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

Akwụkwọ Joel na Chọọchị Seventh-day Adventist nke Laodicea - Nọmba Iri na Isii

Number Sixteen

Nọmba Iri na Isii

Author

Jeff Pippenger

Published

December 22, 2025

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My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Ana m arịọ mgbaghara m n’ihu maka ọtụtụ okwu ndị a tupu m ewere isiokwu bụ isi. Achọrọ m idobe ụfọdụ ahịrị amụma n’ọnọdụ ha, ndị bụ akụkụ dị mkpa nke ezi uche m bu n’obi iji rụọ ọrụ mgbe anyị ga-atụle akwụkwọ Joel ozugbo. Ekwuola m na mbụ na okwu Hibru a sụgharịrị dịka “ebipụ” n’akwụkwọ Joel, nwere mgbọrọgwụ ya n’usoro ịchụ aja e si eme ka ọgbụgba ndụ guzosie ike n’ụbọchị Abraham.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

> Tetanụ, unu ndị aṅụrụma, kwaanụ ákwá; tierenụ mkpu, unu niile ndị na-aṅụ mmanya, n’ihi mmanya ọhụrụ ahụ; n’ihi na e wepụrụ ya n’ọnụ unu. Joel 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Okwu Hibru a sụgharịrị “ebipụ” bụ H3772, ọ bụkwa mgbọrọgwụ mbụ nke pụtara ‘ịkpụ (apụ, ala, ma ọ bụ kewaa ụzọ abụọ); site n’ihe ọ pụtara n’ime ya, ibibi ma ọ bụ ikpochapụ; kpọmkwem, ịgba ndụ (ya bụ, ime nkwekọrịta ma ọ bụ azụmahịa ọnụ, nke mbụ site n’ịkpụ anụ ma gafee n’etiti iberibe ya).’

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Aghọtara m na nkọwa Strong banyere “ibipụ,” na-akpọ ya “mgbọrọgwụ mbụ,” n’echiche ụtọasụsụ. N’ihi nke a, mbipụ ahụ e jikọtara ya na ọgbụgba ndụ na Abraham, na-egosi na ìhè nke ọgbụgba ndụ ahụ ejikọtara na okwu ahụ, nakwa na a na-egosipụta ìhè ahụ n’akụkọ ihe mere eme mbụ nke mgbọrọgwụ ya. “Ibi” n’ihe gbasara akụkọ ihe mere eme nke ọgbụgba ndụ; bụ akara amụma nke dabeere n’elu mgbọrọgwụ mbụ ya, a na-akọwakwa ya n’ụtọasụsụ dịka mgbọrọgwụ mbụ.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Nkwupụta ahụ dị n’amaokwu nke ise, abụghị naanị ịkọwa na ha enweghị ozi nke mmiri ikpeazụ, dịka e sere ya onyinyo site na “mmanya ọhụrụ,” kamakwa na a jụrụ ha ‘n’oge ahụ na n’ebe ahụ’ dịka ndị ọgbụgba ndụ Chineke, bụ ndị ọgbụgba ndụ na-achọpụta “mkpọrọgwụ mbụ” ha ruo n’aka Abraham.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Ọgbọ nke nwụrụ n’ọzara n’ime afọ iri anọ, sitere n’akụkụ mgbọrọgwụ mbụ ha laghachi n’ebe Abraham nọ, nke pụtara nna nke ọtụtụ mba. Ọgbọ nke soro Joshua banye n’Ala Nkwa, sitere n’akụkụ mgbọrọgwụ mbụ ha laghachi n’ebe Abraham nọ. Ndị Juu ndị kpọgidere Kraịst n’obe sitere n’akụkụ mgbọrọgwụ mbụ ha laghachi n’ebe Abraham nọ. Ndị Protestant ndị si n’Ọgbọ Ọchịchịrị pụta, ndị a nwara ma gafee ha dị ka ndị ọgbụgba ndụ Chineke họpụtara n’afọ 1844, sitere n’akụkụ mgbọrọgwụ mbụ ha laghachi n’ebe Abraham nọ. Mmegharị Millerite Philadelphian nke banyere n’Ebe Kachasị Nsọ n’ụbọchị Ọktoba 22, 1844 sitere n’akụkụ mgbọrọgwụ mbụ ha laghachi n’ebe Abraham nọ. Mmegharị Millerite Laodicean nke wughachiri Jeriko n’afọ 1863, sitere n’akụkụ mgbọrọgwụ mbụ ha laghachi n’ebe Abraham nọ. Ụka Seventh-day Adventist nke Laodicea, nke a na-agbụpụ n’ọnụ Onyenwe anyị n’oge iwu Sọnde nke na-abịa ngwa ngwa, sitere n’akụkụ mgbọrọgwụ mbụ ha laghachi n’ebe Abraham nọ. Ọgbọ ndị ahụ niile emezuwo, ma ọ bụ ga-emezu ilu ahụ banyere ubi-vain.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Ndị mmanya na-aba n’akwụkwọ Joel na-eteta hụ na a jụwo ha dịka ndị nke Chineke, nakwa na ha enweghị ozi nke mmiri ikpeazụ. Mgbe ahụ, ihe megidere ya aghọkwa eziokwu. Ndị ahụ Joel kpọrọ ndị yi “okpueze nke ebube,” mgbe ahụ, na-abanye n’ọgbụgba ndụ, a na-akara ha akara ma bulie ha elu dịka àjà. Ọgbụgba ndụ mbụ e kwadoro n’etiti Chineke na ndị a họọrọ bidoro site n’otu “ịkpụchapụ” ahụ ahụ a na-anọchi anya ya n’àjà ikpeazụ nke ndị nke Chineke, nke na-amalite n’iwu ụbọchị Ụka. Ịkpụchapụ ahụ bụ nkewa nke ọka wit na ahịhịa ọjọọ. A na-ajụ ahịhịa ọjọọ ahụ ma tụba ya n’ime ọkụ, a na-akpakọtakwa ọka wit ahụ ọnụ dịka onyinye ọka wit mkpụrụ mbụ nke Pentikọst, nke a na-ebulikwa elu, “dịka n’afọ ndị mbụ.”

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

E nwere ebe anọ a na-akọkarị na ha na-anọchi anya ọgbụgba-ndụ Abraham. N’ime Jenesis iri na abụọ, a “kpọrọ” Abraham ma nye ya nkwa ime ya nnukwu mba. Nke a abụghị akụkụ nke ọgbụgba-ndụ ahụ, kama ọ bụ ọkpụkpọ nke nkwa. N’oge ahụ aha ya bụ Abram, n’ihi na otu n’ime ihe nnọchianya nke mmekọrịta ọgbụgba-ndụ bụ mgbanwe aha. A gbanwere aha Abram n’ime nzọụkwụ nke atọ n’ime nzọụkwụ anọ nke ọgbụgba-ndụ ahụ.

