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# The Revelation of Jesus Christ - Number Two

Mkpughe nke Jisọs Kraịst - Nke Abụọ

Covenant Names

Aha Ọgbụgba-ndụrịta```

Author

Jeff Pippenger

Published

August 10, 2023

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I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.

Etinyewo m ọtụtụ ihe n’ime edemede ndị gara aga n’ịgbalị idobe ụfọdụ isi ntụaka ndị bụ isi n’mbido. Ugbu a, aga m anwa ilekwasị anya karịa n’isiokwu dị n’ihu anyị. Daalụ maka ndidi unu.

From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.

Site na mmalite, Chineke anọwo na-agbalị ime ka nghọta anyị bawanye banyere onye Ọ bụ na ihe Ọ bụ. N’ọrụ ahụ, O jirila usoro dị iche iche nyere mmadụ aka ịghọta ihe e kpugheere banyere Ya, otu n’ime usoro ndị ahụ bụ iji “aha,” ma ọtụtụ aha e nyere Chineke n’Akwụkwọ Nsọ, ma kwa aha e nyere ndị nnọchiteanya Ya ndị Ọ họpụtara. Ọ na-ahọpụta ndị nnọchiteanya nke ihe ọjọọ na nke ihe ọma.

He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.

O jikwa mgbanwe nke usoro oge dị iche iche nke ndị ọgbụgba-ndụ ya a họpụtara mee ka nghọta banyere agwa Ya too nwayọọ nwayọọ n’ime akụkọ ihe mere eme. Ya mere, akụkọ ihe mere eme nke mgbanwe ndị ahụ n’usoro oge nke ọgbụgba-ndụ, n’ụzọ dị iche iche, na-ekwukwa maka ime ka eziokwu nke agwa na ọdịdị Ya pụta ìhè karịa.

If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.

Ọ bụrụ na anyị abịaruo Mkpughe isi nke mbụ dịka mmeghe na mkpịsị-igodo nke isi ndị na-esote ya, anyị ga-achọta ụfọdụ eziokwu n’isi mbụ ahụ nke na-emetụta akụkụ ndị ọzọ niile nke akwụkwọ ahụ. Otu n’ime eziokwu ndị ahụ metụtara onye Jisọs Kraịst bụ, ọ bụghịkwa nanị na Ọ bụ Alfa na Omega. Ọ bụrụ na e gosipụtara eziokwu n’isi nke mbụ nke Mkpughe, n’ezie ọ bụ eziokwu dị ugbu a nke na-anwale, nye ọgbọ ikpeazụ, ebe ọgbọ ikpeazụ ahụ bụ “ọgbọ a họpụtara ahọpụta” nke Pita kọwara.

One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.

Otu n’ime àgwà nke agwa Kraịst nke anyị nọ na-enyocha bụ na Kraịst na-akọwapụta mbido site na ọgwụgwụ. Oge ahụ Kraịst kwadoro ọgbụgba ndụ ahụ ya na ọtụtụ mmadụ maka otu izu na-anọchi anya mgbanwe nkewa oge nke ọgbụgba ndụ site n’Izrel nkịtị gaa n’Izrel nke mmụọ. Mgbanwe nkewa oge ndị ahụ a na-achọpụta n’Akwụkwọ Nsọ, ndị ha niile na-ekwu maka mmụba n’amamihe gbasara agwa na ịdị adị nke Kraịst, bụ nke Ebram, Aịzik, Jekọb, Josef, Mosis, Kraịst, William Miller na otu puku narị anọ na iri anọ na anọ ahụ. E nwere ọzọ ahịrị mgbanwe nkewa oge nke e debere n’elu ahịrị ahụ nke na-akọwa nkewa oge asaa nke nzukọ Chineke nke ụka asaa nke Mkpughe isi nke abụọ na nke atọ na-anọchi anya, ma anyị agaghị emetụ ha aka ugbu a. E nwere mgbanwe nkewa oge na Adam na Iv nke a nọchiri anya ya site n’oge tupu ọdịda ha na mgbe ọdịda ha gasịrị, ma n’ezie e nwekwara mgbanwe nkewa oge site n’oge tupu iju mmiri ruo mgbe iju mmiri gasịrị n’oge Noa. Ahịrị ndị a niile na-enye onyinye nye ìhè anyị na-arụtụ aka na ya, ma anyị ugbu a na-elekwasị anya n’ebe ndị a họpụtara nọ.

When Christ began His ministry at the beginning of the covenant week He was baptized.

Mgbe Kraịst malitere ozi Ya n’mmalite izu ọgbụgba-ndụ ahụ, e mere Ya baptizim.

> And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.

> Ma Jisọs, mgbe e mere Ya baptizim, O we si n’ime mmiri ahụ pụta ozugbo: ma lee, e meghere Ya eluigwe, O wee hụ Mmụọ nke Chineke ka Ọ na-arịdata dị ka nduru, ma bịakwasi Ya: ma lee, olu si n’eluigwe na-asị, Nke a bụ Ọkpara m m hụrụ n’anya, Onye ihe Ya na-atọ m ezi ụtọ. Matiu 3:16, 17.

The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.

Okwu mbụ Chineke kwuru, ka Jizọs si n’ime mmiri pụta, si otú a malite izu ọgbụgba-ndụ ahụ, bụ nkwupụta nke Nna, na Jizọs bụ Ọkpara Chineke. Ọ bụrụ na anyị aghọta “iwu nke mbụ e kwuru okwu ya,” eziokwu ahụ dị ike nke ukwuu. Ma ọ bụrụ na anyị aghọtaghị ya, ọ bụghị nke ukwuu.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.

> Na mbido Chineke kere eluigwe na ụwa. Ụwa ahụ enweghị ọdịdị, ọ tọgbọrọ n'efu; ọchịchịrị dịkwa n'elu ihu omimi ahụ. Mmụọ nke Chineke na-efegharịkwa n'elu ihu mmiri nile. Jenesis 1:1, 2.

As in Genesis, the anointing ceremony has three persons of the godhead identified.

Dịka ọ dị na Jenesis, emume mmanye mmanụ ahụ nwere mmadụ atọ nke ịdị nsọ nke Chineke e gosipụtara.

The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.

Eziokwu ahụ bụ na Jizọs bụ Ọkpara Chineke, Ọkpara Devid na Ọkpara nke Mmadụ na-akpasu ndị odeakwụkwọ na ndị Farisii iwe ugboro ugboro n’ime afọ atọ na ọkara sochirinụ. N’amụma, Jizọs gbanwere site na Jizọs bụrụ Jizọs Kraịst n’oge baptizim Ya. Mgbe e mere Jizọs baptizim, Ọ ghọrọ “Kraịst,” nke pụtara “onye e tere mmanụ” ma bụrụkwa okwu “Mesaịa” n’asụsụ Hibru. Ma n’ezie, ndị Hibru na-atụ anya Mesaịa, ha makwaara na ọ ga-abụ Ọkpara Devid. Mgbe e “tere Ya mmanụ” ka Ọ malite afọ atọ na ọkara kachasị nsọ n’akụkọ ụwa, Ọ hụrụ Mmụọ Nsọ ka Ọ na-arịdata ma nụkwa Nna Ya ka Ọ na-ekwu okwu.

It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.

Ọ bụ emume ite mmanụ nke miri emi nke ukwuu, nke ozi e kwusara banyere Ya na ọrụ Ya n’ime ya bụ na, “Ọ bụ Ọkpara Chineke.” Ihe ka tụrụ ndị Juu ụjọ, abụghị naanị na Ọ bụ Ọkpara Chineke, kama ọ bụkwa na Ọ kwuru na, dịka Ọkpara Chineke—na n’ezie Ọ bụ Chineke. Ndị Juu enweghị ike ịnabata ihe ha ghọtara dị ka nkwulu Chineke dị otú ahụ! Ihe isi ike ndị Juu nwere, bụ ihe isi ike nke Ebreham—n’ihi na Ebreham bụ nna ndị Juu, nna ọgbụgba-ndụ ahụ, bụrụkwa akara nke okwukwe a chọrọ iji debe usoro ọgbụgba-ndụ ahụ.

Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.

Ihe atụ Abraham banyere okwukwe dị mkpa iji banye n’ime mmekọrịta ọgbụgba ndụ na Chineke na-achọ ka a nwalee okwukwe gị. Nnwale Abraham, nke ga-egosi ma okwukwe ya bụ eziokwu ma ọ bụ na ọ bụ nkwubi-uche efu, dabere n’igosipụta ma ọ ga-eso okwu Chineke—ọbụna ma ọ bụrụ na o yiri ka ọ na-emegide okwu Chineke nke mbụ. Abraham maara na ịchụ mmadụ àjà bụ igbu ọchụ, nakwa na ọ na-anọchi anya omume ikpere arụsị nke ndị mmadụ na-ekpere arụsị ndị ọ bi n’etiti ha n’oge ahụ. Ndị odeakwụkwọ na ndị Farisii maara site n’akụkọ mbụ nke ọgbụgba ndụ ha na Chineke bụ naanị otu Chineke, ha makwaara na Jisọs na-azọrọ na ọ bụ Chineke nke abụọ. A na-anwale ha site na nnwale ikpeazụ ha.

> Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.

> Nụrụ, O Izrel: Onyenwe anyị Chineke anyị bụ otu Onyenwe anyị. Deuterọnọmi 6:4.

In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?

N’akụkọ ihe mere eme ebe Mosis dere amaokwu gara aga, Chineke agwalarị Mosis na a ga-amata Ya site n’oge ahụ gaa n’ihu dịka Jehova. Ọ bụghịzi naanị na a ga-amata Ya dịka Onyenwe Chineke Pụrụ Ime Ihe Nile, kama site n’oge ahụ gaa n’ihu a ga-amata Ya dịka Jehova. N’otu akụkọ ahụ n’onwe ya ebe Ọ na-akwalitewanye nghọta banyere agwa Ya dịka e si n’aha Ya na-anọchi anya ya, Ọ na-ezikwa Izrel oge ochie ozi doro anya nke ukwuu na Chineke bụ otu Chineke. Gịnị ka ndị Juu nke ụbọchị na oge Kraịst ga-eche?

Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.

N’oge na-adịbeghị anya n’ozi Ya, mgbe o rutere n’ókè kachasị elu nke Mbata Mmeri Ya n’ime Jerusalem, ndị Juu juru ọzọ nnọọ anya na Jisọs na-ekwe ka ụmụntakịrị na-abụ abụ otuto Ya.

> And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.

> Ìgwè mmadụ ndị gara n’ihu, na ndị sochiri n’azụ, tiri mkpu, sị: Hosanna diri Nwa Devid; Ngọzi nādiri Onye ahụ nke nābịa n’aha Onyenwe anyị; Hosanna n’ebe kachasị elu. Matiu 21:9.

The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.

Akụkụ nke abụ ahụ nke mere ka ndị Farisii kpuo iwe nke ukwuu bụ akụkụ ahụ nke na-akọwa Jisọs dịka Ọkpara Devid, ma na-akọwakwa na Ọkpara Devid bụ aha nke Onyenweanyị. N’mmalite ozi Ya, n’ịbanye Ya n’ime obodo n’otuto, nakwa n’eziokwu, n’obe, esemokwu ahụ gụnyekwara mkpasu iwe banyere aha Jisọs.

> Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.

> Ya mere, ndị isi nchụàjà nke ndị Juu sịrị Paịlet, Edela, Eze ndị Juu; kama na ọ sịrị, Abụ m Eze ndị Juu. Jọn 19:21.

Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.

N’ezie, ọ ga-abụ nnọọ ihe ziri ezi ka Paịlet gbanwee ihe e dere ka ọ bụrụ, “Abụ m, Eze ndị Juu,” n’ihi na “Abụ M” bụ aha Jisọs kọwara onwe Ya ugboro ugboro. N’ezie, iji ụdị mgbagha ezughị okè ahụ gbanwee Okwu Chineke, ọkachasị mgbe ọ bụ akụkọ banyere obe, bụ ihe ndị mmadụ agaghị eme ma ọlị, ọ̀ bụghị ya? Jisọs bụ “Eze ndị Juu,” ma Ọ bụkwa “Abụ M,” ya mere okwu ahụ, “Abụ m, Eze ndị Juu” ziri ezi n’otu nghọta, ma nke a abụghị isi ihe.

From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?

Site na mmalite, ma n’ogologo etiti, ruo kwa na ọgwụgwụ nke afọ atọ na ọkara ahụ, aha Ya bụ ihe kpatara mkpali na ọgbaaghara. E nwere ọtụtụ ihe a ga-aghọta banyere ahịrị aha ọgbụgba-ndụ ahụ, ma n’ebe a, ihe m na-achọ igosi bụ na e nwere ịma jijiji na njedebe nke Izrel oge ochie n’ime nzukọ ndị Juu nke metụtara aha Kraịst. Dị ka Ọkpara Devid, O nwere ihe-àmà na ikike ndị na-egosi na Ọ bụ Mesaịa ahụ; dịkwa ka Ọkpara Chineke, (n’echiche nke ịbụkwa Chineke) nakwa dị ka Ọkpara nke Mmadụ, Jisọs tinyere ule dị ukwuu n’ihu ndị a họpụtara. Olee otú nwoke a ga-esi ekwu na Ọ bụ Chineke, ma bụrụkwa Ọkpara Chineke, ebe Mosis, na mmalite akụkọ ọgbụgba-ndụ ha, kpọmkwem kwusiri ike na Chineke bụ otu Chineke?

Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.

Ma nke ahụ bụ ebumnobi Kraịst ji jeegharị n’etiti mmadụ. Chineke nọ n’ime Ya na-eme ka mmadụ na Onwe Ya dị n’udo ọzọ, Ọ nọkwa na-eme nke a site n’ịhapụ ka mmadụ hụ Jisọs, onye kụziri n’ụzọ doro anya ma kpọmkwem na ọ bụrụ na unu ahụwo Ya—unu ahụwo Nna ahụ. Akụkọ ihe mere eme a na-anọchi anya njedebe nke Izrel nkịtị dịka ndị Chineke họpụtara, ma n’mmalite ya, e nwere esemokwu pụtara ìhè banyere onye Chineke bụ na ihe Chineke bụ.

> And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.

> Fero wee sị, Ònye bụ Onyenweanyị, nke m ga-erubere olu Ya isi ka m hapụ Izrel ka ọ laa? Amaghị m Onyenweanyị, ọ dịghịkwa m ahapụ Izrel ka ọ laa. Ọpụpụ 5:2.

Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.

Fero na-egosipụta ọ bụghị naanị akara nke nnupụisi ekweghị-na-Chineke megide ọmụma Chineke, kama ọ na-egosipụtakwa nghọta ndị Ijipt banyere Chineke nke Abraham. Ma ugboro ugboro Onyenwe anyị ekwuwo na ọrụ ebube Ya dị ịtụnanya n’Ijipt bụ ka e mee ka ụmụ mmadụ mara onye Ọ bụ. Akụkọ ihe mere eme nke mmalite Izrel nkịtị dịka ndị Chineke họpụtara bụ ụdị na-egosi ọgwụgwụ.

In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!

N’akụkọ ihe mere eme abụọ ahụ, e nwere ụkọ nghọta banyere onye na ihe Chineke bụ, nke jikọtara ya na aha Ya dị iche iche, ma nke ka mkpa nye echiche anyị bụ na akụkọ ihe mere eme nke Kraịst n’oge njedebe nke Israel dịka ndị a họpụtara, na-egosi na otu n’ime isi ihe kpatara ndị Juu jiri sụọ ngọngọ n’ịnara Mesaya ha bụ na ha maara na Okwu Chineke n’mmalite nke akụkọ ọgbụgba ndụ ha mere ka a mata na Ọ bụ otu Chineke. Lee nnukwu nsogbu!

> And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.

> Ma mgbe ahụ gasịrị, ha enweghịkwa obi ike ịjụ Ya ajụjụ ọbụla ọzọ. O wee sị ha, Olee otú ha si ekwu na Kraịst bụ Ọkpara Devid? N’ihi na Devid n’onwe ya kwuru n’akwụkwọ Abụ Ọma, Onye-nwe-anyị sịrị Onyenwe m, Nọdụ ala n’aka nri m, Ruo mgbe m ga-eme ka ndị iro gị bụrụ ihe mgbakwasị ụkwụ gị. Ya mere Devid na-akpọ Ya Onyenwe, olee otú Ọ ga-esi bụrụkwa Ọkpara ya? Luk 20:40–44.

This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.

Nke a bụ oge ikpeazụ nke ajụjụ na azịza maka ndị Juu, n’ihi na mgbe mkparịta ụka ahụ gasịrị, “ha anwaakwaghị ịjụ Ya ajụjụ ọ bụla ma ọlị.” Ọ ka zara ajụjụ ikpeazụ nke ọrụ ozi Ya maka ụlọ furu efu ahụ (ma e nwere ụlọ furu efu mgbe niile n’akụkọ amụma), ma mgbe ahụ Ọ welitere isiokwu nke aha Ya dịka “Nwa Devid,” ya mere kwa dịka Mesaya ahụ. N’ime afọ atọ na ọkara ahụ nile, esemokwu ahụ gụnyere aha Ya dị iche iche, ndị na-anọchi anya agwa na ọdịdị Ya. A na-ekwu maka aha Ya na mbido, n’oge baptizim Ya, ma e mesịa kwa n’ime mkparịta ụka ikpeazụ Ya na ụlọ furu efu ahụ n’oge mbata mmeri ahụ nakwa n’obe, tinyere akụkụ ndị ọzọ n’Oziọma ndị ahụ.

> “The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.

> “Ndị Farisii zukọrọ n’akụkụ Jisọs mgbe Ọ na-aza ajụjụ onye odeakwụkwọ ahụ. Ugbu a, n’ịtụgharị, Ọ jụrụ ha ajụjụ, sị: ‘Gịnị ka unu chere banyere Kraịst? nwa onye ka Ọ bụ?’ E bu n’obi ajụjụ a ka e jiri nwalee okwukwe ha banyere Mesaịa ahụ,—iji gosi ma ha lere Ya anya nanị dịka mmadụ ma ọ bụ dịka Ọkpara Chineke. Otu olu ọtụtụ mmadụ zara, sị, ‘Ọkpara Devid.’ Nke a bụ aha amụma nyere Mesaịa ahụ. Mgbe Jisọs gosipụtara ịdị nsọ Ya site n’ọrụ ebube Ya ndị dị ike, mgbe Ọ gwọrọ ndị ọrịa ma kpọlite ndị nwụrụ anwụ, ndị mmadụ jụrụ onwe ha, sị, ‘Ọ bụghị Nke a bụ Ọkpara Devid?’ Nwanyị Siro-Fonisia, Batimeọs onye kpuru ìsì, na ọtụtụ ndị ọzọ tiri Ya mkpu maka enyemaka, sị, ‘Meere m ebere, Onyenwe anyị, Gị Ọkpara Devid.’ Matiu 15:22. Mgbe Ọ na-abanye na Jerusalem n’elu ịnyịnya, e ji mkpu ọṅụ kele Ya, sị, ‘Hosanna diri Ọkpara Devid: Ngọzi nādiri Onye ahụ nke nābia n’aha Onyenwe anyị.’ Matiu 21:9. N’ụbọchị ahụkwa, ụmụntakịrị nọ n’ụlọ nsọ kwughachiri otuto ahụ jupụtara n’ọṅụ. Ma ọtụtụ ndị kpọrọ Jisọs Ọkpara Devid amataghị ịdị nsọ Ya. Ha aghọtaghị na Ọkpara Devid bụkwa Ọkpara Chineke.”

> “In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.

> “N’ịza okwu ahụ nke na-ekwu na Kraịst bụ Ọkpara Devid, Jisọs sịrị, ‘Olee otú Devid, site na Mmụọ [Mmụọ nke Nsọpụrụ sitere n’aka Chineke], ji kpọọ Ya Onyenwe ya, na-asị, Onye-nwe-anyị gwara Onyenwe m, Nọdụ n’aka nri M, ruo mgbe M ga-eme ndị iro Gị ihe ndina ụkwụ Gị? Ya mere, ọ bụrụ na Devid akpọọ Ya Onyenwe ya, olee otú Ọ ga-esi bụrụ nwa ya? Ọ dịghịkwa onye ọbụla pụrụ ịza Ya otu okwu; ọ dịghịkwa onye ọbụla site n’ụbọchị ahụ gawa nwee obi ike ịjụ Ya ajụjụ ọzọ.’” The Desire of Ages, 609.

His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.

Mmanụ-nsọ Ya dịka Mesaya na mmekọrịta ikpeazụ Ya na ndị Ọ bịara ịzọpụta gbasara ịdị chi Ya, ihe nnọchianya nke aha Ya dị iche iche, nakwa, n’ezie, iwu nke mbụ a kpọrọ aha. Jizọs ji akụkọ Devid nkịtị mechie ọrụ Ya kpọmkwem n’etiti ndị Juu, ka O jiri ya kụzie banyere Devid nke mmụọ. Gịnị mere Devid ga-eji kwuo okwu banyere oge Onyenwe anyị gwara Onyenwe anyị ka Ọ nọdụ n’ocheeze Ya ọnụ? N’ihi na eze Devid na mbido na-anọchi anya Eze Devid nke mmụọ na njedebe. Naanị ụzọ a ga-esi ghọta nke ọma okwu ikpeazụ Jizọs gwara ụlọ ahụ furu efu bụ inwe ike itinye iwu nke mbụ a kpọrọ aha n’ọrụ, nke a na-apụghị ime ma ọ bụrụ na ị maghị iwu ahụ.

