Article

# The Revelation of Jesus Christ - Number Seventeen

Mkpughe nke Jisọs Kraịst - Nọmba Iri na Asaa

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

Ịkpọte Ọkpụkpụ Kọrọ Nkụ: Oku a na-akpọ ka e nwee Ịdị Ọcha na Okwukwe n’Oge Ichere ahụ

Author

Jeff Pippenger

Published

November 17, 2023

Formats

PDF
Word
Song MP3

The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

Ọkpụkpụ akọrọ ahụ nke dina n’okporo ụzọ nwụrụ anwụ, ndị na-anụ “olu” nke onye ahụ na-eti mkpu n’ọzara, na-eme nke a n’ihi na Onye Nkasi Obi abịawo, dịka mmezu nke nkwa Jisọs nyere iziga ya. N’ime ndakpọ olileanya mbụ nke ndị Millerite, ndị Millerite ghọtara na ha nọ n’oge ichere nke ilu ụmụ agbọghọ ahụ na-amaghị nwoke.

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> “Ndị ahụ dara n’obi hụrụ n’Akwụkwọ Nsọ na ha nọ n’oge ichere ahụ, nakwa na ha ga-eji ndidi chere mmezu nke ọhụụ ahụ. Otu ihe-àmà ahụ nke duru ha ile anya Onyenwe ha n’afọ 1843, duru ha kwa ịtụ anya ya n’afọ 1844.” Spiritual Gifts, volume 1, 153.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Ndị e jirila ndị Millerites mee ihe nnọchianya ha na-emeghachi ahụmahụ nke nkụda mmụọ mbụ ahụ, ma mgbe ha mere otú ahụ, ha aghaghị ịghọta na ha kwa nọ n’oge ichere nke ilu ụmụagbọghọ ndị na-amaghị nwoke ahụ. Ọ bụ naanị mmetụ nke Onye Nkasi Obi na-eme ka ha nwee ike ịhụ eziokwu a. Ịmata nke a, nke Onye Nkasi Obi kpatara, ka e ji amụma mbụ ahụ nke e nyere Ezikiel iwu ka o kwusaa n’ndagwurugwu ọkpụkpụ akọrọ, ndị nwụrụ anwụ nọchite anya ya.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> O wee sị m ọzọ, Bụ amụma n’elu ọkpụkpụ ndị a, sị ha, Unu ọkpụkpụ akọrọ, nụ okwu nke Onyenwe anyị. Otu a ka Onye-nwe-ayi Jehova kwuru nye ọkpụkpụ ndị a; Lee, M ga-eme ka ume banye n’ime unu, unu ga-adịkwa ndụ: M ga-etinye akwara n’ahụ unu, M ga-emekwa ka anụ ahụ tolite n’elu unu, M ga-ekpuchikwa unu akpụkpọ anụ, tinye ume n’ime unu, unu ga-adịkwa ndụ; unu ga-amakwa na Abụ M Onyenwe anyị. Ya mere, amụma m dịka e nyere m iwu: ma ka m na-ebu amụma, e nwere mkpọtụ, ma lee, ịma jijiji, ọkpụkpụ ndị ahụ wee zukọta ọnụ, ọkpụkpụ na ọkpụkpụ ibe ya. Ma mgbe m lere anya, lee, akwara na anụ ahụ tolitere n’elu ha, akpụkpọ anụ wee kpuchie ha n’elu: ma ume adịghị n’ime ha. Ezekiel 37:4–8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

“Ụzụ” ahụ na-anọchi anya Mmụọ Nsọ. N’oge ahụ, ụmụ agbọghọ ndị na-amaghị nwoke ga-amata na ha nọ n’oge nchere ahụ. Ntuziaka nke Akwụkwọ Nsọ banyere ihe ndị nwere nkụda mmụọ ga-eme mgbe ha matara na ha nọ n’oge nchere ahụ dị ukwuu n’ọnụọgụ. Jeremaya na-akụzi na ha agaghị alaghachi ọbụla n’“nzukọ ndị na-akwa emo,” nke, n’ozi e nyere Filadelfia, bụ ụlọ nzukọ Setan. Ha aghaghịkwa ikewapụ ihe dị oké ọnụ ahịa n’ihe rụrụ arụ. Ihe dị oké ọnụ ahịa, mgbe e jiri ya tụnyere ihe rụrụ arụ, nwere ihe ọ pụtara n’ụzọ abụọ.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Amụtara m n’onwe m ọdịiche amụma a ọtụtụ afọ gara aga, mgbe m mere itinye nrọ William Miller n’ọrụ. Ezigbo m kọwara ọla ndị ahụ dị ka eziokwu ndị dị n’Okwu Chineke, ma ọla adịgboroja ahụ dị ka ozizi e mebiri emebi. Mgbe nke ahụ gasịrị, a kpọrọ m ntị na James White kwa emeela itinye nrọ William Miller n’ọrụ, ma n’itinye ya n’ọrụ ya, ọ kọwara ọla ndị ahụ dị ka ndị Chineke kwesịrị ntụkwasị obi, ma ọla adịgboroja ahụ dị ka ndị na-ekwupụta eziokwu n’ụgha. Mgbe m nyochachara ihe James White kuziri banyere nrọ ahụ, aghọtara m na anyị abụọ ziri ezi. Ọla ndị ahụ nwere ike ịnọchite anya ndị Chineke kwesịrị ntụkwasị obi, ma ọla ndị adịgboroja, ndị na-ekwesịghị ntụkwasị obi, ma ọla ndị ahụ nwekwara ike ịnọchite anya eziokwu ndị dị n’Okwu Chineke, ma ọla adịgboroja ahụ nwekwara ike ịbụ ozizi ụgha. James White tinyere nrọ Miller n’ọrụ n’akụkọ ihe mere eme nke James White nọ na ya n’oge ahụ, ma m bịakwutere nrọ ahụ dịka akụkọ ihe mere eme nke ụbọchị ikpeazụ. N’otu, itinye ya n’ọrụ abụọ ahụ na-egosi na mmadụ na-abụ ihe ha kwenyere, ma ọ bụrụ na ha ahọrọ ijidesi ozizi njehie ike, a ga-azacha ha site na windo site n’aka nwoke ji ahịhịa uzuzu, tinyere ozizi ndị ha jikọtara onwe ha na ha. Anyị bụ ihe anyị na-eri.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Mgbe ndị ahụ nwere nkụda mmụọ chọpụtara na ha nọ n’oge nchere, dị ka Jeremaịa si kwuo, ha ga-ekewapụ ihe dị oké ọnụ ahịa n’ihe rụrụ arụ.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> “Olee otú o si bụrụ na ndị mmadụ ndị na-alụ agha megide ọchịchị Chineke na-enweta amamihe ahụ ha na-egosipụta mgbe ụfọdụ? A kụziiri Setan n’onwe ya n’ụlọikpe eluigwe, ọ makwa ezi ihe nakwa ajọ ihe. Ọ na-agwakọta ihe dị oké ọnụ ahịa na ihe rụrụ arụ, nke a bụkwa ihe na-enye ya ike iduhie mmadụ. Ma n’ihi na Setan eyikwasịla onwe ya uwe nke ìhè eluigwe, ànyị ga-anabata ya dịka mmụọ ozi nke ìhè? Onye ọnwụnwa ahụ nwere ndị nnọchiteanya ya, ndị a zụlitere dịka usoro ya si dị, ndị mmụọ ya na-akpali, ma kwekọọkwa n’ọrụ ya. Ànyị ga-esonyere ha n’ọrụ? Ànyị ga-anabata ọrụ ndị nnọchiteanya ya dịka ihe dị mkpa iji nweta agụmakwụkwọ?” Ministry of Healing, 440.