> For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

> N’ihi na mgbe Chineke kwere Ebreham nkwa, ebe ọ na-enweghị onye ka ukwuu ọ ga-eji ṅụọ iyi site n’aha ya, o ji onwe ya ṅụọ iyi, na-asị, N’eziokwu, ngọzi ka M ga-agọzi gị, ime ka ị baa ụba ka M ga-emekwa ka ị baa ụba. Ya mere, mgbe o tachara obi ogologo oge n’ntachi obi, o nwetara nkwa ahụ. N’ihi na n’eziokwu, mmadụ na-eji onye ka ukwuu ṅụọ iyi: iyi a na-aṅụ iji gosi ihe ike bụ njedebe nke esemokwu ha nile. N’ime nke a, Chineke, ebe ọ chọrọ igosi ndị nketa nke nkwa ahụ ọbụna karịa ụbara ahụ nke na-adịghị agbanwe agbanwe nke ndụmọdụ ya, jiri iyi kwadoo ya: Ka site n’ihe abụọ ahụ na-adịghị agbanwe agbanwe, ndị ọ gaghị ekwe omume ka Chineke gha ụgha n’ime ha, anyị wee nweta nkasi obi siri ike, anyị ndị gbapụrụ ọsọ ịchọ ebe mgbaba iji jidesie olileanya ahụ e debere n’ihu anyị ike: Nke bụ olileanya anyị nwere dị ka arịlịka nke mkpụrụ obi, nke dịrịrị ná ntụkwasị obi ma sie ike, nke na-abanyekwa n’ime ihe dị n’azụ ákwà mkpuchi ahụ; ebe Onye na-ebute ụzọ batara n’ihi anyị, ya bụ, Jisọs, onye e mere Onye-nchu-àjà Ukwu ruo mgbe ebighị ebi dịka usoro Melkizedek si dị. Ndị Hibru 6:13–20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

Ọkpụkpọ ahụ bụ nkwa Chineke kwere Abram, Ọ we nyekwa ya àmà nke abụọ site n’“iyi” ahụ sochiri ya. “Iyi” ahụ sochiri ya dị n’akụkụ atọ. Mgbe ọkpụkpọ nke nkwa gasịrị, nke bụ nzọụkwụ mbụ, nke abụọ, nke atọ na nke anọ bụ n’ezie ọgbụgba-ndụ ahụ nke akụkụ atọ, nke Chineke na ndị a họpụtara. N’ime Jenesis iri na ise Chineke n’ụzọ iwu kwadoro “na-egbutu” (na-eguzobe) ọgbụgba-ndụ ahụ site n’emume dị egwu ebe naanị Chineke gafere n’etiti anụmanụ ndị e kewara ekewa, na-ekwe nkwa n’enweghị ọnọdụ ala ahụ nye ụmụ nke Abraham. E gosipụtara Ala Nkwa ahụ dịka ala dị n’etiti osimiri abụọ; osimiri Ijipt na osimiri Yufretis. Nzọụkwụ mbụ nke ọgbụgba-ndụ ahụ nke akụkụ atọ gụnyere ntụaka kpọmkwem banyere ihe nnọchianya amụma nke osimiri abụọ, na ihe niile jikọtara na akara ahụ. Mgbe mkpughe sitere n’ike mmụọ nsọ na-atụ aka n’osimiri Ulai na Hidekel dịka ihe omume ndị nọ ugbu a n’usoro mmezu, e sere onyinyo nke osimiri abụọ ahụ n’amụma Abram. Ndabere ya dị n’etiti osimiri abụọ Abram, nke, mgbe e jikọtara ha na osimiri abụọ Daniel, na-eme ka ha bụrụ osimiri anọ, n’ihi na olu Kraịst bụ olu nke ọtụtụ mmiri.

> In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

> N’ụbọchị ahụ ka Onyenwe anyị na Ebram gbara ndụ, sị, Nye mkpụrụ gị ka m nyeworo ala a, site n’osimiri Ijipt ruo n’osimiri ukwu ahụ, bụ osimiri Yufretis: ndị Keni, na ndị Keniz, na ndị Kadmon, Na ndị Het, na ndị Periz, na ndị Refaim, Na ndị Amori, na ndị Kenean, na ndị Gịgash, na ndị Jebus. Jenesis 15:18–21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Ala e kwere Abrám nkwa bụ ụwa dum nke e ji ndị eze iri nọchite anya ya n’ụbọchị ikpeazụ; ebe n’ụbọchị mbụ nke ọgbụgba ndụ ahụ, e depụtara ya dịka agbụrụ iri, ọ bụghị ndị eze. Ndị narị puku otu na iri anọ na anọ ga-anọ n’ọgụ megide ụwa dum. Ụwa ahụ ga-abụzi nke a na-etinye n’usoro ule nke mmanye ofufe Sọnde site n’aka ọchịchị otu ụwa n’okpuru nduzi nke akwụna na-acha uhie uhie nke Mkpughe iri na asaa, onye na-achị ndị eze iri nke ụwa. N’ihe gbasara Abrám, a na-anọchite ihe oyiyi nke anụ ọhịa ahụ, bụ akara nke ụka na ọchịchị, site n’osimiri Ijipt, ihe nnọchianya nke nka ọchịchị, na osimiri Babịlọn, ihe nnọchianya nke nka ụka.

> After these things the word of the Lord came unto Abram in a vision, saying,

> Mgbe ihe ndị a gasịrị, okwu nke Onyenwe anyị bịakwutere Abram n’ọhụ, sị,

> Fear not, Abram: I am thy shield, and thy exceeding great reward.

> Atụla egwu, Abram: Abụ m ọta gị, na ụgwọ ọrụ gị nke dị ukwuu nke ukwuu.

> And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

> Ebram wee si, Onyenwe anyị Chineke, gịnị ka Ị ga-enye m, ebe m na-aga n’enweghị nwa, onye nlekọta ụlọ m bụkwa Elieza nke Damaskọs? Ebram wee si, Lee, Ị nyeghị m mkpụrụ: ma, lee, onye a mụrụ n’ụlọ m ga-abụ onye nketa m. Ma, lee, okwu nke Onyenwe anyị bịakwutere ya, sị,

> This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

> Onye a agaghị abụ onye nketa gị; kama onye ga-esi n’ime afọ gị pụta, ọ bụ ya ga-abụ onye nketa gị. O wee kpọpụta ya n’èzí, sị, Lezie anya ugbu a n’eluigwe, gụọ kpakpando ndị ahụ, ma ọ bụrụ na i nwere ike ịgụ ha ọnụ: o wee sị ya, Otú a ka mkpụrụ gị ga-adị.

> And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

> O kwere n’Onyenwe anyị; Ọ gụkwara ya ya n’ihi ezi omume. O wee sị ya,

> I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

> Abụ m Onyenweanyị nke si n’Ọọ nke ndị Kaldia kpọpụta gị, inye gị ala a ka i keta ya.

> And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

> O wee sị, Onye-nwe anyị Chineke, gịnị ka m ga-esi mara na m ga-eketa ya? O wee sị ya,

> Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

> Were m ehi nwanyị dị afọ atọ, na ewu nwanyị dị afọ atọ, na ebule dị afọ atọ, na nduru, na nwa nduru.

