdịiche dị n’etiti ndị nwere akara nke Chineke, na ndị na-edebe ụbọchị izu ike ụgha.” Ihe-ịrịba-ama nye ndị ọrụ nke elekere nke iri na otu bụ ndị a chụpụrụ achụpụ, ma ihe-ịrịba-ama NKE ndị a chụpụrụ achụpụ bụ ihe omimi nke iri “n’afọ a ihe ndị na-eto n’onwe ha, na n’afọ nke abụọ ihe nke si n’otu ihe ahụ pụta; ma n’afọ nke atọ kụọnụ mkpụrụ, ghọrọ ihe ubi, kụọkwa ubi vaịn, riekwa mkpụrụ ya.”

The enigma of the passage is that it represents the “seven times” of Leviticus twenty-five and twenty-six. The Sabbath of the land resting is a component of the covenant that identifies both the blessing or the curse, of either observing or rejecting the seventh-year rest for the promised land. The sign of the one hundred and forty-four thousand is the component of the threefold promise of the covenant that is represented by the seventh-year Sabbath of the land. The foundational truth of the “seven times,” identifies one of three elements of the covenant that promises a new heart and mind, and a new body and also a land to live in.

Ihe omimi nke akụkụ Akwụkwọ Nsọ a bụ na ọ na-anọchi anya “oge asaa” nke Levitikọs iri abụọ na ise na iri abụọ na isii. Izuike Sabat nke ala ahụ na-ezu ike bụ otu akụkụ nke ọgbụgba ndụ ahụ nke na-akọwapụta ma ngọzi ma ọbụ ọnụ, dabere n’ịdebe ma ọ bụ n’ịjụ izuike nke afọ nke asaa maka ala ahụ e kwere ná nkwa. Ihe ịrịba ama nke narị puku iri anọ na anọ bụ otu akụkụ nke nkwa ọgbụgba ndụ ahụ nke okpukpu atọ nke Sabat nke afọ nke asaa nke ala ahụ na-anọchi anya ya. Eziokwu ntọala nke “oge asaa” na-akọwapụta otu n’ime akụkụ atọ nke ọgbụgba ndụ ahụ nke na-ekwe nkwa obi ọhụrụ na uche ọhụrụ, na ahụ ọhụrụ kwa, tinyekwara ala mmadụ ga-ebi n’ime ya.

The seventh-day Sabbath is the sign between God and His people, but that seventh-day Sabbath also represents the covenant responsibility given to ancient Israel. They were to be the protectors, the depositaries of the Ten Commandments. Sister White is clear that modern Israel in 1844 in alignment with ancient Israel was made the depositaries of not only the Ten Commandments, but also of God’s prophetic Word.

Ụbọchị izu ike nke ụbọchị nke asaa bụ ihe ịrịba ama dị n’etiti Chineke na ndị Ya, ma ụbọchị izu ike ahụ nke ụbọchị nke asaa na-anọchikwakwa anya ọrụ ebubo nke ọgbụgba ndụ e nyere Izrel oge ochie. Ha ga-abụ ndị nche na ndị e nyefere Iwu Iri ahụ n’aka. Sista White kọwara nke a nke ọma na Izrel nke oge a n’afọ 1844, n’ịkwado ya n’otu ahịrị na Izrel oge ochie, ka e mere ndị e nyefere ọ bụghị naanị Iwu Iri ahụ n’aka, kama kwa Okwu amụma nke Chineke.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Chineke akpọọla nzukọ-Ya n’ụbọchị a, dịka Ọ kpọrọ Izrel oge ochie, ka o guzoro dịka ìhè n’ụwa. Site n’oke mma nkewa nke eziokwu, ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ, O kewapụtala ha n’aka ụka dị iche iche nakwa n’aka ụwa iji kpọbata ha n’ime nso dị nsọ nye Onwe Ya. O meela ha ndị e nyere idobe iwu Ya ma nyefee ha nnukwu eziokwu dị iche iche nke amụma maka oge a. Dịka e nyefere okwu nsọ ahụ nye Izrel oge ochie, ndị a bụ ntụkwasị obi dị nsọ a ga-ekwusara ụwa. Ndị mmụọ ozi atọ nke Mkpughe 14 na-anọchi anya ndị mmadụ na-anabata ìhè nke ozi Chineke ma pụta dịka ndị nnọchite Ya iji kpọsa ịdọ aka ná ntị ahụ n’ogologo na obosara nile nke ụwa.” Testimonies, volume 5, 455.

The Ten Commandments are represented by the sign of the seventh-day Sabbath, and the laws of prophecy are represented by the seventh-year Sabbath. Laodicean Seventh-day Adventism will be greatly embarrassed when they jump ship and begin worshipping the sun, but the Sabbath commandment they first rejected is Moses’ “seven times.”

A na-anọchi Iwu Iri ahụ anya site n’akara nke Ụbọchị Izuike nke ụbọchị nke asaa, a na-anọchikwa iwu amụma anya site na Ụbọchị Izuike nke afọ nke asaa. Adventizim nke ụbọchị nke asaa nke Laodisia ga-enwe nnọọ nnukwu ihere mgbe ha hapụrụ ụgbọ mmiri ma malite ife anyanwụ, ma iwu Ụbọchị Izuike ahụ ha buru ụzọ jụ bụ “oge asaa” nke Mosis.