The precious and vile represents truth and error. It also represents two classes of men.

Ihe dị oké ọnụ ahịa na ihe rụrụ arụ na-anọchi anya eziokwu na njehie. Ọ na-anọchikwakwa anya klaasị mmadụ abụọ.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> “‘Otú ọ dị, ntọala Chineke guzosiri ike, ebe o nwere akara a, Onyenweanyị maara ndị bụ nke Ya. Ma, Ka onye ọbụla na-akpọ aha Kraịst wezuga onwe ya n’ajọ omume. Ma n’ụlọ ukwu, ọ bụghị naanị ihe e ji eje ozi nke ọlaedo na nke ọlaọcha ka dị, kama nke osisi na nke ụrọkwa; ụfọdụ maka nsọpụrụ, ụfọdụkwa maka ihere.’ ‘Ụlọ ukwu’ ahụ na-anọchi anya Nzukọ-nsọ. N’ime Nzukọ-nsọ ka a ga-ahụ ndị rụrụ arụ nakwa ndị dị oké ọnụ ahịa. Ụgbụ a tụbara n’ime oke osimiri na-achịkọtakwa ma ndị ọma ma ndị ọjọọ.” Review and Herald, February 5, 1901.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

A gwara Jeremaya na ọ bụrụ na ọ ga-alọghachi, ọ dị ya mkpa ikewapụ onwe ya n’ebe ụmụ agbọghọ na-amaghị ihe nọ, ọ ga-ekewapụkwa onwe ya n’ebe ozizi njehie nke ụmụ agbọghọ na-amaghị ihe nọ. Ndị ahụ dị otu narị na iri anọ na anọ puku bụ ndị na-abata n’ime ịdị n’otu zuru okè. Jeremaya na-anọchi anya ọrụ nke ndị a kpọrọ ka e jiri ozi nke abụọ Ezikiel banyere ifufe anọ kaa akara ga-arụzu, ma ọ bụrụ na ha ga-abụ “ọnụ” Chineke, mgbe ọhụụ ahụ na-ekwu okwu. Ọhụụ ahụ kwuru okwu n’akụkọ ihe mere eme nke ndị Millerite mgbe ikpe ahụ bịarutere, ọ na-ekwukwa okwu n’akụkọ ihe mere eme nke ndị ahụ dị otu narị na iri anọ na anọ puku mgbe anụ ọhịa nke ụwa na-ekwu okwu, ma ikpe nke ahụhụ nke atọ abịarutere. Mgbe ahụ ndị ahụ mezuru ọrụ ahụ Jeremaya kọwara ka a na-ebuli elu dịka ndị nche Chineke.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

Mgbe Onyenwe anyị zitere Onye Nkasi Obi ka O teta ndị nwere nkụda mmụọ n’ọnwụ ha, Ọ na-akọwa ọrụ nke ime ka e dị ọcha nke ha ga-arụzu ma ọ bụrụ na ha ga-abụ ndị nkwu okwu Ya n’oge nsogbu iwu ụbọchị Sọnde. Aịzaya kwekọrọ na ndụmọdụ Jeremaya.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Lee ka ụkwụ ya mara mma n’elu ugwu, nke onye ahụ na-eweta ozi ọma, nke na-ekwusa udo; nke na-eweta ozi ọma nke ezi ihe, nke na-ekwusa nzọpụta; nke na-asị Zaịọn, Chineke gị na-achị! Ndị nche gị ga-ebuli olu ha elu; ha ga-eji otu olu bụrụkọọ abụ: n’ihi na ha ga-ahụ anya na anya, mgbe Onyenwe anyị ga-eweghachi Zaịọn. Tiwapụ n’ọṅụ, bụrụkọọ abụ, unu ebe ndị tọgbọrọ n’efu nke Jerusalem: n’ihi na Onyenwe anyị akasiwo ndị Ya obi, O mgbapụtara Jerusalem. Aịsaịa 52:7–9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

Ndị ahụ “na-eweta ozi ọma” ma “na-ekwusakwa udo na nzọpụta” na-ebuli “olu ha ọnụ,” n’ihi na ha “ga-ahụ anya na anya.”