> And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

> O wee kpọọrọ ihe ndị a niile, kewaa ha n’etiti, dobeekwa akụkụ nke ọ bụla ka ọ dị n’ihu ibe ya: ma nnụnụ ndị ahụ o kewaghị. Ma mgbe ufe ndị ahụ dara n’elu ozu ndị ahụ, Ebram chụpụrụ ha. Ma mgbe anyanwụ na-ada, nnukwu ụra miri emi dakwasịrị Ebram; ma, lee, egwu nke nnukwu ọchịchịrị dakwasịrị ya. O wee sị Ebram,

> Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

> Mara n’ezie na mkpụrụ gị ga-abụ ọbịa n’ala nke na-abụghị nke ha, ha ga-ejere ndị ahụ ozi; ndị ahụ ga-emegbukwa ha afọ narị anọ; Ma kwa mba ahụ, nke ha ga-ejere ozi, ka M ga-ekpe ikpe: ma emesịa ha ga-apụta na nnukwu akụ.

> And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

> Ị ga-alakwuru nna gị ha n’udo; a ga-eli gị n’ezi agadi.

> But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

> Ma n’ọgbọ nke anọ ha ga-alọghachi ebe a ọzọ: n’ihi na ajọ omume nke ndị-Amọraitị akabeghị oke.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

> O rue, na, mgbe anyanwụ dara, ọchịchịrị wee dị, lee, e nwere ite-ọkụ na-ese anwụrụ, na oriọna na-enwu ọkụ nke gafere n’etiti iberibe ndị ahụ. Jenesis 15:1–17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Onye ahụ nke ga-edu Mozis na ụmụ Izrel dị ka ogidi ọkụ n’abalị na ígwé ojii n’ehihie gafere n’etiti mpempe ndị ahụ e “gburu” dịka ọkụ-ekwú na-ese anwụrụ na oriọna na-enwu enwu.

> And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

> Onyenwe anyị jegharịrị n’ihu ha n’ehihie n’ogidi igwe ojii, idu ha n’ụzọ; ma n’abalị n’ogidi ọkụ, inye ha ìhè; ka ha nwee ike ịga n’ehihie na n’abalị: O wezughị ogidi igwe ojii ahụ n’ehihie, maọbụ ogidi ọkụ ahụ n’abalị, n’ihu ndị mmadụ. Ọpụpụ 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Ọkụ oriọna na ite-ígwè na-esi anwụrụ gosipụtara n’ụdị ihe tupu oge ya ogidi igwe-oji ma ọ bụ ọkụ, ma na-anọchitekwa anya akụkụ amụma nke nzọụkwụ mbụ n’ime nzọụkwụ atọ ndị metụtara Chineke ime ka ọgbụgba ndụ ya na Abram guzosie ike. Isiakwụkwọ ahụ na-amalite n’okwu ndị a, “Atụla egwu,” n’ihi na ozi nke mmụọ ozi mbụ bụ, tụọ Chineke egwu, ma ndị, dị ka Abram, na-atụ Chineke egwu, agaghị adị mkpa ịtụ Chineke egwu. E nwere ụdị egwu abụọ, n’ihi na e nwere ụdị mmadụ abụọ.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

