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

Akwụkwọ Joel na Ụka Ụbọchị-Asaa Ndị Adventist nke Laodisia — Nọmba Asaa

Number Seven

Nọmba Asaa

Author

Jeff Pippenger

Published

December 9, 2025

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In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.

N’ime isiokwu ole na ole mbụ anyị tinyere amaokwu sitere n’akwụkwọ The Desire of Ages nke na-ekwu banyere Kraịst na-egosi ndị Juu na-ese okwu ilu ubi-vain ahụ. Ilu abụ nke ubi-vain ahụ bụkwa abụ Mozis na nke Nwa Atụrụ ahụ nke narị puku na iri anọ na anọ na puku anọ ga-abụ; ma mkpughe nsọ na-agwa anyị na “abụ” n’amụma na-anọchi anya “ahụmahụ.” Narị puku na iri anọ na anọ na puku anọ ahụ na-eso Nwa Atụrụ ahụ ebe ọ bụla Ọ na-aga, ya mere ha ga-agafe n’otu ahụmahụ ahụ Kraịst na Mozis gara. Kraịst, dịka omega nke akụkọ amụma nke Izrel oge ochie, na Mozis, bụ alpha nke akụkọ amụma nke Izrel oge ochie, biri abụọ n’oge ndị kwekọrọ n’otu n’otu, mgbe a na-agafe ndị bụbu ndị ọgbụgba ndụ, ebe a na-ahọrọ ndị ọhụrụ bụ ndị ọgbụgba ndụ. Narị puku na iri anọ na anọ na puku anọ ahụ na-abụ abụ Mozis na nke Nwa Atụrụ ahụ site n’ịnweta ahụmahụ nke akụkọ ihe mere eme mgbe a na-agafe ndị bụbu ndị ọgbụgba ndụ—mgbe Onyenwe anyị na ndị ikpeazụ nke ndị ọgbụgba ndụ Ya na-abanye n’ọgbụgba ndụ.

Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.

N’ụzọ amụma, mgbe Kraịst na-enye ilu ahụ, ọ dabara n’otu Pita si agwa ndị Juu ndị na-arụ ụka okwu na Pentikọst. N’oge nsogbu ikpeazụ, Jisọs, n’ịnye ndị Juu ndị na-arụ ụka okwu ilu ahụ, na-anọchi anya ndị ahụ na-abụ abụ ubi-vaini ahụ nye ndị mmanya na-egbu nke Ifrem. Pita na-eweta otu abụ ahụ ahụ na Pentikọst; naanị na ọ na-abụ ya n’ọkwa olu Joel. Abụ ubi-vaini ahụ bụ abụ banyere otu ndị nke ọgbụgba ndụ mbụ a na-agba alụkwaghịm n’otu oge ahụ a na-alụ ndị nke ọgbụgba ndụ ọhụrụ nye Onyenwe anyị. Ndị amaghị nwoke ndị nwere mmechuihu ma banye n’oge ichere ahụ nọ na-eche alụmdi na nwunye ahụ, ma mmezu zuru oke ya ga-abụ na ha na-eche akara-nkwuchi nke otu narị puku iri anọ na anọ.

The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”

Akwụkwọ Joel malitere n’isi ya nke mbụ site n’ịkọwa otú e si bibie ubi vaịn nke Chineke site n’aka ndị na-aṅụ mmanya vaịn na ihe ọṅụṅụ siri ike, ndị e si n’ọnụ ha bepụ “mmanya ọhụrụ.” Ozugbo Jisọs gwara ndị Juu na a ga-anapụ ha alaeze ha ma nyefee ya n’aka otu ìgwè ndị ọrụ ubi ga-amịpụta ezi mkpụrụ nke ubi vaịn ahụ, Jisọs gbanwere okwu ya ma kpọọ nkume nkuku n’ụlọ nsọ nke e wepụrụ n’akụkụ, ma nke e kenyere ka ọ bụrụ nkume isi n’elu. A ga-emegharị mmalite ahụ ọzọ na njedebe, ma mgbe e gosipụtara eziokwu a, a na-anọchi anya ya dịka ihe “dị ebube.”

The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.

“Iwu nke izizi e kpọrọ aha” n’Okwu Chineke na-eme ka anyị mata na n’ihi na Joel bu ụzọ kwuo banyere mbibi nke ubi-vain ahụ, nke ahụ bụ isi ihe bụ́ isi n’ịgba-ama ya. Joel anọghị naanị ya, n’ihi na onye-amụma ukwu ọ bụla na-amalite ịgba-ama ya site n’ịkọrọ mmehie na ọnọdụ efu nke Izrel.

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

N’Aịzaya iri abụọ na asatọ, a na-anọchi “ndị ikom ndị na-akparị mmadụ bụ́ ndị na-achị” “Jerusalem” anya dịka “ndị aṅụrụma nke Ifrem,” nakwa dịka “okpueze nke nganga.” “Okpueze” na-anọchi anya nduzi, “nganga” na-anọchi anya agwa Setan.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.

A na-eme ka ndị mmanya pụta ìhè n’iche ha megide ndị fọdụrụnụ (“ndị fọdụrụ”), ndị na-aghọ “okpueze” nke ebube Chineke; n’ihi na n’oge mmiri ikpeazụ ahụ, Onyenwe anyị na-eguzobe “alaeze” nke ebube Ya, dị ka e gosiri n’onyonyo site n’ịgụnye Ya “alaeze nke amara” n’obe. Alaeze nke amara n’obe bụ ihe atụ nke alaeze nke ebube n’iwu Sunday.

The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”

Mmiri ozuzo ikpeazụ bidoro na 9/11 mgbe mmechi-akara nke puku narị anọ na iri anọ na anọ na puku, na kwa ikpé nke ndị dị ndụ, bidokwara. N’oge mmechi-akara ahụ, mmịsa nke Mmụọ Nsọ bidoro na 9/11, dịka Jizọs kuru ume tụfuo ntakịrị mkpọda mmiri ole na ole. Ọ bụ ntọala ahụ; ma mmịsa nke Mmụọ Nsọ n’oge Mkpu Etiti Ụra bụ nkume okpu ụlọ. “Marvelous” bụ akara nke oge mmịsa nke Mmụọ ahụ site na “9/11 ruo n’iwu Ụbọchị Ụka.”

The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.

A na-egosipụta ihe nnọchianya yiri ibe ya ma bụrụ nke na-emegide onwe ya nke “okpueze” dịka ihe na-anọchi anya ọchịchị n’akụkọ Aịsaịa iri abụọ na asatọ, mgbe a na-agafe ndị mmanya na-achị Jerusalem, e werekwa nye ndị fọdụrụnụ ọchịchị nke nzukọ Chineke. Nke a na-akọwa ilu ahụ banyere ubi vaịn. A na-ewepụ okpueze nke onye mmanya, mgbe ahụkwa, puku narị anọ na iri anọ na anọ ahụ bụrụ okpueze nke na-anọchi anya alaeze Kraịst. Aịsaịa na-akụzi otu eziokwu ahụ n’isi nke iri abụọ na abụọ, mgbe a chụpụrụ Shebna gaa n’ala dị anya ma dochie ya site n’Eliakim. Ma ọ bụrụ na ọ bụ ndị mmanya nke Ifrem, ma ọ bụ Shebna n’isi nke iri abụọ na abụọ, ha abụọ na-anọchi anya ọchịchị nke ndị bụbu ndị nke ọgbụgba ndụ Chineke a na-agafe.

Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.