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> “E gosi mụkwa mmadụ ole na ole ọzọ ka ha na-ejikọta mmetụta ha na nke ndị ahụ m kwuworo banyere ha, ha niile ọnụ na-emekwa ihe ha nwere ike ime iji dọpụta ndị mmadụ pụọ n’ahụ ahụ ma kpatara ọgbaaghara; mmetụta ha na-eme ka ewetara eziokwu nke Chineke n’aha ọjọọ. Jizọs na ndị mmụọ ozi dị nsọ na-akpọkọta ma na-ejikọta ndị nke Chineke n’otu okwukwe, ka ha nile nwee otu uche na otu ikpeazụ echiche. Ma ka a na-ebute ha n’ịdị n’otu nke okwukwe, ka ha wee hụ otu ihe n’otu anya gbasara eziokwu ndị dị egwu, ndị dị mkpa nke oge a, Setan na-arụ ọrụ iji gbochie ọganihu ha. Jizọs na-arụ ọrụ site n’aka ndị ozi Ya iji kpọkọta na ijikọta. Setan na-arụ ọrụ site n’aka ndị ozi ya iji chụsasịa ma kewaa. ‘N’ihi na, lee, aga m enye iwu, m ga-asacha ụlọ Izrel n’etiti mba niile, dịka a na-asacha ọka n’ime iyọ, ma ọbụna mkpụrụ ọka kasị nta agaghị ada n’ala.’”

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> “Chineke na-anwale ma na-egosipụtakwa ndị Ya ugbu a. A na-etolite agwa. Ndị mmụọ-ozi na-atụle uru omume, ma na-edebekwa ndekọ kwesịrị ntụkwasị obi banyere omume niile nke ụmụ mmadụ. N’etiti ndị na-ekwupụta na ha bụ ndị Chineke, e nwere obi rụrụ arụ; ma a ga-anwale ha, a ga-egosipụtakwa ha. Chineke ahụ nke na-agụ obi mmadụ niile, ga-eme ka ihe zoro ezo nke ọchịchịrị pụta ìhè ebe a na-atụghịkarị ha anya, ka e wee wepụ ihe mgbochi ịsụ ngọngọ ndị gbochiri ọganihu nke eziokwu, ka Chineke wee nwee ndị dị ọcha ma dị nsọ iji kpọsaa ụkpụrụ Ya na ikpe Ya.”

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> “Onye-isi nke nzọpụta anyị na-eduga ndị Ya nzọụkwụ site na nzọụkwụ, na-asachapụ ha ma na-eme ka ha kwee ekwe maka ịtụgharị n’eluigwe, ma na-ahapụ n’azụ ndị ahụ nwere agụụ iwepụ onwe ha n’ahụ ahụ, ndị na-adịghị njikere ka e duru ha, ma na-enwe afọ ojuju n’ezi omume nke onwe ha. ‘Ya mere, ọ bụrụ na ìhè nke dị n’ime gị bụ ọchịchịrị, lee ka ọchịchịrị ahụ ga-esi dị ukwuu!’ Ọ dịghị aghụghọ ka ukwuu pụrụ iduhie uche mmadụ karịa nke ahụ na-eduga mmadụ ịnabata mmụọ nke ịtụkwasị onwe ya obi, ikwere na ha ziri ezi ma nọ n’ìhè, ebe ha na-adọpụ onwe ha n’ebe ndị Chineke nọ, ma ìhè ha ji akpọrọ ihe bụ ọchịchịrị.” Testimonies, volume 1, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

A na-ekwughachi okwu a, “na-eweta ozi ọma,” ugboro abụọ n’akụkụ Aịsaịa ahụ iji kọwaa akụkọ ihe mere eme nke Mkpu Etiti Abalị, dịka amaokwu ndị na-eduga n’akọwa Aịsaịa banyere ịdị n’otu nke a na-emezu mgbe a kewapụrụ ihe dị oké ọnụ ahịa n’ihe rụrụ arụ.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Teta, teta; yikwasị ike gị, O Zaịọn; yikwasị uwe ọma gị nile, O Jerusalem, obodo nsọ ahụ: n’ihi na site ugbu a gaa n’ihu, onye a na-ebighi úgwù na onye na-adịghị ọcha agaghị aba n’ime gị ọzọ. Zọpụ onwe gị n’ájá; bilie, nọdụ ala, O Jerusalem: tọpụ onwe gị n’agbụ olu gị, O ada Zaịọn a dọtara n’agha. Aịzaya 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Jeremaịa nọchiri anya ndị ahụ nọ n’ime ndakpọ olileanya mbụ, ndị ghọtara na ha nọ n’oge nchere ahụ. Aịzaịa na-enye otu ndị ahụ iwu ka ha “tetakwa, tetakwa.” Ha na-eteta, ma n’ikpeazụ rute n’ebe a na-agaghịzi enwe onye a na-ebighị úgwù na onye na-adịghị ọcha n’ime nzukọ Chineke, n’ihi na ha gaara arụzu ọrụ nke ikewapụ ihe dị oké ọnụ ahịa na ihe rụrụ arụ. “Onyenwe anyị chọrọ ka e mee ka nzukọ ya dị ọcha, tupu ikpé ya adakwasị ụwa n’ụzọ pụrụ ịrịba ama karị.”

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> “Anyi na-abịarukwu nso ngwa ngwa n’ọgwụgwụ nke akụkọ ụwa a. Ọgwụgwụ ahụ dị ezigbo nso, dị nso karịa ka ọtụtụ na-eche, ma ana m enwe ibu n’obi ịrịọ ndị anyị ka ha hụ ịdị mkpa nke iji obi ọkụ chọọ Onyenwe anyị. Ọtụtụ nọ n’ụra, gịnịkwa ka a pụrụ ikwu iji kpọtee ha n’ọra anụ ahụ ha? Onyenwe anyị chọrọ ka e mee ka nzukọ Ya dị ọcha, tupu ikpe Ya adakwasị ụwa n’ụzọ pụtara ìhè karịa.”

> “‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: 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.’