N’ịga n’ihu n’akụkụ amaokwu ọgbụgba-ndụ ahụ, Ebram kwere Chineke, e wee gụọ ya nye ya dịka ezi omume. Ndị mmụọ ozi atọ ahụ na-adakọ n’ọrụ nke Mmụọ Nsọ dịka Jọn siri kọwaa ya, onye na-akụzi na Mmụọ Nsọ na-eme ka mmadụ mata ihe atọ: mmehie, ezi omume, na ikpe. Àgwà ndị ahụ kwekọrọ na ndị mmụọ ozi atọ ahụ; ya mere, mgbe e gosipụtara ịtụ egwu Chineke n’akụkụ amaokwu ọgbụgba-ndụ ahụ, a na-akọwapụta nzọụkwụ nke abụọ, ya bụ ezi omume, ka e wee sochie ya na nkwupụta nke ikpe, nke bụ ọrụ nke atọ nke Mmụọ Nsọ, na ozi nke mmụọ ozi nke atọ. Nzọụkwụ mbụ nke ọgbụgba-ndụ ahụ bụ onyinyo nke ozi mmụọ ozi mbụ, nke na-abụkarị mgbe niile fractal nke ozi atọ ahụ niile. Nzọụkwụ atọ nke usoro ọgbụgba-ndụ ahụ na-anọchi anya ndị mmụọ ozi atọ nke Mkpughe iri na anọ.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Mgbe a gụrụ Abram dịka onye ezi omume, nke na-akara mmụọ ozi nke abụọ, ọ kwadebere àjà, n’ihi na a na-akwadebe àjà ahụ kpọmkwem tupu nzọụkwụ nke atọ nke ikpe. Àjà ahụ na-anọchi anya àjà nke ndị Livai nke Malakaị isi nke atọ nke a na-ebuli elu dịka ọkọlọtọ. Dịka oge atọ nke afọ iri anọ n’ime ndụ Mosis na-anọchi anya ozi ndị mmụọ ozi atọ, afọ iri anọ mbụ nke Mosis nwere nzọụkwụ atọ niile nke ozi ndị mmụọ ozi atọ.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Ebe akaebe-amalite n’ebe a na-agba ama Moses bụ n’aka ndị mụrụ ya na-atụ egwu Chineke, (nzọụkwụ mbụ), nke a na-esochi site n’ule a na-ahụ anya. Nzọụkwụ nke abụọ gụnyere ule a na-ahụ anya, dịka o mere na Daniel isi nke mbụ, mgbe Daniel buru ụzọ tụọ egwu Chineke ma jụ iri nri Babilọn, e wee nwalee ya dabere n’otú ahụ́ ya si pụta ìhè. Mgbe ahụ, nye Daniel, e nwere ule nke atọ afọ atọ ka e mesịrị site n’aka eze Nebukadneza, ihe nnọchianya nke eze ugwu na iwu Ụbọchị Izu Ike, nke bụ ozi mmụọ ozi nke atọ.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Ndị nne na nna Mosis tụrụ egwu Chineke, tinyekwa ya n’ime ụgbọ n’elu mmiri, a duzikwaara ada Fero ịhụ ọnọdụ ahụ, mgbe ahụ o wee kpee ikpe n’aka nke ịzọpụta nwata ahụ. Mbido ndụ Mosis bụ ihe atụ nke ọgbụgba ndụ Chineke gbara mmadụ, emesịa kwa, site n’aka Mosis, Chineke mekwara ọgbụgba ndụ na mba a họpụtara, nke e si n’etiti mmadụ họpụta. Ọgbụgba ndụ Noa na mmadụ nọchiri anya ìgwè ukwu ahụ, ọgbụgba ndụ Mosis na ndị a họpụtara bụkwa narị puku na iri anọ na anọ ahụ. Àjà ahụ Ebreham ga-achụ iji kwado ọgbụgba ndụ ahụ bu akara nke ọgbụgba ndụ Noa, dịka Mosis kwa mere, onye mezuru amụma Ebreham ọtụtụ narị afọ ka e mesịrị.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Àjà ahụ a chụpụtara mejupụtara anụmanụ ise dị iche iche: otu nne-ehi dị afọ atọ, otu nne ewu dị afọ atọ, otu ebule dị afọ atọ, otu nduru na otu nwa kpalakwukwu. A hapụrụ nnụnụ ndị ahụ ka ha dịrị dum, ma e “bipụtara” nne-ehi ahụ, ebule ahụ, na nne ewu ahụ ụzọ abụọ. Àjà ahụ na-anọchi anya iweli ọkọlọtọ elu n’ụbọchị ikpeazụ dịka ule a na-ahụ anya nye mmadụ. Ihe ịrịba ama a na-ahụ anya maka ada Fero bụ nwa ọhụrụ ahụ, Mosis, n’ime igbe ahụ. Igbe ahụ ka e ji mkpụrụobi asatọ ndị nọ n’elu ụgbọ ahụ nọchianya. A na-eguzobe ọnụ ọgụgụ “asatọ” dịka otu n’ime njirimara amụma nke ọkọlọtọ nke puku mmadụ narị otu na iri anọ na anọ ahụ. Mgbe ị tụlere àjà anụmanụ ise ahụ ma kee atọ n’ọkara, mgbe ahụ àjà gị na-emebiga akụkụ asatọ, dịka e si nọchianya ya n’aka Noa, ma mesịa kwado ya n’àjà Ebram.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Anụmanụ ise ahụ, mgbe e kewasịrị ha dịka Chineke nyere iwu, na-anọchi anya ọnụọgụ “asatọ,” ma n’ime ime nke a, ha na-anọchi anya mkpụrụ obi ndị ahụ n’ọgwụgwụ ụwa nke e gosipụtara n’ụdị ha site na mkpụrụ obi “asatọ” ndị nọ n’elu ụgbọ ahụ. Akara nke ibi úgwù, nke bụ nzọụkwụ nke abụọ n’ime ọgbụgba ndụ Abram nke akụkụ atọ, ka a ga-eme n’ụbọchị nke “asatọ” mgbe a mụsịrị nwa, ma e jiri baptizim dochie emume ahụ, nke na-anọchi anya mbilite n’ọnwụ Kraịst nke mere n’ụbọchị nke “asatọ.” Ọnụọgụ “asatọ” bụ njirimara e guzobere nke ọgbụgba ndụ nke Noa na nke Mozis abụọ ahụ, ma ha na-anọchi anya otu narị na puku iri anọ na anọ ahụ ndị a ga-ebuli elu dị ka onyinye ọkọlọtọ, ndịkwa bụ “onye nke asatọ” nke sitere n’ime asaa ahụ.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Anụmanụ ise ndị ahụ na-anọchi anya ndị amaghị ama ise ahụ nwere amamihe, ndị “asatọ” ahụ nọ n’ụgbọ ahụ na-anọchite anya ha; ha ga-esi n’ụwa ochie gafee banye n’ụwa ọhụrụ—na-ahụghị ọnwụ.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Àjà Abrám bụ àjà dị ọcha, n’ihi na anụmanụ niile dị n’àjà ahụ bụ anụmanụ dị ọcha, ma ọnụ ha na-anọchi anya anụmanụ ndị bụ isi e ji achụ àjà-nsure-ọkụ dum. Ozi mmụọ-ozi mbụ gụnyere iwu ka a kpọọ Onye Okike isiala, ma e wepụtara anụmanụ àjà ndị bụ isi nke ozi ụlọ nsọ ahụ, nke a ga-eguzobe mgbe amụma Abrám mezuru n’oge Moses, dịka àjà ofufe, ebe ha na-anọchikwakwa anya oku mmụọ-ozi mbụ ahụ kpọrọ ka a kpọọ Onye Okike isiala.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Amaokwu nke iri na asatọ na-ekwupụta n’ụzọ doro anya, “N’ụbọchị ahụ Onyenwe anyị na Ebram gbara ndụ.” Nke ahụ na-akara nzọụkwụ mbụ n’ime nzọụkwụ atọ ndị na-anọchi anya ndị mmụọ ozi atọ nke Mkpughe iri na anọ. Nzọụkwụ nke ndụ ahụ n’Jenesis iri na ise na-anọchi anya ozi nke mmụọ ozi mbụ nke Mkpughe iri na anọ, nke mmụọ ozi nke abụọ sochiri ya, onye e ji nzọụkwụ nke abụọ nke ndụ Ebram, nke a hụrụ n’Jenesis iri na asaa, kọwaa.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

N’ụzọ nke abụọ, a gbanwere aha Abram bụrụ Abraham. Abram pụtara “nna ahụ ka e buliri elu,” Abraham pụtakwara “nna nke ọtụtụ mba.” N’ịkpọ Abram, e nyere nkwa nke ịbụ nnukwu mba, ma e meghị ka nkwa ahụ bụrụ nke e kwadoro ruo mgbe a gbanwere aha Abram. Mgbe ahụ, ọ ghọrọ nna mbụ nke ndị ọgbụgba-ndụ a họpụtara. Nzọụkwụ nke na-esote gosipụtara ozi mmụọ ozi nke atọ, dịka a nwalere Abraham n’ihe banyere ịchụ aja Aịzik, nke gosipụtara obe ahụ, nke gosipụtara Ọktoba 22, 1844, nke na-egosipụta iwu ụbọchị Sọnde—nke bụ ozi mmụọ ozi nke atọ. E mezuru nzọụkwụ ọgbụgba-ndụ nke atọ ahụ n’ụbọchị nke iri abụọ na abụọ nke Ọktoba n’afọ 1844, a na-egosipụtakwa ya n’Akwụkwọ Jenesis iri abụọ na abụọ.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

N’ọ̀nọdụ nke abụọ, nke bụ ozi mmụọ-ozi nke abụọ, ebe a gbanwere aha Abram, e guzobere emume ibi úgwù dịka “ihe ịrịba ama” nke ndị ọgbụgba-ndụ na mmekọrịta ha na Chineke. Ọ bụ n’akụkọ ihe mere eme nke ozi mmụọ-ozi nke abụọ ka a na-akàrà ndị Chineke. A na-ebuli ha elu dịka ọkọlọtọ n’ozi mmụọ-ozi nke atọ nke iwu Ụka pụtara, ma a na-akàrà ha n’oge dị nso tupu iwu Ụka ahụ, nke n’akụkọ ihe mere eme ndị Millerite ga-abụ, dị nnọọ tupu e mechie ụzọ ahụ n’October 22, 1844.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

