Article

# Elijah - Number One

Elaịja - Nke Mbụ

The First and Last

Mbụ na Ikpeazụ

Author

Jeff Pippenger

Published

July 31, 2023

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The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.

Nkwupụta mmechi nke Agba Ochie na-ewepụta nkwa banyere onye-amụma Elaịja ịpụta na ozi tupu ụbọchị ukwu ahụ, nke dị egwu, nke Onyenwe anyị.

> 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. Malachi 4:5, 6.

> Lee, aga m ezitere unu Ịlaịja onye-amụma tupu ọbịbịa ụbọchị ukwu ahụ nke dị egwu nke Onyenwe anyị: Ọ ga-eme ka obi ndị nna laghachikwute ụmụ ha, mee ka obi ụmụ laghachikwutekwa nna ha, ka m ghara ịbịa tie ụwa ihe ọnụ. Malakaị 4:5, 6.

The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.

Akwụkwọ Nsọ doro anya na “ụbọchị ukwu ahụ na nke dị egwu nke Onyenwe anyị” ma ọ bụ “ọnbụbụ ọnụ” nke Chineke ji “eti ụwa ihe” ka e gosikwara n’ụzọ ihe atụ dịka “ihe otiti asaa ikpeazụ ahụ” ma ọ bụ “iwe Chineke” n’akwụkwọ Mkpughe. Isi nke iri na ise nke Mkpughe na-ewebata ọnọdụ amụma nke na-eduga n’ịwụsa ihe otiti asaa ikpeazụ ukwu ahụ na nke dị egwu nke isi nke iri na isii.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

> M wee hụkwara ihe ịrịba ama ọzọ n’eluigwe, nke dị ukwuu ma dị ebube, ndị mmụọ ozi asaa na-enwe ọrịa otiti asaa ikpeazụ; n’ihi na n’ime ha ka e mezuru iwe Chineke.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

> M hụkwara dị ka a ga-asị na e nwere oké osimiri iko a gwakọtara na ọkụ: ndị ahụ meriri anụ ọhịa ahụ, na oyiyi ya, na akara ya, na ọnụ ọgụgụ aha ya, na-eguzo n’elu oké osimiri iko ahụ, na-ejide ụbọ akwara nke Chineke. Ha na-abụkwa abụ Mozis, ohu Chineke, na abụ Nwa Atụrụ ahụ, na-asị, Ọrụ gị dị ukwuu, dịkwa ịtụnanya, Onyenwe Chineke Pụrụ Ime Ihe Niile; ụzọ gị ziri ezi, bụrụkwa eziokwu, gị Eze nke ndị nsọ. Ònye na-agaghị atụ gị egwu, O Onyenwe anyị, ma nye aha gị otuto? n’ihi na naanị gị bụ onye dị nsọ: n’ihi na mba niile ga-abịa fee ofufe n’ihu gị; n’ihi na e meela ka ikpe gị pụta ìhè.

> And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.

> Ma mgbe nke ahụ gasịrị, elere m anya, ma, lee, e meghere n’eluigwe ụlọ nsọ nke ụlọikwuu nke akaebe ahụ: Mmụọ-ozi asaa ahụ wee si n’ụlọ nsọ ahụ pụta, ndị nwere ihe otiti asaa ahụ, yi uwe ọcha dị ọcha ma dị ọcha nke ọma, e werekwa eriri ọlaedo kee ha n’obi ha. Otu n’ime ihe anọ ndị dị ndụ ahụ wee nye mmụọ-ozi asaa ahụ iko ọlaedo asaa jupụtara n’ọnụma Chineke, onye dị ndụ ruo mgbe ebighị ebi ebighị ebi. Ụlọ nsọ ahụ wee jupụta n’anwụrụ ọkụ sitere n’ebube Chineke na n’ike Ya; ọ dịghịkwa onye pụrụ ịbanye n’ụlọ nsọ ahụ, ruo mgbe e mezuru ihe otiti asaa nke mmụọ-ozi asaa ahụ. Mkpughe 15:1–8.

The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”

Ihe kpatara e ji kwuo na “ọ dịghị onye ọbụla pụrụ ịbanye n’ụlọ nsọ ahụ, rue mgbe ọrịa asaa nke ndị mmụọ-ozi asaa ahụ mezuru” bụ na ohere iji nweta nzọpụta na-emechi mgbe e juputara ụlọ nsọ ahụ n’anwụrụ ọkụ n’isi nke iri na ise. Oge nnwale e nyere mmadụ niile ka ha chegharịa ma chọta nzọpụta na-agwụ mgbe ahụ. Mgbe a rutere n’oge ahụ, “ụbọchị ukwu ahụ na nke dị egwu nke Onyenwe anyị” nke Jọn kpọrọ “ọrịa ikpeazụ asaa” ka a na-awụsa tupu Ọbịbịa Nke Abụọ nke Kraịst. Malakaị kpọrọ ụbọchị ahụ “nke dị egwu,” Aịzaya akọwakwara ya dị ka “ọrụ ijuanya” nke Chineke.

> For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.

> N’ihi na Onyenwe anyị ga-ebili dịka n’ugwu Perazim, ọ ga-ewe iwe dịka n’ndagwurugwu Gibeon, ka o wee rụọ ọrụ ya, ọrụ ya dị ịtụnanya; meekwa ka omume ya pụta, omume ya dị ịtụnanya. Ugbu a, ya mere, unu abụla ndị na-akwa emo, ka e wee ghara ime ka agbụ unu sie ike: n’ihi na anụwo m n’aka Onyenwe anyị Chineke nke usuu ndị agha banyere mbibi, nke e kpebisiri ike n’elu ụwa dum. Aịzaya 28:21, 22.

Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.

N’agbanyeghị na “ọrụ dị ịtụnanya” nke Chineke na-agụnye “ụwa nile,” Mkpughe sitere n’ike mmụọ nsọ doro anya na ịwụsa ihe otiti ndị ahụ metụtara nnupụisi nke otu mba.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Mba ọzọ nke mba dị iche iche ga-agbaso ihe atụ nke United States. Ọ bụ ezie na ọ na-ebute ụzọ, ma otu nsogbu ahụ ga-adakwasị ndị anyị nọ n’akụkụ niile nke ụwa.” Testimonies, volume 6, 395.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Mgbe America, ala nke nnwere onwe okpukpe, ga-ejikọta onwe ya na Ọchịchị Pope n’ịmanye akọnuche na ịmanye mmadụ ịsọpụrụ sabbath ụgha ahụ, a ga-eduba ndị mmadụ nke mba niile n’elu ụwa ka ha soro ihe atụ ya.” Testimonies, volume 6, 18.

Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.

Mba niile ga-eju iko nke oge ule ha, ma “ikpé Chineke” ndị Nwanyị White kpọrọ “mbibi mba”, “oge ikpe mbibi Chineke” dị ka ọ kpọkwara akụkọ ihe mere eme ahụ nke na-amalite n’iwu Sunday na United States, abụghị ọrịa asaa ikpeazụ ahụ.

> “A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Oge na-abịa mgbe a ga-eme ka iwu Chineke ghara ịdị irè n’ala anyị n’ụzọ pụrụ iche. Ndị ọchịchị nke mba anyị ga-eji iwu ndị omeiwu manye iwu ụbọchị Sọnde, ma si otú a wetara ndị Chineke n’ihe ize ndụ dị ukwuu. Mgbe mba anyị, n’ụlọ nzukọ omeiwu ya, ga-eme iwu iji kee akọ na uche nke mmadụ agbụ n’ihe gbasara ohere ofufe okpukpe ha, na-amanye idebe ụbọchị Sọnde, ma na-ebute ike mmegbu imegide ndị na-edebe ụbọchị izu ike nke ụbọchị nke asaa, mgbe ahụ a ga-eme ka iwu Chineke ghara ịdị irè n’ala anyị n’echiche na nzube nile; ma ndapụ n’ezi ofufe nke mba ga-esochi mbibi nke mba.” Review and Herald, December 18, 1888.

The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.

Ikpé Chineke, nke Sista White kọwara dị ka “mbibi mba,” na-amalite n’iwu Sọnde nke mba ma na-akara mmalite nke “ọrụ ijuanya” Chineke; ọ bụ ezie na, n’ụzọ ka kpọmkwem, ọrụ ijuanya Chineke bụ ọrịa asaa ikpeazụ ahụ. A na-ahụ ihe oyiyi zuru ezu karị banyere ọrụ ijuanya Chineke mgbe a gbakwụnyere ntọhapụ si n’Ijipt n’ahịrị ikpé mmezu Chineke. Ọrịa ndị Ijipt, ọ bụ ezie na ha dị iri n’ọnụọgụgụ, kewara ekewa. E mere ka atọ mbụ dị iche na asaa ikpeazụ. N’otu a, ntọhapụ si n’Ijipt na-akọwa oge a na-anọchi anya ya site n’ọrịa atọ mbụ ahụ, nke na-amalite na mbibi mba nke United States, ma na-aga n’ihu ruo mgbe Michael ga-ebili, oge amara mmadụ emechie.

> “God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.

> “A ga-abịakwasị ndị na-achọ imegide ma bibie ndị Ya ikpe Chineke. Ogologo ntachi-obi Ya n’ebe ndị ajọ omume nọ na-eme ka ndị mmadụ nwee obi ike n’ime njehie ha, ma ntaramahụhụ ha, n’agbanyeghị nke ahụ, bụ ihe doro anya nakwa ihe dị egwu n’ihi na a gbuola ya oge ogologo. ‘Onyenwe anyị ga-ebili dị ka n’Ugwu Perazim, Ọ ga-ewe iwe dị ka n’ndagwurugwu Gibeon, ka O wee rụọ ọrụ Ya, ọrụ Ya pụrụ iche; meekwa ka omume Ya ruo n’isi, omume Ya pụrụ iche.’ Aịsaịa 28:21. N’ebe Chineke anyị ebere jupụtara, ime ihe ntaramahụhụ bụ omume pụrụ iche. ‘Dị ka m dị ndụ, ka Onyenwe anyị Chineke kwuru, enweghị m obi ụtọ n’ọnwụ onye ajọ omume.’ Iziekiel 33:11. Onyenwe anyị bụ ‘onye ebere na onye amara, onye ogologo ntachi-obi, jupụtara n’ịdị mma na eziokwu, … na-agbaghara ajọ omume na njehie na mmehie.’ Ma n’agbanyeghị nke ahụ, Ọ ‘gaghị agụ onye ikpe mara n’efu ma ọlị.’ ‘Onyenwe anyị adịghị ewe iwe ọsọ ọsọ, Ọ dịkwa ukwuu n’ike, ọ gaghịkwa agụ onye ajọ omume n’efu ma ọlị.’ Ọpụpụ 34:6, 7; Nahum 1:3. Site n’ihe ndị dị egwu n’ezi omume, Ọ ga-egosi na ikike nke iwu Ya e zọpịara n’ala ziri ezi. A pụrụ ịtụ ịdị njọ nke ịkwụghachi onye mmebi-iwu na-echere site n’otú Onyenwe anyị si egbu oge imezu ikpe ziri ezi. Mba ahụ nke Ọ na-atachi obi ogologo oge, nke Ọ na-agaghị eti ruo mgbe o mejuru oke ajọ omume ya n’akwụkwọ Chineke, ga-emesịa ṅụọ iko ọnụma ahụ nke na-enweghị ngwakọta ebere ọ bụla.”