Zekaraya na-akọwapụta Nbata Mmeri ahụ, nke bụkwa Mkpu Etiti Abalị, ma amaokwu ndị na-esote kwekọrọ na Aịzaya site n’ịkọwa ndị nke Chineke dị ka okpueze.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

> Ṅụrịa ọṅụ nke ukwuu, ada Zaịọn; tie mkpu, ada Jerusalem: lee, Eze gị na-abịakwute gị: ọ bụ onye ezi omume, nwekwara nzọpụta; dị umeala n’obi, na-agba ịnyịnya ibu, ee, nwa ibu, nwa nke ịnyịnya ibu. M ga-ebipụ ụgbọ agha n’Efraim, na ịnyịnya n’ime Jerusalem, a ga-ebipụkwa ụta agha: ọ ga-ekwupụta udo nye ndị mba ọzọ: ọchịchị ya ga-adịkwa site n’osimiri ruo n’osimiri, na site n’osimiri ruo n’ókè niile nke ụwa.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

> Ma gị onwe gị kwa, n’ihi ọbara ọgbụgba ndụ gị ka M zipụtaworo ndị mkpọrọ gị ka ha si n’olùlù ahụ pụta, ebe mmiri na-adịghị.

> Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

> Laghachinu n’ebe ewusiri ike, unu ndị mkpọrọ nke olileanya: ọbụna taa ka M na-ekwupụta na M ga-akwụghachi gị okpukpu abụọ; Mgbe M ehulatawo Juda nye Onwe M, mejupụta ụta ahụ na Ifrem, ma kpalite ụmụ gị, O Zaịọn, imegide ụmụ gị, O Gris, ma mee gị ka ị bụrụ mma-agha nke dike.

> And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.

> A ga-ahụkwa Onyenwe anyị n’elu ha, akụ Ya ga-apụkwa dịka àmụ̀mà: Onyenwe anyị Chineke ga-afụ opi, Ọ ga-esokwa ifufe-ọma nke ndịda jee. Onyenwe ndị agha ga-echebe ha; ha ga-eripịa, meekwa ka nkume èbè nọrọ n’okpuru ha; ha ga-aṅụkwa, mee mkpọtụ dịka site na mmanya; a ga-ejupụtakwa ha dịka efere, dịkwa ka nkuku nile nke ebe ịchụàjà. Onyenwe anyị Chineke ha ga-azọpụtakwa ha n’ụbọchị ahụ dịka ìgwè atụrụ nke ndị Ya: n’ihi na ha ga-adị ka nkume nke okpueze, a ga-ebulikwa ha elu dịka ọkọlọtọ n’ala Ya. N’ihi na lee ka ịdị mma Ya si dị ukwuu, lee ka ịma mma Ya si dị ukwuu! ọka ga-eme ka ụmụ-okorobịa nwee obi ụtọ, mmanya ọhụrụ emekwa ka ụmụ-agbọghọ nwee obi ụtọ. Zekaraya 9:9–17.

Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.

Amaokwu nke iri na otu (9/11) na-asị, “Ma banyere gị kwa, n’ihi ọbara ọgbụgba ndụ gị ka M zipụtarala ndị mkpọrọ gị n’olulu ebe mmiri na-adịghị.” Kraịst kwadoro ọgbụgba ndụ ahụ na ọtụtụ mmadụ ruo otu izu, izu ahụ wee bido n’oge e mere Ya baptizim. Ruo afọ atọ na ọkara Kraịst jere ije n’etiti mmadụ, ma n’oge mmechi nke afọ atọ na ọkara ahụ Kraịst mezuru amụma Zekaraịa, nke na-akọwa nbata mmeri nke Mesaịa n’ime Jerusalem. Mkpu Etiti Abalị bidoro oge nke dugara n’ọnwụ Kraịst, ilili Ya na mbilite n’ọnwụ Ya. Baptizim Kraịst na-anọchi anya ọnwụ Ya, ilili Ya na mbilite n’ọnwụ Ya, ya mere mmalite na njedebe nke oge ahụ nke afọ atọ na ọkara bụ otu ihe ahụ.

Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.

Baptizim nke Kraịst na-anọchi anya 9/11 n’amụma, ma 9/11 na-akara mmalite nke oge na-agwụ n’iwu ụbọchị Sọnde. Na 9/11 ka mmiri ozuzo ikpeazụ malitere ifesa ntakịrị, ma n’iwu ụbọchị Sọnde ka a na-awụsa ya n’enweghị atụ, dịka e gosiri ya n’amụma site n’ịkuru ume Kraịst n’elu ndị na-eso ụzọ Ya dị ka ntakịrị mkpụrụ mmiri ozuzo tupu mwụsa zuru ezu ahụ emee na Pentikọst.

Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”

Zekaraịa 9:11 kwekọrọ na 9/11, ma kwekọọkwa na Mkpu Etiti Abalị nke na-eduga n’iwu Sọnde. N’oge 9/11 ozi Laodisia bịara dịka eziokwu nke ugbu a, dịka o mere na 1856 na 1888. A na-enye ozi Laodisia nye ndị na-amaghị na ha anwụọla. Ha nọ n’ime “olulu” ebe ozi mmiri ozuzo ikpeazụ na-adịghị, n’ihi na olulu ha enweghị mmiri. Ọ bụrụ naanị na Laodisia ga-aza ịkụ aka n’obi ha, Onyenwe anyị ga-ebuli ha pụta n’olulu ahụ, n’ihi na ruo mgbe oge amara ga-emechi n’iwu Sọnde, ha bụ “ndị mkpọrọ nke olileanya.”

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.

> Ma gị onwe gị kwa, site n’ọbara ọgbụgba-ndụ gị ka M zipụtaworo ndị mkpọrọ gị n’olulu ebe mmiri na-adịghị. Laghachinụ n’ebe e wusiri ike, unu ndị mkpọrọ nke olileanya: ọbụna taa ka M na-ekwupụta na M ga-akwụghachi gị ụgwọ okpukpu abụọ. Zekaraya 9:11, 12.

9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.

9/11 nyere ike n’ozi ahụ nke bịarutere n’afọ 1989. Ozi ahụ bụ ozi nke mmụọ ozi nke atọ, ma n’usoro na n’okwu nke mmegharị ndozigharị nke ndị Millerite, afọ 1989 gosiri mbata nke mmụọ ozi mbụ. E nyere ozi nke mmụọ ozi mbụ ike n’August 11, 1840 site n’imezu amụma gbasara Islam, ma ọ na-egosi na a ga-enyekwa mbata nke mmụọ ozi nke atọ n’afọ 1989 ike site n’imezu amụma gbasara Islam.

When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.

Mgbe amụma nke Islam kwadoro onwe ya n’ụbọchị Ọgọst 11, 1840, mmụọ-ozi nke Mkpughe iri gbadara, si otu a na-anọchite anya n’ụdị amụma ịrịda nke mmụọ-ozi nke Mkpughe iri na asatọ n’ụbọchị 9/11. Inye ike nye mmụọ-ozi mbụ n’afọ 1840, na inye ike nye mmụọ-ozi nke abụọ n’afọ 1844, ha abụọ na-anọchite anya n’ụdị amụma inye ike nye mmụọ-ozi nke atọ n’ụbọchị 9/11. Julaị 18, 2020 bụ mbata nke mmụọ-ozi nke abụọ dịka e si gosipụta ya n’ụdị amụma site n’ime nkụda mmụọ mbụ nke ndị Millerite n’ụbọchị Eprel 19, 1844. Akụkọ ihe mere eme nke inye ike abụọ ahụ nke mmụọ-ozi mbụ na nke abụọ n’akụkọ ihe mere eme nke ndị Millerite, nakwa akụkọ ihe mere eme nke inye ike nke mmụọ-ozi nke atọ n’ụbọchị 9/11, na-enye ihe àmà nye inye ike nke ozi nke Mkpu Etiti Abalị nke rutere na Julaị 2023.

The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.