To win the promised land God’s people must understand and uphold not only the seventh-day Sabbath, but also the seven-year Sabbath. Laodicean Adventism cannot refute this biblical truth, though they cover it with lies. This is the root of their hatred that leads them to cast out those who will be the ensign.

Iji merie ala ahụ e kwere ná nkwa, ndị Chineke ga-aghọta ma kwadosie ike ọ bụghị naanị ụbọchị izu ike nke ụbọchị nke asaa, kama kwa ụbọchị izu ike nke afọ asaa. Adventizim Laodisia apụghị ịgọnarị eziokwu Akwụkwọ Nsọ a, n’agbanyeghị na ha na-ekpuchi ya n’ụgha. Nke a bụ mgbọrọgwụ nke ịkpọasị ha nke na-eduga ha ịchụpụ ndị ga-abụ ọkọlọtọ.

> “Most of my father’s family were full believers in the advent, and for bearing testimony to this glorious doctrine seven of us were at one time cast out of the Methodist Church. At this time the words of the prophet were exceedingly precious to us: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.

> “Ọtụtụ n’ime ezinụlọ nna m bụ ndị kwere n’ozi ọbịbịa ahụ n’uju, ma n’ihi ịgba ama banyere ozizi a dị ebube, a chụpụrụ asaa n’ime anyị n’otu oge n’Ụka Methodist. N’oge a, okwu onye-amụma ahụ dịrị anyị oké ọnụ ahịa nke ukwuu: ‘Ụmụnne unu ndị kpọrọ unu asị, ndị chụpụrụ unu n’ihi aha M, sịrị, Ka e nye Onyenwe anyị otuto: ma Ọ ga-apụta n’ọṅụ unu, ha onwe ha agakwa-eme ihere.’ Aịsaịa 66:5.”

> “From this time, up to December, 1844, my joys, trials, and disappointments were like those of my dear Advent friends around me. At this time I visited one of our Advent sisters, and in the morning we bowed around the family altar. It was not an exciting occasion, and there were but five of us present, all women. While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God’s glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City, as narrated below.” Early Writings, 13.

> “Site n’oge a gaa, ruo n’Ọnwa Disemba, 1844, ọṅụ m, ọnwụnwa m, na ndakpọ olileanya m dị ka nke ndị enyi m m hụrụ n’anya nọ n’okwukwe Advent gbara m gburugburu. N’oge a, agara m ileta otu n’ime ụmụnnaanyị anyị nọ n’Advent, ma n’ụtụtụ anyị gbuuru ikpere n’ala gburugburu ebe ịchụàjà ezinụlọ. Ọ bụghị oge mkpali pụrụ iche, ndị nọkwa ebe ahụ abụghị karịa mmadụ ise, ha niile bụ ụmụnnaanyị. Ka m nọ n’ekpere, ike Chineke bịakwasịrị m dịka ọ dịtụbeghị mgbe m nwere mmetụta ya tupu ahụ. E kpuchiri m n’ọhụ nke ebube Chineke, o wee dị m ka a na-ebuli m elu, elu karịa site n’elu ụwa, e gosikwara m ihe ụfọdụ banyere ije ndị mmadụ Advent na-eje gaa n’Obodo Nsọ, dịka a kọrọ ya n’okpuru.” Early Writings, 13.

Ellen White’s first vision, was given when five women, (representing five wise virgins) were gathered together after being cast out by their brethren that hated them. They hated them for the doctrine of the Second Coming, thus typifying the outcasts of the latter days.

E nyere ọhụ mbụ Ellen White mgbe ụmụnwaanyị ise, (na-anọchi anya ụmụamadi amamihe ise) zukọtara ọnụ mgbe ụmụnne ha ndị kpọrọ ha asị chụpụsịrị ha. Ha kpọrọ ha asị n’ihi ozizi nke Ọbịbịa nke Abụọ, si otú a na-anọchi anya ndị a chụpụrụ achụpụ nke ụbọchị ikpeazụ.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> Ahụrụ m na ụka nke aha naanị na ndị Adventist nke aha naanị, dịka Judas, ga-arara anyị nye n’aka ndị Katọlik iji nweta mmetụta ha ka ha bịa imegide eziokwu. Ndị nsọ mgbe ahụ ga-abụ ndị a na-amachaghị nke ọma, ndị Katọlik amaghị nke ukwuu; ma ụka dị iche iche na ndị Adventist nke aha naanị ndị maara okwukwe anyị na omenala anyị (n’ihi na ha kpọrọ anyị asị n’ihi ụbọchị izu ike, n’ihi na ha enweghị ike ịgọnarị ya) ga-arara ndị nsọ nye ma kọọrọ ha ndị Katọlik dị ka ndị na-eleghara ụkpụrụ ndị mmadụ hiwere anya; ya bụ, na ha na-edebe ụbọchị izu ike ma na-eleghara Sọnde anya.