> “‘Ònye pụrụ iguzogide ụbọchị ọbịbịa Ya? ònye kwa ka ga-eguzo mgbe Ọ pụtara ìhè? n’ihi na Ọ dị ka ọkụ nke onye na-anụcha ọla, dịkwa ka ncha nke ndị na-asa ákwà: Ọ ga-anọdụ ala dị ka onye na-anụcha na onye na-eme ka ọlaọcha dị ọcha: Ọ ga-emekwa ka ụmụ Levi dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee nye Onyenwe anyị àjà n’ezi omume.’”

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> “Kristi ga-ewepụ mkpuchi ọbụla nke ịnya isi na nke aghụghọ. Ọ dịghị ngwakọta nke ezi ihe na nke adịgboroja pụrụ iduhie Ya. ‘Ọ dị ka ọkụ nke onye na-anụcha ọla,’ na-ekewa ihe dị oké ọnụ ahịa na ihe rere ure, unyi nke ọla na ọla-edo.”

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> “Dị ka ndị Livai, ndị Chineke họọrọ ka Ọ bụrụ nke Ya ka Ọ kewapụrụ iche site n’aka Ya maka ọrụ Ya pụrụ iche. Onye Kraịst ọ bụla nke bụ eziokwu na-ebu ihe àmà nke ọkwa nchụàjà. A na-asọpụrụ ya site n’ọrụ nsọ ahụ dị n’ibu n’iru ụwa agwa nke Nna ya nke Eluigwe. O kwesịkwara ilebara okwu ndị a anya nke ọma, ‘Ya mere, bụrụnụ ndị zuru okè, dịka Nna unu nke nọ n’eluigwe si bụrụ onye zuru okè.’”

> “‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

> “‘Ma unu ndị na-atụ egwu aha m, Anyanwụ nke Ezi Omume ga-awapụta, ọgwụgwọ adịkwa n’akụkụ nku Ya; unu ga-apụkwa, too dị ka ụmụ ehi a zụlitere n’ụlọ ehi. Unu ga-azọpụtakwa ndị ajọ omume n’okpuru ụkwụ unu; n’ihi na ha ga-adị ka ntụ n’okpuru ọbụ ụkwụ unu n’ụbọchị ahụ nke m ga-eme ihe a, ka Jehova nke ndị agha na-ekwu.

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.

> “‘Chetanụ iwu nke Mozis, ohu m, nke m nyere ya n’Horeb maka Izrel niile, ya na ụkpụrụ na ikpe dị iche iche. Lee, aga m ezitere unu Ịlaịja onye-amụma tupu ọbịbịa nke nnukwu na ụbọchị dị egwu nke Onyenwe anyị: ọ ga-atụgharịkwa obi ndị nna ka ha laghachikwute ụmụ ha, na obi ụmụ ka ha laghachikwute ndị nna ha, ka m ghara ịbịa tie ụwa ihe n’ọbụbụ ọnụ.’” Review and Herald, November 8, 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Ndị ahụ na-ejidesi ozizi ụgha ike, a ga-ekewapụ ha n’akụkọ ihe mere eme nke na-amalite site n’“olu” ahụ na-eti mkpu n’ọzara. Ndị na-ajụ ikwe ka ike okike nke Chineke mepụta ahụmịhe nke onwe a doro nsọ, a ga-ekewapụ ha n’ebe “ọlaedo” nọ n’akụkọ ihe mere eme nke na-amalite site n’“olu” ahụ na-eti mkpu n’ọzara. Ha ga-anọgide bụrụ ndị Laodisia, kpọmkwem n’ebe Laodisia na-agafe bụrụ Filadelfia.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Ọrụ nke ikewapụ ihe dị oké ọnụ ahịa n’ihe rụrụ arụ bụ fọrọ nke nta ka ọ bụrụ kpamkpam ọrụ nke onye-ozi nke ọgbụgba-ndụ ahụ, onye na-abịa na mberede ime ka ụmụ Livayị dị ọcha, ma anyị aghaghị isonye na ya.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Ya mere, ndị m hụrụ n’anya, dịka unu si na-erubere isi mgbe niile, ọ bụghị naanị mgbe m nọ n’ihu unu, kama ugbu a karịsịa mgbe m na-anọghị, were egwu na ịma jijiji na-arụpụta nzọpụta nke unu. N’ihi na ọ bụ Chineke na-arụ ọrụ n’ime unu, ma ime ka unu chọọ, ma ime ka unu mee, dịka ezi obi ụtọ ya si dị. Meenụ ihe niile na-enweghị ntamu na arụmụka: ka unu wee bụrụ ndị na-enweghị ụta na ndị na-enweghị mmerụ, ụmụ Chineke, ndị a na-apụghị ịba ụta, n’etiti ọgbọ gbagọrọ agbagọ na nke rụrụ arụ, n’etiti ha ka unu na-enwu dịka ìhè n’ụwa. Filipai 2:12–15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

A gwara Jeremaya ka o kewapụ ihe dị oké ọnụ ahịa n’ihe rụrụ arụ, ma ọ bụrụ na ọ chọrọ ịbụ ọnụ na-ekwuchitere Chineke n’ikpé na-abịa. Eziokwu ahụ bụ na Jeremaya na-anụ ndụmọdụ Chineke nye ya, gosiri na ọnụnọ Onye Nkasi Obi adịworị ya mfe inweta ma ọ bụrụ na ọ họrọ ibuli ọrụ ahụ.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> “Ọrụ nke inweta nzọpụta bụ nke mmekọrịta ọrụ ọnụ, ọrụ e jikọrọ ọnụ. A ghaghị inwe imekọ ihe ọnụ n’etiti Chineke na onye mmehie ahụ chegharịrị. Nke a dị mkpa maka iwulite ụkpụrụ ziri ezi n’àgwà. Mmadụ aghaghị ịgbalịsi mbọ ike imeri ihe nke na-egbochi ya iru n’izuzu okè. Ma ọ dabere kpamkpam n’aka Chineke maka ihe ịga nke ọma. Mgbalị mmadụ, n’onwe ya, ezughị ezu. Enweghị enyemaka nke ike dị nsọ, ọ naghị aba uru ọ bụla. Chineke na-arụ ọrụ, mmadụ na-arụkwa ọrụ. Iguzogide ọnwụnwa aghaghị isi n’aka mmadụ bịa, onye ga-adọta ike ya n’aka Chineke. N’otu akụkụ, e nwere amamihe na-enweghị njedebe, obi ebere, na ike; n’akụkụ nke ọzọ, adịghị ike, mmehie, na enweghị enyemaka kpamkpam.