Oge nke ịka akara na-amalite na 9/11 ma na-agwụ na iwu ụbọchị Sọnde. Ọ na-amalite site n’ịkụ ume Kraịst na-adị ka ntakịrị mkpụrụ mmiri nke mmiri ozuzo ikpeazụ, ma na-agwụ site n’ire ọkụ na-eburu ozi gaa n’ụwa n’oge Pentikọst. Pita kọwara Pentikọst dị ka mmezu nke Joel. Ebe nke ahụ bụ eziokwu nke okwu a, ọ na-eguzobe na ịkụ ume Kraịst bụkwa mmezu nke Joel, n’ihi na oge Pentikọst nwere mmalite na njedebe kpọmkwem nke na-egosi na alfa bụkwa omega. N’ụbọchị mbilite n’ọnwụ Kraịst ka e mere àjà nke mkpụrụ mbụ ọka bali, ma ụbọchị iri ise ka e mesịrị, n’oge Pentikọst, e weliri àjà nke mkpụrụ mbụ ọka wit. 9/11 na-anọchi anya Mkpu Etiti Abalị nke na-abịa obere oge tupu iwu ụbọchị Sọnde ma na-eduga na ya. Mmezu zuru okè nke nnọchianya Zekaraya 9:9 banyere Mkpu Etiti Abalị bụ mgbe Julaị 2023 gasịrị.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Ṅụrịanụ ọṅụ nke ukwuu, gị ada Zaịọn; tie mkpu, gị ada Jerusalem: lee, Eze gị na-abịakwute gị: ọ bụ onye ezi omume, nwekwara nzọpụta; dị umeala n’obi, na-agba ịnyịnya ibu, ọbụna nwa ibu, nwa nke ịnyịnya ibu. Zekaraya 9:9.

So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.

Ya mere, Zekaraya kwenyere na ihe nnọchianya Aịzaya ji gosi ndị Chineke bụ okpueze; ma ọ gbakwụnyere na okpueze ahụ bụkwa ọkọlọtọ, mgbe o dere, “n’ihi na ha ga-adị ka nkume nke okpueze, nke e weliri elu dịka ọkọlọtọ n’elu ala ya”; ma Zekaraya na-emegharịkwa ọṅụ ahụ e jikọtara na ihe nnọchianya Joel nke “ọka” na “mmanya ọhụrụ,” site n’ikwu, “ọka ga-eme ka ndị ikom na-eto eto ṅụrịa ọṅụ, mmanya ọhụrụ emekwa ka ụmụ agbọghọ ahụ.” Ka anyị na-atụle akụkọ banyere ndị aṅụrụma Ifrem n’isi nke iri abụọ na asatọ, rịba ama na nke a bụ isiakwụkwọ Akwụkwọ Nsọ nke na-akọwapụta “izuike na ume ọhụrụ.” Nke a bụ otu n’ime akụkụ Akwụkwọ Nsọ kachasị mkpa banyere mmiri ozuzo ikpeazụ, ya mere ndị aṅụrụma Ifrem ndị a ga-abụrịrị otu ndị na-aṅụbiga mmanya ókè ahụ Joel kwuru banyere ha.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …

> Ahụhụ dịrị okpueze nke nganga, ndị mmanya nke Ifrem, ndị ịma mma ha nke otuto ya bụ ifuru na-ada ada, ndị nọ n’elu isi ndagwurugwu ndị bara ụba nke ndị mmanya meriri! Lee, Onyenwe anyị nwere onye dị ike ma sie ike, onye ga-eji aka tụfuo ya n’ala, dịka oke ifufe nke akụ mmiri ígwé na ajọ oké ifufe na-ebibi ihe, dịka idei mmiri nke mmiri dị ike na-ejubiga ókè. A ga-azọpịa n’okpuru ụkwụ okpueze nke nganga, ndị mmanya nke Ifrem; ma ịma mma ahụ nke otuto, nke dị n’elu isi ndagwurugwu ahụ bara ụba, ga-abụ ifuru na-ada ada, dịkwa ka mkpụrụ mbụ nke na-acha tupu oge okpomọkụ; nke, mgbe onye hụrụ ya lere ya anya, ọ na-eloda ya ozugbo mgbe ọ ka dị n’aka ya. N’ụbọchị ahụ ka Jehova nke ụsụụ ndị agha ga-abụ okpueze nke ebube na okpu eze nke ịma mma nye ndị fọdụrụ n’ime ndị ya, bụrụkwa mmụọ nke ikpe ziri ezi nye onye nọ ọdụ n’oche ikpe, bụrụkwa ike nye ndị na-achigharị agha ruo n’ọnụ ụzọ ámá. Ma ndị a kwa ejehiewo n’ihi mmanya, sitekwa n’ihe ọṅụṅụ na-egbu egbu apụwo n’ụzọ; onye nchụàjà na onye amụma ejehiewo n’ihi ihe ọṅụṅụ na-egbu egbu, mmanya elomila ha, site n’ihe ọṅụṅụ na-egbu egbu ha apụwo n’ụzọ; ha na-ehie ụzọ n’ọhụụ, ha na-asụ ngọngọ n’ikpe. N’ihi na tebụl niile juputara na agbọpụta na unyi, nke mere na ọ dịghị ebe dị ọcha. …

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Kwụsienụ onwe unu, juokwa anya; tienụ mkpu, kwakwa akwa: ha drunkụrụma, ma ọ bụghị n’ihi mmanya; ha na-ama jijiji, ma ọ bụghị n’ihi ihe ọṅụṅụ na-egbu egbu. N’ihi na Jehova awụkwasịwo unu mmụọ nke nnukwu ụra, O mechikwokwa anya unu: ndị amụma na ndị na-achị unu, ndị ọhụ ụzọ ka O kpuchiworo. Ma ọhụụ ahụ nile aghọwo n’ebe unu nọ dịka okwu nke akwụkwọ e mechiri emechi, nke mmadụ na-enye onye mụtara ihe, na-asị, Biko, gụọ nke a: ma ọ sị, Apụghị m; n’ihi na e mechiri ya emechi: a na-enyekwa akwụkwọ ahụ onye na-amaghị akwụkwọ, na-asị, Biko, gụọ nke a: ma ọ sị, Amaghị m akwụkwọ.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.

> Ya mere Onyenwe anyị kwuru, N’ihi na ndị a ji ọnụ ha abịakwute m nso, ma jiri egbugbere ọnụ ha sọpụrụ m, ma ha emeela ka obi ha dị m anya, egwu ha na-atụkwa m bụ ihe e kuziri ha site n’iwu ụmụ mmadụ: ya mere, lee, aga m emekwa n’etiti ndị a ọrụ dị ebube, ọbụna ọrụ dị ebube na ihe ịtụnanya: n’ihi na amamihe nke ndị amamihe ha ga-ala n’iyi, nghọta nke ndị nwere uche ha ga-ezokwa ezo. Ahụhụ ga-adịrị ndị na-achọsi ike izochi nzube ha n’ime omimi pụọ n’ihu Onyenwe anyị, ndị ọrụ ha nọkwa n’ọchịchịrị, ha na-asịkwa, Ònye na-ahụ anyị? ònye kwa maara anyị? N’ezie, a ga-agụ ịtụgharị unu ihe n’isi ala dịka ụrọ onye ọkpụ ite: n’ihi na ọrụ ahụ ọ̀ ga-asị banyere onye mere ya, Ọ meghị m? ma ọ bụ ihe a kpụrụ akpụ ọ̀ ga-asị banyere onye kpụrụ ya, O nweghị nghọta? Aịsaịa 28:1–8; 29:9–16.