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> “Mgbe ahụ ndị Katọlik ga-agwa ndị Protestant ka ha gaa n’ihu, ma wepụta iwu na ndị nile na-agaghị edebe ụbọchị mbụ nke izu, n’ọnọdụ ụbọchị nke asaa, ka a ga-egbu. Ndị Katọlik, ebe ọnụ ọgụgụ ha dị ukwuu, ga-akwado ndị Protestant. Ndị Katọlik ga-enye onyinyo anụ ọhịa ahụ ike ha. Ndị Protestant kwa ga-arụ ọrụ dịka nne ha rụrụ n’ihu ha iji bibie ndị nsọ. Ma tupu iwu ha amịpụta ma ọ bụ mụta mkpụrụ, a ga-agbapụta ndị nsọ site n’Olú Chineke.” Spalding and Magan, 1, 2.

The “nominal” (meaning in name only), “Adventists, like Judas, would betray us to the Catholics.” They did so because “they hated” the outcasts “on account of the Sabbath.” Nominal Adventists profess to observe the seventh-day Sabbath, so this cannot be the Sabbath that is referenced. They hate the outcasts, for they know that they cannot refute the foundational truth of Moses’ seven times, that was the alpha understanding of Elijah in the person of William Miller.

Ndị “Adventist” “n’aha naanị” (ya bụ, ịbụ naanị n’aha), “dị ka Judas, ga-arara anyị nye n’aka ndị Katọlik.” Ha mere nke a n’ihi na “ha kpọrọ” ndị a jụrụ ajụ “asị n’ihi ụbọchị izu ike.” Ndị Adventist n’aha naanị na-ekwupụta na ha na-edebe ụbọchị izu ike nke ụbọchị nke asaa, ya mere nke a apụghị ịbụ ụbọchị izu ike ahụ a na-ekwu maka ya. Ha kpọrọ ndị a jụrụ ajụ asị, n’ihi na ha maara na ha apụghị ịgọnarị eziokwu ntọala ahụ nke ugboro asaa nke Moses, nke bụ nghọta alfa nke Ịlaịja n’ime onye William Miller.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Chineke anaghị enye anyị ozi ọhụrụ. Anyị ga-ekwusa ozi ahụ nke n’afọ 1843 na 1844 kpọpụtara anyị n’ime ụka ndị ọzọ.” Review and Herald, Jenụwarị 19, 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> “A ga-eme ka ozi niile e nyere site n’afọ 1840–1844 bụrụ nke siri ike ugbu a, n’ihi na e nwere ọtụtụ mmadụ tufuru ntụziaka ha. Ozi ndị ahụ ga-agara ụka niile.” Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “A ga-amụrịrị eziokwu ndị ahụ anyị natara n’afọ 1841, ‘42, ‘43, na ‘44, ma kwusakwa ha ugbu a.” Manuscript Releases, volume 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Ịdọ aka ná ntị ahụ abịala: A gaghị ekwe ka ihe ọ bụla bata nke ga-akpaghasị ntọala nke okwukwe ahụ nke anyị nọworo na-ewuli elu kemgbe ozi ahụ bịara n’afọ 1842, 1843, na 1844. Anọ m n’ozi a, ma kemgbe ahụ ka m na-eguzo n’ihu ụwa, na-adị eziokwu nye ìhè ahụ Chineke nyere anyị. Anyị ebughị n’obi iwepụ ụkwụ anyị n’elu ikpo okwu ahụ e debere ha n’elu ya ka anyị na-achọ Onyenwe anyị kwa ụbọchị n’ekpere siri ike, na-achọ ìhè. Ùnu chere na m pụrụ ịhapụ ìhè ahụ Chineke nyere m? Ọ ga-adị ka Nkume Ebighị Ebi. Ọ nọwo na-edu m kemgbe e nyere ya.” Review and Herald, Eprel 14, 1903.

Judas is not a symbol of the Sanhedrin made up of Sadducees and Pharisees, Judas was one of the twelve disciples. He was one of the covenant bride, which Christ was about to marry at Pentecost. The betrayal against the outcasts comes from Judas, the Laodicean Seventh-day Adventist church. They are represented with many symbols, such as the Levites who are rejected by the Messenger of the Covenant in Malachi three. The Levites are separated at that purging, and their number is 25, whether faithful or unfaithful. The Levites are purged in advance of being lifted up as an offering, as in former years.

Judas abụghị ihe nnọchianya nke Sanhedrin nke ndị Sadusii na ndị Farisii mejupụtara; Judas bụ otu n’ime ndị na-eso ụzọ iri na abụọ ahụ. Ọ bụ otu n’ime nwunye ọgbụgba ndụ ahụ, nke Kraịst na-achọ ịlụ na Pentikọst. Nraranye ahụ megide ndị a chụpụrụ achụpụ sitere n’aka Judas, bụ chọọchị Seventh-day Adventist nke Laodisia. E ji ọtụtụ ihe nnọchianya gosi ha, dị ka ndị Livi ndị Onye-Ozi nke Ọgbụgba ndụ jụrụ na Malakai isi nke atọ. A na-ekewapụ ndị Livi na nsacha ahụ, ọnụ ọgụgụ ha bụkwa 25, ma ha bụrụ ndị kwesịrị ntụkwasị obi ma ọ bụ ndị na-ekwesịghị ntụkwasị obi. A na-asacha ndị Livi tupu e welie ha elu dị ka àjà, dịka n’afọ ndị gara aga.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Ọ ga-anọdụkwa ala dịka onye na-anụcha ọlaọcha ma na-eme ka ọ dị ọcha; ọ ga-emekwa ka ụmụ Levi dị ọcha, ma sachapụ ha dịka ọlaedo na ọlaọcha, ka ha wee chụọrọ Onyenwe anyị àjà n’ezi omume. Mgbe ahụ ka àjà Juda na Jerusalem ga-atọ Onyenwe anyị ụtọ, dịka n’ụbọchị ndị ochie, na dịka n’afọ ndị gara aga. Malaki 3:3, 4.