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> “Chineke chọrọ ka anyị nwee ike ịchị onwe anyị. Ma Ọ pụghị inyere anyị aka ma e wezụga site na nkwenye na imekọ ihe ọnụ nke anyị. Mmụọ nsọ ahụ nke eluigwe na-arụ ọrụ site n’ike na nkà e nyere mmadụ. Site n’aka anyị naanị, anyị enweghị ike ime ka ebumnobi na ọchịchọ na nghọta obi dakọrịta na uche Chineke; ma ọ bụrụ na anyị ‘dị njikere ime ka e mee ka anyị dị njikere,’ Onye Nzọpụta ga-arụzu nke a n’ihi anyị, ‘Na-akwatu echiche efu dị iche iche, na ihe ọ bụla dị elu nke na-ebuli onwe ya elu imegide ihe ọmụma Chineke, ma na-eduba echiche ọ bụla n’agha ka o rubere Kraịst isi.’ 2 Ndị Kọrịnt 10:5.” Acts of the Apostles, 482.

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Ụbọchị atọ na ọkara nke Mkpughe iri na otu, mgbe ọkpụkpụ ndị kpọrọ nkụ nwụrụ n’okporo ụzọ, bụ ihe nnọchianya nke “ọzara,” ma “ọzara” na-anọchite “oge asaa” nke Levitikọs iri abụọ na isii. N’ọgwụgwụ nke ịkpakasị ahụ nke ụbọchị atọ na ọkara ahụ, ndị a kpọrọ ka ha bụrụ ndị nọ n’etiti otu narị puku iri anọ na anọ ga “tetakwa” ma “kpopụ uzuzu ahụ.” Nwannaanyị White na-ekwu, “Onyenwe anyị chọrọ ka e mee ka nzukọ ya dị ọcha, tupu ikpe ya adakwasị ụwa n’ụzọ pụtara ìhè karịa.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

N’ihe metụtara “nzuko a sachara ọcha,” ọ na-ezo aka n’usoro ikewapụ nke Jeremaya nke na-ewepụ “ihe dị oké ọnụ ahịa n’ebe ihe rụrụ arụ dị.” Ọ na-ejikọkwa ya na Malakaị isi nke atọ, ebe onye-ozi na-akwadebe ụzọ maka onye-ozi nke ọgbụgba ndụ ahụ. Onye-ozi nke na-akwadebe ụzọ ahụ bụ “olu nke otu na-eti mkpu n’ọzara” nke Aịsaịa. Onye-ozi nke ọgbụgba ndụ ahụ bụ Kraịst, onye na-akwado ịbanye n’ọgbụgba ndụ ya na otu narị puku iri anọ na anọ, ndị “dị ka” “ndị Livaị,” “nke o kewapụrụ iche site n’aka ya maka ọrụ ya pụrụ iche.” O mechaa kpọọ ha ndị nchụàjà, ma kwuo okwu Jizọs, onye sịrị, “Ya mere, bụrụnụ ndị zuru okè, dịka Nna unu nke nọ n’eluigwe si bụrụ onye zuru okè.”

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

E nwere usoro ime ka ọ dị ọcha nke e ji akara mara na ngwụcha oge ichere ahụ, n’ihi na Onyenwe anyị nwere ọrụ pụrụ iche nke otu narị puku iri anọ na anọ ga-arụzu, ma Ọ ga-enwe nzukọ a sachapụrụ nke ọma tupu “ikpé Ya ada n’ụwa n’ụzọ ka pụta ìhè karịa.” Ikpé Ya adịlarị n’ụwa, ma n’oge iwu ụbọchị Sọnde, “ikpé mbibi nke Chineke” na-amalite ida.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Ikpé ndị ahụ bụ “oge ebere nye ndị na-amaghị eziokwu ahụ.” Ma ebere adịghị n’ime ikpé ndị ahụ nye ndị na-achọghị ịbanye n’usoro ime ka a dị ọcha nke dị mkpa. “Ikpé” ndị ahụ, nke “na-adakwuo n’ụzọ pụtara ìhè,” na-akọwa ikpé ndị bụ ihe ịrịba ama. Ha na-anọchi anya ihe mgbaàmà, Mmụọ Nsọ na-ejikwa ọgba aghara na mgbagwoju anya ndị ikpé ndị ahụ kpatara, mee ka ọdịiche pụta ìhè n’etiti ndị na-edebe “ụbọchị izu ike ụgha ahụ” na ndị “na-edebe Sabbath nke Onyenwe anyị n’akọnuche ọma,” n’ihi na nke a bụ naanị ụzọ “a pụrụ isi dọọ ụwa aka ná ntị.” Ikpé ndị ahụ bụ ihe mgbaàmà bụ ndabere nke Mmụọ Nsọ na-eji edu ụmụ Chineke ndị ka nọ na Babilọn, ka ha mata ọkọlọtọ nke otu narị puku iri anọ na anọ ahụ.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

Ma Nwannaanyị White ọ bụghị nanị na-ezo aka na Malakaị isi nke atọ, kama ọ gụnyekwara amaokwu mmechi nke akwụkwọ Malakaị isi nke anọ, ma ọzọkwa zọọ aka n’“olu” ahụ nke ga-akwadebe ụzọ maka onyeozi nke ọgbụgba ndụ ahụ. Amaokwu mmechi ndị ahụ abụghị banyere nkwadebe maka onyeozi nke ọgbụgba ndụ ahụ; ha bụ banyere icheta iwu Mosis, na ntụgharị nke obi ndị nna n’ebe ụmụ ha nọ, na nke ụmụaka n’ebe ndị nna ha nọ. “Olu” ahụ na-ebu ụzọ akwadebe maka Kraịst, dịka onyeozi nke ọgbụgba ndụ ahụ, ka Ọ bịakwute ụlọ nsọ Ya na mberede ma mee ka ndị Ya nwere ndakpọ olileanya, bụ́ ndị a kpọlitere n’ụra, dị ọcha, ka ha wee rụzuo ọrụ nke ọkọlọtọ ahụ. Mgbe ahụ Malakaị na-ekwu banyere akụkụ ọzọ nke ọrụ nke “olu” ahụ.