His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…

Nkwupụta ikpeazụ Ya nye ụlọ ahụ furu efu chọrọ nghọta nke iwu nke mbu a kpọrọ aha ka e wee ghọta ya. Jizọs jiri Devid na Ọkpara Devid gosi eziokwu ahụ nye ụlọ ahụ furu efu n’okwu ikpeazụ Ya. N’ihi na, ka emechara, ha bụ ụlọ Devid. Ya mere, Jizọs were nna ahụ (Devid) tụgharịa ya n’ebe Ọkpara ahụ (Ọkpara Devid) nọ; Ọ bukwaara were ọkpara ahụ (nke Devid) tụgharịa ya n’ebe nna ya (Devid) nọ. O mere ka Nna ahụ laghachikwute Nwa ahụ, dịka e buru amụma na ozi Ịlaịja ga-eme n’“ụbọchị ikpeazụ.” Nke ahụ bụ ozi ikpeazụ Ya nye Izrel oge ochie n’eziokwu nkịtị, ọ bụkwa ozi Ịlaịja, n’ihi na e hiwere ya n’elu iwu nke mbu a kpọrọ aha. Ya mere, iwu nke mbu a kpọrọ aha na-emekwa ka ozi Jizọs bụrụ nke a kwadoro dịka ozi Ịlaịja nke dabeere n’iwu ahụ n’onwe ya. Iwu nke mbu a kpọrọ aha na-achọ ka, ọ bụrụ na ozi Ịlaịja nke Jọn Baptist bụ nke mbụ n’ozi ịdọ aka ná ntị ikpeazụ nye ụlọ Izrel ahụ furu efu, mgbe ahụ ozi ikpeazụ e nyere ha ga-abụkwa ozi Ịlaịja. O wee bụrụ otu ahụ…

All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.

Mgbe e kwuchara ihe ndị a niile, aga m ugbu a wepụta isi okwu sitere n’ihe niile a, nke dabere n’iwu nke ikwu mbụ—Alfa na Omega. E nwere esemokwu banyere nghọta nke onye Chineke bụ na ihe Chineke bụ na mmalite Izrel oge ochie, nke gosipụtara n’onyinyo amụma otu esemokwu ahụ n’ọgwụgwụ Izrel oge ochie. N’ọgwụgwụ Izrel oge ochie, ọrụ Kraịst gụnyere ịkụziri ụlọ Izrel furu efu onye Chineke bụ na ihe Chineke bụ. N’akụkọ ihe mere eme nke ọgwụgwụ, e nwere nguzogide megide Kraịst nke e guzobere n’elu eziokwu mbụ e mere ka ọ guzosie ike na mmalite. Izrel ime mmụọ nke oge a ga-enwekwa otu àgwà amụma ahụ n’akụkọ ihe mere eme ha.

At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.

Ná mmalite nke Adventism, ndị odeakụkọ ihe mere eme na-agwa anyị na ndị Millerite bụ nke e wuru n’ụzọ bụ isi site n’otu abụọ nke ụka Ndị Kraịst; Methodist na Christian Connection. Nkwenkwe bụ isi nke Methodism dabeere n’ibi ndụ ziri ezi nke Onye Kraịst. Ha nwere “usoro” ahụ. Nkwenkwe bụ isi nke Christian Connection pụrụ ịbụ nke a chịkọtara dịka mmegide megide ozizi Katọlik banyere Atọ n’Ime Otu.

As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?

Dị ka nnyocha m siruru gosi, ihe fọrọ nke nta ka ọ bụrụ ndị isi nile nke ndị Millerite jidesiri ozizi ahụ nke Christian Connection ike. E nwere ọtụtụ ngalaba nke Seventh-day Adventist Reform Movement (SDARM), ndị ka na-ejide ma na-akwalite nghọta mbụ nke ndị Millerite banyere “mgbochi ozizi Atọ n’Ime Otu.” Nsogbu siri ike (nakwa isi iyi nke esemokwu n’oge a) nye ndị na-edebe nghọta nke ndị pioneer bụ ma ga-adịkwa mgbe niile, otu e si aza ọtụtụ akụkụ Akwụkwọ dị iche iche ebe Sister White na-emegide ozizi ahụ nke ha na-ejide ma na-akwalite ozugbo?

> “I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’

> “A kuziri m ikwu, E kwesịghị ịtụkwasị obi n’echiche ndị nke ndị na-achọ echiche sayensị dị elu na-ejide. A na-eme ụdị nnọchianya ndị a dịka ndị a: ‘Nna dị ka ìhè a na-adịghị ahụ anya: Ọkpara dị ka ìhè ahụ e mere ka ọ pụta n’ahụ; Mmụọ bụ ìhè ahụ a gbasasịrị n’ebe niile.’ ‘Nna dị ka igirigi, alụlụ a na-adịghị ahụ anya; Ọkpara dị ka igirigi a kpọkọtara n’ụdị mara mma; Mmụọ dị ka igirigi adaala n’oche nke ndụ.’ Nnọchianya ọzọ bụ nke a: ‘Nna dị ka alụlụ a na-adịghị ahụ anya; Ọkpara dị ka igwe ojii dị arọ dịka ndu; Mmụọ bụ mmiri ozuzo dara ma na-arụ ọrụ n’ike na-enye ume ọhụrụ.’”

> “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

> “Ndị a nile a na-egosi n’ụzọ ime mmụọ abụghị ihe ọ bụla ma ọ bụghị naanị ihe efu. Ha ezughị oke, ha abụghị eziokwu. Ha na-eme ka ịdị ukwuu ahụ dị nsọ daa mba ma belata ya, nke na ọ nweghị ọdịdị ọ bụla nke ụwa pụrụ iji tụnyere ya. A pụghị iji ihe ndị aka Ya mepụtara tụnyere Chineke. Ndị a bụ naanị ihe ụwa, ndị nọ n’okpuru ọbụbụ ọnụ Chineke n’ihi mmehie nke mmadụ. A pụghị iji ihe ndị nke ụwa kọwaa Nna ahụ. Nna ahụ bụ juputara nile nke isi-Chineke n’anụ ahụ, ma anya nke mmadụ na-anwụ anwụ apụghị ịhụ Ya.”

> “The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “Ọkpara ahụ bụ izu-okè nile nke Isi-Chineke e gosipụtara n’ihu. Okwu Chineke na-ekwupụta Ya ịbụ ‘onyinyo doro anya nke onye Ya bụ.’ ‘N’ihi na Chineke hụrụ ụwa n’anya nke ukwuu, nke mere na O nyere Ọkpara Ọ mụrụ naanị Ya, ka onye ọ bụla nke kwere na Ya ghara ịla n’iyi, kama ka o nwee ndụ ebighị ebi.’ N’ebe a ka e gosiri ọdịdị onye Nna bụ.”

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.

> “Onye Nkasi Obi ahụ Kraịst kwere nkwa iziga mgbe Ọ rịgoro n’eluigwe bụ Mmụọ ahụ n’izu oke nile nke Isi Chineke, na-eme ka ike nke amara Chineke pụta ìhè nye ndị nile na-anabata ma kwere na Kraịst dịka Onye Nzọpụta nke onwe ha. E nwere mmadụ atọ dị ndụ nke atọ ahụ nke eluigwe; n’aha ike ukwu atọ ndị a—Nna, Ọkpara, na Mmụọ Nsọ—a na-eme ndị na-anabata Kraịst site n’okwukwe dị ndụ baptism, ma ike ndị a ga-arụkọ ọrụ na ndị isiokwu nke eluigwe na-erube isi n’ọrụ ha ịdị ndụ ọhụrụ ahụ n’ime Kraịst.” Special Testimonies, Series B, number 7, 62, 63.

The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.

Akụkụ ahụ na-akọwapụta “echiche nke ndị ahụ” ndị ji “ihe ndị dị n’ụwa” akọwa Nna, Ọkpara na Mmụọ. Mgbe ahụ ọ sịrị, “A pụghị ịkọwa Nna site n’ihe ndị dị n’ụwa.” Rịba ama isi ihe abụọ ọ na-eme ka ha doo anya, ọ bụ ezie na otu n’ime ha pụrụ iyi ka ọ bụ mmegide. Ọ na-akọwapụta nkọwa ụgha banyere Isi nke Chineke nke, ma ọ bụrụ na ịchọrọ ikwu ya otu a, na-eme ka chi atọ pụta. Ọ bụ nkọwa ụgha banyere Isi nke Chineke, ma ọ naghị ekwu ihe ọ bụla banyere eziokwu ahụ na nkọwa ụgha ahụ banyere Isi nke Chineke ezighị ezi kwa n’ihi na o nwere ọnụ ọgụgụ chi na-ezighị ezi n’ime Isi nke Chineke.

Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.

Kwesịkwara ịrịba ama na ọ na-ekwu na a pụghị iji ihe ndị dị n’ụwa kọwaa Nna ahụ. N’ime okwu ahụ n’onwe ya, ọ n’onwe ya na-eji ihe ndị dị n’ụwa. Ọ bụ ụmụ mmadụ ka nwere ụmụ, nne, nna, nwanne nne, na ụmụnna. Ma Jizọs gwara anyị na agaghịzi enwe ịlụ nwanyị ma ọ bụ ịlụ di n’eluigwe, n’ụwa ahụ emere ọhụrụ, n’ihi na anyị ga-adị ka ndị mmụọ ozi. Enweghị ndị mmụọ ozi nwoke na ndị mmụọ ozi nwanyị. Okwu ụmụ mmadụ na-eji akọwa mmekọrịta ha na ibe ha ka Chineke jiri kuziere anyị banyere ọdịdị na agwa Ya, ma ọbụna “ihe ndị dị n’ụwa” ahụ nke mkpughe nsọ ji kuziere ụmụ mmadụ banyere agwa na ọdịdị Chineke ezughị okè.

We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.

A gwala anyị na, “E nwere mmadụ atọ dị ndụ nke òtù atọ nke eluigwe” … “Nna, Ọkpara, na Mmụọ Nsọ.” Ọ bụ arụ ka e jikọta mmetụta ime mmụọ nke ndị spiritist nke ụwa na mmadụ atọ ndị a, ma ọ bụghị arụ ijikọ “aha nke ike ukwu atọ ndị a” na nkọwa nke Akwụkwọ Nsọ banyere Isi-Chineke.

The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.

Onye amụma nwanyị ahụ na-ekwu na “aha” nke ike ukwu atọ ahụ nke mejupụtara Isi nke Chineke bụ Nna, Ọkpara na Mmụọ Nsọ. Dịka ọ dị n’eziokwu ọ bụla nke Akwụkwọ Nsọ, mgbe a kpọkọtara ya ọnụ ahịrị n’elu ahịrị, akaebe zuru ezu ga-enwerịrị ihe ịrịba ama ọ bụla e kpughere. A ga-ejikọta akaebe ndị amụma. Daniel na-enye Kraịst aha Palmoni (n’etiti aha ndị ọzọ, ma nke a bụ naanị ihe atụ). Jọn na-akpọ Ya Alfa na Omega, Mosis na-akpọkwa Ya Jehova. Dị ka Ellen White si kwuo, aha Ya bụ Nna, Ọkpara na Mmụọ Nsọ.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Setan bụ... na-etinyekarị ihe ụgha n’ọrụ mgbe niile—iji dọpụta mmadụ pụọ n’eziokwu. Nnọọ aghụghọ ikpeazụ nke Setan ga-abụ ime ka àmà nke Mmụọ nke Chineke ghara ịdị irè. ‘Ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi’ (Ilu 29:18). Setan ga-eji aghụghọ rụọ ọrụ nke ọma, n’ụzọ dị iche iche na site n’aka ndị ọrụ dị iche iche, iji mebie ntụkwasị obi nke ndị fọdụrụnụ nke Chineke nwere n’ebe ezi àmà ahụ dị.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “A ga-eme ka ịkpọasị bilie megide Ihe Àmà ndị ahụ, nke bụ nke Setan. Ọrụ Setan ga-abụ ime ka okwukwe ụka dị iche iche nwere n’ime ha maa jijiji; n’ihi nke a: Setan apụghị inwe ụzọ doro anya otú ahụ isi webata aghụghọ ya ma kee mkpụrụ obi agbụ n’ime nduhie ya ma ọ bụrụ na aṅaa ntị n’ịdọ aka ná ntị, na mba, na ndụmọdụ nke Mmụọ nke Chineke.” Selected Messages, book 1, 48.