The Levites are the offering, for they perfectly reflect the character of Christ, who is the great offering. When those twenty-five Levites are lifted up as an offering, the twenty-five counterfeit Levites are bowing to the sun in Ezekiel 8.

Ndị Livai bụ onyinye ahụ, n’ihi na ha na-egosipụta n’ụzọ zuru oke agwa Kraịst, onye bụ nnukwu onyinye ahụ. Mgbe a na-ebuli ndị Livai iri abụọ na ise ahụ elu dị ka onyinye, ndị Livai adịgboroja iri abụọ na ise ahụ na-ehulata nye anyanwụ n’Ezikiel 8.

Judas does not only represent a wicked Levite, but he is also a wicked priest that has been prepared for thirty years, as represented by Judas’ thirty pieces of silver.

Judas anaghị anọchi anya naanị onye Livaị ajọ omume, kama ọ bụkwa onye nchụàjà ajọ omume e kwadebere kemgbe afọ iri atọ, dị ka mkpụrụ ọlaọcha iri atọ nke Judas na-anọchi anya ya.

> Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Matthew 27:3–5.

> Mgbe ahụ Judas, onye rara Ya nye, mgbe ọ hụrụ na a mara Ya ikpe, o chegharịrị onwe ya, wee kpọghachite mkpụrụ ego ọlaọcha iri atọ ahụ nye ndị isi nchụàjà na ndị okenye, sị, Emehiewo m n’ịrara ọbara na-enweghị mmehie nye. Ma ha sịrị, Gịnị ka nke ahụ bụ nye anyị? lee onwe gị anya n’ihe ahụ. O wee tụfuo mkpụrụ ego ọlaọcha ndị ahụ n’ime ụlọ nsọ, pụọ, gaa kpọgide onwe ya n’osisi. Matiu 27:3–5.

The thirty pieces of silver that Judas cast out, represents the Messenger of the Covenant casting out (purging) the dross (counterfeit silver) in Malachi three. That wicked priesthood was represented by the rebellion of Korah, Dathan and Abiram and the rebels of 1888. The wicked priesthood is swallowed up when the United States, the earth-beast opens up its mouth. Then fire destroys their followers, during the full outpouring of the latter rain, that begins at the Sunday law.

Mkpụrụ ọlaọcha iri atọ ahụ Judas tụfuru, na-anọchite anya Onye-Ozi nke Ọgbụgba-ndụ na-achụpụ (na-asachapụ) ajịrịja (ọlaọcha adịgboroja) dị na Malakaị isi nke atọ. E gosipụtara nchụàjà ọjọọ ahụ site na nnupụisi nke Kora, Datan na Abiram na ndị nnupụisi nke 1888. A na-eloda nchụàjà ọjọọ ahụ mgbe United States, anụ ọhịa nke ụwa, mepere ọnụ ya. Mgbe ahụ ọkụ na-ebibi ndị na-eso ha, n’oge idepụtazu nke mmiri ozuzo ikpeazụ, nke na-amalite n’iwu ụbọchị Ụka.

The virgin birth as a sign in Christ’s day, represents the sign of the wise virgins in the latter days. In that period the Sanhedrin, the Laodicean Seventh-day Adventist church will seek for a sign, but will be unable to see the only sign given to Laodicea. The sign for the great multitude, the eleventh-hour workers is seeing men and women keeping the seventh-day Sabbath during the Sunday law testing period. The sign of the remnant in their controversy with the former covenant people is the seventh-year Sabbath, representing the foundations of Adventism as identified as the central pillar of both of Habakkuk’s sacred tables. The sign given to Laodicean Adventism is the sign of Jonah, which is addressed in the dialogue between Christ and Peter.

Ọmụmụ nwa-amaghị nwoke ahụ dịka ihe ịrịba ama n’ụbọchị Kraịst, na-anọchi anya ihe ịrịba ama nke ndị amamihe na-amaghị nwoke n’ụbọchị ikpeazụ. N’oge ahụ, Sanhedrin ahụ, chọọchị Seventh-day Adventist nke Laodicea, ga-achọ ihe ịrịba ama, ma ha agaghị enwe ike ịhụ naanị ihe ịrịba ama ahụ e nyere Laodicea. Ihe ịrịba ama maka nnukwu ìgwè mmadụ ahụ, ndị ọrụ elekere nke iri na otu, bụ ịhụ ndị ikom na ndị inyom ka ha na-edebe ụbọchị izu ike nke ụbọchị nke asaa n’oge ule nke iwu Sọnde. Ihe ịrịba ama nke ndị fọdụrụnụ n’esemokwu ha na ndị bụbu ndị nke ọgbụgba ndụ ahụ bụ ụbọchị izu ike nke afọ nke asaa, nke na-anọchi anya ntọala nke Adventism dịka a kọwara ya dị ka ogidi etiti nke tebụl abụọ dị nsọ nke Habakkuk. Ihe ịrịba ama e nyere Adventism nke Laodicea bụ ihe ịrịba ama nke Jona, nke a na-ekwu maka ya n’ime mkparịta ụka dị n’etiti Kraịst na Pita.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am?