> “When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.

> “Mgbe Kraịst kwụsịrị ịrịọchitere mmadụ n’ebe nsọ ahụ, a ga-awụsa iwe ahụ na-enweghị ngwakọta nke e yi egwu megide ndị na-efe anụ ọhịa ahụ na oyiyi ya ma na-anata akara ya (Mkpughe 14:9, 10). Ihe otiti ndị dakwasịrị Ijipt mgbe Chineke na-achọ ịzọpụta Izrel yiri, n’àgwà ha, ikpe ndị ahụ ka njọ ma sara mbara karị, nke ga-adakwasị ụwa tupu nzọpụta ikpeazụ nke ndị Chineke. Onye na-ekpughe ihe omimi ahụ na-ekwu, mgbe ọ na-akọwa ihe otiti ndị ahụ dị egwu: ‘Ọnya ọjọọ na nke na-eweta ahụhụ dakwasịrị ndị mmadụ bụ́ ndị nwere akara anụ ọhịa ahụ, na ndị na-efe oyiyi ya.’ Oké osimiri ahụ ‘ghọrọ ka ọbara nke onye nwụrụ anwụ: mkpụrụobi ọ bụla dị ndụ n’ime oké osimiri ahụ wee nwụọ.’ Ma ‘osimiri na isi iyi nke mmiri … ghọrọ ọbara.’ N’agbanyeghị na mkpagbu ndị a dị egwu, ikpe ziri ezi nke Chineke ka egosiri n’uju. Mụọ-ozi Chineke na-ekwupụta, sị: ‘Ị bụ onye ezi omume, O Onyenwe anyị, … n’ihi na I kpeela ikpe otu a. N’ihi na ha awụpụwo ọbara nke ndị nsọ na ndị amụma, I wee nye ha ọbara ka ha ṅụọ; n’ihi na ha ruru ya eru.’ Mkpughe 16:2–6. Site n’ịma ndị Chineke ikpe ọnwụ, ha ebubatala n’ezie ikpe ọmụma nke ọbara ha, dị ka a ga-asị na e ji aka ha wụsa ya. N’otu aka ahụ Kraịst kwuru na ndị Juu nke oge Ya nwere ikpe ọmụma nke ọbara niile nke ndị nsọ nke a wụsara kemgbe ụbọchị Ebel; n’ihi na ha nwere otu mmụọ ahụ, ha nọkwa na-achọ ịrụ otu ọrụ ahụ ndị ogbu amụma ahụ rụrụ.”

> “In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.

> “N’ihe otiti-nta ahụ nke na-eso, e nyere anyanwụ ike ‘iji ọkụ suwa mmadụ ọkụ. E wee suwa mmadụ ọkụ nke ukwuu.’ Amaokwu nke 8, 9. Ndị amụma si otu a kọwaa ọnọdụ ụwa n’oge egwu a: ‘Ala na-eru uju; … n’ihi na owuwe ihe ubi nke ubi ala alala n’iyi…. Osisi niile nke ubi akpọnwụwo: n’ihi na ọṅụ akpọnwụla site n’ebe ụmụ mmadụ nọ.’ ‘Mkpụrụ rere ure n’okpuru ukwu ala ha, a tọgbọrọ ebe nchekwa nri n’efu…. Lee ka anụmanụ si asụ ude! ìgwè ehi nọ ná mgbagwoju anya, n’ihi na ha enweghị ebe ịta nri…. Iyi mmiri akpọnwụwo, ọkụ eripịakwara ebe ịta nri nke ọzara.’ ‘Abụ nile nke ụlọ nsọ ga-abụ mkpu akwa n’ụbọchị ahụ, ka Onyenweanyị Jehova kwuru: a ga-enwe ọtụtụ ozu n’ebe niile; ha ga-atụpụ ha n’èzí n’ịgbachi nkịtị.’ Joel 1:10–12, 17–20; Amos 8:3.

> “These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.

> “Ọrịa ndị a abụghị nke zuru ụwa ọnụ, ma ọ bụghị ya, a ga-ebipụ ndị bi n’ụwa kpamkpam. Ma ha ga-abụ ntaramahụhụ kachasị dị egwu nke ndị mmadụ maara kemgbe ụwa. Ikpe nile e mere n’ahụ mmadụ, tupu mmechi nke oge amara, ejikọtala na ebere. Ọbara Kraịst nke na-arịọ arịrịọ echebewo onye mmehie ka ọ ghara inweta oke zuru ezu nke ikpe ọmụma ya; ma n’ikpe ikpe ikpeazụ, a na-awụsa ọnụma na-enweghị ngwakọta ebere.”

> “In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.

> “N’ụbọchị ahụ, ìgwè mmadụ ga-achọ ebe mgbaba nke ebere Chineke, nke ha leliri anya ogologo oge. ‘Lee, ụbọchị na-abịa, ka Onyenwe anyị Jehova kwuru, nke m ga-eziga ụnwụ n’ala ahụ; ọ bụghị ụnwụ nri, ma ọ bụ akpịrị ịkpọ nkụ n’ihi mmiri, kama n’ịnụ okwu nke Onyenwe anyị: ha ga-awagharịkwa site n’osimiri ruo n’osimiri, sitekwa n’ugwu ruo ọbụna n’ọwụwa anyanwụ, ha ga-agba ebe a na ebe ahụ ịchọ okwu nke Onyenwe anyị, ma ha agaghị ahụ ya.’ Emọs 8:11, 12.” The Great Controversy, 627–629.

In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.

N’akụkụ okwu gara aga e kwuru, “Mba nke Ọ na-atachi obi ogologo oge, nke Ọ gaghịkwa eti ihe ruo mgbe o mejupụtara ókè mmehie ajọ omume ya n’akwụkwọ ndekọ Chineke, ga-emecha ṅụọ iko ọnụma ahụ nke na-enweghị ebere e jikọtara n’ime ya.” O dekwara n’otu paragraf ahụ, “Ihe otiti ndị bịara n’elu Ijipt mgbe Chineke nọ n’ịzọpụta Izrel yiri n’ụdị ha ikpe ndị ahụ ka njọ ma sara mbara karị, ndị ga-adakwasị ụwa tupu mgbapụta ikpeazụ nke ndị nke Chineke.” Mba ahụ (United States) nke na-emeju “ókè mmehie ajọ omume” ga-ata ahụhụ site n’ihe otiti ndị yiri otiti iri ahụ dị n’Ijipt.

The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.

E kewara ihe otiti ndị Ijipt ụzọ n’ime oge abụọ. Ihe otiti atọ mbụ dakwasịrị mmadụ niile, ma ihe otiti asaa ikpeazụ dakwasịrị naanị ndị Ijipt.

> And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.

> M’agapụtakwa n’ụbọchị ahụ ala Gọshen, nke ndị m bi n’ime ya, ka ìgwè ijiji ghara ịdị n’ebe ahụ; ka i wee mara na abụ m Jehova n’etiti ụwa. Ọpụpụ 8:22.

The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.

Ihe otiti atọ mbụ n’Ijipt dara n’ebe niile, ma Gọshen, ebe ndị Hibru bi, anataghị otiti asaa ikpeazụ nke Ijipt. United States bụ mba nke na-eju iko ajọ omume ya n’iwu Ụka nke Sọnde. N’oge ahụ, ndapụ n’ezi okwukwe nke mba na-esochi ya site n’ịla n’iyi nke mba, ma ikpe ndị ahụ na-eweta ịla n’iyi nke mba ka agwakọtara na ebere ruo mgbe Maịkel ga-ebili, ma oge amara emechie maka mmadụ nile. N’iwu Ụka nke Sọnde na United States, ọtụtụ n’ime ndị ugbu a na-ekwupụta na ha bụ ndị na-edebe Sabbath ga-akpọ isi ala n’ihu ndị ọchịchị dị, ma nabata akara nke anụ ọhịa ahụ. N’oge ahụ, okwu gbasara iwu Ụka nke Sọnde na-aghọ ule ime mmụọ nye ndị nọworo n’èzí Adventism. Site n’iwu Ụka nke Sọnde na United States ruo mgbe Maịkel ga-ebili bụ nnukwu nchịkọta nke ndị ọrụ elekere nke iri na otu, ma emechiela ụzọ ahụ n’ebe ndị a na-ajụ ajụjụ n’ihi ìhè nke Sabbath nke ụbọchị nke asaa tupu iwu Ụka nke Sọnde.

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “Ka ụbọchị na-aga n’ihu, ọ na-apụtawanye ìhè na ikpe Chineke dị n’ụwa. N’ọkụ na idei mmiri na ala ọma jijiji ka Ọ na-adọ ndị bi n’ụwa a aka ná ntị banyere ọbịbịa Ya nke dị nso. Oge ahụ na-abịaru nso mgbe nnukwu nsogbu ahụ n’akụkọ ihe mere eme nke ụwa ga-abịa, mgbe a ga-elegharị anya n’ihe omume ọ bụla n’ọchịchị Chineke site n’uche na mmasị siri ike na ụjọ a na-apụghị ikwupụta. N’usoro na-eso ngwa ngwa ka ikpe Chineke ga-esochi ibe ha—ọkụ na idei mmiri na ala ọma jijiji, tinyere agha na ịwụfu ọbara.”

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Ọ dị m ka a sị na ndị mmadụ ga-ama oge nleta ha! E nwere ọtụtụ ndị na-anụbeghị eziokwu nke nnwale maka oge a. E nwekwara ọtụtụ ndị Mmụọ nke Chineke na-alụsi ike n’ime ha. Oge ikpe mbibi nke Chineke bụ oge ebere nye ndị na-enwetabeghị ohere ịmụta ihe bụ eziokwu. Nwayọọ ka Onyenwe anyị ga-elekọta ha. Obi ebere Ya emetụwo Ya n’obi; aka Ya ka agbatịkwara iji zọpụta, ebe a mechiri ụzọ n’ihu ndị na-achọghị ịbanye.”

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

> “A na-egosi ebere Chineke n’ogologo ntachi obi Ya. Ọ na-egbochi ikpe Ya, na-echere ka e kwusaa ozi ịdọ aka ná ntị ahụ n’ebe mmadụ niile nọ. O, ma ọ bụrụ na ndị anyị ga-enwe mmetụta, dịka ha kwesịkwara inwe, banyere ibu ọrụ nke dịrị n’elu ha ime ka ozi ikpeazụ nke ebere ruo ụwa, lee ọrụ dị ịtụnanya a ga-arụ!” Testimonies, volume 9, 97.

In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”

N’akụkụ edere gara aga, ọ kọwara na “oge ikpe mbibi nke Chineke bụ oge ebere nye ndị na-enwetabeghị ohere ịmụta ihe bụ eziokwu.” N’akụkụ edere sochirinụ, ọ kpọrọ oge ahụ “oge nsogbu.”