A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.

Obere isi okwu ngwa ngwa sitere n’akụkụ amaokwu a. A chụpụrụ Jọn gaa Patmọs n’ihi Okwu Chineke na àmà nke Jisọs. E nwere ìgwè mmadụ abụọ e bu n’obi maka ozi nke mmụọ ozi nke atọ. Ndị nọ n’èzí Adventizim na ndị nọ n’ime Adventizim. Jọn na-anọchite Adventist nke a na-akpagbu ọ bụghị naanị site n’aka ụwa n’ihi nrubeisi ya nye Bible, kama a na-akpagbukwara ya n’ihi nrubeisi ya nye ihe odide nke Mmụọ nke Amụma. Mkpagbu a na-ebuso Mmụọ nke Amụma na-apụta site n’ime, ọ bụghị site n’èzí.

At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.

Ná mmalite Izrel oge ochie, mgbe afọ anọ narị gasịrị n’Ijipt, ndị ahụ ga-abụ ndị a họọrọ nke ọgbụgba ndụ ahụ akwụsịworị idebe Ụbọchị Izuike. Ha amaghị agwa ma ọ bụ ọdịdị Kraịst. Ha jidesiri nghọtahie banyere Chineke nke ha mịrịpụta n’ime ha mgbe ha nọ n’ndọrọ n’agha. Ihe otiti iri ahụ; nzọpụta site n’Oké Osimiri Uhie; manna nke si n’eluigwe; ebe nsọ ahụ na ihe ndozi ya niile; emume nsọ dị iche iche; ogige ahụ, Ebe Nsọ na Ebe Kachasị Nsọ; iwu Chineke; Nkume ahụ nke soro ha; mmiri nke si na Nkume ahụ nke soro ha pụta, ọbụna agwọ ahụ e buliri n’osisi, ihe ndị a niile bụ ndị e zubere ka ha mụbaa ihe ọmụma banyere Chineke n’ime ndị Ya a họọrọ. Ọ bụ agụmakwụkwọ na-aga n’ihu n’usoro. Agụmakwụkwọ ahụ na-aga n’ihu n’usoro gara n’ihu ruo mgbe ndị odeakwụkwọ ahụ “enwekwaghị obi ike ịjụ ya ajụjụ ọzọ,” ma O wee kọwaa isiokwu ikpeazụ ahụ nke ha ga-enwe n’ime mkparịta ụka meghere emeghe na Ya, ọ metụtara aha Devid na onye Kraịst bụ na ihe Kraịst bụ.

At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.

Ná mmalite nke Izrel ime mmụọ nke oge a, mgbe afọ 1260 gachara n’ime Babilọn ime mmụọ, ndị ahụ kwesiri ịbụ ndị a họpụtara nke ọgbụgba ndụ ahụ akwụsịla idebe ụbọchị Izuike. Ha amaghị agwa ma ọ bụ ọdịdị Kraịst. Ha jidesiri nghọtahie banyere Chineke ike, nke ha kụnyere n’ime ha mgbe ha nọ n’ịdọkpụ n’agha. Akụkọ ihe mere eme nke Adventism, ya na akara-ụzọ ya nile, ndapụ-okwukwe ya, nkwekọrịta ya na ọgụ ime ụlọ ya, rutere n’otu ọnọdụ n’afọ iri nke 1880 mgbe e bipụtara The Desire of Ages. E debere n’akwụkwọ ahụ na ibe nke 671, nghọta banyere Isi-nsọ-Chineke nke etolitela nke ukwuu karịa nghọta ahụ nke si na narị afọ nke iri na asatọ pụta.

Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).

Izrel ogee nwere esemokwu n’ọgwụgwụ ya nke sitere n’ịghọta Chineke n’ụzọ pere mpe, nke dabere n’ịghọta e si n’akụkọ mmalite ha nweta. Akaebe Jizọs na-ekwu na, ma ọ bụrụ na ọ bụ Nna, ma ọ bụ Ọkpara, ma ọ bụ Mmụọ Nsọ, ha niile bụ “uju nke ịdị-nsọ nke Chineke n’anụ ahụ” (Ndị Kọlọsi 2:9). Akaebe Akwụkwọ Nsọ na-ekwu, “Nụrụ, O Izrel: Onyenweanyị bụ Chineke anyị, Onyenweanyị bụ otu” (Deuteronomi 6:4).

Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.

Izrel nke oge a na-ejidesi echiche dị iche iche banyere Isi-nsọ Chineke ike, ma ọ bụ naanị otu n’ime ha bụ eziokwu. N’ọgwụgwụ Izrel nke oge a, Chineke ga-emecha ọrụ nke ikpughe agwa Ya site n’ime nke a mgbe oge nnwale ka na-adigide. Nke ahụ bụ ihe O mere nye ndị Juu, ma Ọ dịghị agbanwe agbanwe mgbe ọ bụla. O doro anya na anyị ga-anọgide na-eto n’amamihe anyị banyere ọdịdị na agwa Chineke n’oge ebighị ebi dum, ma e nweela ahịrị amụma nke eziokwu e ji ebumnuche doo anya na-egosi mgbalị Chineke na-agba iji kuziere ndị Ya banyere Onwe Ya, ma akụkọ ihe mere eme ahụ bụ akụkụ nke nkuzi Ọ na-achọ ịkụzi ugbu a, ozi a na-achọta n’okwu amụma banyere usoro agụmakwụkwọ ahụ na-egosikwa njedebe nke mkparịta ụka ahụ nke kwekọrọ na mmechi oge nnwale.

> “Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.

> “Kraịst bụ Ọkpara Chineke nke dị tupu ihe niile, nke sitere n’Onwe Ya dịrị adị…. N’ịkpọsa ịdị-adị Ya tupu oge amalite, Kraịst na-eburu uche laghachi n’oge ndị na-enweghị ụbọchị a pụrụ ịkọwa. Ọ na-emesi anyị obi ike na ọ dịghị mgbe ọbụla ọ bụla Ọ nọghị n’ime mmekọrịta chiri anya na Chineke ebighị ebi. Onye ahụ ndị Juu nọ n’oge ahụ na-ege olu Ya ntị anọwo na Chineke dịka onye e zụlitere n’ebe Ya nọ.” Signs of the Times, August 29, 1900.

> “He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.

> “Ọ hà na Chineke hà, bụrụ onye enweghị nsọtụ na Onye Pụrụ Ime Ihe Niile…. Ọ bụ Ọkpara ebighị ebi, onye dị adị n’onwe Ya.”

> “While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.

> “N’agbanyeghị na Okwu Chineke na-ekwu banyere ịdị mmadụ nke Kraịst mgbe Ọ nọ n’elu ụwa a, ọ na-ekwukwa n’ụzọ doro anya gbasara ịdị adị Ya tupu nke a. Okwu ahụ dị adị dịka Onye dị nsọ, ọbụna dịka Ọkpara Chineke ebighị ebi, n’ịdị n’otu na njikọta ya na Nna Ya. Site na mgbe ebighị ebi Ọ bụ Onye Ogbugbo nke ọgbụgba ndụ ahụ, Onye ahụ n’ime Ya ka a ga-agọzi mba niile nke ụwa, ma ndị Juu ma ndị mba ọzọ, ma ọ bụrụ na ha anabata Ya. ‘Okwu ahụ na Chineke nọkọrọ, Okwu ahụ bụkwa Chineke.’ Tupu e kee mmadụ ma ọ bụ ndị mmụọ ozi, Okwu ahụ nọ na Chineke, bụrụkwa Chineke.” Review and Herald, April 5, 1906.

In the passage she quotes from John’s very first words.

N’akụkụ Akwụkwọ Nsọ ahụ, ọ na-ehota n’okwu mbụ Jọn kwuru.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Na mbido ka Okwu ahụ dị, Okwu ahụ nọkwa n’ebe Chineke nọ, Okwu ahụ bụrụkwa Chineke. Onye ahụ nọ na mbido n’ebe Chineke nọ. E sitere n’aka ya kee ihe niile; ọ dịghịkwa ihe ọbụla e kere eke e kere na-enweghị ya. Jọn 1:1–3.

In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.

Na mbido, e nwere ma ọ dịkarịa ala Chi abụọ, n’ihi na Jọn ka kwusịrị sị, “Okwu ahụ bụ Chineke, ya na Chineke nọkwa.” N’amaokwu mbụ nke Jenesis, a sụgharịrị okwu Hibru ahụ bụ “Elohim” dịka Chineke. Ọtụtụ mgbe n’Okwu Chineke, a na-edobe “Elohim” n’usoro ụtọasụsụ nke na-egosi otu Chineke, ma n’agbanyeghị nke ahụ, ọ bụ ọtụtụ. Jọn wepụrụ echiche ahụ nke ịbụ “Elohim” n’amaokwu ahụ dịka otu Chineke site n’akaebe nke abụọ ya banyere isiokwu ahụ. Akaebe ya na-eguzobe ma ọ dịkarịa ala Chi abụọ.

More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.

Nke ka na-enye ndị na-emegide Atọ n’Ime Otu, ndị na-ekwupụta na ha na-akwado Mmụọ nke Amụma, nsogbu karịa bụ na ná mmalite “Mmụọ nke Chineke nēfegharị n’elu mmiri nile.” “Mmụọ” ahụ nke nēfegharị n’elu mmiri ọ̀ bụ Nna ma ọ bụ Ọkpara, ma ọ bụ na Ọ bụ onye nke atọ n’ime atọ nke eluigwe dịka Sister White si kpọọ Ya? A na-esote amaokwu atọ mbụ Jọn dere n’ozi ọma ya site n’okwu ndị a.

> In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.

> N’ime Ya ka ndụ dị; ndụ ahụ bụkwa ìhè nke mmadụ. Ìhè ahụ na-enye n’ọchịchịrị; ọchịchịrị ahụ amataghị ya. Jọn 1:4, 5.

The reference to light and dark is in complete agreement with the beginning of Genesis which says.

Nrụtụ aka a na-eme banyere ìhè na ọchịchịrị kwekọrọ n'ụzọ zuru ezu na mmalite nke Jenesis nke na-asị.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.

> Chineke wee sị, Ka ìhè dị: ìhè wee dị. Chineke wee hụ ìhè ahụ, na ọ dị mma: Chineke wee kewaa ìhè ahụ n’ọchịchịrị. Jenesis 1:3, 4.