The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:

Onyenwe anyị ga-arụ “ọrụ ebube” n’etiti ndị mmanya nke Ifrem, ka Ọ na-ewepụ amamihe na nghọta ha, ya bụ ihe abụọ ahụ n’onwe ha nke a na-ejikọta na ịghọta mmụba nke ihe ọmụma mgbe e meghere ozi amụma. Ọ bụ ndị amamihe ka na-aghọta. Otu akụkụ nke “ọrụ ebube” ahụ bụ iwepụ ihe ọmụma ahụ nke Ọdụm nke ebo Juda na-emeghe n’uche ndị mmanya nke Ifrem. Nkewa nke ndị amamihe na ndị ajọ omume bụkwa akụkụ nke “ọrụ ebube” nke Onyenwe anyị. Nke a bụ ozi ọma ebighị ebi. Mgbe Kraịst duru ndị Juu na-enwe esemokwu site n’ilu ubi vaịn, ma si otú a jide ha n’ime ikwupụta ikpe ha n’onwe ha, Ọ jụrụ ajụjụ sitere n’Abụ Ọma 118:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Nkume ahụ ndị na-ewu ụlọ jụrụ aghọwo isi nkume nke nkuku. Nke a bụ ọrụ Onyenwe anyị; ọ dị ebube n’anya anyị. Nke a bụ ụbọchị Onyenwe anyị mere; anyị ga-aṅụrị ọṅụ ma ṅụrịa n’ime ya. Abụ Ọma 118:22–24.

The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”

Onyenwe-anyị ga-eme “ọrụ ịtụnanya na ihe ebube” n’ahụ ndị aṅụrụma nke Efraim, ọ gụnyekwara iwepụ n’aka ha ike ha nwere ịmata eziokwu. “Nkume isi nkuku” ahụ bụ ihe ịtụnanya n’anya ndị nwere “mmanya ọhụrụ” nke Joel.

The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.

Ndị aṅụrụbiga mmanya ókè apụghị ịgụ akwụkwọ ahụ e kàrà akara, ma ọ bụrụ na ọ bụ ndị ndu a nọchiri anya ha dịka “ndị mụtara ihe,” ma ọ bụ ndị nkịtị a nọchiri anya ha site n’aka “ndị na-amụtaghị ihe.” Ọ gaghị ekwe omume ka ndị aṅụrụbiga mmanya ókè ghọta nke ọma àmà amụma nke Akwụkwọ Nsọ, nke a nọchiri anya ya dịka “akwụkwọ ahụ e kàrà akara.” A kọwakwara ndị aṅụrụbiga mmanya ókè ugboro abụọ dịka ndị “hapụrụ ụzọ.” E dekọkwara nke a ọzọ n’Aịsaịa iri abụọ na asatọ, otu amaokwu Akwụkwọ Nsọ kacha pụta ìhè banyere mmiri ozuzo ikpeazụ, ebe Aịsaịa kpọrọ “izuike na ume ọhụrụ” nke ndị aṅụrụbiga mmanya ókè jụrụ ịnụ. “Izuike na ume ọhụrụ” ahụ bụ ozi, n’ihi na a pụrụ ịnụ ya.

That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.

Mmanya-óké ahụ ewepụla ndị aṅụrụma n’ụzọ “ụzọ ochie” nke Jeremaya, nke bụ “ụzọ” a ga-eje ije n’ime ya ma chọta mmiri ozuzo ikpeazụ, nke Jeremaya na-anọchi anya ya dịka “izuike.” Ịjụ ozi nke mmiri ozuzo ikpeazụ site n’aka ndị aṅụrụma Ifrem bụ isiokwu kpọmkwem nke Okwu Chineke. Ha aṅụwo mmanya n’ihi na ha jụrụ ịlaghachi n’akụkọ ihe mere eme nke ntọala, nke na-enye ụkpụrụ maka akụkọ ihe mere eme nke otu narị na iri anọ na anọ puku, nke bụ akụkọ ihe mere eme nke mmiri ozuzo ikpeazụ.

The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.

“Ọrụ dị ịtụnanya” ahụ a na-arụ n’ahụ ndị na-aṅụbiga mmanya ókè nke Ifrem na-eme n’oge a na-awụsa mmiri ozuzo nke ikpeazụ. N’oge mmiri ozuzo nke ikpeazụ, ozi nke ule na-emepụta ụdị abụọ nke ndị na-efe ofufe, nke a na-egosi site na “mmanya” ha na-aṅụ. Ndị ajọ omume ajụla ịdabere n’itinye amụma ha n’ọrụ n’elu ahịrị nke akụkọ ihe mere eme dị nsọ, ma ndị na-eji usoro “ahịrị n’elu ahịrị” nke Aịzaya iri abụọ na asatọ na-aṅụ “mmanya ọhụrụ.” Aṅụrụma nke ndị ajọ omume na-egosipụta site n’enweghị ike ha ịghọta amụma, ọnọdụ ìsì ha kwa sitere n’ịjụ ịlaghachi n’ụzọ ochie ndị ntọala. Jizọs baara ndị Juu na-agba ụka mba site n’ịjụ ma ha agụtụbeghị banyere nkume ahụ a jụrụ ajụ, nke ghọrọ isi nkuku.

The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.

Nkume ahụ nke ghọrọ isi nkuku na-anọchi anya na eziokwu amụma ahụ nke ntọala ma ọ bụ nkume nkuku ka e megharịrị n’ime nkume mkpuchi. Nkume Alfa bụkwa Nkume Omega. Ụkpụrụ amụma bụ isi nke na-eguzobe ma na-akwado usoro ahụ nke ahịrị n’elu ahịrị, (nke bụ usoro nke mmiri-ozuzo ikpeazụ) bụ na mmalite nke ihe na-egosi njedebe nke ihe ahụ. Ụkpụrụ amụma bụ isi n’ime mmegharị Millerite bụ ụkpụrụ ụbọchị maka otu afọ nke e mere ka o sie ike mgbe mmụọ ozi nke Mkpughe iri rịdatara. Ụkpụrụ amụma bụ isi n’ime mmegharị nke ndị narị na iri anọ na anọ puku bụ na mmalite na-egosi njedebe, nke e mere ka o sie ike mgbe mmụọ ozi nke Mkpughe iri na asatọ rịdatara.

God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”

Okwu amụma nke Chineke juputara nke ukwuu na nkọwa ya banyere ihe ndị metụtara mmiri ikpeazụ. Otu n’ime eziokwu ndị ahụ bụ na ndị mmanya nke Ifrem enweghị ike ịmata mmiri ikpeazụ ahụ, e wee gosipụta nke a n’ụdị site n’aka ndị Juu ndị na-agwa Pita na ndị na-eso ụzọ ya ṅụbigaala mmanya ókè. A na-edobe ụkpụrụ bụ isi nke usoro ahụ n’ụzọ doro anya kpọmkwem dịka Alfa na Omega ugboro ugboro n’ime Okwu Chineke, ma e mechiela Okwu ahụ n’ihu ha. Usoro ahụ, iwu amụma bụ isi, na ozi nke mmiri ikpeazụ bụ ụfọdụ n’ime isiokwu ndị ahụ e doro nsọ n’ime ahịrị akụkọ amụma nke a na-anọchi anya ya dịka “ọrụ dị ebube.”

> Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.

> Okwu nke Onyenwe anyị nke ndị agha bịakwutekwara m ọzọ, sị, Otu a ka Onyenwe anyị nke ndị agha kwuru: Ejiriwo m oké ekworo kporie Zaịọn ekworo, ejikwokwa m oké iwe kporie ya ekworo. Otu a ka Onyenwe anyị kwuru: Alọtala m na Zaịọn, m ga-ebikwa n’etiti Jerusalem; a ga-akpọkwa Jerusalem obodo eziokwu; ugwu nke Onyenwe anyị nke ndị agha, ugwu nsọ. Otu a ka Onyenwe anyị nke ndị agha kwuru: Ndị ikom meworo agadi na ndị inyom meworo agadi ga-anọgidekwa n’oche n’okporo ámá Jerusalem, onye ọ bụla ejide mkpara ya n’aka n’ihi oke agadi ya. Okporo ámá obodo ahụ ga-ejukwa n’ụmụ okoro na ụmụ agbọghọ na-egwu egwu n’okporo ámá ya.

> Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.

> Otú a ka Onye-nwe nke ndị agha si kwuo; Ọ bụrụ na ọ bụrụ ihe ịtụnanya n’anya ndị fọdụrụ n’etiti ndị a n’ụbọchị ndị a, ọ̀ ga-abụkwa ihe ịtụnanya n’anya m? ka Onye-nwe nke ndị agha kwuru. Otú a ka Onye-nwe nke ndị agha si kwuo; Lee, aga m azọpụta ndị m n’ala ọwụwa anyanwụ na n’ala ọdịda anyanwụ; M ga-akpọbatakwa ha, ha ga-ebikwa n’etiti Jerusalem: ha ga-abụkwa ndị m, M ga-abụkwa Chineke ha, n’eziokwu na n’ezi omume. Otú a ka Onye-nwe nke ndị agha si kwuo; Ka aka unu sie ike, unu ndị na-anụ n’ụbọchị ndị a okwu ndị a site n’ọnụ ndị amụma, ndị nọ n’ụbọchị a tọrọ ntọala ụlọ Onye-nwe nke ndị agha, ka e wee wuo ụlọ nsọ ahụ. N’ihi na tupu ụbọchị ndị a, enweghị ụgwọ ọrụ ọ bụla maka mmadụ, maọbụ ụgwọ ọrụ ọ bụla maka anụmanụ; udo adịghịkwa nye onye na-apụ apụ maọbụ onye na-abata abata n’ihi mkpagbu ahụ: n’ihi na edobere m mmadụ niile, onye ọbụla, imegide agbata obi ya. Ma ugbu a, agaghị m emeso ndị fọdụrụ n’etiti ndị a dịka n’ụbọchị ndị mbụ, ka Onye-nwe nke ndị agha kwuru. Zekaraịa 8:1–11.

Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Zekaraya na-ekwu, “Ka aka unu sie ike, unu ndị na-anụ n’ụbọchị ndị a okwu ndị a site n’ọnụ ndị amụma, ndị nọ n’ụbọchị ahụ e tọrọ ntọala ụlọ nke Onyenwe anyị nke ndị agha, ka e wee wuo ụlọ nsọ ahụ.” Ihe na-eme ka ndị Chineke sie ike bụ ozi nke ntọala nke na-aghọ nkume isi nkuku. Ozi ahụ bụ na a na-emegharị akụkọ ihe mere eme nke ndị Millerite n’akụkọ ihe mere eme nke ndị otu narị puku iri anọ na anọ ahụ.

Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.

Kraịst jụrụ, “Ọ bụrụ na ọ bụrụ ihe dị ịtụnanya n’anya ndị fọdụrụ n’ime ndị a n’ụbọchị ndị a, ò kwesịrịkwa ịbụ ihe dị ịtụnanya n’anya m?” Ajụjụ ahụ na-akọwapụta oge amụma nke “ọrụ dị ịtụnanya” nke Chineke nke bụ isiokwu nke onye amụma ọ bụla, ma ọ na-akọwapụtakwa mgbe mmegharị Laodisia nke otu narị na puku iri anọ na anọ na-agbanwe bụrụ mmegharị Filadelfia nke otu narị na puku iri anọ na anọ. Ọ bụ otu ebe ahụ ka a na-akara ha akara, ọ bụkwa otu ebe ahụ ka mmegharị ahụ na-agbanwe site n’ịbụ nke ọgụ gaa n’ịbụ nke mmeri, nke bụkwa ebe a na-emezu ọrụ ijikọta ịdị nsọ na ịdị mmadụ n’etiti ìgwè mmadụ a dịka a na-ehicha ebe nsọ n’ezie. A pụrụ ịmata nke a n’amaokwu ndị ahụ n’ihi na akụkọ ihe mere eme amụma nke “ọrụ Ya dị ịtụnanya” nọchiri anya bụ ihe dị ịtụnanya n’anya Chineke nakwa n’anya ndị fọdụrụ, ma anya na anya bụ ihe nnọchianya nke ịdị n’otu. Ịdị n’otu e gosiri ebe a na-ekwu maka ịkàrà ndị Chineke, ndị na-eso Nwa-Atụrụ ahụ ebe ọ bụla Ọ na-aga, ndị eruola n’ókè ebe ha ga-ahọrọ ịnwụ kama imehie ma gosi àgwà Kraịst n’ụzọ na-ezighị ezi.

Micah identifies the foundational history of ancient Israel as “marvelous things.”

Maịka kpọrọ akụkọ ntọala nke Izrel oge ochie “ihe ndị dị ebube.”

> According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.

> Dị ka ụbọchị nile nke ọpụpụ gị n’ala Ijipt si dị, ka M ga-egosikwa ya ihe ndị dị ịtụnanya. Maịka 7:15.

The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.

“Ọrụ ebube” ahụ bụ akụkọ ntọala, nke bụ “ihe ebube” n’ihi na a na-emegharị akụkọ ntọala ahụ n’akụkọ ọgwụgwụ, nke ihe nkume isi n’elu ụlọ na-anọchi anya ya. “Ọrụ ebube” ahụ bụ akụkọ ahụ nke na-amalite site n’ihe nkume nkuku ma na-ejedebe n’“ihe nkume isi n’elu ụlọ.” E gosipụtara “ọrụ ebube” Ya n’akụkọ Mosis, e megharịrịkwa ha n’akụkọ Kraịst. Mosis bụ ihe nkume nkuku, Kraịst bụkwa ihe nkume isi n’elu ụlọ. N’amụma, Mosis bụ Alfa, Kraịst bụkwa Omega.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.

> “Malite n’aka Mozis, bụ́ Alfa nke akụkọ ihe mere eme nke Baịbụl, Kraịst kọwara n’Akwụkwọ Nsọ niile ihe ndị metụtara Onwe Ya.” The Desire of Ages, 797.

Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.

Mozis kụziri, Pita wee jiri okwu Mozis n’ụbọchị Pentikọst mee ka a mata na Mozis bụ onyinyo Kraịst.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Ma ihe ndị ahụ niile, nke Chineke buru ụzọ gosi site n’ọnụ ndị amụma Ya niile, na Kraịst ga-ata ahụhụ, ka O mezuru otu a. Ya mere, chegharịanụ, laghachikwanu, ka e wee hichapụ mmehie unu, mgbe oge nke ime ka obi dị jụụ ga-esi n’ihu Onyenwe anyị bịa; O ga-ezigakwa Jisọs Kraịst, Onye e buru ụzọ kwusaaara unu: Onye eluigwe ga-anabata ruo mgbe oge nke mweghachi nke ihe niile ga-abịa, nke Chineke kwuru site n’ọnụ ndị amụma Ya dị nsọ niile kemgbe ụwa malitere. N’ihi na Mosis n’eziokwu gwara ndị nna ochie sị, Onye-amụma ka Onyenwe Chineke unu ga-eme ka o si n’etiti ụmụnne unu bilie nye unu, dị ka m; Ya ka unu ga-anụ n’ihe niile ọ bụla ọ ga-agwa unu. Ọ ga-erukwa na, mkpụrụobi ọ bụla nke na-agaghị anụ Onye-amụma ahụ, a ga-ebibi ya kpamkpam site n’etiti ndị mmadụ. Ee, ndị amụma niile kwa, site na Samuel na ndị sochiri ya, ndị niile kwuworo okwu, bukwara amụma banyere ụbọchị ndị a. Ọrụ Ndịozi 3:18–24.

Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.

E guzobere Mosis dịka alfa na Kraịst dịka omega site n’akaebe nke abụọ Pita gbara banyere Mosis n’oge mmụsa nke Pentikọst; ma n’ime ime nke a, Pita na-emesi ike ma na-akọwapụta na otu akụkụ bụ isi nke ozi mmiri ozuzo ikpeazụ ahụ (na esemokwu e welitere megide ya) bụ ụkpụrụ amụma nke “alfa na omega.” Ụkpụrụ ahụ bụ ihe kwekọrọ nke otu narị puku iri anọ na anọ na ụkpụrụ afọ/ụbọchị n’akụkọ ihe mere eme nke ndị Milla. Ụkpụrụ nke “alfa na omega” bụ ụkpụrụ nke ‘ntọala ahụ ịghọ nkume isi nke okpu ụlọ,’ ọ bụkwa ụkpụrụ nke ‘Mosis na Nwa Atụrụ ahụ;’ ya mere, mmụọ nsọ na-akọwapụta ya dịka otu n’ime amaokwu dị n’abụ nke ubi-vain, nke bụkwa abụ Mosis na Nwa Atụrụ ahụ.

The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.

Mbido na njedebe nke ahịrị amụma dị iche iche nọchiri anya ya na-anọchite anya akụkọ ihe mere eme ebe Chineke na-arụzu “ọrụ ebube” Ya, ọ bụkwa ìhè a na-ewepụta site n’ịghọta ihe nnọchianya nke “ọrụ ebube” ahụ na-anọchi anya ya na-agbanwe onye Laodisia ka ọ bụrụ onye Filadelfia, si otu a bụrụ nkume n’ụlọ nsọ a na-ewu, dịka e si wuo ụlọ nsọ ndị Millerite n’ime afọ iri anọ na isii na-eduga ruo n’Ọktoba 22, 1844 mgbe Onyenwe anyị bịara n’ụlọ nsọ Ya na mberede.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Ọ bụrụ n’ezie na unu atọwola uto na Onyenweanyị dị ebere. Onye unu na-abịakwute, dịka nkume dị ndụ, nke mmadụ jụrụ n’ezie, ma nke Chineke họpụtara, nke dị oké ọnụ ahịa, unu onwe-unu kwa, dịka nkume ndị dị ndụ, a na-ewuli unu elu ịbụ ụlọ ime mmụọ, ịbụkwa ndị nchụàjà dị nsọ, ka unu wee na-achụ àjà ime mmụọ ndị Chineke na-anabata site n’aka Jisọs Kraịst. N’ihi ya kwa, e dere ya n’Akwụkwọ Nsọ, Lee, ana m etinye na Zayọn nkume nkuku isi, nke a họpụtara, nke dị oké ọnụ ahịa: onye kwekwara na ya agaghị eme ihere. Ya mere, n’ebe unu ndị kwere ekwe nọ, ọ dị oké ọnụ ahịa: ma n’ebe ndị na-ekweghị ekwe nọ, nkume ahụ ndị na-ewu ụlọ jụrụ, otu ahụ ka e mewo ya isi nkuku; na nkume ngọngọ, na okwute nke ihe mkpasu-iwe, ọbụna nye ndị ahụ na-asụ ngọngọ n’okwu ahụ, ebe ha na-enupụrụ isi: nke e kenyekwara ha. Ma unu bụ agbụrụ a họpụtara, ndị nchụàjà eze, mba dị nsọ, ndị Chineke nwetara nye onwe ya; ka unu wee kpọsaa otuto nke Onye ahụ kpọpụtara unu n’ọchịchịrị banye n’ìhè ya dị ebube: ndị n’oge gara aga na-abụghị ndị mmadụ, ma ugbu a bụ ndị Chineke: ndị na-anatabeghị ebere, ma ugbu a anatala ebere. 1 Pita 2:3–10.

To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.

Ịkpọbata n’ìhè Ya dị ebube na-akọwapụta oge a na-eme oku ahụ, n’ihi na akara ụzọ nke 1888, nke mkpali sitere n’ike mmụọ nsọ si kwekọọ ya na nnupụisi Kora n’akụkọ mmalite nke Mosis, mgbe e wetara ya n’ụbọchị ikpeazụ, ọ na-adakọ na 9/11, mgbe ozi Laodisia bịarutere ya na mmụọ ozi nke atọ dịka mkpali sitere n’ike mmụọ nsọ siri dị. Ndị Laodisia n’amụma bụ “ndị ìsì,” nke pụtara na ha nọ n’ọchịchịrị, ma oku ịpụ n’ọchịchịrị malitere mgbe ozi Laodisia bịarutere na 1856, 1888 na 9/11. Na 9/11, “oku ịpụ n’ọchịchịrị” abụghị naanị oku iji ghọta ìhè nke mmụọ ozi nke Mkpughe iri na asatọ, kama ọ bụkwa oku a kpọrọ onye na-anụ ya ka ọ banye n’ime akụkọ ihe mere eme ahụ n’onwe ya, ebe “ọrụ ebube” nke Chineke ga-achọta mmezu ha zuru okè.

It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.

E gosipụl ebighị ebi egosila ugboro ugboro n’ime iri afọ atọ gara aga na nkọwa amụma ya bụ akụkọ ihe mere eme ebe a na-ekpughe eziokwu amụma e mechiri emechi, nke na-ebido usoro ule nke nzọụkwụ atọ, nke nwere njirimara ọdịiche abụọ n’ime ule atọ ahụ. Ule abụọ mbụ dị iche n’ụdị ha karịa nke atọ, n’ihi na nke atọ bụ ule ngosi doro anya nke na-egosi ma ị gafere ule mbụ na nke abụọ. Ọdịiche nke ọzọ n’ime gosipụl ebighị ebi bụ na ị ga-agafe ule dị ugbu a ka i wee sonye n’ule na-eso ya.

The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.

Akụkọ ihe mere eme nke “ọrụ ebube” ahụ bụkwa akụkọ ihe mere eme nke “ozi ọma ebighị ebi” rutere n’isi ya, n’ihi na awa ikpe ahụ nke mmụọ ozi mbụ kwusara, nke a kọwakwara dịka ozi ọma ebighị ebi, na-achọta mmezu ya zuru oke malite na 9/11. Ikpe ahụ e ji dọọ ndị Millerite aka ná ntị banyere ya bụ Ọktoba 22, 1844, mgbe e mechiri ụzọ n’ilu ụmụ agbọghọ iri ahụ, si otú a na-anọchite iwu Sọnde mgbe a ga-emechi ụzọ ọzọ n’ilu ụmụ agbọghọ iri ahụ. 9/11 na-ekwupụta na awa ikpe mmezu nke Chineke na-amalite n’iwu Sọnde, dịka ndị Millerite kwusara na awa ikpe nchọpụta ahụ malitere n’Ọktoba 22, 1844.

From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”

Site na 9/11 ruo n’iwu Sọnde bụ oge a na-anọchi anya ya dịka “ọrụ ebube nile nke Chineke,” ma dịka nkume ntọala ahụ nke ghọrọ “isi nkuku,” ma dịka “oge Pentikọst,” ma dịka “Habakuk isi nke abụọ,” ma dịka “oge akara nke ndị otu narị puku iri anọ na anọ,” ma dịka “oge ule nke oyiyi nke anụ ọhịa,” ma dịka “oziọma ebighị ebi,” ma dịka “akụkọ nsọ nke 1840 ruo 1844,” ma dịka akụkọ ihe mere eme nke “Mkpughe isi nke iri,” ma dịka “akụkọ ihe mere eme site na baptizim Kraịst ruo n’ọnwụ Ya.”

The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.