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> “Ahụrụ m na ụbọchị izu ike dị nsọ dị, ọ ga-adịkwa, bụrụ mgbidi nkewa n’etiti ezi Izrel nke Chineke na ndị na-ekweghị ekwe; nakwa na ụbọchị izu ike ahụ bụ nnukwu okwu ahụ, nke ga-eme ka obi ndị nsọ Chineke hụrụ n’anya, ndị na-eche nche, dịrị n’otu. Ma ọ bụrụ na mmadụ ekwere, debe ụbọchị izu ike, nata ngọzi na-eso ya, ma mesịa hapụ ya, mebiekwa iwu nsọ ahụ, ha ga-emechi ọnụ ụzọ ámá nke Obodo Nsọ megide onwe ha, n’ezie dịka o doro anya na e nwere Chineke na-achị n’eluigwe n’elu. Ahụrụ m na Chineke nwere ụmụ, ndị na-adịghị ahụ ma na-edebe ụbọchị izu ike. Ha ajụbeghị ìhè ahụ banyere ya. Ma ná mmalite oge nsogbu ahụ, e jupụtara anyị na Mmụọ Nsọ ka anyị na-apụ kwusaa ụbọchị izu ike n’ụzọ zuru ezu karị. Nke a kpasuru ụka ahụ, na ndị Adventist aha naanị, iwe, n’ihi na ha enweghị ike ịgọnahụ eziokwu nke ụbọchị izu ike ahụ. N’oge a, ndị Chineke họọrọ niile hụrụ nke ọma na anyị nwere eziokwu ahụ, ha wee pụta ma nagide mkpagbu ahụ ọnụ na anyị.” A Word to the Little Flock, 18, 19.

Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.

N’agbanyeghị na e gbanwere ya ntakịrị, a ka na-ahụ otu amaokwu ahụ e hotara ugbu a n’akwụkwọ Early Writings. N’akwụkwọ ahụ, ọ tinyere nkọwa banyere okwu ya gbasara “oge nsogbu.” A Word to the Little Flock bụ akwụkwọ e bipụtara mbụ nke ndị Millerite kwesịrị ntụkwasị obi ahụ nwere nkụda mmụọ mgbe nnukwu mmechuihu nke Ọktoba 22, 1844 gasịrị, ma ọtụtụ iri afọ ka e mesịrị, mgbe ndị nchịkọta ji akụkụ ụfọdụ nke obere akwụkwọ ahụ tinye n’akwụkwọ Early Writings, ha mere ka o doo anya na “oge nsogbu” ahụ e kwuru maka ya abụghị ọrịa ikpeazụ asaa ahụ, n’ihi na mgbe a na-awụsa ọrịa ikpeazụ asaa ahụ, e nweghị ebere ọbụla e jikọtara ya na ikpe ndị ahụ.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. N’akwụkwọ nke 33 e nyere ihe ndị a: ‘Ahụrụ m na ụbọchị izu ike dị nsọ dị, ma ga-abụkwa, mgbidi nkewa dị n’etiti ezi Izrel nke Chineke na ndị na-ekweghị ekwe; nakwa na ụbọchị izu ike ahụ bụ ajụjụ ukwu iji jikọta obi ndị nsọ Chineke ọ hụrụ n’anya, ndị na-eche nche. Ahụrụ m na Chineke nwere ụmụ Ya ndị na-adịghị ahụ ma na-edebe ụbọchị izu ike ahụ. Ha ajụbeghị ìhè banyere ya. Ma ná mmalite oge nsogbu ahụ, e jupụtara anyị na Mụọ Nsọ ka anyị na-apụta ma na-ekwusa ụbọchị izu ike ahụ n’uju karị.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “E nyere ọhụụ a n’afọ 1847 mgbe ọ bụ naanị mmadụ ole na ole n’ime ụmụnna Advent ka na-edebe Ụbọchị Izuike, ma n’ime ndị a, ọ bụkwa naanị mmadụ ole na ole ka chere na idebe ya dị oke mkpa iji dọpụta akara nkewa n’etiti ndị nke Chineke na ndị na-ekweghị ekwe. Ugbu a, mmezu nke ọhụụ ahụ amalitela ịhụ anya. ‘Mbido nke oge nsogbu ahụ,’ a kpọtụrụ aha ebe a, anaghị ezo aka n’oge ọrịa ndị ahụ ga-amalite ịwụsa, kama ọ na-ezo aka n’oge dị mkpirikpi tupu a wụsa ha, mgbe Kraịst nọ n’ebe nsọ. N’oge ahụ, ka ọrụ nzọpụta na-eru ngwụcha, nsogbu ga na-abịa n’ụwa, mba dị iche iche ga-ewekwa iwe, ma a ga-egbochi ha ka ha ghara igbochi ọrụ nke mmụọ-ozi nke atọ. N’oge ahụ ka ‘mmiri ozuzo nke ikpeazụ,’ ma ọ bụ ume ọhụrụ sitere n’ihu Onyenwe anyị, ga-abịa, iji nye ike nye olu ukwu nke mmụọ-ozi nke atọ, ma kwadebe ndị nsọ ka ha guzosie ike n’oge a ga-awụsa ọrịa asaa ikpeazụ ahụ.” Early Writings, 85.

At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.

N’iwu Sọnde n’United States, ndapụ mba n’ezi okwukwe ga-esote mbibi mba. N’iwu Sọnde ahụ, Adventism n’United States ga-ekewa n’ọ̀tù abụọ; otu ga-anata akara nke anụ ọhịa ahụ, nke ọzọkwa akara-nsọ nke Chineke. Mbibi mba nke United States ka e ji ọrịa atọ mbụ nke Ijipt nọchie anya. Ikpe ndị ahụ na-aga n’ihu ruo ngwụcha oge amara e nyere mmadụ; mgbe ahụ ka a ga-awụsa ọrịa asaa ikpeazụ ndị ahụ na-enweghị ngwakọta ebere.

My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.

Isi ihe m na-ekwu abụghị nke ukwuu banyere akụkọ amụma nke Ijipt, kama ọ bụ banyere eziokwu ahụ bụ na Ellen White na-akọwa Ijipt dịka akara nke mba ahụ nke na-amanye ụwa niile ịnata akara nke anụ ọhịa ahụ; n’ime ime nke a, ọ na-eji mbido gosi ọgwụgwụ, nke bụ akara amụma nke Jisọs dịka Alfa na Omega. N’akụkọ Ọpụpụ ahụ, mgbe Onyenwe anyị na-abanye n’ọgbụgba ndụ ya na Izrel oge ochie, Ọ na-ewebata Onwe Ya site n’aha ọhụrụ.

> Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

> Mgbe ahụ, Onyenwe anyị sịrị Mozis, Ugbu a ka ị ga-ahụ ihe M ga-eme Fero; n’ihi na site n’aka dị ike ka ọ ga-ahapụ ha ka ha laa, sitekwa n’aka dị ike ka ọ ga-achụpụ ha n’ala ya.

> And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

> Chineke gwara Mosis okwu, sị ya, Abụ m ONYENWEANYỊ: Ewe me ka m pụta ìhè nye Abraham, nye Aịzik, na nye Jekọb, n’aha Chineke Pụrụ Ime Ihe Niile, ma site n’aha m JEHOVAH, amaghị m onwe m nye ha.

> And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.

> Emewokwaaram ọgbụgba-ndụ m na ha, inye ha ala Kenean, ala ije-ọbịa ha, ebe ha bụ ndị mba ọzọ. Anụkwala m ịsụ ude nke ụmụ Izrel, ndị Ijipt na-eme ka ha bụrụ ohu; echetakwala m ọgbụgba-ndụ m. Ya mere, gwa ụmụ Izrel, Asị m bụ Jehova, aga m ewepụta unu n’okpuru ibu dị arọ nke ndị Ijipt, aga m azọpụta unu n’ohu ha, aga m agbapụta unu site n’aka m agbatịrị agbatị, na site n’ikpe dị ukwuu: Aga m akpọrọ unu ka unu bụrụ ndị nke m, m ga-abụkwa Chineke unu: unu ga-amakwa na ọ bụ m bụ Jehova Chineke unu, onye na-ewepụta unu n’okpuru ibu dị arọ nke ndị Ijipt. Aga m ebubatakwa unu n’ala ahụ, nke m jiri ṅụọ iyi inye Abraham, Aịzik, na Jekọb; aga m enyekwa unu ya ka ọ bụrụ ihe-nketa: Abụ m Jehova.

> And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.

> Mozis gwakwara umu Izrel otú a: ma ha egeghị Mozis ntị n’ihi nkụda mmụọ, na n’ihi ohu siri ike. Ọpụpụ 6:1–9.

The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.

N’ebe a Onyenwe anyị na-akọwa Mozis dịka onye nnọchiteanya nke ọgbụgba ndụ Ya, dịka Jekọb, Aịzik, na Ebreham dịkwara. Ruo n’oge akụkọ Mozis, aha JEHOVAH amabeghị Ebreham na ụmụ ya, ma n’akụkọ banyere imegharị ọgbụgba ndụ Ebreham, mgbe a ga-anapụta ndị Hibru n’ịbụ ohu n’Ijipt, Onyenwe anyị na-eweta mkpughe ọhụrụ banyere agwa Ya, n’ihi na aha na-anọchi anya agwa n’ụzọ amụma. Mgbe Ebram batara n’ọgbụgba ndụ ya na Onyenwe anyị, Onyenwe anyị gbanwere aha ya bụrụ Ebreham. N’mmalite amụma banyere ịbụ ohu n’Ijipt, a gbanwere aha onye nnọchiteanya mmadụ nke ọgbụgba ndụ ahụ, ma na njedebe amụma ahụ Chineke wepụtara aha ọhụrụ banyere Onwe Ya.

Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.

Abram banyere n’ọgbụgba-ndụ na isi nke iri na ise, ebe ahụkwa ka e gosipụtara amụma banyere ịnọ n’ohu n’Ijipt ruo narị afọ anọ. N’isi nke iri na asaa, e nyere Abram emume ibi úgwù, a gbanwekwara aha ya na nke Sera.

Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.

Afọ narị anọ ka e mesịrị, e weliri Mosis ka o mezuo amụma Abraham nke afọ narị anọ. Abraham, Aịzik, Jekọb na Mosis niile na-anọchi anya puku mmadụ narị na iri anọ na anọ ahụ bụ ndị na-abanye n’ọgbụgba ndụ ha na Onyenwe anyị n’ụbọchị ikpeazụ.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “N’ụbọchị ikpeazụ nke akụkọ ihe mere eme nke ụwa a, a ga-eme ka ọgbụgba ndụ Chineke na ndị Ya na-edebe iwu Ya dị ọhụrụ ọzọ.” Review and Herald, February 26, 1914.

The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.

Nkewa nke ndị na-edebe ụbọchị Izuike bụ́ ndị na-anabata akara nke anụ ọhịa na ndị na-edebe ụbọchị Izuike bụ́ ndị na-anata akara-ọrụ nke Chineke na-emezu n’oge iwu Ụka. A na-anọchi anya nkewa a n’ilu ụmụ agbọghọ iri ahụ.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Ilu nke ụmụ agbọghọ iri nke Matiu 25 na-egosikwa ahụmahụ nke ndị Adventist.” The Great Controversy, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “A na-ezokarị m ilu ahụ banyere ụmụ agbọghọ iri na-amaghị nwoke, ise n’ime ha bụ ndị amamihe, ma ise bụ ndị nzuzu. E mezuwo ilu a ma a ga-emekwa ya ruo n’akụkụ ọ bụla nke mkpụrụedemede ya, n’ihi na o nwere ngwa pụrụ iche n’oge a, ma, dị ka ozi nke mmụọ ozi nke atọ, e mezuwo ya ma ọ ga-anọgide bụrụ eziokwu dị ugbu a ruo n’ọgwụgwụ oge.” Review and Herald, August 19, 1890.

The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.