We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”

Anyị ga-alaghachi n’oge na-adịghị anya n’akụkụ amaokwu abụọ ndị a yiri ibe ha gbasara ìhè nke bụ isiokwu dị n’akụkọ okike nke na-esochi mmalite e nyere banyere Isi nke Chineke. Na mbido, eziokwu mbụ a tụlere bụ nhazi, ma ọ bụ ọdịdị, nke Isi nke Chineke. Ma amaokwu ahụ akwụsịghị ruo n’isi nke abụọ amaokwu nke atọ, ebe anyị hụrụ na okwu atọ ikpeazụ n’akụkọ okike na-amalite site n’akwụkwọ ozi Hibru atọ nke, mgbe ejikọtara ha ọnụ, na-emepụta okwu a sụgharịrị dịka “eziokwu.”

The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.

Mmalite nke akụkọ okike na-ewebata Isi nke Chi, emesịa ọ na-egosipụta ike okike nke okwu Ya, ma mechie akụkụ ahụ site n’akara aka nsọ nke na-anọchi anya eziokwu, ozi nke mmụọ ozi nke atọ, na aha Chineke dịka e si anọchi ya anya site n’Alpha na Omega.

> And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.

> N’ụbọchị nke asaa ka Chineke gwụchara ọrụ Ya nile O mere; O wee zuo ike n’ụbọchị nke asaa site n’ọrụ Ya nile O mere. Chineke wee gọzie ụbọchị nke asaa, doo ya nsọ: n’ihi na n’ime ya ka O zuru ike site n’ọrụ Ya nile nke Chineke kere ma mee. Jenesis 2:2, 3.

The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.

Njedebe nke eziokwu mbụ ndị a kụziri n’Okwu Chineke bụ isi ngwụcha nke akụkụ Akwụkwọ Nsọ ahụ. Ọ na-ejedebe n’okwu atọ ndị a: “Chineke,” “kere,” na “mee,” si otu a na-emesi mmalite nke akụkụ ahụ ike, ma n’otu aka ahụ dịkwa oke mkpa, na-emesikwa Ụbọchị Izu Ike nke ụbọchị nke asaa ike. Ụbọchị Izu Ike ahụ, n’eziokwu, bụ akara nke okike na ihe ịrịba ama dị n’etiti Chineke na ndị Ya Ọ họpụtara. “Eziokwu” ka e gosipụtara n’ime mkpụrụedemede atọ ndị na-amalite nke ọ bụla n’ime okwu atọ ikpeazụ ndị ahụ gbasara okike. Àmà ahụ na-emesi ike otú eziokwu nke Ụbọchị Izu Ike si bụrụ ihe dị mkpa ma dịkwa oké mkpa, ma nke dịkwa miri emi otu aka ahụ bụ na mkpụrụedemede atọ ndị ahụ na-anọchikwakwa anya nzọụkwụ atọ nke ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ. N’ihi ya, ọbụna n’ime akụkụ mbụ nke Akwụkwọ Nsọ, a makwaara Ụbọchị Izu Ike dị ka ihe ịrịba ama nke ike okike Chineke dịka isi okwu ule n’ọgwụgwụ oge. Akwụkwọ ikpeazụ nke Akwụkwọ Nsọ na-enye àmà nke atọ iji soro àmà Jọn n’oziọma ya.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

> Jọn nye ọgbakọ asaa ndị dị n’Eshia: Ka amara dịrị unu, na udo, site n’aka Onye ahụ nke dị adị, nke dịrịrị adị, nke ga-abịakwa; na site n’aka Mmụọ asaa ndị dị n’ihu ocheeze ya; Na site n’aka Jisọs Kraịst, Onyeàmà ahụ kwesịrị ntụkwasị obi, na onye mbụ a mụrụ n’etiti ndị nwụrụ anwụ, na Onyeisi nke ndị eze nke ụwa. Nye Onye ahụ hụrụ anyị n’anya, ma jiri ọbara nke aka ya sachapụ anyị site na mmehie anyị, Ma meekwa anyị ndị eze na ndị nchụàjà nye Chineke na Nna ya; ka otuto na ọchịchị bụrụrịrị ya ruo mgbe ebighị ebi ebi. Amen. Lee, ọ na-abịa n’ígwé ojii; anya niile ga-ahụkwa ya, ha kwa ndị ahụ mara ya ube: agbụrụ niile nke ụwa ga-akwa ákwá n’ihi ya. Otu a ka ọ dị, Amen. Abụ m Alfa na Omega, mmalite na ọgwụgwụ, ka Onyenwe anyị kwuru, Onye ahụ nke dị adị, nke dịrịrị adị, nke ga-abịakwa, Onye Pụrụ Ime Ihe Nile.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.

> Mụ onwe m, Jọn, onye bụkwa nwanna unu na onye òtù unu n’ihe mkpagbu, nakwa n’alaeze ahụ na ntachi-obi nke Jisọs Kraịst, nọ n’agwaetiti a na-akpọ Patmọs n’ihi okwu Chineke na n’ihi àmà Jisọs Kraịst. Anọ m n’ime Mmụọ n’ụbọchị nke Onyenwe anyị, ma nụrụ n’azụ m nnukwu olu, dị ka nke opi, na-asị, Abụ m Alfa na Omega, onye mbụ na onye ikpeazụ; ma, ihe ị na-ahụ, dee ya n’akwụkwọ, ziga ya kwa chọọchị asaa ndị dị n’Esia; nye Efesọs, na nye Sụmirna, na nye Pegamọs, na nye Tayaṭaira, na nye Sadis, na nye Filadelfia, na nye Laodisia. Mkpughe 1:4–11.

The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.

Amaokwu atọ mbụ nke Mkpughe isi nke mbụ na-akọwapụta ozi ịdọ aka ná ntị ikpeazụ na otú e si ebufe ozi ahụ site n’aka Chineke ruo n’aka mmadụ. Ọ na-ekwukwa na ọ bụ Mkpughe nke Jizọs Kraịst, si otu a gosi ọdịiche dị n’etiti akwụkwọ Mkpughe na akwụkwọ Daniel. Otu bụ amụma, nke ọzọ bụ mkpughe.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “N’Akwụkwọ Mkpughe ka akwụkwọ nile nke Baịbụl na-ezukọ ma kwụsị. N’ebe a ka mmezu nke akwụkwọ Daniel dị. Otu bụ amụma; nke ọzọ bụ mkpughe. Akwụkwọ ahụ e mechiri emechi abụghị Mkpughe, kama ọ bụ akụkụ ahụ nke amụma Daniel nke metụtara ụbọchị ikpeazụ. Mụọ-ozi ahụ nyere iwu, sị, ‘Ma gị onwe gị, O Daniel, mechie okwu ndị a, ma kaa akwụkwọ ahụ akara, ruo n’oge ọgwụgwụ.’ Daniel 12:4.” Acts of the Apostles, 585.

In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”

N’akwụkwọ Mkpughe, e nwere ahịrị amụma ndị a ga-amata ma chịkọta, ahịrị n’elu ahịrị. Ahịrị amụma ndị ahụ niile na-ejedebe n’akwụkwọ Mkpughe, ma akwụkwọ e mechiri emechi abụghị akwụkwọ Mkpughe, ọ bụghịkwa naanị akwụkwọ Daniel ka e mechiri emechi, kama ihe e mechiri n’akwụkwọ Daniel bụ “akụkụ ahụ nke amụma Daniel nke metụtara ụbọchị ikpeazụ.”

The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.

A pụrụ ịghọta “ụbọchị ikpeazụ” n’ozuzu ya, ma ịghọta ha dịka okwu sitere n’ike mmụọ nsọ, (nke ha bụ) na-achọkwa ka anyị nyochaa ma okwu ahụ bụ “ụbọchị ikpeazụ” nwere ihe nnọchianya amụma jikọtara ya. “Ụbọchị ikpeazụ” bụ otu oge pụrụ iche n’akụkọ ihe mere eme nke amụma nke nwere ọtụtụ ahịrị nkwado. Enwere m olileanya ịkọwapụta akụkọ ihe mere eme ahụ n’oge na-adịghị anya. Ọ bụ kpọmkwem akụkọ ihe mere eme sitere n’afọ 1798 ruo na mmechi nke oge ebere. Otu ụzọ isi amata nke a bụ na, n’ọrụ ofufe nke ebe nsọ nkịtị, e nwere otu ụbọchị n’afọ nke nọchiri anya ikpe, nke ahụkwa bụ Ụbọchị Mkpuchi Mmehie. Emume nkịtị ahụ nọchiri anya ihe Nwanyị White kpọrọ Ụbọchị Mkpuchi Mmehie nke mgbochi-nọchiteanya. Ụbọchị Mkpuchi Mmehie nke amụma ma ọ bụ nke mmụọ na-anọchi anya “ụbọchị ikpeazụ” nke oge ebere, ọ na-anọchi anya oge ikpe ikpeazụ.

The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.

Amụma ahụ dị n’akwụkwọ Daniel nke e mechiri emechi bụ nke akụkụ abụọ. E nwere amụma metụtara ụbọchị ikpeazụ ndị Millerite ghọtara, nke kwusara mmeghe nke ikpe. A na-anọchi anya akụkụ ahụ nke Daniel site n’ọhụụ Osimiri Ulai nke isi nke asatọ na nke itoolu. Amụma nke ọzọ e mechiri emechi n’akwụkwọ Daniel na-ekwusa mmechi nke ikpe, na njedebe nke Adventizim, na njedebe nke United States, na njedebe nke ụwa. Ọhụụ ahụ ka e ji Osimiri Hiddekel nọchie anya.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.

> “Ìhè ahụ Daniel natara n’aka Chineke ka e nyere ya n’ụzọ pụrụ iche maka ụbọchị ikpeazụ ndị a. Ọhụụ ndị ọ hụrụ n’akụkụ osimiri Ulai na Hiddekel, nnukwu osimiri Shaina, na-eru ugbu a n’ime mmezu ha, ihe omume niile e buru n’amụma ga-emezukwa n’oge na-adịghị anya.” Testimonies to Ministers, 112, 113.

The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”

E kpughere ọhụụ Ulai na 1798, ọ na-ekwu banyere ebe nsọ nke Chineke na ndị Ya. E kpughere ọhụụ Hiddekel na 1989 mgbe, dịka e kọwara na Daniel isi nke iri na otu, amaokwu nke iri anọ, mba ndị nọchiri anya nke bụbu Soviet Union ka e wepụrụ site n’aka papacy na United States, ọ na-ekwukwa banyere ndị iro nke ndị Chineke. Ọhụụ abụọ ahụ na-arụ ọrụ dịka ụka asaa na akara asaa dị n’akwụkwọ Mkpughe si arụ ọrụ. Otu bụ akụkọ ime nke ụka, nke ọzọ bụ akụkọ mpụta nke ụka, ha abụọ na-agakwa n’ogologo oge ha nile ma bụrụkwa “karịsịa maka” “ụbọchị ikpeazụ ndị a.”

But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.