> Mgbe Jisọs rutere n’ókèala Sisaeria Filipai, Ọ jụrụ ndị na-eso ụzọ Ya, sị, Ònye ka mmadụ na-ekwu na Mụ onwe M, Nwa nke mmadụ, bụ? Ha wee sị, Ụfọdụ na-ekwu na Ị bụ Jọn Onye Na-eme Baptizim; ụfọdụ, Elaịja; ndị ọzọkwa, Jeremaịa, ma ọ bụ otu n’ime ndị amụma. Ọ sịrị ha, Ma unu onwe unu, ònye ka unu na-ekwu na M bụ?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 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.

> Saimọn Pita wee zaa sị, Gị bụ Kraịst, Ọkpara nke Chineke dị ndụ. Jisọs wee zaa sị ya, Ngọzi nādiri gị, Saimọn Baa-jona: n’ihi na anụ ahụ na ọbara ekpughebeghị gị ya, kama ọ bụ Nna m nke nọ n’eluigwe. Mụ onwe m na-agwakwa gị, na gị bụ Pita, ọ bụkwanụ n’elu nkume a ka M ga-ewu nzukọ-nsọ m; ọnụ-ụzọ ámá nke hel agaghị-enwekwa mmeri megide ya. Aga m enyekwa gị mkpịsị-igodo nke alaeze eluigwe: ihe ọ bụla ị ga-ekekọta n’ụwa ka a ga-ekekọta n’eluigwe: ihe ọ bụla ị ga-atọpụ n’ụwa ka a ga-atọpụ n’eluigwe.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Mgbe ahụ, ọ gwara ndị na-eso ụzọ Ya ike ka ha ghara ịgwa onye ọ bụla na Ọ bụ Jizọs Kraịst. Matiu 16:13–20.

The sign for the Sanhedrin, and therefore Adventism is the sign of Jonah. Simon Barjona is introduced into the passage as a symbol of a covenant man, for his name is about to be changed. Abram’s name was changed at the covenant. Saul’s named was changed to Paul. Jacob’s name was changed to Israel. Those three witnesses establish that when a biblical character’s name is changed, they represent a covenant man, and therefore typify the last covenant people, who are the one hundred and forty-four thousand. Those three witnesses also establish that a covenant man’s name represents the prophetic symbolism associated with the person whose name is changed. Saul means “selected,” for he was selected to carry the gospel to the Gentiles. His name was changed to Paul, meaning small, for he in his own eyes was the smallest of the apostles, for he had persecuted God’s church. Jacob the supplanter, was changed in both name and experience to an overcomer, as Israel means. Peter’s name was Simon, meaning one who hears; and Barjona, meaning the son of Jonah.

Ihe ịrịba ama nye Sanhedrin, ya mere kwa, Adventism bụ ihe ịrịba ama Jona. E webatara Simon Barjona n’ime akụkụ Akwụkwọ Nsọ a dịka akara nke nwoke ọgbụgba-ndụ, n’ihi na a na-achọ ịgbanwe aha ya. A gbanwere aha Abram n’oge ọgbụgba-ndụ. A gbanwere aha Sọl ka ọ bụrụ Pọl. A gbanwere aha Jekọb ka ọ bụrụ Izrel. Ndị akaebe atọ ahụ na-egosi na mgbe a gbanwere aha onye odide Akwụkwọ Nsọ, ọ na-anọchi anya nwoke ọgbụgba-ndụ, ya mere ọ na-anọchitekwa anya ndị ikpeazụ nke ọgbụgba-ndụ ahụ, ndị bụ puku otu narị na iri anọ na anọ. Ndị akaebe atọ ahụ na-egosikwa na aha nwoke ọgbụgba-ndụ na-anọchi anya akara amụma metụtara onye ahụ e gbanwere aha ya. Sọl pụtara “onye a họpụtara,” n’ihi na a họpụtara ya iburu oziọma ahụ nye ndị mba ọzọ. A gbanwere aha ya ka ọ bụrụ Pọl, nke pụtara nta, n’ihi na n’anya nke ya onwe ya, ọ bụ nke kacha nta n’etiti ndịozi, n’ihi na o kpagbuwo nzukọ Chineke. Jekọb, onye nnọchi-anya, a gbanwere ya ma n’aha ma n’ahụmahụ ka ọ bụrụ onye mmeri, dịka Izrel pụtara. Aha Pita bụ Saimọn, nke pụtara onye na-anụ; na Barjona, nke pụtara nwa Jona.

Peter is representing the last generation of Jonah, for he was Jonah’s son. Jonah means “dove,” and Simon is he who heard the message of the dove, and Simon Barjona had heard the message of the anointing of Jesus, when He was baptized and became Jesus Christ, and the Holy Spirit descended in the form of a dove. The message of Jonah was the message of the dove which represented the anointing of Jesus with power at His baptism. The message of Jonah was represented as Jonah being three days in the belly of a whale. Those three days are the three days of Passover to the feast of first fruits, which are typified by Christ’s baptism and by Jonah’s time in the belly of the whale.