E mezuru ilu ahụ n’ụbọchị Ọktoba 22, 1844, mgbe e kewara ndị amamihe na ndị nzuzu n’ime ụmụ agbọghọ na-amaghị nwoke nke akụkọ ihe mere eme ndị Millerite. Mbido Adventism na-anọchi anya njedebe Adventism, ma nkewa ahụ nke dị na njedebe bụ mmezu nke ilu ụmụ agbọghọ iri na-amaghị nwoke, nkewa ahụ nke dịkwa na njedebe ka iwu Sọnde na-ebute.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Ọzọkwa, ilu ndị a na-akụzi na agaghị enwe oge amara ọ bụla mgbe ikpe gasịrị. Mgbe arụ ọrụ nke oziọma ga-emezu, nkewa n’etiti ndị ọma na ndị ọjọọ na-esote ozugbo, a na-eme ka akara aka nke ọgbọ nke ọ bụla guzoro ruo mgbe ebighị ebi.” Christ’s Object Lessons, 123.

The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.

Ilu ndị na-amaghị nwoke iri ahụ na-egosi na ọ bụ ndị na-amaghị nwoke nwere amamihe nke Adventism ka na-anata akara nke Chineke, ma ndị na-amaghị nwoke ndị nzuzu nke Adventism ka na-anata akara anụ ọhịa ahụ n’oge iwu ụbọchị Sọnde na United States. A na-anọchitekwa ndị na-amaghị nwoke ndị nzuzu ahụ anya dịka ndị Laodisia.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “A na-ekwukwa ọnọdụ nke Nzukọ-nsọ nke ụmụamụ nwanyị ndị nzuzu nọchiri anya ya dị ka ọnọdụ ndị Laodisia.” Review and Herald, Ọgọst 19, 1890.

In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.

N’ụbọchị ikpeazụ, mgbe Chineke ga-eme ka ọgbụgba ndụ Ya dị ọhụrụ n’etiti ndị Ya na-edebe iwu Ya, Chineke ga-ekpughe aha ọhụrụ nke Onwe Ya, dịka O mere mgbe O mere ka ọgbụgba ndụ ahụ dị ọhụrụ n’oge Mozis. Ọnọdụ ụmụ agbọghọ-amaghị ihe bụ na ha enweghị mmanụ, ma ọnọdụ ndị Laodisia bụ na ha kpuru ìsì nke ukwuu ịhụ na ha enweghị mmanụ. O doro anya na ọ bụrụ na ụmụ agbọghọ-amaghị ihe bụ ndị Laodisia, mgbe ahụ ụmụ agbọghọ-amamihe bụ ndị Filadelfia.

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

> Dee degaara mmụọ-ozi nke nzukọ dị na Filadelfịa akwukwọ; Ihe ndị a ka onye ahụ dị nsọ na-ekwu, onye ahụ bụ eziokwu, onye ahụ ji mkpịsị-igodo Devid, onye na-emeghe, ọ dịghịkwa onye ga-emechi; onye na-emechi, ọ dịghịkwa onye ga-emeghe; Amaara m ọrụ gị nile: lee, edebeworom n’ihu gị ọnụ ụzọ mepere emepe, ọ dịghịkwa onye nwere ike imechi ya: n’ihi na i nwere ntakịrị ike, ma dobe okwu m, ma ịgọnarịghị aha m.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

> Lee, aga m eme ka ndị si n’ụlọ nzukọ nke Setan bịa, ndị na-asị na ha bụ ndị Juu, ma ha abụghị, kama ha na-agha ụgha; lee, aga m eme ka ha bịa kpọọ isiala n’ihu ụkwụ gị, ma mara na ahụrụ m gị n’anya. N’ihi na i debeworo okwu nke ntachi-obi m, mụ onwe m ga-echebekwa gị pụọ n’oge nke ọnwụnwa ahụ, nke ga-abịakwasị ụwa niile, iji nwalee ndị bi n’elu ụwa.

> Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.

> Lee, abịam ọsọ ọsọ: jidesie ihe i nwere ike ike, ka mmadụ ọ bụla ghara ịnara gị okpueze gị. Onye meriri emeri, M ga-eme ka ọ bụrụ ogidi n’ụlọ nsọ nke Chineke m, ọ gaghịkwa apụ ọzọ n’èzí ma ọlị: M ga-edekwa n’ahụ ya aha Chineke m, na aha obodo nke Chineke m, nke bụ Jerusalem ọhụrụ ahụ, nke si n’eluigwe sitere n’aka Chineke m na-abịa ada: M ga-edekwa n’ahụ ya aha ọhụrụ m. Onye nwere ntị, ya nụ ihe Mmụọ ahụ na-agwa nzukọ dị iche iche. Mkpughe 3:7–13.

The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.

Ndị Filadelfịa na-anọchi anya narị puku na iri anọ na anọ ahụ, e kwekwara ha nkwa na Chineke ga-ede aha Ọhụrụ Ya n’elu ha. Mgbe Onyenwe anyị ga-abanye n’ọgbụgba ndụ ya na narị puku na iri anọ na anọ ahụ, Ọ ga-ewebata aha Ọhụrụ nke Onwe Ya. A gwara Abraham site n’aka Onyenwe anyị na Ọ bụ Chineke Pụrụ Ime Ihe Niile.

> And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.

> Mgbe Ebram dị afọ iri itoolu na itoolu, Onyenwe anyị pụtara n’ihu Ebram, sị ya, Abụ m Chineke Pụrụ Ime Ihe Nile; jegharịa n’ihu m, bụrụkwa onye zuru oke. Aga m eme ka ọgbụgba ndụ m dị n’etiti m na gị, m ga-eme ka ị baa ụba nke ukwuu. Ebram wee daa n’ihu ya: Chineke wee gwa ya okwu, sị, Banyere m, lee, ọgbụgba ndụ m dịnyere gị, ị ga-abụkwa nna nke ọtụtụ mba. Agaghịkwa akpọ aha gị ọzọ Ebram, kama aha gị ga-abụ Ebreham; n’ihi na emeela m ka ị bụrụ nna nke ọtụtụ mba. Jenesis 17:1–5.

When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.

Mgbe Onyenwe anyị buru ụzọ banye n'ọgbụgba ndụ ya na ndị a họpụtara n’oge Abraham, O mere ka a mara ya dịka Chineke Pụrụ Ime Ihe Niile. Mgbe Ọ gara n’ihu ime ka mmekọrịta ọgbụgba ndụ ya sie ike n’oge Moses, ọ bụ nke mbụ O mere ka a mara ya dịka JEHOVAH. Mgbe Jisọs bịara ime ka ọgbụgba ndụ ahụ guzosie ike n’ebe ọtụtụ nọ ruo otu izu, O webatara aha ọhụrụ nke Chineke nke e kwupụtala naanị otu ugboro n’Agba Ochie, nke onye Babilọn kwuru.

> Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.

> Mgbe ahụ, eze Nebukadneza tụrụ n’anya nke ukwuu, bilie ngwa ngwa, kwuo okwu, sị ndị ndụmọdụ ya, Ọ̀ bụghị ndị ikom atọ ka anyị tụbara n’ime etiti ọkụ ahụ, ebe e kegidere ha? Ha zara, sị eze, Ọ bụ eziokwu, eze. O zara, sị, Lee, ahụrụ m ndị ikom anọ ka a tọhapụrụ, ka ha na-ejegharị n’etiti ọkụ ahụ, ọ dịghịkwa mmerụ ọ bụla dakwasịrị ha; ọdịdị nke onye nke anọ ahụ dịkwa ka Nwa nke Chineke. Daniel 3:24, 25.

It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.

Ọ dị nnọọ mfe igosi na isi nke atọ nke Daniel na-akọwa iwu Sọnde dị na United States. N’isi nke atọ nke Daniel, Shedrak, Mishak na Abednego na-anọchi anya puku narị otu na iri anọ na anọ ahụ. Puku narị otu na iri anọ na anọ ahụ bụ ndị na-eme ka ọgbụgba ndụ dị ọhụrụ maka oge ikpeazụ. N’isi nke atọ nke Daniel anyị na-ahụ ihe atụ amụma banyere iwu Sọnde na akụkọ mmiri ozuzo nke ikpeazụ. Kraịst nọ, ma ga-anọkwa, n’ime ọkụ mkpagbu ya na ndị ya atọ kwesịrị ntụkwasị obi, na-anọchi anya ọ bụghị naanị puku narị otu na iri anọ na anọ ahụ, kama ozi ndị mmụọ ozi atọ kwa. N’ime ọkụ ahụ, nke na-anọchi anya nsogbu iwu Sọnde, e ji otu n’ime aha Ya mara Ya, ọ bụkwa aha nke a gaghị ebute n’akụkọ ihe mere eme ruo mgbe Kraịst bịara dịka Ọkpara Chineke. N’ihe atụ nke isi nke atọ anyị na-ahụ ndị na-eme ka ọgbụgba ndụ dị ọhụrụ na njedebe ụwa ka ha na Kraịst na-enwe mmekọrịta n’oge nsogbu ikpeazụ ahụ, ma O nwere aha nke mmadụ ọ bụla amaghị.

Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.

Tupu m akpafu onwe m nke ukwuu n’ihe anyị na-atụle banyere mgbapụta sitere n’Ijipt dịka ihe nnọchianya nke iwu ụbọchị Sọnde na United States, o kwesịrị ka anyị chetara onwe anyị na tupu nke mbụ n’ime ọrịa iri ahụ amalite n’Ijipt, e nwere n’ezie mgbagharị siri ike banyere Ụbọchị Izuike.

> And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.

> Fero kwuru, Lee, ndị nke ala a abawanyela ugbu a, unu na-emekwa ka ha zuru ike n’ihe arọ ha. N’otu ụbọchị ahụ Fero nyere ndị na-elekọta ọrụ nke ndị ahụ na ndịisi ha iwu, sị, Unu agakwaghị enye ndị ahụ ahịhịa isi eme brik dịka na mbụ: ka ha jee chịkọtara onwe ha ahịhịa. Ma ọnụ ọgụgụ brik ahụ nke ha na-eme na mbụ, unu ga-atụkwasị ha ya; unu agaghị ebelata ihe ọbụla n’ime ya: n’ihi na ha na-adị umengwụ; ya mere ha na-eti mkpu, sị, Ka anyị jee chụọrọ Chineke anyị àjà. Ka e buru ọrụ dị arọ karị kwụkwasị ndị ikom ahụ, ka ha rụọ ọrụ n’ime ya; ka ha ghara ige ntị n’okwu efu. Ndị na-elekọta ọrụ nke ndị ahụ na ndịisi ha wee pụọ, gwa ndị ahụ okwu, sị, Otu a ka Fero kwuru, Agaghị m enye unu ahịhịa. Gaanụ, chọtanụ onwe unu ahịhịa n’ebe ọbụla unu pụrụ ịhụ ya: ma a gaghị ebelata ihe ọbụla n’ọrụ unu. Ya mere, a chụsasịrị ndị ahụ n’ala Ijipt niile ka ha chịkọta ihe fọdụrụ n’ọka kama ahịhịa. Ndị na-elekọta ọrụ wee mee ka ha kpọọ nkụ, sị, Mezuonu ọrụ unu, ọrụ ụbọchị unu kwa ụbọchị, dịka mgbe ahịhịa dị. A kpọkwara ndịisi ụmụ Izrel, ndị ndị na-elekọta ọrụ Fero họpụtara ka ha na-achị ha, tie ihe, jụọ ha, sị, Gịnị mere unu emezughị ọrụ unu n’ime brik ụnyaahụ na taa dịka na mbụ? Mgbe ahụ ndịisi ụmụ Izrel bịara, tikuo Fero, sị, Gịnị mere i ji emeso ndị ohu gị otú a? A naghị enye ndị ohu gị ahịhịa, ma ha na-asị anyị, Meenụ brik: ma, lee, a na-eti ndị ohu gị ihe; ma mmehie ahụ dị n’aka ndị nke gị. Ma o kwuru, Unu bụ ndị umengwụ, ndị umengwụ: ya mere unu ji asị, Ka anyị jee chụọrọ Onyenwe anyị àjà. Ya mere, gaanụ ugbu a, rụọ ọrụ; n’ihi na a gaghị enye unu ahịhịa, ma unu ga-ebunye ọnụ ọgụgụ brik ahụ. Ndịisi ụmụ Izrel wee hụ na ha nọ n’ọnọdụ ọjọọ, mgbe e kwuchara, Unu agaghị ebelata ihe ọbụla n’ime brik unu nke ọrụ ụbọchị unu kwa ụbọchị. Ọpụpụ 5:5–19.

Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.

Tupu iwu ụbọchị Sọnde ahụ abịa, a ga-enwe mkpali na-akawanye njọ megide ndị na-edebe Ụbọchị Izu Ike nke ụbọchị nke asaa, dịka ọ dị tupu ọrịa otiti ndị Ijipt abịa. Mozis bụ onye ndị Ijipt na ndị Hibru matara dịka onye na-akpata nsogbu niile ahụ, dịka Ehab boro Elaịja ebubo.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> O wee ruo, mgbe Ehab hụrụ Ịlaịja, Ehab sịrị ya, Ọ̀ bụ gị ka onye na-enye Izrel nsogbu? Ọ zara, Asọtaghị m Izrel nsogbu; kama ọ bụ gị na ụlọ nna gị, n’ihi na unu ahapụwo iwu nile nke Onyenwe anyị, i wee soro Baalim. 1 Ndị Eze 18:17, 18.

The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.

Akụkọ banyere Mosis na-egosi akụkọ iwu Sọnde, ma akụkọ banyere Ịlaịja na-egosikwa akụkọ iwu Sọnde. Ma ọnụ, ma iche, Mosis na Ịlaịja bụ ihe nnọchianya. N’oge Mgbanwe Ọdịdị nke Kraịst, ha abụọ nọkọrọ anya mmadụ puku narị otu na iri anọ na anọ ndị na-anwụghị anwụ, na ndị na-anwụ n’ime Onyenwe anyị. E mere ka Mosis si n’ọnwụ bilie, ma Ịlaịja anwụghị anwụ. Ha bụkwa amụma abụọ ahụ ndị bụ ndị na-ata ndị mmadụ ahụhụ na Mkpughe isi nke iri na otu. A na-anọchi ọtụtụ eziokwu anya site na Mosis na Ịlaịja dịka ihe nnọchianya, anyị nwekwara olileanya ịkọwa nke ahụ n’oge ọzọ.

> 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. Malachi 4:5, 6.

> Lezienụ, aga m ezitere unu Ịlaịja onye-amụma tupu ọbịbịa nke nnukwu ụbọchị ahụ dị egwu nke Onyenwe anyị: Ọ ga-atụgharịkwa obi ndị nna ka ha laghachikwute ụmụ ha, na obi ụmụ ahụ ka ha laghachikwutekwa ndị nna ha; ka m wee ghara ịbịa tie ụwa ihe ọnụ. Malakaị 4:5, 6.

Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.

Tupu oge e mechibie oge nnwale nke mmadụ, “Elaịja onye amụma” ga-apụta na ozi pụrụ iche nke na-atụgharị “obi nke ndị nna n’ebe ụmụ ha nọ, na obi nke ụmụaka n’ebe ndị nna ha nọ.” Ndị amụma niile na-agba àmà banyere ọgwụgwụ nke ụwa, ha niile kwekọrọkwa n’etiti onwe ha.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Mụọ nke ndị amụma dịkwa n’okpuru ndị amụma. N’ihi na Chineke abụghị onye na-eweta ọgba aghara, kama ọ bụ onye udo, dịka ọ dị n’ụka niile nke ndị nsọ. 1 Ndị Kọrịnt 14:32, 33.

Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”

Ozi nke Ịlaịja na-abịa kpọmkwem tupu nnukwu ụbọchị ahụ dị egwu nke Onyenwe anyị; ya mere, ọ bụ otu ozi pụrụ iche ahụ dị n’akwụkwọ Mkpughe nke e ji kọwaa dịka “Mkpughe nke Jisọs Kraịst.” Mgbe “oge ahụ dị nso,” ozi pụrụ iche nke Ịlaịja na-egosi “ndị ohu” Chineke ihe “ga-eme n’oge na-adịghị anya.”

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Mkpughe nke Jisus Kraịst, nke Chineke nyere ya, igosi ndị ohu ya ihe ndị ga-eme ngwa ngwa; o zipụrụkwa ya ma mee ka a mara ya site n’aka mmụọ-ozi ya nye ohu ya Jọn: onye gbara ama banyere okwu Chineke, na banyere àmà Jisus Kraịst, na banyere ihe niile ọ hụrụ. Ngọzi dịrị onye na-agụ ya, na ndị na-anụ okwu nile nke amụma a, ma na-edebekwa ihe ndị e dere n’ime ya: n’ihi na oge ahụ adịla nso. Mkpughe 1:1–3.

Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.

Rịba ama na mgbe Malakaị ji Ịlaịja mee ihe nnọchianya, ọ gụnyekwara ntụaka kpọmkwem n’idebe iwu.

> Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and 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. Malachi 4:4–6.

> Chetanụ iwu Mosis, ohu m, nke m nyere ya n’Horeb maka Izrel niile, ya na ụkpụrụ na ikpe niile. Lee, aga m ezitere unu Ịlaịja, onye amụma, tupu ọbịbịa nke nnukwu na ụbọchị dị egwu nke Onyenwe anyị: Ọ ga-eme ka obi ndị nna laghachikwute ụmụ ha, na obi ụmụ laghachikwutekwa ndị nna ha, ka m ghara ịbịa tụọ ụwa ihe ọnụ. Malakaị 4:4–6.

These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.

Amaokwu atọ a bụ ndị ikpeazụ n’Agba Ochie, ha nwekwara nkwa ikpeazụ nke Agba Ochie, tinyere nkwusi-ike n’idebe iwu iri ahụ. E nwere “ngọzi” asaa n’akwụkwọ Mkpughe, nke ikpeazụ n’ime ha bụ ngọzi dị n’elu ndị na-edebe iwu iri ahụ.

> I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.

> Abụ M Alfa na Omega, mmalite na ọgwụgwụ, onye mbụ na onye ikpeazụ. Ngọzi nādiri ndị ahụ na-eme iwu Ya, ka ha wee nwee ikike iri site n’osisi nke ndụ, ma site n’ọnụ ụzọ ámá bata n’obodo ahụ. Mkpughe 22:13, 14.

The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”

Nkwa-ikpeazụ dị n’Agba Ochie na-eme ka anyị mara ka anyị “Cheta” iwu iri ahụ, ma n’ime ime nke a, ọ na-emesi ike otu iwu ahụ nke gụnyere iwu ahụ ka a “cheta” ya.

> Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

> Chetanụ ụbọchị izuike ahụ, ido ya nsọ. Ụbọchị isii ka ị ga-arụsi ọrụ ike, meekwa ọrụ gị niile: ma ụbọchị nke asaa bụ izuike nke Onyenwe anyị bụ Chineke gị: n’ime ya ị gaghị arụ ọrụ ọ bụla, gị onwe gị, ma ọ bụ nwa gị nwoke, ma ọ bụ nwa gị nwanyị, ohu gị nwoke, ma ọ bụ ohu gị nwanyị, ma ọ bụ anụ ụlọ gị, ma ọ bụ ọbịa gị nke nọ n’ime ọnụ ụzọ ámá gị: n’ihi na n’ime ụbọchị isii ka Onyenwe anyị kere eluigwe na ụwa, oké osimiri, na ihe niile dị n’ime ha, o wee zuo ike n’ụbọchị nke asaa: ya mere Onyenwe anyị gọziri ụbọchị izuike ahụ, doo ya nsọ. Ọpụpụ 20:8–11.

The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.

Nkwa ikpeazụ dị n’ime Agba Ochie na Agba Ọhụrụ abụọ ahụ na-eme ka iwu nile nke Chineke pụta ìhè, n’ụzọ pụrụ iche na-elekwasị anya n’Ụbọchị-Izu-ike nke ụbọchị nke asaa. Malakaị na-ekwu ka e “cheta,” ma Jọn na-eme ka anyị mara na a gọziri gị agọzi ma ọ bụrụ na ị na-eme otú ahụ. Ụbọchị-Izu-ike nke ụbọchị nke asaa na-eme emume ncheta nke okike Chineke na ike ya nke okike. Ụbọchị-Izu-ike ahụ na-aghọkwa isi okwu esemokwu n’ụbọchị ikpeazụ nke akụkọ ụwa. Mgbe Jọn na-edekọ “ngọzi” nke dị n’elu ndị na-eme iwu ya, ọ bụ naanị idekọ ihe Jisọs, Alfa na Omega, mmalite na ọgwụgwụ, onye mbụ na onye ikpeazụ kwusara. Ya mere, nkwa ikpeazụ nke Agba Ọhụrụ metụtara Ụbọchị-Izu-ike nke ụbọchị nke asaa, nakwa àgwà nke ịbụ Chineke nke na-eji mmalite akọwa ọgwụgwụ.

The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.

Eziokwu mbụ a kpọrọ aha na Jenesis, nke pụtara mmalite, na-akọwapụta Onye Okike, ihe e kere eke, ma na-etinye nlebara anya pụrụ iche n’Ụbọchị Izuike. Mgbe e were ha ọnụ, ahịrị n’elu ahịrị, mmalite nke Agba Ochie na njedebe nke ma Agba Ochie ma Agba Ọhụrụ na-emesi ike na Chineke bụ Onye Okike, Iwu Iri ahụ, iwu nke Ụbọchị Izuike, nakwa na Jizọs bụ mmalite na njedebe.

Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.

Malaịkị ji Ịlaịja, bụ onye amụma, dịka akara ngosi n’ime nkwa ikpeazụ nke Agba Ochie, ma ọ bụkwa ya bụ onye amụma nke guzoro megide Jezebel na Ehab. Akwụkwọ Mkpughe na-eji Jezebel dịka akara ngosi nke ọchịchị papacy, ma jiri ndị eze iri dịka akara ngosi nke Mba Ụwa Dị n’Otu. Mgba Ịlaịja na Ehab na Jezebel na-anọchi anya mgba nke ndị otu narị na iri anọ na anọ puku ahụ na Mba Ụwa Dị n’Otu, nke United States na-enye ike ma papacy na-eduzi. Dị ka eze nke agbụrụ iri nke ugwu Izrel, Ehab nọchiri anya ike ọchịchị n’elu agbụrụ iri ahụ; ya mere, ọ ghọrọ ụdị na-anọchi anya United States (Ehab) na-enye Mba Ụwa Dị n’Otu ike (agbụrụ iri ma ọ bụ ndị eze iri dị na Mkpughe iri na asaa) ka ọ rụọ mkpagbu nke ndị na-edebe ụbọchị izu ike n’ihi Papacy (Jezebel). Mgbe Malaịkị ji Ịlaịja nọchite anya ozi nke na-abịa tupu nnukwu ụbọchị ahụ dị egwu nke Onyenwe anyị, Ịlaịja na-anọchi anya ndị nke Rome nke oge a (dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ) na-akpagbu, dịka Jezebel si kpagbuo ya afọ atọ na ọkara. Ikwusi ike n’ihe gbasara ụbọchị izu ike site n’iji okwu ahụ bụ “cheta” na Malaịkị 4:4 na-etinye ọgbaaghara iwu ụbọchị Sọnde n’ime ọnọdụ amụma nke Malaịkị gosiri.

Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.

A ghaghị ịgbakwunye ọtụtụ ihe ọzọ n’ịtụle eziokwu ndị a na-ebute site n’ịtụnyere mmalite nke Agba Ochie na njedebe nke Agba Ochie, ma mesịa tụnyere mmalite nke Akwụkwọ Nsọ na njedebe nke Akwụkwọ Nsọ. N’ime Jenesis anyị nwere Onye Okike, okike, na Sabbath nke na-echeta okike ahụ. N’ime Malakaị anyị nwere iwu Sabbath nke a kọwara dịka isi okwu nsogbu nke na-eduga na mmechi nke oge nnwale mmadụ na ọrịa ikpeazụ asaa, ma ọ bụ, dịka Malakaị si kpọọ ya, “ụbọchị ukwu ahụ na nke dị egwu nke Onyenwe anyị.” Ịlaịja na-anọchite anya ndị Chineke na-eweta ozi mmụọ ozi nke atọ nye ụwa na-anwụ anwụ.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “Taa, n’ime mmụọ na ike nke Ịlaịja na nke Jọn Baptist, ndị ozi ndị Chineke họpụtara na-adọ uche nke ụwa e kenyere ikpe aka ná ntị gbasara ihe omume ndị dị oké njọ nke ga-eme n’oge na-adịghị anya n’ihe metụtara awa ikpeazụ nke oge ebere na mpụta nke Kraịst Jizọs dịka Eze nke ndị eze na Onyenwe nke ndị onyenwe.” Prophets and Kings, 715, 716.

The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.

Mbido nke Akwụkwọ Nsọ, nke bụkwa mbido nke Agba Ochie, na-akọwa otu akụkọ ahụ nke bụkwa ọgwụgwụ nke Agba abụọ ahụ, ma mbido na ọgwụgwụ nke ọ bụla nwere eziokwu nke ya nke ọ na-emesi ike ma na-atụnye n’ozi ahụ. N’akwụkwọ Jenesis, isi ihe a na-elekwasị anya bụ ọrụ dị iche iche nke Chineke; n’akwụkwọ Malakaị, isi ihe a na-elekwasị anya bụ ozi ahụ nke na-adọ aka ná ntị banyere nsogbu na-abịa. Ọgwụgwụ nke Mkpughe na-akọwa Alfa na Omega. N’akwụkwọ mbụ nke Agba Ọhụrụ, anyị na-agụ ihe ndị a.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham.

> Akwụkwọ nke ọmụmụ nke Jizọs Kraịst, nwa Devid, nwa Ebreham.

> Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

> Ebreham mụrụ Aịzik; Aịzik amụkwa Jekọb; Jekọb amụkwa Judas na ụmụnne ya ndị ikom; Judas amụkwa Fares na Zara site n’aka Tamaa; Fares amụkwa Esrom; Esrom amụkwa Aram; Aram amụkwa Aminadab; Aminadab amụkwa Naason; Naason amụkwa Salmon; Salmon amụkwa Boaz site n’aka Rehab; Boaz amụkwa Obed site n’aka Rut; Obed amụkwa Jesi; Jesi amụkwa Devid bụ eze; Devid bụ eze amụkwa Solomọn site n’aka nwanyị ahụ bụ́ nwunye Uraịa; Solomọn amụkwa Rehoboam; Rehoboam amụkwa Abịa; Abịa amụkwa Eza; Eza amụkwa Jehoshafat; Jehoshafat amụkwa Joram; Joram amụkwa Ọzaịa; Ọzaịa amụkwa Jotam; Jotam amụkwa Ehaz; Ehaz amụkwa Hezekaịa; Hezekaịa amụkwa Manase; Manase amụkwa Emon; Emon amụkwa Josaịa; Josaịa amụkwa Jekonaịa na ụmụnne ya ndị ikom, n’oge a na-ebuga ha n’agha laa Babilọn: Ma mgbe a kpọgara ha Babilọn, Jekonaịa amụkwa Salatiel; Salatiel amụkwa Zorobabel; Zorobabel amụkwa Abiud; Abiud amụkwa Eliakim; Eliakim amụkwa Azor; Azor amụkwa Zadok; Zadok amụkwa Akim; Akim amụkwa Eliud; Eliud amụkwa Eleaza; Eleaza amụkwa Matan; Matan amụkwa Jekọb; Jekọb amụkwa Josef, di Meri, onye sitere n’aka ya mụọ Jisọs, onye a na-akpọ Kraịst.

> So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

> Ya mere, agbụrụ niile site n’Abraham ruo Devid bụ ọgbọ iri na anọ; ma site na Devid ruo n’ịla n’agha a kụgara na Babilọn bụ ọgbọ iri na anọ; ma site n’ịla n’agha a kụgara na Babilọn ruo Kraịst bụ ọgbọ iri na anọ.

> Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

> Ma amụma nke ọmụmụ Jisọs Kraịst dị otu a: Mgbe e kwere nne ya, Meri, nkwa n’alụmdi na nwunye na Josef, tupu ha ebikọ ọnụ, a hụrụ na o ji ime site n’aka Mmụọ Nsọ. Josef, di ya, ebe ọ bụ nwoke ezi omume, ma n’achọghị ime ya ihe ihere n’ihu ọha, kpebiri ịchụpụ ya na nzuzo. Ma ka ọ nọ na-atụgharị ihe ndị a n’obi ya, lee, mmụọ ozi nke Onyenwe anyị pụtara ìhè nye ya ná nrọ, sị, Josef, nwa Devid, atụla egwu ịkpọrọ Meri nwunye gị; n’ihi na ihe a tụrụ ime n’ime ya sitere n’aka Mmụọ Nsọ.

> And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.

> Ọ ga-amụtakwa nwa nwoke, ị ga-akpọkwa aha Ya JIZỌS; n’ihi na Ọ ga-azọpụta ndị Ya n’ime mmehie ha. Ma emere ihe ndị a niile ka e wee mezuo ihe Onyenwe anyị kwuru site n’ọnụ onye-amụma, sị, Lee, nwa agbọghọ na-amaghị nwoke ga-atụrụ ime, mụọkwa nwa nwoke, ha ga-akpọkwa aha Ya Emanuel, nke a sụgharịrị pụtara, Chineke nọnyere anyị. Mgbe ahụ Josef, ebe o sitere n’ụra bilie, mere dịka mmụọ-ozi nke Onyenwe anyị nyere ya iwu, wee kpọrọ nwunye ya laa n’ụlọ ya. Ma ọ maghị ya ruo mgbe ọ mụtara nwa ya nwoke mbụ; o wee kpọọ aha Ya JIZỌS. Matiu 1:1–25.

The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.

Mbido nke Agba Ọhụrụ kwekọrọ na mbido na njedebe nke Agba Ochie nakwa na njedebe nke Agba Ọhụrụ, n’ihi na ọ na-emesi ike ike okike nke Chineke; n’ihi na ike Kraịst jiri kee ihe niile n’ime ụbọchị isii bụ otu ike ahụ ka Ọ na-eji “zọpụta ndị ya n’aka mmehie ha.” Okwu ahụ bụ Immanuel, dịka akụkụ Akwụkwọ Nsọ a siri kpọọ ya site n’ihe e dere n’akwụkwọ Aịsaịa, pụtara “Chineke nọnyeere anyị.” Ọ na-ebi n’ime ndị Ya site n’ijikọta ịdịchi ya bụ Chineke na mmadụ anyị, nke a bụkwa kpọmkwem njikọta ahụ O mezuru mgbe e mere ka Ọ bụrụ anụ ahụ n’ime Meri.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Ọ dịghị ihe ọ bụla na-erughị nrubeisi zuru oke pụrụ iru ogo ihe Chineke chọrọ. Ọ hapụghị ihe ndị Ọ na-achọ ka ha bụrụ ihe na-edoghị anya. Ọ dịghị ihe ọ bụla ka O nyere n’iwu nke na-adịghị mkpa iji mee ka mmadụ bịa n’ime nkwekọrịta na Ya. Anyị ga-egosi ndị mmehie ezi ihe nlereanya Ya nke àgwà, ma duru ha gakwuru Kraịst, onye amara Ya naanị ka e si erute ihe nlereanya a.

> “The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.

> “Onye Nzọpụta were n’ahụ́ Ya adịghị ike nile nke mmadụ ma bie ndụ na-enweghị mmehie, ka ụmụ mmadụ ghara ịtụ egwu na n’ihi adịghị ike nke ọdịdị mmadụ ha apụghị imeri. Kraịst bịara ime ka anyị bụrụ ‘ndị òkè n’ọdịdị nke Chineke,’ ndụ Ya na-ekwusakwa na mmadụ, mgbe e jikọtara ya na ịdị nsọ nke Chineke, anaghị emehie.” Ministry of Healing, 180.

The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.

Mbido nke Agba Ọhụrụ na-akọwa ebe, oge na ihe mere Jisọs ji were n’ahụ Ya ọdịdị mmadụ anyị. O mere nke a iji gosi na ike mmadụ ejikọtara na ike nke Chineke adịghị emehie. Mmehie bụ imebi iwu, nke Malakaị kwuru na anyị ga-“echeta.” Jọn na-eme ka anyị mara na ndị na-edebe iwu, ya mere ndị na-adịghị emehie, pụrụ isi n’ọnụ ụzọ eluigwe banye. Matiu na-akọwa na onye mmehie pụrụ imeri mmehie, dịka Kraịst meriri. Mgbe anyị nwere Kraịst n’ime anyị, (olileanya nke ebube) anyị nwere ike okike ahụ nke kere eluigwe na ụwa n’ime anyị. E nyere ohere a site n’aka Kraịst mgbe Ọ họọrọ ịbanye n’ezinụlọ mmadụ, ma bụrụkwa ruo mgbe ebighị ebi ọ bụghị naanị Ọkpara Chineke kama kwa Ọkpara nke mmadụ.

There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.

E mepere ndị Chineke ozi pụrụ iche nke eziokwu e meghere n’akwụkwọ Mkpughe tupu mmechi oge amara mmadụ. Ozi pụrụ iche ahụ bụkwa “ozi Ịlaịja” nke Malakai, nke a na-ekwusa tupu “ụbọchị ukwu na nke dị egwu nke Onyenwe anyị.”

At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.

Ná mmalite nke Agba abụọ ahụ, nakwa na njedebe nke Agba Ọhụrụ, a kọwara ụfọdụ àgwà pụrụ iche nke Chineke. N’akwụkwọ Jenesis, Ọ bụ Onye Okike, ma na njedebe nke Mkpughe, Ọ bụ Alfa na Omega. Ná mmalite nke Agba Ọhụrụ, Ọ ghọrọ Nwa nke mmadụ. Ma na njedebe nke Agba Ochie, anyị na-ahụ ụkpụrụ ahụ nke onye-ozi Ịlaịja ji arụzu ozi ahụ ọ ga-ekwusa, dịka ịtụgharị obi nke ndị nna nye ụmụ ha, na nke ụmụ ha nye ndị nna ha.