Akụkọ ihe mere eme nke e gosipụtara n’ụdị fractal site na baptizim Ya malitere oge ụbọchị 2520 nke kwụsịrị n’obe. Baptizim Kraịst nọchiri anya ọnwụ Ya, ili Ya, na mbilite n’ọnwụ Ya, nke e mezuru n’eziokwu n’ọgwụgwụ ụbọchị 1260 ahụ.

When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”

Mgbe Mmụọ Nsọ bịara n’elu Kraịst n’oge baptizim Ya, ọ nọchiri anya mbilite-ala nke mmụọ ozi nke Mkpughe iri na asatọ n’ụbọchị 9/11. Mgbe ụbọchị amụma 1260 gachara, e mezuru n’eziokwu ihe ndị baptizim ahụ nọchiri anya ya n’obe. Akụkọ ihe mere eme site na baptizim ruo n’obe nwere akụkọ ihe mere eme alfa nke ihe nnọchianya, nke a na-emezu n’eziokwu na njedebe nke oge ahụ. Akụkọ ihe mere eme alfa na omega bụ fractal nke akụkọ ihe mere eme zuru ezu dum. Akụkọ ihe mere eme site na baptizim ruo n’obe bụ “ọrụ ebube dị ukwuu nke Chineke,” a na-anọchikwa akụkọ ihe mere eme ahụ anya site na “baptizim Kraịst” nakwa site na “ọnwụ, ili, na mbilite n’ọnwụ” Ya n’eziokwu, ya mere kwa site na “baptizim Izrel oge ochie n’Oké Osimiri Uhie,” nakwa kwa site na “baptizim nke mkpụrụobi asatọ n’oge akụkọ Noa.” Oge ndị a niile na-anọchi anya akụkọ ihe mere eme nke “ọrụ ebube” Ya.

When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?

Mgbe a bịara n’ọnụọgụ 8 dị ka akara nke mbilite n’ọnwụ, ọ bụ mkpụrụobi asatọ ahụ nọ n’ụgbọ mmiri ahụ ka e kwuru mbụ banyere ọnụọgụ asatọ dị ka akara; ma dịka iwu nke nkwupụta mbụ si dị, nkọwa amụma niile dị n’ime nkwupụta mbụ ahụ. Mkpụrụobi asatọ ahụ na-apụ n’ụwa ochie gaa n’ụwa ọhụrụ, ọ̀ bụghị ya?

Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.

Mkpụrụ obi asatọ ahụ biri gafee oge mmiri ozuzo ahụ, ma ndị niile jụrụ ozi ịdọ aka ná ntị banyere mmiri ozuzo ahụ nwụrụ, ọ̀ bụghị eziokwu? Mkpụrụ obi “8” ahụ na-aga n’ụwa ọhụrụ, ndị e ji akụkọ ihe mere eme nke ozi ịdọ aka ná ntị a jụrụ ajụ, ụzọ e mechiri emechi, mmiri ozuzo, na ụwa ọhụrụ nọchite anya ha, gafere mgbanwe nke ndokwa oge nzọpụta site n’ụwa ochie gaa n’ụwa ọhụrụ.

The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”

Mgbanwe nke oge nkesa nke na-akara mkpụrụ-obi asatọ ahụ nke bụ otu narị puku iri anọ na anọ na anọ pụtara ntụgharị site na Laodisia gaa Filadelfia, nke bụkwa ntụgharị sitere n’ọgbakọ na-alụ agha nke mejupụtara ọka na ata gaa n’ọgbakọ na-emeri emeri nke mejupụtara naanị onyinye ọka mkpụrụ-mbụ nke a na-ebuli elu dịka onyinye ọkọlọtọ ka ụwa niile hụ ya, dịka ilele naanị otu ụgbọ mmiri n’elu mmiri ebili mmiri jọgburu onwe ya. Ndị ahụ bụ asatọ ahụ nke sitere n’asaa ahụ, ma akụkọ banyere ịgafe nke ụgbọ ahụ na ịgafe Oké Osimiri Uhie bụkwa ihe atụ abụọ nke “ọrụ ebube ya.”

Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.

Mkpụrụobi ndị ahụ bụ ndị e mere ka ha si n’ọnwụ bilie n’ime mmezu nke Mkpughe 11:11. Ha bụ ndị mmadụ nke ọgbụgba ndụ Chineke, nke nna ha Abraham nọchiri anya, onye bu akara nke ọgbụgba ndụ ahụ site n’ibi úgwù a ga-eme n’ụbọchị nke asatọ.

All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.

Ahịrị ndị a niile na-anọchi anya otu oge ahụ, oge ahụ kwa na-amalite na ntọala nke 9/11 ma na-ejedebe n’iwu ụbọchị Sọnde. 9/11 bụ nkume ntọala, iwu ụbọchị Sọnde bụkwa nkume mkpuchi. N’akụkọ banyere iwughachi Jerusalem n’oge Nehemaya na Ezra, e mezuru ntọala ahụ n’ime akụkọ nke iwu mbụ, e mezukwara ụlọ nsọ ahụ n’onwe ya nke ọma tupu iwu nke atọ. N’akụkọ ndị Millerite, e guzobere ntọala ndị ahụ n’ọnwa Mee nke afọ 1842 mgbe e bipụtara chaatị 1843. Ụlọ nsọ Millerite ga-adị afọ iri anọ na isii n’iwuli ya, site na 1798 ruo 1844. Tupu October 22, 1844, e mechara ụlọ nsọ Millerite ahụ, nkume mkpuchi ya bụ Mkpu Etiti Abalị. Mgbe Mkpu Etiti Abalị ahụ bịarutere na njedebe na October 22, 1844, alfa na iwu nke atọ nke 457 BC zutere ibe ya kwekọrọ n’omega nke 1844. 457 BC dịka alfa nke afọ 2300 na 1844 dịka omega. Ha abụọ bụ otu ihe n’otu ọkwa, n’ihi na ma iwu ma mmụọ ozi bụ ozi abụọ ahụ, ha abụọ kwa na-anọchi anya iwu ụbọchị Sọnde, ebe a ga-enwe iwu, nakwa ebe ozi mmụọ ozi nke atọ ga-ebili bụrụ nnukwu mkpu.

From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”

Site n’afọ 457 T.K. ruo n’afọ 408 T.K., Daniel kọwara afọ iri anọ na itoolu dịka oge ndị Juu ga-eji mechaa iwu ụlọ: “a ga-ewu ụzọ ahụ ọzọ, na mgbidi ahụkwa, ọbụna n’oge nsogbu.”

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Ya mere, mata kwa, na site n’iwepụta iwu ahụ iwughachi na iwulite Jerusalem ruo n’aka Mesaịa, Onye-isi, ga-adị izu asaa na izu iri isii na abụọ: a ga-ewughachi okporo ámá ya, na mgbidi ya, ọbụna n’oge nsogbu. Daniel 9:25.

457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.

457 BC na 1844 bụ alfa na omega nye amụma ahụ nke afọ 2300. Ha abụọ na-anọchi anya iwu Ụka, n’ihi na dịka alfa na omega ha bụ otu ihe ahụ, a na-ejikọkwa nkụda mmụọ nke 1844, site n’mmụọ nsọ, na nkụda mmụọ nke obe. Ọ bụrụ na 1844 na-anọchi anya obe, ma ọ na-anọchi ya, mgbe ahụkwa onye ibe ya nke alfa (457 BC) na-anọchi ya otu a. 1844 ruo 1863 na-egosi usoro nnwale nke mmụọ ozi nke atọ. A na-anọchi usoro nnwale ahụ anya site n’afọ 49 dị n’etiti iwu nke atọ, iwu Ụka, na mmezu nke ọrụ nke okporo ámá na mgbidi nke na-eme n’oge nsogbu.