Pita na-anọchi anya ọgbọ ikpeazụ nke Jona, n’ihi na ọ bụ nwa Jona. Jona pụtara “nduru,” ma Saịmọn bụ onye nụrụ ozi nke nduru ahụ, ma Saịmọn Baa‑Jona anụwo ozi nke mmanụ‑nsọ nke Jisọs, mgbe e mere Ya baptizim, Ọ ghọkwara Jisọs Kraịst, Mmụọ Nsọ wee rịdata n’ụdị nduru. Ozi Jona bụ ozi nke nduru ahụ nke nọchiri anya ite Jisọs mmanụ n’ike n’oge baptizim Ya. E gosipụtara ozi Jona dịka Jona ịnọ ụbọchị atọ n’afọ anụ nnukwu azụ. Ụbọchị atọ ndị ahụ bụ ụbọchị atọ sitere na Ngabiga ruo n’emume mkpụrụ mbu, nke e ji baptizim Kraịst na oge Jona nọ n’afọ anụ nnukwu azụ mee ihe nnọchianya ha.

The sign of Jonah is the sign of the anointing of Christ at His baptism, which typifies the descent of the angel of Revelation eighteen on 9/11. 9/11 began a three-step testing process as represented by Jonah’s three days. Those three steps are also illustrated in Millerite history. August 11, 1840 marked the test of the first angel, April 19, 1844 the test of the second angel and October 22, 1844 the third test. Those three steps represent 9/11, July 18, 2020 and the Sunday law.

Ihe ịrịba ama nke Jona bụ ihe ịrịba ama nke ite mmanụ Kraịst n’oge e mere ya baptizim, nke na-anọchi anya ịrịdata nke mmụọ ozi nke Mkpughe iri na asatọ na 9/11. 9/11 bidoro usoro nnwale nke nzọụkwụ atọ dịka e si anọchi ya anya site n’ụbọchị atọ Jona. A na-egosikwa nzọụkwụ atọ ahụ n’akụkọ ihe mere eme nke ndị Millerite. Ọgọst 11, 1840 kara akara nnwale nke mmụọ ozi mbụ, Eprel 19, 1844 nnwale nke mmụọ ozi nke abụọ, na Ọktoba 22, 1844 nnwale nke atọ. Nzọụkwụ atọ ahụ na-anọchi anya 9/11, Julaị 18, 2020, na iwu ụbọchị Sọnde.

At the Sunday law, Jonah is spat out of the mouth of a fish, right where Christ is spitting Laodicea out of His mouth, which is right where Balaam’s ass opens his mouth and speaks, which is right where John the Baptist’s father Zechariah speaks, which is also where the United States speaks as a dragon. Jonah then gives the final warning to the world as the symbol of those who were resurrected with Moses and Elijah in 2024. Those souls died in the streets of Sodom and Egypt, and are thereafter resurrected as Ezekiel’s mighty army. At their resurrection they become the sign of Jonah, for he represents those who have died and are resurrected to give the final message to Nineveh. Jonah in the belly of the whale, Daniel in the lion’s den, John in the pot of boiling oil represent the one hundred and forty-four thousand who have experienced a symbolic death and resurrection. The anointing at 9/11 unto the resurrection of Ezekiel’s mighty army represents the baptism of Christ unto His resurrection.

N’iwu Sọnde, a na-agbọpụ Jona n’ọnụ azụ, kpọmkwem n’ebe Kraịst na-agbọpụta Laodisia n’ọnụ Ya, nke bụkwa ebe ịnyịnya ibu Belam na-emepe ọnụ ya ma kwuo okwu, nke bụkwa ebe Zakaraịa, nna Jọn Baptist, na-ekwu okwu, nke bụkwa ebe United States na-ekwu okwu dịka dragọn. Jona wee nye ụwa ịdọ aka ná ntị ikpeazụ dịka akara nke ndị e mere ka ha si n’ọnwụ bilie ọnụ na Mosis na Elaịja n’afọ 2024. Mkpụrụ obi ndị ahụ nwụrụ n’okporo ámá Sọdọm na Ijipt, ma emesịa e mee ka ha si n’ọnwụ bilie dịka ndị agha dị ike nke Ezikiel. N’oge mbilite n’ọnwụ ha, ha ghọọ akara Jona, n’ihi na ọ na-anọchi anya ndị nwụrụ ma bilie n’ọnwụ ka ha nye Nineveh ozi ikpeazụ. Jona n’ime afọ whale, Daniel n’olulu ọdụm, Jọn n’ite mmanụ na-esi esi, na-anọchi anya otu narị puku na iri anọ na anọ ndị ahụụworo ọnwụ ihe atụ na mbilite n’ọnwụ ihe atụ. Mmanụ nsọ e tere na 9/11 ruo n’mbilite n’ọnwụ nke ndị agha dị ike nke Ezikiel na-anọchi anya baptizim Kraịst ruo n’mbilite n’ọnwụ Ya.

> The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:1–4.