Ma ọ bụ ezie na a gwara anyị na akwụkwọ Mkpughe abụghị akwụkwọ e mechiri emechi, a gwakwara anyịkwa na ọ bụ akwụkwọ e mechiri emechi.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Mkpuo ekpughere bụ akwụkwọ e mechiri emechi, ma ọ bụkwa akwụkwọ e meghere emeghe. Ọ na-edekọ ihe omume dị ịtụnanya ndị ga-eme n’ụbọchị ikpeazụ nke akụkọ ụwa a. Ozizi ndị dị n’akwụkwọ a doro anya nke ọma, ọ bụghị ndị omimi na ndị a na-apụghị ịghọta. N’ime ya ka e weghachiri otu ahịrị amụma ahụ e ji n’Akwụkwọ Daniel. Ụfọdụ amụma ka Chineke kwughachiri, si otú a na-egosi na a ghaghị inye ha mkpa. Onyenwe anyị anaghị ekwughachi ihe ndị na-enweghị nnukwu isi.” Manuscript Releases, volume 9, 8.

The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.

Akwụkwọ Mkpughe ahụ e meghere akara ya n’ihi na e meghere amụma ndị dị na Daniel, ma otu ahịrị ndị ahụ nke amụma ndị e meghere akara ha na Daniel bụkwa otu ahịrị ndị a na-ahụ na Mkpughe. Ihe e mechiri akara n’Akwụkwọ Mkpughe bụ akụkụ nke Mkpughe nke metụtara karịsịa ndị nke Chineke n’“ụbọchị ikpeazụ.” Mgbe Sister White dere nkwupụta a, “égbè eluigwe asaa” ahụ ka bụ ihe e mechiri akara n’oge ọ dere ya, ya mere o dere na “ọ bụ akwụkwọ e mechiri akara.” O kwukwara na akwụkwọ Daniel bụ “akwụkwọ ahụ e mechiri akara,” n’oge gara aga. N’ebe ya nọ, e meghere akara ya n’afọ 1798.

What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.

Ihe e mechiri emechi banyere égbè-elu-igwe asaa ahụ n’oge ndụ ya abụghị naanị ihe omume ga-eme n’ọdịnihu nke égbè-elu-igwe asaa ahụ na-anọchi anya ya, kama ọkachasị na “égbè-elu-igwe asaa” ahụ na-anọchi anya na mmalite Adventizim kwekọrọ na njedebe Adventizim. “Égbè-elu-igwe asaa” ahụ na-ekpughe iwu amụma kachasị mkpa a chọrọ iji ghọta Mkpughe nke Jisọs Kraịst, n’otu oge ahụkwa na-ekpughe otu àgwà nke ọdịdị na agwa Chineke, na Ọ bụ mmalite na njedebe nke ihe niile. Amụma na-egosi na e nwere mmepe e bu n’obi mee nke eziokwu ndị ahụ metụtara ọdịdị na agwa Chineke.

Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.

Jisọs, mgbe a na-anọchi anya Ya dịka “Ọdụm nke ebo Juda”, na-egosi ọrụ Ọ na-arụ ka Ọ na-ekpughe eziokwu n’ụzọ na-abawanye nwayọọ nwayọọ ma bụrụkwa nke a haziri nke ọma n’ime akụkọ ihe mere eme. Ọ na-emechi okwu amụma akara, ruo n’oge ahụ e tụrụ ya ka a ghọta ya. Ọ na-emechi ma na-emeghe eziokwu akara maka nzube nke nkuzi. Dịka Palmoni, Jisọs bụ Onye Nọmba Ebube, Nna-ukwu nke oge nke na-achị akụkọ Ya. Dịka Alfa na Omega, Ọ bụ, n’etiti ihe ndị ọzọ, Nna-ukwu nke asụsụ. Dịka Ọdụm nke ebo Juda, Ọ bụ Onye ahụ na-achịkwa mgbe a ga-ekpughe eziokwu nye mmadụ.

In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.

N’akwụkwọ Mkpughe isi nke mbụ, mgbe amaokwu atọ mbụ gasịrị, e gosipụtara Isi-chi ahụ dịka ndị dị iche iche atọ.

> John to the seven churches which are in Asia: Grace be unto you, and peace,

> Jọn nye ụka asaa ndị dị n’Eshia: Ka amara dịrị unu, na udo,

> from him which is, and which was, and which is to come;

> site n’aka Ya bụ, Onye dịrịwo, Onye nọkwa n’ịbịa;

> and from the seven Spirits which are before his throne;

> na site n’aka Mmụọ asaa ndị ahụ nọ n’ihu ocheeze Ya;

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.

> Na site n’aka Jisọs Kraịst, onye ahụ bụ onyeàmà kwesịrị ntụkwasị obi, na ọkpara sitere n’ọnwụ bilie, na onye-isi nke ndị eze nke ụwa. Mkpughe 1:4, 5.

The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.

Okwu mmeghe nke akwụkwọ ikpeazụ nke Bible na-ezipụ ekele n’ụzọ doro anya nye nzukọ Chineke, nke na-akọwapụta Nna, Mmụọ, na Ọkpara. Ngwụcha Okwu Chineke na-ekwughachi mmalite ya, ma n’ime ime nke a, ọ na-emesi ịdị mkpa nke nghọta ziri ezi banyere Isi-chi ike. Ọ na-eme nke a n’ihi ndị ga-abụ ndị Filadelfịa ma mejupụta otu narị puku iri anọ na anọ ahụ. Ha bụ ndị ọgbụgba ndụ ikpeazụ, ndị e gosiri n’ụdị n’akụkụ ahịrị nile nke akụkọ ihe mere eme nke ọgbụgba ndụ. Ndị akaebe ahụ, tinyere eziokwu ndị ọzọ, na-eguzobe na Chineke anọwo na-achọ nwayọ nwayọ ịbawanye ọmụma banyere ọdịdị na agwa Ya n’ime akụkọ amụma nile.

The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.

Nnukwu ihe nnọchianya n’ime Bible nke igosi enweghị amamihe mmadụ banyere Chineke bụ Fero, onye nọchiri anya Ijipt, ihe nnọchianya nke ụwa nile dum, ya mere nke mmadụ nile. Akara ụzọ ahụ na-amalite usoro ahụ ná mmalite nke Izrel nkịtị, ebe Chineke nọ na-achọ ime ka a mara aha Ya. N’ọgwụgwụ nke Izrel nkịtị, esemokwu gbasara aha Chineke ka e kwughachiri ọzọ. N’ọgwụgwụ nke Izrel nkịtị, Jisọs jiri ịkọwapụta akụkọ Devid ma jiri “iwu nke nkwupụta mbụ” kaa njirimara mmekọrịta Ya na ndị Juu, iji nọchite anya nkwupụta ikpeazụ banyere ìsì Laodisia nke ndị Juu. Ha enweghị ike ịghọta ihe Ọ na-ekwu, n’ihi na ha amataghị iwu nke Alfa na Omega, ha amaghịkwa Alfa na Omega nke guzoro n’ihu ha.

At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.

Ná mmalite nke Izrel ime mmụọ, a na-eme ka esemokwu ahụ e gosipụtara n’akụkọ ihe mere eme nke Moses yie ihe kwekọrọ na ya. Dịka Adventizim si jee njem n’ime akụkọ ihe mere eme nke “ụbọchị ikpeazụ,” e nyewo ọtụtụ ohere iji ghọta karịa banyere Alfa na Omega, dịka o merekwa n’ihe banyere Izrel oge ochie. A ga-enwe oge nke a gaghị ajụkwa ajụjụ ọzọ n’ọgwụgwụ Adventizim, dịka ọ dị n’ụbọchị Kraịst.

Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.

N’ịlaghachikwute akụkụ ahụ dị na Mkpughe isi nke mbụ, anyị na-ahụ na amara na udo sitere n’aka Onye ahụ dị adị, Onye dịrị adị, na Onye na-abịa, nakwa site n’aka Mmụọ asaa ahụ, nakwa site n’aka Jisọs. A na-anọchite Isi Chineke anya dịka Jisọs, Mmụọ asaa ahụ, na Onye ahụ dị adị, Onye dịrị adị, na Onye na-abịa; si otu a mee ka anyị mata na ọ bụ Nna ahụ nwere àgwà ndị ahụ a na-anọchi anya ha dịka Onye dị adị, Onye dịrị adị, na Onye na-abịa. Àgwà ndị a na-anọchi anya ọdịdị ebighị ebi nke Chineke. Ọ dịwo adị mgbe niile, ma n’amaokwu nke asatọ na nke itoolu, e kenyere otu àgwà ahụ kpọmkwem nye Jisọs.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.

> Abụ m Alfa na Omega, mmalite na njedebe, ka Onyenwe anyị kwuru, Onye dị adị, Onye dịrị adị, na Onye na-abịa, Onye Pụrụ Ime Ihe Nile. Mụ onwe m Jọn, onye bụkwa nwanne unu, na onye so unu n’ahụhụ, nakwa n’alaeze na ndidi nke Jisọs Kraịst, nọ n’agwaetiti a na-akpọ Patmọs n’ihi okwu Chineke, na n’ihi àmà Jisọs Kraịst. Anọ m na Mmụọ n’ụbọchị nke Onyenwe anyị, anụkwara m n’azụ m nnukwu olu, dị ka nke opi, na-asị, Abụ m Alfa na Omega, onye mbụ na onye ikpeazụ: ma, Ihe ị na-ahụ, dee ya n’akwụkwọ, zigakwara ya ụka asaa ndị dị n’Eshịa; nye Efesọs, na Smaina, na Pegamọs, na Taiataira, na Sadis, na Filadelfia, na Laodisia. Mkpughe 1:8–11.

Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”

Ndị nwere Baịbụl nke na-ede okwu Jisọs n’acha uhie uhie maara na n’amaokwu nke asatọ na nke iri na otu, ọ bụ Jisọs na-ekwu okwu. N’amaokwu ndị ahụ, Jisọs na-egosi na Ọ nwere otu ọdịdị ebighị ebi ahụ́ na Nna ahụ mgbe Ọ kpọrọ Onwe Ya “Onyenweanyị, onye dị, na onye dịrịrị adị, na onye na-abịa,” Jisọs kpọkwakwara na Ọ bụ “Onye pụrụ ime ihe nile.”

The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.

Ihe mbụ Jizọs kwuru n’mbido akwụkwọ Mkpughe, akwụkwọ nke na-akọwapụta na ọ bụ Mkpughe nke Jizọs Kraịst, bụ na Ọ bụ Alfa na Omega, na Ya onwe Ya kwa bụ onye ebighị ebi dịka Nna ahụ dị, nakwa na Ya onwe Ya kwa bụ Chineke Pụrụ Ime Ihe Niile. Àgwà nke ọdịdị Chineke bụ okwu ndị mbụ Jizọs kwuru n’akwụkwọ Mkpughe. Àgwà ndị ahụ bụ ihe ịsụ ngọngọ kpọmkwem nye ndị Adventist ka na-agbachitere ọnọdụ mbụ banyere Isi-Chineke ahụ. Ha kwenyere na e nwere oge Nna ahụ mụtara Ọkpara Ya.