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

Ọ “ga-eme ka obi nke ndị nna laghachikwuru ụmụ ha, meekwa ka obi nke ụmụ ha laghachikwuru ndị nna ha,” Ọ ga-emekwa ọrụ a n’ihe metụtara iwu e nyere na Horeb. Ịlaịja, onye bụkwa “olu” nke Aịzaya, ga-ekpughe mmehie nke ndị nke Chineke. Nke a bụ akụkụ nke usoro ime ka ihe dị ọcha. E nwere naanị otu nkọwa nke mmehie, ya bụ mmebi iwu e nyere na Horeb. Jọn Onye Na-eme Baptizim bụ Ịlaịja, ọrụ ya gụnyekwara kpọmkwem akụkụ ahụ.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> N’ụbọchị ndị ahụ ka Jọn Onye Na-eme Baptizim bịara, na-ekwusa n’ọzara Judia, Na-asị, Chegharịanụ: n’ihi na alaeze eluigwe adịla nso. N’ihi na onye a bụ onye e kwuru banyere ya site n’ọnụ onye-amụma Aịsaịa, sị, Olu nke onye na-eti mkpu n’ọzara, Dozienụ ụzọ nke Onyenwe anyị, mezienụ ụzọ ya ka ha kwụ ọtọ. Jọn a kwa yi uwe nke ajị kamel, o jikwa akpụkpọ anụ kee n’úkwù ya; ihe oriri ya bụkwa igurube na mmanụ aṅụ ọhịa. Mgbe ahụ Jerusalem, na Judia niile, na mpaghara niile gbara Jọdan gburugburu, pụrụ ịgakwuru ya, E wee na-eme ha baptizim n’ime Jọdan, ka ha na-ekwupụta mmehie ha. Ma mgbe ọ hụrụ ọtụtụ ndị Farisii na ndị Sadusii ka ha na-abịa n’ebe baptizim ya dị, ọ sịrị ha, Ụmụ agwọ ọjọọ, ònye dọrọ unu aka ná ntị ka unu gbanahụ iwe ahụ nke na-abịa?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> Ya mere mkpụrụ kwesịrị ekwesị nke nchegharị: unu echekwala ikwu n’ime onwe unu, Anyị nwere Abraham ịbụ nna anyị: n’ihi na asị m unu, na Chineke pụrụ isi na nkume ndị a kpọliteere Abraham ụmụ. Ma ugbu a kwa, e debewo anyụike n’akụkụ mgbọrọgwụ nke osisi ndị ahụ: ya mere, osisi ọ bụla nke na-amịghị ezigbo mkpụrụ, a na-egbutu ya, tụfuo ya n’ọkụ. N’eziokwu, ana m eji mmiri eme unu baptizim nye nchegharị: ma onye ahụ nke na-abịa n’azụ m dị ike karịa m, onye akpụkpọ ụkwụ ya erughị m eru iburu: ọ ga-eji Mmụọ Nsọ, na ọkụ, mee unu baptizim: onye nkwucha ya dị n’aka ya, ọ ga-asachapụkwa ebe ịzọcha ọka ya nke ọma, chikọta ọka wit ya n’ọba; ma ọ ga-eji ọkụ a na-apụghị imenyụ emenyụ kpọọ igbogbo ọka ahụ ọkụ. Matiu 3:1–12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

Jọn onye na-eme baptizim bịara n’“ọzara” nke ụbọchị atọ na ọkara nke Mkpughe iri na otu, n’ihi na ndị amụma niile na-ekwu karịa banyere ụbọchị ikpeazụ karịa ụbọchị ndị ha biri n’ime ha. O wetara ozi ka e chegharịa pụọ na mmehie, n’ihi na alaeze eluigwe adịla nso, dịka a na-emeghe Mkpughe nke Jisọs Kraịst mgbe “oge ahụ adịla nso.” Jọn onye na-eme baptizim na-egosi ọrụ nke “olu ahụ,” n’ihi na dịka Jisọs siri kwuo, ọ bụkwa Ịlaịja ahụ ga-abịa.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> N’ihi na ndị amụma niile na iwu buru amụma ruo n’oge Jọn. Ma ọ bụrụ na unu ga-anabata ya, onye a bụ Ịlaịja, nke ga-abịa. Onye nwere ntị ịnụ ihe, ya nụ ya. Matiu 11:13–15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

Jisọs kọwapụtara na njirimara amụma nke Jọn Onye Na-eme Baptizim bụ ule. O kwuru ya kpọmkwem, sị, “ọ bụrụ na unu ga-anabata ya”. Mgbe ahụ Jisọs gbara ndị na-eso ụzọ Ya ume ka ha nabata ya site n’ịsị, “Onye nwere ntị ịnụ ihe, ya nụ.” Ka ọ nụ gịnị? Ka ọ nụ onye olu ahụ bụ nke na-abịa n’ọzara ikpeazụ nke Akwụkwọ Nsọ, ma na-akwadebe ụzọ nye onyeozi nke ọgbụgba-ndụ ahụ ka o wee kwadebe otu narị na iri anọ na anọ puku ahụ ime ọrụ pụrụ iche n’oge ikpe Chineke ndị ahụ bụ ihe ịrịba ama.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