> Ndị Farisii na ndị Sadusii bịakwara, ma n’ịnwale Ya, ha rịọrọ Ya ka O gosi ha ihe ịrịba ama sitere n’eluigwe. Ọ zara sị ha, Mgbe ọ bụ anyasị, unu na-asị, Ihu ọma ga-adị: n’ihi na eluigwe na-acha uhie uhie. Ma n’ụtụtụ, Unu na-asị, Taa ihu igwe ga-adị njọ: n’ihi na eluigwe na-acha uhie uhie ma na-agbarụ ọchịchịrị. Unu ndị ihu abụọ, unu pụrụ ịmata ọdịdị eluigwe; ma unu apụghị ịmata ihe ịrịba ama nke oge ndị a? Ọgbọ ajọ na nke na-akwa iko na-achọ ihe ịrịba ama; ma ọ dịghị ihe ịrịba ama a ga-enye ya, ma ọ bụghị ihe ịrịba ama nke Jona onye amụma. O wee hapụ ha, pụọ. Matiu 16:1–4.

The crowning miracle was the resurrection of Lazarus.

Ọrụ ebube kachanụ bụ mbilite n’ọnwụ nke Lazarọs.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “N’ịtụ uche ịbịa n’ebe Lazarọs nọ, Kraịst nwere ebumnuche ebere n’ebe ndị ahụ nọ ndị na-anatabeghị Ya. Ọ nọrọ ọdụ, ka site n’ịkpọlite Lazarọs n’ọnwụ, O wee nye ndị Ya ndị isi ike na ndị na-ekweghị ekwe ihe àmà ọzọ na Ọ bụ n’eziokwu ‘mbilite n’ọnwụ, na ndụ.’ Ọ chọghị ịhapụ olileanya nile banyere ndị ahụ, atụrụ dara ogbenye na-awagharị awagharị nke ụlọ Izrel. Obi Ya nọ na-agbawa n’ihi ekweghị nchegharị ha. N’ime ebere Ya O kpebiri inye ha otu ihe àmà ọzọ na Ọ bụ Onye Mweghachi, Onye ahụ naanị Ya pụrụ ime ka ndụ na anwụghị anwụ pụta ìhè. Nke a ga-abụ ihe àmà nke ndị nchụàjà agaghị enwe ike ịkọwahie. Nke a bụ ihe kpatara igbu oge Ya n’ịga Betani. Ọrụ ebube a kachasị elu, mbilite Lazarọs n’ọnwụ, ga-abụ ihe ga-edobe akara Chineke n’ọrụ Ya na n’arịrịọ Ya banyere ịdị nsọ Ya.” The Desire of Ages, 528, 529.

Christ tarried before He resurrected Lazarus, and Lazarus was not only the “crowning miracle,” he was also the “seal” upon God’s work. In the passage the sign of Jonah is the only sign for the adulterous and wicked generation. It is important to see that the timing of the sealing process is very specific. In the passage we are addressing where Peter’s name is changed, it informs us that from that point onward Jesus began to reveal that He was to be put to death, yet in the last verse Matthew records, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Then in the very next verse he records, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Kraịst tụrụ oge tupu O mee ka Lazarọs si n’ọnwụ bilie, ma Lazarọs abụghị naanị “ọrụ ebube kachasị elu,” kama ọ bụkwa “akara nkwubi” n’elu ọrụ Chineke. N’akụkụ Akwụkwọ Nsọ ahụ, ihe ịrịba ama Jona bụ naanị ihe ịrịba ama e nyere ọgbọ ahụ nke bụkwa ndị na-akwa iko ma bụrụ ndị ajọ omume. Ọ dị mkpa ịhụ na oge usoro ịtinye akara nkwubi ahụ doro nnọọ anya ma bụrụ nke a kapịrị ọnụ. N’akụkụ Akwụkwọ Nsọ ahụ anyị na-atụle ebe a gbanwere aha Pita, ọ na-eme ka anyị mata na site n’oge ahụ gawa Jizọs malitere ikpughe na a ga-etinye Ya n’ọnwụ, ma n’amaokwu ikpeazụ Matiu dere, o kwuru, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Mgbe ahụ n’amaokwu sochirinụ ozugbo, o dere, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

The passage begins with Jesus asking who men think He is, and then a follow-up question where He asked the disciples who they thought He was.

Akụkụ Akwụkwọ Nsọ a na-amalite na Jizọs na-ajụ onye ndị mmadụ na-eche na Ọ bụ, mgbe ahụ, O sochiri ya n’ajụjụ ọzọ nke Ọ jụrụ ndị na-eso ụzọ Ya onye ha na-eche na Ọ bụ.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? Matthew 16:13–15.

> Mgbe Jisọs bịarutere n’ókèala Sịzaria Filipai, ọ jụrụ ndị na-eso ụzọ Ya, sị, Ònye ka mmadụ na-asị na Mu onwe M, Nwa nke mmadụ, bụ? Ha wee sị, Ụfọdụ na-asị na Ị bụ Jọn Onye Na-eme Baptizim; ụfọdụ, Ilaịja; ma ndị ọzọ, Jeremaya, ma ọ bụ otu n’ime ndị amụma. Ọ sịrị ha, Ma ònye ka unu onwe unu na-asị na M bụ? Matiu 16:13–15.

When Peter answers he identifies that Jesus was the Christ and the son of the living God. The word Christ is the Greek word for the Hebrew word Messiah. Jesus raises the question about who He is, and leads the disciples to the fact that He is the Messiah, but immediately informs them that they should tell no man. From that time, He began to teach that He would fulfill the twenty-three waymarks in the last three chapters of Matthew, but it was of necessity the truths associated with the Christ should be opened up in a step-by-step fashion.