Otu a ka ọ dịkwa n’ihe banyere iwu atọ ahụ e si na Babịlọn pụta nke malitere amụma afọ 2300 ahụ, nke kwụsịrị n’oge mbata nke mmụọ-ozi nke atọ n’ụbọchị Ọktoba 22, 1844. E wuchara ụlọ nsọ ahụ n’akụkọ ihe mere eme nke iwu nke abụọ, mgbe nke mbụ gasịrị, ma tupu nke atọ. A tọrọ ntọala ya n’oge iwu nke mbụ, e mezukwara owuwu ụlọ nsọ ahụ n’akụkọ ihe mere eme nke iwu nke abụọ. Iwu nke atọ ahụ n’afọ 457 T.K. malitere afọ 2300 ahụ, ebe iwu ahụ n’onwe ya weghachiri ndị Juu ọchịchị mba ha. N’akara-ụzọ nke atọ, a na-eguzobe alaeze, dịka e si anọchi ya anya n’iweghachi ọchịchị mba n’iwu nke atọ na n’ịkwalite nzukọ mmeri ahụ dị ka ọkọlọtọ n’oge iwu Sọnde.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Iwu nke atọ bụ ihe nnọchianya nke ọbịbịa nke mmụọ-ozi nke atọ n’oriri alụmdi na nwunye ahụ n’October 22, 1844. Nwunye a na-eme onwe ya njikere tupu alụmdi na nwunye ahụ, ọ bụghị n’oge alụmdi na nwunye ahụ. A na-arụcha ịkàrà nke puku narị na iri anọ na anọ kpọmkwem tupu iwu Sunday, n’oge ahụ nke e ji amụma gosipụta dị ka nnwale nke oyiyi nke anụ ọhịa ahụ. A gwara anyị na nnwale nke oyiyi nke anụ ọhịa ahụ bụ nnwale ahụ anyị ga-agabiga tupu oge ebere emechie.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Onyenwe anyị egosila m nke ọma na a ga-akpụ ihe oyiyi nke anụ ọhịa ahụ tupu oge amara emechie; n’ihi na ọ ga-abụ nnukwu ule maka ndị nke Chineke, nke a ga-ekpebi site na ya ọdịnihu ebighị ebi ha. Ọnọdụ unu bụ ngwakọta dị egwu nke enweghị nkwekọrịta, nke ga-eme ka ọ bụrụ nanị mmadụ ole na ole ka a ga-eduhie.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “N’Akwụkwọ Mkpughe 13, e gosipụtara isiokwu a n’ụzọ doro anya; [Mkpughe 13:11–17, e hotara].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Nke a bụ ule nke ndị nke Chineke ga-enwe tupu a kaa ha akara. Ndị niile gosipụtara ikwesị ntụkwasị obi ha nye Chineke site n’idebe iwu Ya, na site n’ịjụ ịnara sabbath ụgha, ga-eguzo n’okpuru ọkọlọtọ nke Onyenwe anyị Chineke Jehova, ha ga-anatakwa akara nke Chineke dị ndụ. Ma ndị na-ahapụ eziokwu nke sitere n’eluigwe ma nabata sabbath Sọnde, ga-anata akara nke anụ ọhịa ahụ.” Manuscript Releases, volume 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

E mechiri ọnụ ụzọ na Ọktoba 22, 1844, nke na-anọchi anya mmechi ọnụ ụzọ n’oge iwu ụbọchị Sọnde. Nwanyị White na-ekwu na ule oyiyi nke anụ ọhịa bụ ule anyị ga-agafe “tupu” oge amara emechie, ọ na-ekwukwa kwa na ule ahụ bụ ebe a na-ekpebi ọdịnihu anyị ebighị ebi. Tupu iwu ụbọchị Sọnde eruo, nwunye ahụ na-eme onwe ya njikere, nke a na-achọ ka o nwee uwe agbamakwụkwọ kwesịrị ekwesị, uwe a ga-eme ka ọ dị ọcha site n’ọkụ nchacha nke Onye-Ozi nke Ọgbụgba-ndụ. A na-etinye akara ahụ tupu agbamakwụkwọ ahụ, emesịa agbamakwụkwọ ahụ eme na iwu ụbọchị Sọnde.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

Nwanneanyị White kọwara na ịkachi akara ahụ bụ ịtọgidesi ike n’eziokwu ma n’uche ma n’ime mmụọ. Ọ gara n’ihu kọwaa na mgbe e kachara akara n’elu ndị nke Chineke, mgbe ahụ ka ịma jijiji nke ikpe Chineke ga-abịa. Ịma jijiji ahụ bụ ikpe ndị ahụ nke na-amalite na ala ọma jijiji nke Mkpughe isi nke iri na otu, nke bụ iwu ụbọchị Sọnde na United States.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

E mechara ụlọ nsọ nke ndị Millerite n’oge Mkpu Etiti Abalị, na-egosi na a na-etinye akara ahụ tupu waymark nke atọ nke ikpe. N’ọgbụgba ndụ Abraham, nzọụkwụ nke atọ nke ikpe bụ Aịzik n’Ugwu Moriah, nke na-anọchi anya ọ bụghị naanị Kraịst n’elu obe, kama kwa àjà nke ndị Livaị n’akwụkwọ Malakaị isi nke atọ.

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

> Ọ ga-anọdụ ala dịka onye na-asacha ọlaọcha ma na-eme ka ọ dị ọcha; ọ ga-emekwa ka ụmụ Levi dị ọcha, ma sachapụ ha dịka ọlaedo na ọlaọcha, ka ha wee chụọ Onyenwe anyị aja n’ezi omume. Mgbe ahụ ka àjà nke Juda na Jerusalem ga-atọ Onyenwe anyị ụtọ, dịka n’ụbọchị ochie, na dịka n’afọ ndị gara aga.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