Jọn yi “uwe nke a kpara n’ajị kamel, na eriri akpụkpọ anụ e kechiri ya n’úkwù; ihe oriri ya bụkwa igurube na mmanụ aṅụ ọhịa.” “Ihe oriri” ya bụ ozi nke Alakụba, n’ihi na okwu a bụ “igurube” na-anọchi anya Alakụba, mmanụ aṅụkwa bụ okwu Chineke, nke dị ụtọ n’ọnụ ya. Ozi ahụ dị ụtọ o riri bụ banyere “ịnyịnya ibu” Arabịa “ọhịa,” ya bụ akara mbụ kpamkpam nke Alakụba n’Akwụkwọ Nsọ. Ozi ahụ dị ụtọ banyere ịnyịnya ibu Arabịa ọhịa nke Alakụba, nke “igurube” na-anọchikwakwa anya ya, ka e tinyekwara n’uwe ya, n’ihi na kamel bụkwa akara ọzọ nke Alakụba. Ọ bụghị ịkpọgharị okwu ahụ bụ “igurube” n’ụzọ na-ezighị ezi iji ya mee akara nke Alakụba, ọbụna ma ọ bụrụ na nri Jọn riri na-ezo aka n’osisi igurube, ọ bụghị n’ụmụ ahụhụ ahụ. Okwu ahụ bụ “igurube” bụ akara nke Alakụba, Jọnkwa adịghị anọchi anya iri nri anụ ahụ ọ bụla; nri ya bụ akara nke ozi amụma ahụ ọ riri.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

Ọkiké-úkwù Ya bụ “amụma” ahụ e ji anọchi anya ya n’akwụkwọ Habakkuk. Amụma ahụ na-achịkọkọta ọnụ nkụda mmụọ mbụ ahụ, oge nchere nke ụmụ agbọghọ na-amaghị nwoke ndị ahụ, na ntọala nke Adventism dịka e si gosi ya n’elu chaatị ndị ahụ dị nsọ. Habakkuk bụ ọkiké-úkwù amụma ahụ nke kekọtara eziokwu ndị ahụ niile ọnụ.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> N’ihi na ọhụụ ahụ ka dịrị oge a kara aka, ma n’ikpeazụ ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha: ọ bụrụgodị na ọ dị ka ọ na-egbu oge, chere ya; n’ihi na n’ezie ọ ga-abịa, ọ gaghịkwa egbu oge. Lee, mkpụrụobi ya nke ebuliri elu adịghị ziri ezi n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Habakuk 2:3, 4.

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

Ozi amụma ahụ nke jikọtara ozi ndị mejupụtara ịdọ aka ná ntị nke “olu” ahụ ọnụ dịka ihe-ọkpa, bụ ilu ụmụ agbọghọ ndị na-amaghị nwoke n’ihe metụtara ọhụụ ahụ nke mere ka e chere ya, ma nke ga-ekwu okwu. Ọhụụ nke Mkpu Etiti Abalị na-emepụta ọdịiche n’etiti ndị rụrụ arụ, ndị “mkpụrụ obi ha ebuliwo elu,” na ndị dị oké ọnụ ahịa, ndị e mere ndị ezi omume site n’okwukwe. Ime ka mmadụ bụrụ onye ezi omume site n’okwukwe bụ ihe-ọkpa nke “olu” ahụ na-eyi.

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> Ma ezi omume ga-abụ eriri nke ukwu ya, ma ikwesi ntụkwasị obi eriri nke akụrụ ya. Aịzaya 11:5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

Mgbe “olu nke onye na-eti mkpu n’ọzara” nke ndakpọ olileanya ahụ bịarutere, mgbe ndakpọ olileanya nke July 18, 2020 gasịrị, ozi ya bụ otu ozi ahụ ọ bụ kemgbe September 11, 2001. Ozi ahụ sitere n’aka Ịlaịja nke ga-abịa, nye ọkpụkpụ akọrọ ndị nwụrụ anwụ na-atụ anya ma nwee ndakpọ olileanya, bụ na Islam bụ “ikpé ngosi,” ndị na-enye ndabere nke ụmụ Chineke ndị ọzọ nọ na Babilọn ga-esi mụta ezi omume.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Ụzọ nke onye ezi omume bụ ịdị kwụ ọtọ: gị onwe gị, Onye kacha kwụ ọtọ, na-atụ ụzọ nke onye ezi omume. Ee, n’ụzọ ikpe gị nile, O Onyenwe anyị, ka anyị chere gị; ọchịchọ nke mkpụrụ obi anyị dị n’aha gị, na n’icheta gị. Site na mkpụrụ obi m ka m jiri ọchịchọ chọọ gị n’abalị; ee, site na mmụọ m nke dị n’ime m ka m ga-achọsi gị ike n’isi ụtụtụ: n’ihi na mgbe ikpe gị dị n’ụwa, ndị bi n’ụwa ga-amụta ezi omume. Aịzaya 26:7–9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

Jọn Onye-nzọpụta, onye bụ Ịlaịja nke ga-abịa, bụ “olu” dị n’“ọzara” nke ụbọchị atọ na ọkara nke Mkpughe isi nke iri na otu. Ọrụ ya gụnyere ịmata ọgbọ nke anọ na nke ikpeazụ nke Adventism, ndị mkpụrụ obi ha weliri elu, ndị na-atụkwasịkwa obi n’ihe nketa ime mmụọ nke nna ha hà, ma ha na-aghọta na iwe Chineke na-achọ ịbịa. Ha bụ ọgbọ nke anọ, n’ihi na ha egosipụtala onwe ha n’ụzọ zuru ezu dịka ọgbọ nke bụ nnọọ ihe megidere Kraịst. Ha bụ ọgbọ agwọ-ọjọọ, ma ha ka na-atụ aka n’ebe nna ha bụ Ebreham nọ, iji kwuo na ha bụ n’eziokwu ọgbọ nke Nwa Atụrụ ahụ. Ọgbọ nke Nwa Atụrụ ahụ bụ ọgbọ ahọpụtara nke Pita, ha bụ ndị na-eso Nwa Atụrụ ahụ ebe ọbụla Ọ na-aga.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