Mgbe Pita zara, ọ kọwara na Jizọs bụ Kraịst ahụ, na Ọkpara nke Chineke dị ndụ. Okwu a bụ “Kraịst” bụ okwu Grik nke kwekọrọ na okwu Hibru ahụ bụ “Mesaịa.” Jizọs welitere ajụjụ banyere onye Ọ bụ, ma duru ndị na-eso ụzọ Ya n’ịghọta eziokwu ahụ na Ọ bụ Mesaịa ahụ, ma ozugbo ahụ Ọ gwara ha na ha agaghị agwa onye ọ bụla. Site n’oge ahụ gawa, Ọ malitere ịkụzi na Ọ ga-emezu akara ụzọ iri abụọ na atọ ahụ n’isiakwụkwọ atọ ikpeazụ nke Matiu, ma ọ dịrị mkpa n’eziokwu na a ga-ekpughe eziokwu ndị metụtara Kraịst ahụ n’ụzọ nke nzọụkwụ-na-nzọụkwụ.

We will continue these Messianic waymarks in the next article.

Anyị ga-aga n’ihu na ihe ịrịba ama ndị a nke Mesaya n’isiokwu na-esonụ.

## Alpha light of the third angel

Ìhè Álfà nke mmụọ-ozi nke atọ

> “In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> “N’oge mgbụsịakwụkwọ nke afọ 1846 anyị malitere idebe ụbọchị izu-ike nke Akwụkwọ Nsọ, ma kuziekwa ya ma chebekwa ya. E lebara m anya na mbụ n’ihe gbasara ụbọchị izu-ike ahụ mgbe m gara ileta New Bedford, Massachusetts, na mbụ n’otu afọ ahụ. N’ebe ahụ ka m matara Okenye Joseph Bates, onye nabatara okwukwe ọbịbịa ahụ n’oge mbụ, ma bụrụkwa onye ọrụ ike n’ọrụ ahụ. Okenye B. na-edebe ụbọchị izu-ike, ma na-arịọsi ike banyere ịdị mkpa ya. Anaghị m aghọta ịdị mkpa ya, m wee chee na Okenye B. mehiere site n’ilekwasị anya n’iwu nke anọ karịa n’iwu itoolu ndị ọzọ. Ma Onyenwe anyị nyere m ọhụụ banyere ebe nsọ nke eluigwe. E meghere ụlọ nsọ nke Chineke n’eluigwe, e gosikwara m igbe Chineke nke e kpuchiri oche ebere. Ndị mmụọ ozi abụọ guzoro, otu n’akụkụ ọ bụla nke igbe ahụ, nku ha gbasasịrị n’elu oche ebere, ihu ha echekwuru ya. Mmụọ ozi ahụ so m gwara m na ihe ndị a nọchiri anya ndị agha niile nke eluigwe ka ha ji nsọpụrụ na ịtụ egwu dị nsọ na-elekwasị anya n’iwu nsọ ahụ e dere site n’aka mkpịsị aka Chineke. Jisọs weliri mkpuchi igbe ahụ, m wee hụ mbadamba nkume ndị e dere Iwu Iri ahụ n’elu ha. O juru m anya mgbe m hụrụ iwu nke anọ n’etiti iwu iri ahụ n’onwe ya, ebe ìhè dị nro dị ka okpu nchapụta gbara ya gburugburu. Mmụọ ozi ahụ sịrị: ‘Ọ bụ naanị otu n’ime iwu iri ahụ nke na-akọwa Chineke dị ndụ Onye kere eluigwe na ụwa na ihe niile dị n’ime ha. Mgbe e tọrọ ntọala ụwa, mgbe ahụ ka e tọrọkwa ntọala nke ụbọchị izu-ike.’” Testimonies, volume 1, 75.

## Omega light of the third angel

Ìhè Omega nke mmụọ-ozi nke atọ

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Ndị na-enwe mkpakọrịta nsọ na Chineke na-eje ije n’ìhè nke Anyanwụ nke Ezi Omume. Ha adịghị emebi nsọpụrụ nke Onye Mgbapụta ha site n’imerụ ụzọ ha n’ihu Chineke. Ìhè nke eluigwe na-enwu n’elu ha. Ka ha na-abịaru njedebe nke akụkọ ihe mere eme nke ụwa a nso, ọmụma ha banyere Kraịst, na banyere amụma ndị metụtara ya, na-abawanye nke ukwuu. Ha bara uru na-enweghị nsọtụ n’anya Chineke; n’ihi na ha dị n’otu na Ọkpara ya. Nye ha, okwu Chineke jupụtara n’ịma mma na n’ịhụnanya nke karịrị akarị. Ha na-ahụ ịdị mkpa ya. A na-ekpughe eziokwu nye ha. E ji ìhè dị nro kpuchie ozizi nke mbilite n’anụ ahụ. Ha na-ahụ na Akwụkwọ Nsọ bụ igodo nke na-emepe ihe omimi niile ma na-edozi ihe isi ike niile. Ndị jụrụ ịnata ìhè ahụ na ije ije n’ìhè ahụ agaghị enwe ike ịghọta ihe omimi nke nsọpụrụ Chineke, ma ndị ahụ na-egbughị oge iburu obe ahụ soro Jizọs, ga-ahụ ìhè n’ìhè Chineke.” The Southern Watchman, April 4, 1905.

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