> M ga-abịarukwu nso unu ikpe; M ga-abụkwa onye-àmà ọsọ ọsọ imegide ndị na-eme amoosu, na imegide ndị na-akwa iko, na imegide ndị na-aṅụ iyi ụgha, na imegide ndị na-emegbu onye ọrụ n’ụgwọ ọrụ ya, nwanyị di ya nwụrụ, na nwa na-enweghị nna, na ndị na-ewepu onye ọbịa n’aka nri ya, ndị na-adịghịkwa atụ M ụjọ, ka Jehova nke ụsụụ ndị agha na-ekwu. Malakaị 3:3–5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Mgbe usoro nsachapụ gasịrị, onyinye ahụ ga-abụ “mgbe ahụ” dị ka ọ dị n’ụbọchị ochie, a na-akwadebekwa onyinye ahụ n’oge omume ikpeazụ nke ikpe, n’ihi na ọ bụ mgbe ahụ ka a na-etinye ndị Livaị ndị e sachapụworo ma kwadebe ha dị ka onyinye n’ime ntụnyere megide ụmụ agbọghọ amamihe na-adịghị ha, ndị Kraịst ga-abụ “onye-àmà ọsọ ọsọ megide.” “Onye-àmà ọsọ ọsọ” ahụ bụ “onye-àmà kwesịrị ntụkwasị obi nye ụka Laodisia,” onye na-atụ Shebna dị ka bọl n’ime ubi dị anya, na onye na-awụpụ ndị Laodisia n’ọnụ Ya site n’ịgbụpụta ike dị ka ihe a tọgbọrọ n’ike. Nkewa nke ọka wit na ahịhịa ọjọọ ga-adị ọsọ ọsọ, n’ihi na mmegharị ikpeazụ ndị ahụ bụ ndị na-agba ọsọ ngwa ngwa. Ozi ahụ na-agba ọsọ ngwa ngwa bụ Ya bụ Onye na-abịa n’ụlọ nsọ Ya na mberede n’ime Malakai atọ.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Ibuli elu nke àjà ahụ n’akwụkwọ Malakaị “dị ka n’ụbọchị ndị ochie,” bụ ibuli elu ọkọlọtọ nke otu narị puku na iri anọ na anọ; ọ bụ ibuli elu nke àjà achịcha ifegharị abụọ nke Pentikọst; ọ bụ ibuli elu nke agwọ ahụ n’elu ogwe n’ọzara; ọ bụ ibuli elu nke Kraịst n’elu obe, ọ bụkwa ibuli elu nke Shedrak, Meshak na Abednego n’ime ọkụ ọkụ ahụ na-enwu enwu, ha na Kraịst nọ, mgbe ụwa nile nọ na-eju anya ma na-atụ n’anya; ọ bụ mbipụta nke chaatị 1843, na ebumnuche e zubere maka chaatị 1850.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Ọ bụ n’ụkwụ nke abụọ nke ọgbụgba ndụ Abraham ka e hiwere ma mee ka a na-edebe emume ibi úgwù, si otu a bụrụ akara nke ọgbụgba ndụ ahụ. Abraham, n’adịghị ka Moses, biriúgwù Aịzik ozugbo; ya mere, mgbe o weliri ya elu dịka àjà n’ụkwụ nke atọ, Aịzik ga-anọchi anya akara ahụ. Akara ahụ ga-emecha dochie ya site na baptizim, nke ha abụọ ọnụ na-enye ndịàmà abụọ banyere akara nke obe.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

> “Gịnị bụ akara nke Chineke dị ndụ, nke a na-etinye n’egedege ihu nke ndị Ya? Ọ bụ akara nke ndị mmụọ ozi, ma ọ bụghị anya mmadụ, pụrụ ịgụ; n’ihi na mmụọ ozi nke mbibi aghaghị ịhụ akara a nke mgbapụta. Uche nwere nghọta ahụwo ihe ịrịba ama nke obe Kalvarị n’ime ụmụ nwoke na ụmụ nwanyị ndị Onyenwe anyị kuchiri. E wepụrụ mmehie nke njehie nke imebi iwu Chineke. Ha yi uwe agbamakwụkwọ, ma na-erubere iwu nile nke Chineke isi, bụrụkwa ndị na-erube isi ma na-ekwesị ntụkwasị obi.” Manuscript Release, number 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

N’ụzọ mbụ nke ọgbụgba-ndụ ahụ n’ime Jenesis iri na ise, a kọwara amụma oge nke afọ narị anọ n’okpuru ibu, ma Pọl na-akọwa otu oge ahụ dịka afọ narị anọ na iri atọ. Ngụkọta oge Pọl na-amalite site n’ọkpụkpọ ahụ dị na Ọpụpụ iri na abụọ, n’ihi na ọ gụnyere oge Abram biri dị ka ọbịa. Mgbe a tụlere ya nke ọma, afọ narị anọ n’ihe metụtara afọ iri atọ bụ otu akara Pọl setịpụrụ, ma afọ narị anọ Abram setịpụrụ bụ akara ọzọ. Ya mere, gịnị ka oge afọ narị anọ ahụ na-anọchi anya ya, gịnịkwa ka oge afọ narị anọ na iri atọ ahụ na-anọchi anya ya, gịnịkwa ka afọ iri atọ ahụ na-anọchi anya ya?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Ndị ọkà mmụta egosila nke ọma na a pụrụ ikewa afọ narị anọ na iri atọ ahụ n’oge abụọ nke afọ narị abụọ na iri na ise nke ọ bụla, ebe oge mbụ bụ nke enweghị ịgba ohu na ịbụ ohu, oge nke abụọ kwa bụ ịbụ ohu.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Ebreham banyere na Kenean mgbe ọ dị afọ iri asaa na ise, a mụrụ Aịzik mgbe Ebreham dị afọ otu narị (afọ iri abụọ na ise ka e mesịrị). A mụrụ Jekọb mgbe Aịzik dị afọ iri isii, Jekọb wee banyere Ijipt mgbe ọ dị afọ otu narị na iri atọ. Nke a na-enye ngụkọta afọ iri abụọ na ise na narị abụọ na Kenean na afọ iri abụọ na ise na narị abụọ n’Ijipt, nke ngụkọta ha bụ afọ narị anọ na iri atọ. Nye onye na-amụ amụma, nke a na-enye àmà abụọ, sitere n’akara abụọ nke ọgbụgba ndụ, maka Pọl, dịka o mere n’ebe Ebreham nọ mgbe a gbanwere aha ya. Pọl na-akọwa afọ narị anọ na iri atọ, Ebreham akọwaakwa narị anọ. Mmezu ahụ nke ahịrị n’elu ahịrị nke amụma oge abụọ ahụ metụtara ibe ha jikọtara ya na oge ọgbụgba ndụ mbụ nke dugara n’ịtọlite ndị Chineke họpụtara.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Mgbe Kraịst bịara n’akụkọ ihe mere eme iji kwado ọgbụgba ndụ ahụ na ọtụtụ mmadụ ruo otu izu, izu ahụ nọchiri amụma oge abụọ nwere njikọ chiri anya. Amụma Pọl nke afọ narị anọ na iri atọ nwere ike ikewa n’akụkụ abụọ hà nhata, dịka ọ dịkwa na izu Kraịst. Afọ 215 na Kenean, nke afọ 215 nọ n’Ijipt sochiri, na-anọchi anya àmà Kraịst n’onwe ya ruo ụbọchị 1260, nke ụbọchị 1260 nke àmà Kraịst nọ n’ime mmadụ ndị na-eso ụzọ Ya sochiri. Ụbọchị 2520 Kraịst kwadoro ọgbụgba ndụ ahụ na-anọchikwa anya ugboro asaa ahụ nke bụ “esemokwu nke ọgbụgba ndụ Ya.”