The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.

Ụkpụrụ amụma nke Ịlaịja na-etinye n’ọrụ iji wepụta ozi ịdọ aka ná ntị ya bụ nnọọ ihe e nyere Jọn iwu ka o mee n’Akpughe. Ịlaịja “ga-atụgharị obi nke ndị nna n’ebe ụmụ ha nọ, na obi nke ụmụ ha n’ebe ndị nna ha nọ,” a gwakwara Jọn ka o dee ihe ndị dị mgbe ahụ, ma n’ime ime nke a, ọ ga-edekwa n’otu oge ahụ ihe ndị ga-abịa. E ji Jọn gosi otú ụkpụrụ nke alfa na omega si arụ ọrụ n’Okwu amụma, Ịlaịja ga-ewukwa ozi ya n’elu otu ụkpụrụ ahụ. Mgbe anyị tụnyere mmalite nke Akwụkwọ Nsọ na njedebe nke Akwụkwọ Nsọ, anyị na-atụnyere Ochie na Ọhụrụ. Nna bụ mmalite nke nwa ya, nwa ahụ bụkwa njedebe nke nna ya. Otu narị puku iri anọ na anọ bụ ọgbọ ikpeazụ nke ụmụ Abraham, akụkọ ihe mere eme nke Chineke ji banye n’ọgbụgba ndụ ya na Abraham na-anọchi anya akụkọ ihe mere eme mgbe Chineke ga-emegharị ọgbụgba ndụ ahụ na otu narị puku iri anọ na anọ.

> Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.

> Ya mere, ọ bụ nke okwukwe, ka o wee bụrụ nke amara; ka e wee mee ka nkwa ahụ guzosie ike nye mkpụrụ niile; ọ bụghị naanị nye nke sitere n’iwu, kama kwa nye nke sitere n’okwukwe Abraham; onye bụ nna anyị niile. Ndị Rom 4:16.

The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.

Ozi nke Ịlaịja na-anọchi anya ụkpụrụ nke alfa na omega, n’ihi na ndị nna bụ alfa, ụmụaka bụkwa omega. Ozi Ịlaịja ga-eme ka obi ndị nna laghachikwute ụmụaka. Kraịst kọwara Jọn Baptist dịka Ịlaịja, Ellen White kọwakwara William Miller dịka ma Ịlaịja ma Jọn Baptist. E gosipụtara ozi nke ndị ikom nnọchi anya a niile dịka ime ka obi ndị nna laghachikwute ụmụaka, na nke ụmụaka laghachikwutekwa ndị nna. Ọrụ ahụ na-anọchi anya mmetụta nke ozi ahụ n’ime ime ka obi mmadụ laghachikwute Nna ha nke eluigwe, ma ọ pụtara karịa nke ahụ, n’ihi na ọ bụ ihe nnọchianya nke ọrụ ahụ. N’amụma Akwụkwọ Nsọ, ihe nnọchianya nwere ihe karịrị otu ihe ha pụtara, a ghaghịkwa ịmata ha site n’ọdịnaya ha.

> “What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

> “Gịnị mere Jọn Baptist ji bụrụ onye ukwu? O mechiri uche ya n’ihu nnukwu ngwugwu ọdịnala ndị nkụzi nke mba ndị Juu wetaara, ma meghee ya n’ihu amamihe nke si n’elu abịa. Tupu amụọ ya, Mmụọ Nsọ gbara akaebe banyere Jọn: ‘N’ihi na ọ ga-adị ukwuu n’anya Onyenwe anyị, ọ gaghị aṅụkwa mmanya ma ọ bụ ihe ọṅụṅụ na-egbu egbu; a ga-ejupụtakwa ya na Mmụọ Nsọ…. Ọtụtụ n’ime ụmụ Izrel ka ọ ga-eme ka ha laghachikwute Onyenwe anyị Chineke ha. Ọ ga-ebukwa ụzọ n’ihu Ya n’ime mmụọ na ike Elaija, iji mee ka obi ndị nna laghachikwute ụmụ ha, na ndị na-erubeghị isi laghachikwute amamihe nke ndị ezi omume; iji kwadebe ndị mmadụ e kwadebere nye Onyenwe anyị.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.

E haziri ozi a ka ndị họrọ ige ntị wee chigharịa obi ha n’ebe Nna nke Eluigwe nọ, ma ụkpụrụ amụma bụ isi a ga-eji ebufe ozi ịdọ aka ná ntị ahụ ga-abụ na Kraịst bụ Alfa na Omega, onye mbụ na onye ikpeazụ, mmalite na ọgwụgwụ. Ozi Ịlaịja dabeere n’ịkọwa Okwu amụma nke Chineke n’echiche na Jisọs Kraịst bụ Okwu Chineke, na iwu ndị na-achịkwa Akwụkwọ Nsọ bụkwa àgwà nke agwa Ya.

> “The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.

> “Iwu Chineke dị nsọ dịka Chineke n’onwe Ya dị. Ọ bụ mkpughe nke uche Ya, ihe e depụtara nke àgwà Ya, ngosipụta nke ịhụnanya na amamihe nke eluigwe. Nkwekọrịta nke ihe e kere eke na-adabere n’ịkọrịtanụ zuru oke nke ihe niile dị ndụ na ndị na-adịghị ndụ, nke ihe niile, na iwu nke Onye Okike. Chineke ewepụtala iwu maka ịchị achị, ọ bụghị naanị nke ihe ndị dị ndụ, kama nke ọrụ niile nke okike. Ihe niile dị n’okpuru iwu ndị a kara aka, ndị a na-apụghị ileghara anya. Ma ebe ihe niile dị n’okike na-achịkwa site n’iwu nke okike, mmadụ naanị ya, n’ihe niile bi n’ụwa, ka a na-aza ajụjụ n’okpuru iwu omume ọma. Nye mmadụ, bụ ọrụ okike kacha elu, Chineke enyewo ike ịghọta ihe Ọ chọrọ, ịmata ezi omume na ebere nke iwu Ya, na ihe ndị dị nsọ iwu ahụ na-arịọ n’aka ya; a na-achọkwa n’aka mmadụ nrubeisi na-adịghị ama jijiji.” Patriarchs and Prophets, 53.

Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.

Ihe niile (nke a ga-agụnyekwa Baịbụl, n’ihi na Baịbụl bụ ihe, ma ọ bụrụ na ọ bụ ihe, mgbe ahụ ọ bụ akụkụ nke ihe niile) nọ n’okpuru iwu ndị kwụụrụ onwe ha. Baịbụl nwere iwu ma ọ bụ ụkpụrụ ndị kwụụrụ onwe ha nke na-achịkwa nkọwa ziri ezi ya. Otu n’ime ụkpụrụ ndị ahụ bụ na Baịbụl na-ejikọta ọgwụgwụ nke ihe na mmalite nke ihe ahụ. Jizọs bụ Okwu Chineke, ma Ọ bụ onye mbụ na onye ikpeazụ, nke a bụkwa “iwu kwụụrụ onwe ya” na àgwà nke agwa Ya.

We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.

Anyị jiri mmeghe a banyere Ịlaịja gosi na mmalite na ọgwụgwụ nke ma Agba Ochie ma Agba Ọhụrụ kwekọrọ. Ọgwụgwụ nke Akwụkwọ Nsọ, nke bụkwa ọgwụgwụ nke akwụkwọ Mkpughe, kwekọrọkwa na mmalite nke Mkpughe. Ndị àmà ise banyere otu eziokwu ndị a, dabere n’ụkpụrụ ahụ nke bụ otu n’ime agwa Chineke, na Okwu Chineke na-egosi mgbe niile ọgwụgwụ ihe ọ bụla site na mmalite nke ihe ahụ. Eziokwu a bụ akụkụ nke ihe ọ pụtara na Jisọs Kraịst bụ Alfa na Omega.

> “To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.

> “E kpugheere Jọn, onyeozi ahụ, ihe omume nke miri emi ma na-akpali akpali nke ukwuu banyere ahụmịhe nke nzukọ Kraịst n’agwaetiti Patmọs. E gosiri ya isiokwu ndị na-adọrọ mmasị nke ukwuu ma bụrụkwa ndị dị oke mkpa n’ụdị ihe oyiyi na akara, ka ndị nke Chineke wee nwee nghọta banyere ihe ize ndụ na ọgụ ndị dị n’ihu ha. E kpugheere Jọn akụkọ ihe mere eme nke ụwa Ndị Kraịst ruo n’isi njedebe nke oge. N’ịdo anya dị ukwuu ọ hụrụ ọnọdụ, ihe ize ndụ, ọgụ, na nzọpụta ikpeazụ nke ndị nke Chineke. Ọ dekọrọ ozi mmechi ahụ nke ga-eme ka owuwe ihe ubi nke ụwa chara acha, ma ọ bụ dịka ùkwù a ga-achịkọta n’ụlọ nchekwa nke eluigwe, ma ọ bụ dịka ajịkọta nkụ maka ọkụ nke ụbọchị ikpeazụ.”

> “In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.

> “N’ọhụụ, Jọn hụrụ mkpagbu ndị ndị nke Chineke ga-ata n’ihi eziokwu ahụ. Ọ hụrụ iguzosi ike ha n’enweghị nkwụsị n’irube isi n’ihe Chineke nyere n’iwu, n’ihu ike mmegbu ndị chọrọ ịmanye ha ka ha nupụ isi, ọ hụkwara mmeri ikpeazụ ha n’elu anụ ọhịa ahụ na oyiyi ya.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> “N’okpuru ihe nnọchianya nke nnukwu agwọ uhie, anụ ọhịa yiri agụ, na anụ ọhịa nwere mpi dịka nke nwa atụrụ, e gosiri Jọn ọchịchị ụwa ndị ahụ nke ga-etinye onwe ha n’ụzọ pụrụ iche n’ịzọpịa iwu Chineke na n’ịkpagbu ndị Ya. Agha ahụ na-aga n’ihu ruo na njedebe nke oge. E gosiri na ndị Chineke, ndị e ji nwanyị dị nsọ na ụmụ ya nọchianya, dị nnọọ nta n’ọnụọgụ. N’ụbọchị ikpeazụ, naanị ndị fọdụrụnụ ka ka nọ. Banyere ndị a ka Jọn kwuru na ha bụ ndị ‘na-edebe iwu Chineke, ma nwee àmà Jisọs Kraịst.’”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “N’ụzọ nke ikpere arụsị, ma mesịa n’ụzọ nke Ọkwa Papacy, Setan gosipụtara ike ya ruo ọtụtụ narị afọ n’ịgbalị ihichapụ ndị akaebe Chineke kwesịrị ntụkwasị obi n’elu ụwa. Ndị ikpere arụsị na ndị papist bụ otu mmụọ dragọn ahụ ka kpaliri. Ha dị iche naanị n’otu ihe a, na Papacy, ebe ọ na-eme ka à ga-asị na ọ na-ejere Chineke ozi, bụ onye iro kasị dị ize ndụ ma kasị obi ọjọọ. Site n’ọrụ Romanism, Setan mere ka ụwa bụrụ onye o jidere n’agha. E chụbara ụka Chineke nke na-ekwupụta okwukwe ya n’ime ahịrị nke aghụghọ a, ma ruo ihe karịrị otu puku afọ ndị Chineke tara ahụhụ n’okpuru iwe dragọn ahụ. Ma mgbe a napụrụ Papacy ike ya, wee mee ka ọ kwụsị mkpagbu, Jọn hụrụ ike ọhụrụ ka ọ na-ebili iji kwughachi olu dragọn ahụ, ma gaa n’ihu n’ọrụ ahụ ahụ nke obi ọjọọ na nke nkwulu megide Chineke. Ike a, nke bụ nke ikpeazụ ga-ebuso ụka na iwu Chineke agha, e jiri anụ ọhịa nke nwere mpi abụọ dị ka nwa atụrụ kpọọ ihe nnọchianya ya. Anụ ọhịa ndị bu ya ụzọ siri n’oké osimiri bilie, ma nke a si n’ala pụta, na-anọchite anya ibili nwayọọ nke mba ahụ e ji ya kpọọ ihe nnọchianya. ‘Mpi abụọ dị ka nwa atụrụ’ na-anọchi anya nke ọma agwa ọchịchị United States, dịka e si gosi ya n’usoro ụkpụrụ ya abụọ bụ isi, Republicanism na Protestantism. Ụkpụrụ ndị a bụ ihe nzuzo nke ike anyị na ọganihu anyị dịka mba. Ndị mbụ chọtara ebe mgbaba n’akụkụ osimiri America ṅụrịrị ọṅụ na ha erutela mba nke nweere onwe ya pụọ n’aka nkwupụta mpako nke popery na ọchịchị ike nke ịchị eze. Ha kpebiri iguzobe ọchịchị n’elu ntọala sara mbara nke nnwere onwe nke obodo na nke okpukpe.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.