N’ezie, Jọn gosipụtara mmehie nke ndị bịara ịnụ ozi ya, n’ihi na ha chegharịrị ma e mee ha baptism. Ọ gwakwara ha na e nwere Otu ga-abịa n’azụ ya, onye ga-ehichapụ ebe nzọcha Ya kpamkpam. Onye ahụ bụ onye-ozi nke ọgbụgba ndụ ahụ; Ọ bụ “nwoke ahịhịa uzuzu ahụ” nke na-azapụ ego adịgboroja na ọla dị oké ọnụ ahịa adịgboroja site na windo, ma na-eweghachi ọla mbụ ndị ahụ, nke mgbe ahụ na-enwu ugboro iri karịa ka ha na-enwu mgbe e duziri William Miller site n’aka ndị mmụọ ozi n’ọrụ nke ịchịkọta ọla mbụ ndị ahụ n’ime mmegharị nke mmụọ ozi mbụ ahụ.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

Jọn onye-n’eme baptizim kpọrọ ya n’ụzọ doro anya n’ịkatọ ntụkwasị obi onye Adventist Laodisia nwere n’aka nna ha bụ́ Ebreham, n’ihi na Ịlaịja nke ga-abịa bụ iji tụgharịa obi ndị nna n’ebe ụmụaka nọ, na nke ụmụaka n’ebe ndị nna nọ. Ụkpụrụ nke itinye nke mbụ na nke ikpeazụ n’Akwụkwọ Nsọ n’ọrụ ka a na-anọchi anya n’ọrụ ahụ, ma kwa, a na-ahụkwa n’ime ya ọgwụgwọ maka ndị na-ahụ onwe ha n’ọnọdụ nke ịgbasasị, n’ala ndị iro, ndị nwụrụ anwụ n’ọzara. Ha aghaghị ịmata mmehie ha, na mmehie ndị nna ha, ma chegharịa. N’ịgbaso ịmata mmehie ha na mmehie ndị nna ha, ha aghaghịkwa ikweta na ha anaghị ejegharị na Onyenwe anyị n’oge ọzara nke ụbọchị atọ na ọkara. Ọzọkwa, ha aghaghị ikweta na Chineke anọghị na-ejegharị tinyere ha n’ime akụkọ ihe mere eme ahụ.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Ma ndị fọdụrụ n’ime unu ga-ala n’iyi n’ime ajọ omume ha n’ala ndị iro unu; ma n’ajọ omume nke nna nna ha ka ha ga-esokwa ha ala n’iyi. Ọ bụrụ na ha ekwupụta ajọ omume ha, na ajọ omume nke nna nna ha, tinyere njehie ha nke ha mejọrọ megide m, nakwa na ha jekwara ije n’ịlụso m ọgụ; Na na mụ onwe m jekwara ije n’ịlụso ha ọgụ, wee kpọbata ha n’ala ndị iro ha; ọ bụrụkwa na obi ha a na-ebighị úgwù ewedaa onwe ya n’ala, ma ha anabata ahụhụ nke ajọ omume ha: Mgbe ahụ ka m ga-echeta ọgbụgba ndụ m na Jekọb, ọgbụgba ndụ m na Aịzik kwa, ọgbụgba ndụ m na Ebreham ka m ga-echeta kwa; m ga-echetakwa ala ahụ. Levitikọs 26:39–42.

The curse was because they didn’t remember the sabbaths of the land.

Ọbụbụ ọnụ ahụ bụ n’ihi na ha echetaghị ụbọchị izu ike nke ala ahụ.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

Jọn onye na-eme baptizim, onye bụ Elaija ga-abịa, gosipụtara “olu” ahụ n’ọzara nke ụbọchị atọ na ọkara nke Mkpughe isi nke iri na otu. Ọ ga-eduga ọkpụkpụ akọrọ ndị nwụrụ anwụ ka ha “cheta” iwu Mozis n’Horeb, ma ọ bụrụ na ha emee otu a, mgbe ahụ onye ozi nke ọgbụgba ndụ ahụ ga-“echeta” ọgbụgba ndụ nke nna ha hà. Ma ọ bụ naanị ma ọ bụrụ na ha kwupụta mmehie ha, mmehie nke nna ha hà, na nke ka na-eweda mmadụ n’ala, na ha ga-akọwapụta njehie ndị ahụ “ha mehieworo megide” Chineke.

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Ha ga-achọkwa ikweta na ha ejegharịwo “n’ụzọ megidere” Chineke, nakwa na Chineke ejegharịwo “n’ụzọ megidere” ha.

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Ha ga-achọkwa ịghọta na ha bụ ọkpụkpụ akọrọ nwụrụ anwụ ndị ahụ dị n’okporo ụzọ nke Mkpughe isi nke iri na otu, n’ihi na ha aghaghị ikweta na Chineke akpọbatala ha n’ala onye iro, ma ala onye iro bụ ọnwụ.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

Dị ka Jọn onye na-eme baptizim si kwuo, ha ga-achọkwa ịza ajụjụ nke onye bụ “olu” nke na-eti mkpu n’“ọzara,” n’ihi na Jọn jụrụ, “Ònye dọrọ unu aka ná ntị ka unu gbanahụ iwe ahụ na-abịa?”

We will continue these subjects in the next article.

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

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> “A na-enye onye ozi Chineke iwu, sị: ‘Tie mkpu n’olu ike, egbula onwe gị nkịtị, welie olu gị elu dịka opi, ma gosi ndị m mmehie-ha, na ụlọ Jekọb mmehie nile ha.’ Onyenwe anyị kwuru banyere ndị a: ‘Ha na-achọ M kwa ụbọchị, ma na-enwe mmasị ịmata ụzọ M, dịka mba nke na-eme ezi omume.’ Lee ndị mmadụ ndị na-eduhie onwe-ha, ndị na-agụ onwe-ha ndị ezi omume, ndị na-enwe afọ ojuju n’onwe-ha, e nyewokwa onye ozi ahụ iwu ka o tie mkpu n’olu ike ma gosi ha mmehie-ha. N’oge niile gara aga, e meela ọrụ a n’etiti ndị Chineke, ma a chọkwara ya ugbu a karịa mgbe ọ bụla ọzọ.” Testimonies, volume 5, 299.

Back to Articles