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

Site n’afọ 723 BC ruo 1798 bụ afọ 2520, e kewakwara afọ ndị ahụ n’oge abụọ nke afọ 1260, nke na-anọchi anya ikpere arụsị na-azọda ebe nsọ na ìgwè ahụ ruo afọ 1260, nke a soro ya bụ ọchịchị popu na-azọda ebe nsọ na ìgwè ahụ ruo afọ 1260. Etiti izu Kraịst bụ obe, ma etiti izu ahụ (538) na-emepụta afọ 1260 nke ịgba ama nke ikpere arụsị, nke a soro ya bụ afọ 1260 nke ịgba ama nke ikpere arụsị sitere n’aka nwaazụ papal nke ikpere arụsị. Mgbe e nyere alaeze amara Kraịst ike n’obe, ọ na-anọchi anya 538, mgbe e nyere alaeze onye ahụ na-emegide Kraịst ike. N’obe, a gafere Izrel anụ ahụ, Izrel nke mmụọ amalitekwara. N’afọ 538, a gafere ikpere arụsị nkịtị, ikpere arụsị nke mmụọ amalitekwara.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Amụma Abram banyere narị afọ anọ bụkwa narị afọ anọ na iri atọ. Ọ bụ otu amụma ahụ, ma e gosipụtara ya site n’akara ọgbụgba-ndụ abụọ. Amụma oge abụọ ahụ nke nwere njikọ na-akọwapụta ịgba ohu na mgbapụta nke ndị nke Chineke, nke a ga-emezu na mbido akụkọ ọgbụgba-ndụ nke Izrel oge ochie. N’ọgwụgwụ akụkọ ọgbụgba-ndụ nke Izrel oge ochie, e nwere otu amụma oge nke kwekọrọ na ọzọ, n’ime mmekọrịta ụbọchị otu maka afọ otu, si otú a na-akọwapụta amụma oge abụọ nke na-emesi mgbapụta na ịgba ohu ike.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

N’etiti akụkọ ihe mere eme nke mmalite na njedebe nke Izrel oge ochie ka anyị hụrụ Daniel n’agha mbibi Babilọn. Site n’akụkọ ihe mere eme nke ọgbụgba ndụ ahụ, nke na-akọwapụta ịgba ohu na nkwa nke nnapụta, ka e si ewepụta amụma nke na-ejikọta akụkọ ihe mere eme nke ọgbụgba ndụ Izrel oge ochie na akụkọ ihe mere eme nke ọgbụgba ndụ Izrel nke oge a. N’akwụkwọ Daniel, a kọwapụtara amụma oge abụọ. A na-amata “iyi” nke “oge asaa” nke Moses dị na Levitikọs iri abụọ na isii n’ime Daniel 9/11, tinyere ajụjụ nke amaokwu nke iri na atọ dị na Daniel asatọ, nke na-eduga n’azịza nke amaokwu nke iri na anọ, nke na-akọwapụta amụma nke afọ 2300. “Iyi” ahụ, nke ma ọ bụrụ na a mebie ya, bụrụ “ọnụ” nke Moses n’ime Daniel itoolu iri na otu, mgbe e mezuru ya n’afọ 677 T.K. megide alaeze ndịda, mechikwara na Ọktoba 22, 1844, dịka afọ 2300 ahụ mekwara. Mgbasa abụọ nke 2520 dị n’ajụjụ nke amaokwu nke iri na atọ, azịza nke amaokwu nke iri na anọ bụkwa afọ 2300.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

Dịka ọ dị n’ihe banyere Mozis, alpha nke akụkọ ndụ ọgbụgba-ndụ nke Izrel oge ochie, na dịka ọ dị n’ihe banyere Kraịst, omega nke akụkọ ndụ ọgbụgba-ndụ nke Izrel oge ochie, otu a kwa, akụkọ alpha mbido nke Izrel nke oge a gụnyere amụma oge abụọ nke nwere njikọ chiri anya. Otu n’ime ha nọchiri anya ịbụ n’agbụ na ịbụ ohu, nke ọzọkwa nnapụta. Nkewa nke afọ 430 n’ime oge abụọ hà nhata n’akụkọ alpha nke Izrel oge ochie, nke mere ka e gosipụta n’ụdị ihe, nkewa amụma ahụ nke e megharịrị n’izu Kraịst kwadoro ọgbụgba-ndụ ahụ, na oge ikpe ahụ jikọrọ ya maka imebi ọgbụgba-ndụ nke e kewara n’ime oge abụọ hà nhata, na-edobe ndịàmà abụọ; ya bụ, na akụkọ alpha nke Izrel nke oge a ga-enwe ogidi amụma yiri nke ahụ. Afọ 2520 na afọ 2300 nke na-agwụkọ ọnụ na-enye onyeàmà nke atọ banyere amụma oge abụọ ahụ nwere njikọ chiri anya, ndị nwere amụma e kewara n’otu hà n’etiti ya.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Ndị àmà atọ ga-eduga mkpụrụobi ịtụ anya na mgbe Onyenwe anyị na ndị puku narị anọ na iri anọ na anọ banye n’ọgbụgba ndụ n’akụkọ omega nke Izrel nke oge a, na a ga-enwe amụma abụọ metụtara oge amụma, nakwa otu oge jikọtara ya nke a kewara n’akụkụ abụọ hà nha; ma nke a apụghị ịdị otu a, n’ihi na mgbe Onyenwe anyị na Izrel nke oge a banyere n’ọgbụgba ndụ, O weliri aka Ya n’eluigwe wee kpọsaa na oge agakwaghị adị.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

A na-anọchi anya ọgbụgba ndụ nke puku mmadụ otu narị na iri anọ na anọ site na ogbe achịcha ebili mmiri abụọ nke onyinye mkpụrụ mbụ nke ọka wit. A hụrụ usoro amụma nke ndị àmà atọ, nke e sochiri ya site n’àmà okpukpu abụọ nke na-enweghị ọdịiche nke oge amụma, n’ime onyinye Abram nke nwata ehi nne (nke e kewara nhata), ewu nne (nke e kewara nhata), na ebule (nke e kewara nhata), nke nduru nta na nwa kpalakwukwu sochiri.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Àjà mbu atọ niile nwere afọ atọ e jikọtara na ihe nnọchianya ha, nke na-egosi na ha na-anọchi anya àjà atọ ndị nwere oge amụma. Ọ bụghị naanị na àjà atọ ahụ niile nwere oge amụma, kama nke ọ bụla n’ime ha nwekwara oge amụma nke e kewara n’otu nha n’ime oge abụọ. A naghị ekenye nduru na nwa nduru afọ ọ bụla; naanị ihe a chọrọ bụ na ha bụrụ ndị na-eto eto, n’ihi na ha na-anọchi anya ọgbọ ikpeazụ nke ndị nke ọgbụgba ndụ, nke e ji nnụnụ abụọ, ma ọ bụ igwe abụọ, nọchite anya ya.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Ìgwè abụọ ahụ nọchiri anya oké ìgwè mmadụ ahụ na otu narị puku iri anọ na anọ ahụ, ma nnụnụ abụọ ahụ nwere ihe nke abụọ ha pụtara. Nduru bụ otu n’ime àjà a na-achụ maka ebe nsọ, ma mgbe ị nyochara njirimara nduru dịka àjà, ọtụtụ mgbe ọ na-apụta ịbụ ụdị nduru; ebe nduru ahụ dị n’àjà Abram na-egosi nnụnụ nke ka dị obere nke na o nweghị nku, ma ọ bụ nke ka njọ, nnụnụ e tufuru nku ya site n’ịkpụpụ ha. N’ogo amụma a, nnụnụ abụọ ahụ bụ ọka wit na ahịhịa ọjọọ.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

N’ụbọchị ikpeazụ, a ga-ebuli ọkọlọtọ ahụ elu ruo n’eluigwe dịka nnụnụ, ọ ga-emekwa nke a n’otu oge ahụ nnọọ nke nnụnụ abụọ na-adịghị ọcha ga-ebuli ajọ omume ma dobe ya n’ocheeze ya n’ala Shinịa.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

> Mgbe ahụ, mmụọ-ozi ahụ nke na-agwa m okwu pụrụ, sịkwa m, Welie anya gị ugbu a, hụkwa ihe a nke na-apụ apụ. M wee sị, Gịnị ka ọ bụ? Ọ sịrị, Nke a bụ efah nke na-apụ apụ. O kwukwara ọzọ, Nke a bụ ọdịdị ha n’ụwa nile. Ma, lee, e weliri otu talenti nke ndu; nke a bụkwa otu nwanyị nke nọ ọdụ n’etiti efah ahụ.