457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.

Afọ 457 T.K. ruo afọ 408 T.K. bụ akụkọ alfa nke afọ 2300 ahụ nke na-egosi akụkọ omega nke 1844 ruo 1863. Akụkọ abụọ ahụ na-egosi akụkọ nke puku mmadụ otu narị na iri anọ na anọ mgbe e mechara kaa ha akara n’iwu Ụka nke Sọnde ruo mgbe oge amara mmadụ ga-emechi. Ọrụ nke puku mmadụ otu narị na iri anọ na anọ ahụ bụ ịkpọ ụmụ nwoke na ụmụ nwanyị ka ha laghachikwute “ụzọ ochie,” nke Aịzaya sere onyinyo ya dịka iwughachi ebe ochie a tọgbọrọ n’efu, nke Jeremaya kpọrọkwa ụzọ nke na-eduga n’ozi mmiri ozuzo ikpeazụ. “Mgbidi” ahụ bụ iwu Chineke nke puku mmadụ otu narị na iri anọ na anọ ahụ ga-anọchi anya ya nye ụwa dum dịka ọkọlọtọ. Nke a ga-eme n’oge nsogbu nke ahụhụ nke atọ nke Alakụba, n’ihi na ọ bụ Alakụba na-akpasu mba ndị ahụ iwe. Ọrụ ahụ na oge nsogbu ndị ahụ na-aga n’ihu ruo mgbe Maịkel ga-ebili.

So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.

Ya mere, ọ bụrụ na ị pụrụ ịhụ ya, 457 T.K. ruo 408 T.K. bụ oge amụma nke malitere na iwu nke atọ ma bụrụ onyinyo nke oge amụma nke malitere na 1844 site n’ịbịarute nke mmụọ-ozi nke atọ ma kwụsị na 1863, mgbe ahụ ị pụrụ ịhụ na njikọ ha na amụma afọ 2300, ma dịka ebe mmalite ma ọ bụkwa ebe njedebe, na-akọwapụta ha dịka alpha na omega n’ihe gbasara ibe ha. Oge nsogbu nile nke Nehemaịa na-egosi oge nsogbu nke duru ruo ma tinyekwa Agha Obodo. Oge afọ iri anọ na itoolu n’akụkọ ihe mere eme nke alpha na-anọchi anya oge afọ iri na itoolu n’akụkọ ihe mere eme nke omega. Oge afọ iri na itoolu ahụ ka e gosikwara site n’afọ iri na itoolu nke dị ná mmalite amụma afọ iri isii na ise nke Aịsaịa.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụkwa Rezin; ma n’ime afọ iri isii na ise, a ga-agbaji Ifrem, ka ọ ghara ịbụkwa ndị mmadụ. Aịzaya 7:8.

Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.

Aịsaịa gosipụtara amụma a n’afọ 742 BC, ma afọ iri na itoolu ka e mesịrị, n’afọ 723 BC, e buru alaeze ugwu ahụ n’agha n’ibu ohu ruo afọ 2520, nke kwụsịrị n’afọ 1798. Afọ iri na itoolu ahụ sitere n’afọ 742 BC ruo n’afọ 723 BC kwekọrọ n’afọ iri na itoolu sitere n’afọ 1844 ruo n’afọ 1863; n’ihi na afọ iri na itoolu mbụ ahụ bụ alfa nke amụma a, nke ikpeazụkwa bụ omega. N’akụkọ ihe mere eme nke afọ iri na itoolu ahụ, eze ọjọọ Ahez zutere Aịsaịa, onye wetara ya ozi nke mmiri ozuzo ikpeazụ, dịka e si nọchite ya anya n’amaokwu nke asatọ dị ka ozi nke “ugboro asaa.” Ahez jụrụ ozi ahụ, dịkwa ka Adventizim Laodisia nke ndị Milerait jụrụ ya n’afọ 1863.

During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.

N’oge ahụ, nnukwu onye nchụàjà Ahaz gara Asiria, wee bute ihe nlereanya nke ụlọ nsọ arụsị ha, Ahaz wee mee ka e wuru ya n’ogige ụlọ nsọ Chineke. Ahịrị a yiri akụkọ nke onye amụma ahụ na-enupụghị isi, onye e nyere iwu ka ọ ghara isi n’ụzọ ọ bịara laghachi Juda, ma o mere otu a, a ghọgburu ya site n’aka onye amụma ụgha na onye na-ekwu okwu ụgha, nke na-anọchi anya ịlaghachi n’usọ Protestant dapụrụ n’okwukwe, iji zoo onwe ha pụọ n’ịghọta Millerite banyere “ugboro asaa,” n’ime mmezu ọdịnala nke nkịta na-alaghachi n’ọgbụgbọ nke ya.

This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”

Nke a na-eme n’oge Agha Obodo dị n’etiti alaeze ugwu na alaeze ndịda na-amalite, si otú a na-anọchi anya Agha Obodo dị na United States mgbe e mesịrị kwughachi oge nke afọ iri na itoolu. 742 BC ruo 723 BC na-anọchi anya oge afọ iri na itoolu site n’afọ 1844 ruo 1863, nke na-anọchi anya oge site n’iwu Sọnde ruo ná mmechi nke oge amara. Akụkọ ihe mere eme site na 9/11 ruo n’iwu Sọnde bụ akụkọ ihe mere eme nke ule oyiyi nke anụ ọhịa n’ime United States, nke a na-emegharị n’ule oyiyi nke anụ ọhịa nke ụwa dum, nke na-amalite n’iwu Sọnde. N’ihi nke a, oge afọ iri na itoolu ndị na-anọchi anya iwu Sọnde ruo ná mmechi nke oge amara na-anọchikwa anya akụkọ ihe mere eme site na 9/11 ruo n’iwu Sọnde, nke bụ akụkọ ihe mere eme nke “ọrụ ebube” Ya.

We will continue in the next article.

Anyị ga-aga n’ihu n’isiokwu na-esonụ.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.

> Okwu Jehova wee bịakwute m, sị, Nwa nke mmadụ, gịnị bụ ilu ahụ unu nwere n’ala Izrel, na-asị, Ụbọchị ndị ahụ agbatịwo, ọhụụ ọ bụla adịghịkwa emezu? Ya mere gwa ha, Otú a ka Onyenwe anyị Jehova kwuru; Aga m eme ka ilu a kwụsị, ha agakwaghị eji ya dịka ilu n’Izrel; kama gwa ha, Ụbọchị ndị ahụ dị nso, na mmezu nke ọhụụ ọ bụla. N’ihi na a gaghị enwekwa ọhụụ efu ọ bụla ma ọ bụ ịgba afa na-aghọ aghụghọ n’etiti ụlọ Izrel. N’ihi na Abụ m Jehova: Aga m ekwu, okwu ahụ m ga-ekwu ga-emezu; a gaghị agbatịkwa ya ọzọ: n’ihi na n’ụbọchị unu, O ụlọ nnupụisi, ka m ga-ekwu okwu ahụ, ma mezuo ya, ka Onyenwe anyị Jehova kwuru.

> Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Ọzọ, okwu nke Onyenwe anyị bịakwutere m, sị, Nwa nke mmadụ, lee, ndị ụlọ Izrel na-asị, Ọhụ nke ọ na-ahụ bụ maka ọtụtụ ụbọchị ndị ga-abịa, ọ na-ebu amụma banyere oge ndị dị anya. Ya mere gwa ha, Otu a ka Onye-nwe-ayi Jehova kwuru: Agaghị emekwa ka okwu m ọbụla dịte ogologo ọzọ, kama okwu ahụ nke m kwuworo ka a ga-emezu, ka Onye-nwe-ayi Jehova kwuru. Ezikiel 12:21–28.

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