The end of the book of Revelation agrees with the beginning of the book of Revelation.

Ọgwụgwụ nke akwụkwọ Mkpughe kwekọrọ na mbido nke akwụkwọ Mkpughe.

The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.

Ọbịbịa nke Abụọ sochiri nkọwa nke Isi-chi. N’isi nke iri abụọ na abụọ, anyị hụrụ na njedebe nke akwụkwọ ahụ kwekọrọ na mmalite nke akwụkwọ ahụ, ma amaokwu nke iri na abụọ na-adakọ na amaokwu nke asaa nke isi nke mbụ site n’ịkpọtụrụ Ọbịbịa nke Abụọ.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 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. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.

> Ma, lee, ana m abịa ọsọsọ; ụgwọ ọrụ m sokwa m, inye onye ọ bụla dịka ọrụ ya ga-adị. Abụ m Alfa na Omega, mmalite na ọgwụgwụ, onye mbụ na onye ikpeazụ. Ngọzi nādịrị ndị na-eme ihe nile O nyere n’iwu, ka ha wee nwee ikike n’elu osisi nke ndụ, ma site n’ọnụ ụzọ ámá banye n’obodo ahụ. N’ihi na n’èzí nọ nkịta, na ndị na-eme mgbaasị, na ndị na-akwa iko, na ndị na-egbu mmadụ, na ndị na-ekpere arụsị, na onye ọ bụla hụrụ ụgha n’anya ma na-eme ya. Mu onwem, Jizọs, ezitewo mmụọ-ozi m ka ọ gbaa unu ama ihe ndị a n’ime nzukọ nile. Abụ m mgbọrọgwụ na nwa David, na kpakpando na-enwu enwu nke ụtụtụ. Ma Mmụọ na Nwunye ọhụrụ ahụ na-asị, Bịa. Ka onye na-anụ ya kwukwa, Bịa. Ka onye akpịrị na-akpọ nkụ bịa. Ma onye ọ bụla chọrọ, ka o were mmiri nke ndụ n’efu. Mkpughe 22:12–17.

After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.

Mgbe o kwuchara maka Ọbịbịa nke Abụọ, Jisọs, dị ka ọ dị na Mkpughe isi nke mbụ, kọwara Onwe ya dịka Alfa na Omega. Mgbe ahụ, ọ gbakwụnyere ọdịiche dị n’etiti ndị ga-anụ na ndị na-agaghị anụ ihe Mmụọ ahụ kwuru nye ụka dị iche iche. O zoro aka n’usoro nkwurịta okwu e gosiri n’amaokwu nke mbụ ruo nke atọ n’isi nke mbụ, site n’ịkọwa na o zitere Gebriel ozi ahụ ka o were ruo Jọn.

Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.

Mgbe ahụ Ọ laghachiri na nkwupụta ikpeazụ ahụ O kwuru nye ndị odeakwụkwọ na ndị Farisii n’ọgwụgwụ Izrel oge ochie. Ọ jikọtara ọgwụgwụ abụọ ahụ nke Izrel nkịtị na nke mmụọ ọnụ, site n’ịza n’Akwụkwọ Mkpughe maka ndị nọ n’“ụbọchị ikpeazụ” ihe ndị Juu nọ n’“ụbọchị ikpeazụ” ha enweghị ike ịghọta. Ọ na-ekwu na Ọ bụ mgbọrọgwụ (mmalite) na mkpụrụ (ọgwụgwụ) nke Devid. Isiokwu banyere Devid na Onyenwe ya bụ nkwupụta ikpeazụ Jizọs gwara ndị Juu na-ese okwu, ọ na-anọchikwa nkwupụta ikpeazụ ahụ maka ndị nọ n’ụbọchị ikpeazụ ndị, dịka ozi e zigara nzukọ Filadelfia, na-ekwu na ha bụ ndị Juu, ma ha abụghị.

> 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. Revelation 3:9, 10.

> Lee, aga m eme ka ndị si n’ụlọ nzukọ Setan, ndị na-asị na ha bụ ndị Juu ma ha abụghị, kama ha na-ekwu okwu ụgha; lee, aga m eme ka ha bịa kpọọ isiala n’ihu ụkwụ gị, ma mara na ahụwo m gị n’anya. N’ihi na i debewo okwu nke ndidi 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. Mkpughe 3:9, 10.

Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.

Ndị na-efe ofufe n’ụkwụ ndị nsọ bụ ndị Adventist Laodisia a tọgbọpụrụla n’ọnụ Onyenwe anyị.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> “I chere, na ndị ahụ na-efe ofufe n’ihu ụkwụ ndị nsọ, (Mkpughe 3:9), ga-emesịa nweta nzọpụta. N’ebe a, aghaghị m ịdị iche na gị; n’ihi na Chineke gosiri m na òtù a bụ ndị na-ekwupụta na ha bụ ndị Adventist, ndị dapụrụ azụ, ma ‘kpọgidere Ọkpara Chineke n’obe ọzọ n’ime onwe ha, ma mee ka e mee ya ihere n’ihu ọha.’ Ma n’ime ‘oge awa nke ọnwụnwa,’ nke ka ga-abịa, iji gosi àgwà eziokwu nke onye ọ bụla, ha ga-ama na ha efuwo ruo mgbe ebighị ebi; ma, ebe ihe mgbu nke mmụọ jupụtara ha, ha ga-akpọ isi ala n’ihu ụkwụ ndị nsọ.” Word to the Little Flock, 12.

According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.

Dị ka Akwụkwọ Nsọ na Mmụọ Amụma si kwuo, ndị ahụ na-efe ofufe n’ụkwụ ndị nsọ bụ ndị òtù ụlọ nzukọ Setan. Ha na-ekwu na ha bụ ndị Juu, ma ha abụghị. A na-agwa ndị Adventist ezi omume okwu n’ime ụka Filadelfia. Ndị otu narị puku na iri anọ na anọ bụ ndị Filadelfia, ma ndị Juu ndị na-ekwu na ha bụ ndị Juu, ma ha abụghị—bụ ndị Laodisia. E nwere ìgwè mmadụ abụọ nke ndị kwesị ntụkwasị obi n’“ụbọchị ikpeazụ,” ndị otu narị puku na iri anọ na anọ na ndị ahụ bụ ndị e gburu n’ihi okwukwe ha. Naanị ụka abụọ n’ime asaa ahụ ka enweghị nkatọ ọ bụla. Otu bụ Filadelfia nke na-anọchi anya ndị na-anwụghị anwụ, nke ọzọkwa bụ Smina, nke na-anọchi anya ndị martịa kwesị ntụkwasị obi. Ndị martịa na ndị ahụ na-anwụghị anwụ, Smina na Filadelfia, bụ naanị ụka abụọ n’ime asaa ahụ nke enweghị ikpe ọmụma ọ bụla ejikọtara na ozi e nyere ha. Ma, ụka abụọ ahụ ga-emekọrịta ihe na ndị ahụ na-ekwu na ha bụ ndị Juu, ma ha abụghị. Nke a dị otu a, n’ihi na ha niile bụ ndị òtù otu ụka ahụ n’“ụbọchị ikpeazụ,” na-eche otu ọnọdụ ndị ahụ ihu, otu ìgwè e kpebiri ka ha jiri ọbara ha gbaa ama, nke Moses nọchiri anya ya n’Ugwu Mgbanwe Ahụ, ma ìgwè nke ọzọ Elija nọchiri anya ya, onye na-anwụghị anwụ.

> And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.

> Dee onye-mọ-ozi nke nzukọ dị na Smena, dee; Ihe ndị a ka Onye Mbụ na Onye Ikpeazụ na-ekwu, onye nwụrụ anwụ, ma dịkwa ndụ; Amaara m ọrụ gị, na mkpagbu, na ịda ogbenye, (ma ị bara ụba) amakwa m nkwulu nke ndị na-asị na ha bụ ndị Juu, ma ha abụghị, kama ha bụ ụlọ nzukọ nke Setan. Atụla egwu n’ihi ihe ọbụla i ga-ata ahụhụ: lee, ekwensu ga-atụba ụfọdụ n’ime unu n’ụlọ mkpọrọ, ka e wee nwalee unu; unu ga-enwekwa mkpagbu ụbọchị iri: bụrụ onye kwesịrị ntụkwasị obi ruo ọnwụ, m ga-enyekwa gị okpueze nke ndụ. Mkpughe 2:8–10.

As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.

Ka Jisọs na-akọwa ọnọdụ dị egwu nke nzukọ ụka nke Smaina, Ọ na-ekwu naanị otu okwu ọma mgbe Ọ sịrị, “ma i bara ụba,” si otú a na-eme ka ọdịiche dị n’etiti ha na ndị òtù ụlọ nzukọ Setan ahụ ndị na-abụghị ndị bara ụba. Ndị ahụ nọ n’Akpughe bụ́ ndị Adventist ma na-eche na ha bara ụba, ma ha abụghị, bụ ndị Juu ahụ na-asị na ha bụ ndị Juu, ma ha abụghị—n’ihi na ha bụ ndị Seventh-day Adventist nke Laodisia.

In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”

N’mbido nke Mkpughe, a na-egosi Chi n’ime mmadụ atọ; ma n’isi njedebe nke akwụkwọ Mkpughe, a kpọmkwem na-akpọ Jisọs na Mmụọ ahụ aha, ma ọ bụghị Nna ahụ. Nke a adịghị emetụta ihe, n’ihi na ụkpụrụ nke ahịrị n’elu ahịrị, jikọtara ya na nke mbụ na-akọwa nke ikpeazụ, na-achọ ka e mata Nna ahụ n’amaokwu ikpeazụ nke Mkpughe, n’ihi na e meela ka amata na Ọ nọ ebe ahụ n’amaokwu mbụ. Ọ dịghị iche na oziọma Jọn isi nke mbụ, ebe Jọn adịghị akpọ Mmụọ ahụ aha kpọmkwem, ma a ghọtara na Mmụọ ahụ nọ ebe ahụ, n’ihi na Mmụọ ahụ nọ ebe ahụ oge mbụ e dere okwu a, “na mbido.” Akaebe oziọma Jọn n’isi nke mbụ na-amalite site n’otu ahịrịokwu ahụ kpọmkwem: “na mbido.”

The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.

“Mbido” ahụ bụ ihe nnọchianya amụma, a ga-enyochakwa ya site n’iwu amụma, tinyere ahịrị n’elu ahịrị. Mbido Mozis bụ mbido nke Oziọma Jọn, bụkwa mbido nke akwụkwọ Mkpughe, ọ bụkwa njedebe nke Mkpughe. N’ime ahịrị anọ ahụ, ugboro abụọ ka a na-akọwapụta mmadụ atọ nile nke atọ ime mmụọ nke eluigwe, n’otu ahịrịkwa (Oziọma Jọn) Mmụọ ahụ nwere ike ịbụ na ọ dịghị, ma n’ahịrị nke anọ Nna ahụ adịghị; ma mgbe a kpọkọtara ha ọnụ, a na-anọchi anya Mmadụ atọ ahụ dị nsọ n’ahịrị anọ ahụ nile.

Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.