> And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

> O wee sị, Nke a bụ ajọ omume. O wee tụba ya n’etiti efah ahụ; o wee tụba iberibe ígwè olulu ahụ n’ọnụ ya.

> Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Mgbe ahụ, eweliri m anya m, m wee lee, ma lee, ụmụanyị abụọ si pụta, ifufe adịkwa n’ụkwụ-ndo ha; n’ihi na ha nwere ụkwụ-ndo dịka ụkwụ-ndo nke ụsà: ha wee bulie efa ahụ n’etiti ụwa na eluigwe. Mgbe ahụ, asịrị m mmụọ-ozi ahụ nke gwara m okwu, Ebee ka ndị a na-eburu efa ahụ? O wee sị m, Ka ewuru ya ụlọ n’ala Shinia: a ga-emekwa ka ọ guzosie ike, debeekwa ya n’ebe ahụ n’elu ntọala nke ya. Zekaraịa 5:5–11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Nnukwu ọkwa papal, nke e ji “ajọ omume” nọchite anya ya, ma ọ bụ nke Pọl kpọrọ “onye ajọ omume ahụ,” natara ọnya ya na-egbu egbu n’afọ 1798, mgbe e debere talenti nke ndu n’elu nkata ọ nọ n’ime ya. Mgbe nke ahụ gasịrị, ime mmụọ na Protestantizim dapụrụ n’ezi okwukwe ga-ebuli ya elu ma wuo ya ụlọ n’ala Shaina, n’otu oge ahụ Chineke mezuru iwu ụlọ ahụ nke Ọ ga-ebuli elu dịka ọkọlọtọ. N’akwụkwọ Zekaraịa, ọkọlọtọ adịgboroja ahụ bụ nwanyị nke ajọ omume, a na-anọchitekwa ọkọlọtọ ahụ anya dịka nduru. Mgbe ahụ ụwa ga-ahọrọ n’etiti Rom, nke bụ ngịga nke nnụnụ ọ bụla na-adịghị ọcha na nke a na-asị oyi, ma ọ bụ nduru ahụ, akara ọgbụgba ndụ Chineke na ụmụ mmadụ.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> O wee tie mkpu n’olu ike, na-asị, Babilọn ukwu adaala, adaala, ma ọ ghọwo ebe obibi ndị mmụọ ọjọọ, na ebe nkwụsị nke mmụọ ọ bụla rụrụ arụ, na ọnụnọ nke nnụnụ ọ bụla rụrụ arụ nke a kpọrọ asị. Mkpughe 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Kraịst kwuru, n’ihe metụtara ọnwụ na mbilite n’ọnwụ Ya, sị, “kwatuonu ụlọ nsọ a, m ga-ebulikwa ya n’ime ụbọchị atọ.” Ụbọchị atọ ahụ na-anọchi anya oge amụma nke a na-ebuli ụlọ nsọ elu, dịka o siri dị n’akụkọ Mosis, nke Kraịst, nakwa nke ndị Millaịrait. Ihe a chọrọ ka onyinye Ebreham bụrụ nke ehi nwaanyị dị afọ atọ, ewu nwaanyị dị afọ atọ, na ebule dị afọ atọ na-anọchi anya na n’ime nke ọ bụla n’ime akụkọ ọgbụgba ndụ atọ anyị na-atụle ugbu a, a ga-ewu ụlọ nsọ. Ụlọ nsọ ọgbụgba ndụ ikpeazụ nke puku mmadụ narị anọ na iri anọ na anọ ahụ, bụ ọkọlọtọ ahụ a ga-ebuli elu dịka okpueze ruo n’eluigwe. N’ihi nke a, ehi nwaanyị ahụ, ewu nwaanyị ahụ, na ebule ahụ bụ anụ ọhịa nke ụwa, si otú a na-eme ka ọdịiche dị n’etiti ha na nnụnụ ndị na-efe n’eluigwe. Ụlọ nsọ ọgbụgba ndụ a na-ewu n’ụbọchị ikpeazụ bụ mgbe a na-ebuli Jerusalem elu karịa ugwu nta niile na ugwu ukwu niile.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Ọ bụ ezie na amatabeghị m ihe niile mejupụtara nzọụkwụ mbụ n’ime nzọụkwụ ọgbụgba-ndụ atọ nke Abram, ruo ugbu a, ihe niile anyị tụlere nwere ihe kwekọrọ na ya na mmalite na njedebe nke Izrel oge ochie n’ezie, nakwa na mmalite nke Izrel nke oge a. Anyị egosila nzọụkwụ atọ nke ndị mmụọ-ozi nke Mkpughe iri na anọ n’ime nzọụkwụ mbụ nke ọgbụgba-ndụ Abram. Fractal nke ndị mmụọ-ozi atọ ahụ nke dị n’ime nzọụkwụ mbụ nke ọgbụgba-ndụ Abram ga-akwụsi ike ọbụna karịa n’ụzọ doro anya mgbe anyị tụlere nzọụkwụ nke abụọ na nke atọ nke ọgbụgba-ndụ Abram.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

Àjàrà “asatọ” nke Abram na-anọchi anya ọ bụghị nanị àjà ndị ga-abụ akụkụ nke emume ebe nsọ Mosis, kama ha na-akọwa ma na-eme ka ọrụ oge amụma doo anya n’akụkọ banyere ndị ọgbụgba ndụ Chineke. Ha na-eme ka mmalite na njedebe nke Izrel dị ka ndị Chineke họpụtara doo anya, ma ọ bụrụ na a ghọta ya n’ụzọ nkịtị ma ọ bụ n’ụzọ mmụọ.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Afọ 430 nke Pọl bụ oge amụma nke a pụghị ikewapụ n’ụzọ ezi uche dị na ya n’afọ 400 nke Abrám. Mgbe e tinyere ha n’elu ibe ha, ha na-emepụta oge afọ iri atọ, nke afọ narị anọ na-esochi. N’ebe a ka anyị ga-aga n’ihu n’isiokwu na-esote.

> “The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

> “Amụma ndị e dekọrọ n’Agba Ochie bụ okwu nke Onyenwe anyị maka ụbọchị ikpeazụ, a ga-emekwa ha emezu n’ezie dịka o siri doo anya na anyị ahụwo mbibi nke San Francisco.” Letter 154, May 26, 1906.

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