> “Ma nchọpụta siri ike nke mkpịsị-ese amụma ahụ na-ekpughe mgbanwe n’ọdịdị udo a. Anụ ọhịa ahụ nke nwere mpi dị ka nke nwa atụrụ na-ekwu okwu n’olu nke dragọn, ma ‘na-eme kwa ike nile nke anụ ọhịa mbụ ahụ n’ihu ya.’ Amụma ahụ na-ekwupụta na ọ ga-agwa ndị bi n’elu ụwa ka ha meere anụ ọhịa ahụ oyiyi, nakwa na ‘ọ na-eme ka mmadụ niile, ma ndị nta ma ndị ukwu, ndị ọgaranya na ndị ogbenye, ndị nwere onwe ha na ndị ohu, nata akara n’aka nri ha, ma ọ bụ n’egedege ihu ha; ka ọ ghara ịdị onye ọbụla pụrụ ịzụ ma ọ bụ ree, ma e wezụga onye ahụ nwere akara ahụ, ma ọ bụ aha anụ ọhịa ahụ, ma ọ bụ ọnụ ọgụgụ aha ya.’ N’ụzọ dị otu a, Protestantism na-eso nzọụkwụ nke Papacy.”

> “It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.

> “N’oge a ka a na-ahụ mmụọ ozi nke atọ ka ọ na-efe n’etiti eluigwe, na-ekwupụta, sị: ‘Ọ bụrụ na onye ọ bụla akpọọ anụ ọhịa ahụ na onyinyo ya isiala, ma nata akara ya n’egedege ihu ya, ma ọ bụ n’aka ya, onye ahụ ga-aṅụkwa mmanya nke iwe Chineke, nke a wụsara n’enweghị ngwakọta n’ime iko nke ọnụma Ya.’ ‘Ndị a ka ndị na-edebe iwu Chineke na okwukwe Jisọs nọ.’ N’ime ọdịiche pụtara ìhè megide ụwa ka ìgwè nta ahụ guzo, ndị na-agaghị esi n’ịkwado ha nye Chineke wezuga onwe ha. Ndị a bụ ndị Aịzaya kwuru banyere ha dị ka ndị na-arụzi ebe mgbawa e mere n’iwu Chineke, ndị na-ewughachi ebe ndị tọgbọworo n’iyi kemgbe ochie, na-ebulikwa ntọala nke ọtụtụ ọgbọ.”

> “The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.

> “Ịdọ aka ná ntị kacha dị nsọ na iyi egwu kacha njọ e kụziiri ndị mmadụ anwụ anwụ bụ nke dị n’ozi mmụọ ozi nke atọ. Mmehie ahụ nke na-akpọda iwe Chineke nke na-enweghị ngwakọta ebere ga-abụrịrị nke agwa ya kacha njọ. A ga-ahapụ ụwa n’ọchịchịrị banyere ụdị mmehie a?—N’ezie mba. Chineke adịghị emeso ihe ndị O kere eke ya otu a. Iwe Ya adịghị abịakwasị mmehie ndị e mere n’amaghị ama. Tupu a kpọbata ikpe Ya n’elu ụwa, a ghaghị iweta ìhè gbasara mmehie a n’ihu ụwa, ka mmadụ wee mara ihe kpatara a ga-eji wetara ikpe ndị a, ma nwee ohere ịgbanarị ha.

> “The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?

> “Ozi a nke nwere ịdọ aka ná ntị a bụ nke ikpeazụ a ga-ekwusa tupu mkpughe nke Nwa nke mmadụ. Ihe ịrịba ama ndị Ya Onwe Ya nyere na-ekwupụta na ọbịbịa Ya adịla nso n’aka. Ozi nke mmụọ ozi nke atọ adịwo na-ada ihe fọrọ nke nta ka ọ bụrụ afọ iri anọ. N’ihe gbasara nnukwu ọgụ ahụ, e mepụtawo ìgwè mmadụ abụọ: ndị ahụ ‘na-efe anụ ọhịa ahụ na onyinyo ya ofufe,’ ma na-anata akara ya, na ndị ahụ na-anata ‘akara nke Chineke dị ndụ,’ ndị nwere aha Nna ahụ e dere n’egedege ihu ha. Nke a abụghị akara a na-ahụ anya. Oge eruola mgbe ndị niile nwere mmasị n’nzọpụta mkpụrụ obi ha ga-eji ịdị uchu na n’otuto dị nsọ jụọ, Gịnị bụ akara nke Chineke? Gịnịkwa bụ akara nke anụ ọhịa ahụ? Olee otú anyị ga-esi zere ịnata ya?”

> “The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.

> “Akara Chineke, ihe àmà ma ọ bụ ihe nnọchianya nke ikike Ya, dị n’iwu nke anọ. Nke a bụ naanị ụkpụrụ n’ime Iwu Iri ahụ nke na-egosi Chineke dị ka Onye Okike nke eluigwe na ụwa, ma na-ekewapụ n’ụzọ doro anya ezi Chineke n’aka chi ụgha niile. N’ime Akwụkwọ Nsọ nile, a na-akpọ eziokwu nke ike okike Chineke dịka ihe àmà na Ọ karịrị chi ndị ọgọ mmụọ niile.”

> “The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.

> “E hiwere Izu-ike nke iwu nke anọ nyere n’iwu iji cheta ọrụ nke okike, ya bụ, ka e wee na-edobe uche mmadụ mgbe niile ka ọ na-elekwasị anya n’ezi Chineke dị ndụ. Ọ bụrụ na a na-edebe Izu-ike mgbe niile, agaghị enwe onye na-ekpere arụsị, ma ọ bụ onye na-agọnarị ịdị adị Chineke, ma ọ bụ onye na-ekweghị ekwe. Idebe ụbọchị nsọ nke Chineke n’ụzọ dị nsọ gaara edu uche mmadụ gaa n’ebe Onye Okike ha nọ. Ihe ndị dị n’okike gaara eme ka ha cheta Ya, ha gaara bụrụkwa ndị àmà nke ike Ya na ịhụnanya Ya. Izu-ike nke iwu nke anọ bụ akara nke Chineke dị ndụ. Ọ na-egosi Chineke dịka Onye Okike, ọ bụkwa ihe ịrịba ama nke ikike Ya ziri ezi n’ebe ihe ndị dị ndụ O kere eke nọ.”

> “What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?

> “Gịnịkwa, mgbe ahụ, bụ akara nke anụ ọhịa ahụ, ma ọ bụrụ na ọ bụghị sabbath ụgha ahụ nke ụwa anabatala n’ọnọdụ nke ezi Sabbath?”

> “The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.

> “Ikwupụta amụma ahụ na Pọpụ ga-ebuli onwe ya elu karịa ihe niile a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe, emezuwo n’ụzọ pụtara ìhè n’ịgbanwe ụbọchị izu ike site n’ụbọchị nke asaa gaa n’ụbọchị mbụ nke izu. N’ebe ọ bụla a na-asọpụrụ izu ike nke Pọpụ karịa izu ike nke Chineke, n’ebe ahụ ka a na-ebuli nwoke nke mmehie elu karịa Onye Okike nke eluigwe na ụwa.

> “Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’

> “Ndị na-ekwusi ike na Kraịst gbanwere Ụbọchị Izuike na-emegide okwu nke Ya n’onwe Ya ozugbo. N’Okwuchukwu Ya n’Ugwu, O kwupụtara: ‘Unu echela na abịara m ibibi iwu, ma ọ bụ ndị amụma; abịaghị m ibibi, kama imezu. N’ihi na n’ezie asị m unu, ruo mgbe eluigwe na ụwa ga-agabiga, ọbụna otu mkpụrụedemede nta ma ọ bụ otu ntakịrị akara agaghị agabiga n’iwu ma ọlị, ruo mgbe ihe niile ga-emezu. Ya mere, onye ọbụla ga-emebi otu n’ime iwu ndị a kacha nta, ma kụziere mmadụ otu a, a ga-akpọ ya onye kacha nta n’alaeze eluigwe; ma onye ọbụla ga-eme ha ma kụzie ha, a ga-akpọ onye ahụ nnukwu n’alaeze eluigwe.’”

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.

> “Ndị Rom Katọlik na-ekweta na ọ bụ chọọchị ha mere mgbanwe nke Ụbọchị Izuike, ha na-ezo aka kpọmkwem na mgbanwe a dịka ihe àmà nke ikike kachasị elu nke chọọchị a. Ha na-ekwupụta na site n’idebe ụbọchị mbụ nke izu dị ka Ụbọchị Izuike, ndị Protestant na-amata ike ya ime iwu n’ihe ndị dị nsọ. Chọọchị Rom ahapụghị nkwupụta ya na ọ naghị ada n’ihe ọ na-ekwupụta, ma mgbe ụwa na chọọchị ndị Protestant nabatara ụbọchị izuike ụgha nke o kere, ha n’ezie na-anabata nkwupụta ya. Ha pụrụ ikwu maka ikike nke ndịozi na ndị nna mbụ nke chọọchị iji chebe mgbanwe a, ma a na-ahụ aghụghọ dị n’echiche ha n’ụzọ dị mfe. Onye Papist nwere ọgụgụ isi zuru ezu ịhụ na ndị Protestant na-eduhie onwe ha, na-emechi anya ha n’ụzọ afọ ofufo n’eziokwu dị n’okwu a. Ka iwu ụbọchị Sọnde na-enweta nkwado karị, ọ na-aṅụrị ọṅụ, na-enwe ntụkwasị obi na n’ikpeazụ ọ ga-eweta ụwa Protestant dum n’okpuru ọkọlọtọ Rom.” Signs of the Times, November 1, 1899.

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