Kraịst bịara ime ka a mara Nna, Mụọ Nsọ bịakwara ime ka a mara Ọkpara ahụ. Ha atọ niile chụrụ àjà ebighị ebi. Nna hụrụ ụwa n’anya nke ukwuu nke na O nyere Jisọs, Jisọs hụkwara ụwa n’anya nke ukwuu nke na O kwetara iburu n’ahụ nke Ya, ruo mgbe ebighị ebi, anụ ahụ nke ndị O kere. Olee ụdị inye onwe onye ka a na-anọchi anya n’omume ahụ nke Onye Okike họọrọ ịghọ akụkụ nke ihe O kere eke? Onye nke atọ n’ime ịdị n’otu nke Chineke nyere Onwe Ya, n’ihi na Ọ nabatara ọnọdụ nke ibi n’ime ihe e kere eke a na-akpọ mmadụ—ruo mgbe ebighị ebi.

It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.

Ọ pụrụ ịbụ na ọ bụ n’ihi nke a ka a na-ejikọ Mmụọ Nsọ ugboro ugboro na ihe nnọchianya nke ndị nke Chineke. Ọ bụ Onye ahụ n’ime Isi-Chineke nke ga-anọgide na okike mmadụ. Ya mere, ihe nnọchianya nke Mmụọ Nsọ n’Akwụkwọ Nsọ, karịa mgbe na-erughị, na-anọchi anya site n’ihe nnọchianya nke na-anọchite ma Mmụọ Nsọ ma ọ bụ mmadụ. Na mbido Mmụọ ahụ kpaliri n’elu mmiri.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> O wee si m, Mmiri ndị ahụ i hụrụ, ebe nwanyị akwụna ahụ nọ ọdụ, bụ ndị mmadụ, na ìgwè mmadụ, na mba dị iche iche, na asụsụ dị iche iche. Mkpughe 17:15.

The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.

Naanị ihe arụ ụlọ nsọ ahụ Mosis wuru nke a na-enyeghị ụkpụrụ ya n'ụzọ pụrụ iche n'ụzọ zuru ezu ka ndị ọrụ soro bụ oriọna ọlaedo ahụ nwere alaka asaa. Oriọna ahụ na-anọchi anya njikọta nke mmadụ na ịdị Chineke. N’ihi nke a, imewe oriọna ahụ bụ naanị ihe dị n’ụlọ nsọ ahụ a hapụrụ ka mmadụ tinye aka na ya. A kọwara oriọna asaa ahụ Kraịst na-ejegharị n’etiti ha dịka ụka asaa ahụ; ma a na-eji mmanụ enye oriọna ahụ ike, nke na-anọchi anya Mmụọ Nsọ, ebe eriri oriọna ndị na-akwado ire ọkụ ahụ ka o nye ìhè ka e si n’uwe ọcha linin nke ndị nchụàjà yiworo mee ha, nke na-anọchi anya ezi omume Kraịst nke na-enwu dịka ìhè nke ụwa. Ndị nke Chineke bụ ìhè nke ụwa, ma ìhè ahụ na-enweta naanị mmanụ Mmụọ Nsọ ka ọ na-enwu. A na-ejikọtakarị Mmụọ Nsọ na ndị mmadụ n’otú e si kọwaa Ya n’Akwụkwọ Nsọ.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Site n’ocheeze ka égbè-elu-igwe ahụ ka àmụ̀mà na èbùm-eluigwe na olu dị iche iche si apụta: ma oriọna ọkụ asaa nọ na-ere ọkụ n’ihu ocheeze ahụ, nke bụ Mmụọ asaa nke Chineke. Mkpughe 4:5.

Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.

A kọwara oriọna asaa ndị a ebe a dị ka “Mmụọ asaa nke Chineke,” ma a gwara anyị na ihe-oriọna asaa ahụ bụ ụka asaa ahụ.

> The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.

> Ihe omimi nke kpakpando asaa ndị ahụ ị hụrụ n’aka nri m, na ihe-oriọna ọlaedo asaa ahụ. Kpakpando asaa ndị ahụ bụ ndị mmụọ ozi nke ụka asaa ahụ; ihe-oriọna asaa ndị ahụ ị hụrụ bụkwa ụka asaa ahụ. Mkpughe 1:20.

The seven candlesticks are both the seven Spirits and they are God’s church.

Ihe ndọba oriọna asaa ahụ bụ ma Mmụọ asaa ahụ, ha kwa bụ Nzukọ Chineke.

> And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.

> M wee le, ma, n’etiti ocheeze ahụ na ihe anọ ahụ dị ndụ, nakwa n’etiti ndị okenye ahụ, otu Nwa-aturu guzo, dị ka a ga-asị na e gburu ya, nwekwaa mpi asaa na anya asaa, ndị bụ Mmụọ asaa nke Chineke e zigara n’ụwa nile. Mkpughe 5:6.

The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.

Mpi asaa na anya asaa ahụ bụkwa Mmụọ Nsọ nke e zigara n’ụwa nile, ma mgbe e mere onye Kraịst baptizim, a na-ezigakwa ya n’ụwa nile, n’ihi na e mere ya baptizim n’aha nke Nna, na nke Ọkpara, na nke Mmụọ Nsọ. N’ime ngọzi ahụ e kwupụtara n’elu ndị martịa nke nsogbu iwu Ụbọchị-Izu-ike, na ndị niile nwụrụ n’okwukwe n’ime Izrel ime mmụọ nke oge a kemgbe 1844, ọ bụ Mmụọ ahụ na-enye otuto olili ha mgbe Ọ na-ekwu, “Ee,” “ka ha wee zuo ike pụọ n’ọrụ ike ha,” n’ihi na Ọ nọnyere ha n’ọrụ ike ha nile ruo mgbe ha tọgbọrọ ndụ ha.

> And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.

> M wee nụrụ olu sitere n’eluigwe na-asị m, Dee, Ngọzị ka ndị nwụrụ anwụ bụ ndị na-anwụ n’ime Onyenweanyị site ugbu a gaa n’ihu: Ee, ka Mụọ ahụ na-ekwu, ka ha wee zuo ike pụọ n’ọrụ ike ha; ọrụ ha na-esokwa ha. Mkpughe 14:13.

When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.

Mgbe a na-atụle njedebe na mmalite nke akwụkwọ Mkpughe, mmalite nke Akwụkwọ Nsọ na mmalite nke oziọma Jọn, anyị na-achọpụta na a nọchiri anya Ndị ahụ atọ nke Ịbụ Chineke, ọ bụ ezie na Nna ahụ nọ ebe ahụ, dabere n’itinye ahịrị n’elu ahịrị. Ọkpara ahụ nọ ebe ahụ, na-akọwa Onwe Ya dịka Alfa na Omega.

If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.

Ọ bụrụ na anyị aghọta na njikọta nke mmadụ na ịdị nsọ Chineke bụ njikọta nke Mmụọ Nsọ na mmadụ, anyị nwere ike mgbe ahụ ịghọta ihe kpatara e ji ejikọ ihe nnọchianya nke Mmụọ Nsọ na ihe nnọchianya nke mmadụ. N’ịbụ ndị ji echiche a n’obi, anyị na-alaghachi n’ime “na mmalite” abụọ ahụ anyị na-ekwu banyere ha ugboro ugboro.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.

> Na mbido, Chineke kere eluigwe na ụwa. Ụwa ahụ enweghị ọdịdị, bụrụkwa ihe efu; ọchịchịrị dịkwa n’elu ihu omimi. Mmụọ nke Chineke na-awagharịkwa n’elu ihu mmiri. Chineke wee sị, Ka ìhè dị: ìhè wee dị. Chineke wee hụ ìhè ahụ, na ọ dị mma: Chineke wee kewaa ìhè ahụ n’ebe ọchịchịrị nọ. Jenesis 1:1–4.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Na mbu ka Okwu ahụ dị, Okwu ahụ na Chineke dịkwa, Okwu ahụ bụkwa Chineke. Okwu ahụ nọ na mbu n’ebe Chineke nọ. Emere ihe niile site n’aka Ya; ọ dịghịkwa ihe ọbụla e mere nke e meghị site n’aka Ya. Ndụ dị n’ime Ya; ndụ ahụ bụkwa ìhè nke mmadụ. Ìhè ahụ na-enwu n’ọchịchịrị; ọchịchịrị ahụ aghọtaghịkwa ya. Jọn 1:1–5.

Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.

N’iji ndị àmà abụọ a nke “na mbu;” Chineke Okwu ahụ, Onye kere ihe niile, nyekwara ndụ Ya, n’ihi na “nime Ya ka ndụ dị,” ndụ Ya bụkwa “ìhè” nke ụmụ mmadụ. “Ìhè” nke mmadụ e kere eke bụ ezi omume nke Onye Okike. Ezi omume nke Onye Okike bụ okpiri oriọna ndị dị n’ebe nsọ.

> And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.

> E wee nyekwara ya ka o yi uwe linin dị mma, dị ọcha ma na-acha ọcha: n’ihi na uwe linin ahụ bụ ezi omume nke ndị nsọ. Mkpughe 19:18.

The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.

Mmanụ nke na-eme ka eriri oriọna na-enwu na-anọchi anya ọrụ nke Mmụọ Nsọ n’ime ndụ onye kwere ekwe. Ná mmalite, ụwa gbara ọchịchịrị, ìhè adịghịkwa. Jisọs wee nye ndụ Ya, ndụ ahụ nke dị n’ime Ya, ka ìhè wee dịrị mmadụ.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.

> Ndị niile bi n’elu ụwa ga-akpọkwa ya isiala ofufe, bụ ndị edeghị aha ha n’akwụkwọ nke ndụ nke Nwa Atụrụ ahụ e gburu site na ntọala ụwa. Mkpughe 13:8.

When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.

Mgbe Jisọs họọrọ ịbụ àjà maka mmadụ nile, O nyere ndụ Ya ka mmadụ wee nwee ìhè. Dịka ọ dị n’akụkụ amaokwu abụọ a, oge ọ bụla a kpọbatara ìhè, ìhè ahụ na-emepụta òtù ndị na-efe ofufe abụọ dị ka ìhè na ọchịchịrị nọchiri anya ha, ụmụ nke ehihie ma ọ bụ ụmụ nke abalị.

> But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.

> Ma unu onwe-unu, umu-nna, anọghị n’ọchịchịrị, ka ụbọchị ahụ wee jide unu dịka onye ohi. Unu nile bụ ụmụ nke ìhè, na ụmụ nke ehihie: anyị abụghị ndị nke abalị, ma ọ bụ nke ọchịchịrị. 1 Thessalonians 5:4, 5.

When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.

Mgbe anyị ghọtara mmekọrịta ebighị ebi dị nnọọ nso Mmụọ Nsọ nwere na ụmụ nke ehihie, anyị nwere ike ịghọta ihe kpatara na ihe nnọchianya nke ụmụ Chineke na nke Mmụọ Nsọ ji nwee njikọ dị nnọọ chiri anya. N’akụkụ ikpeazụ nke Mkpughe, anyị na-ahụ Jisọs dịka Alfa na Omega, anyị na-ahụ Nna site n’itinye ahịrị n’elu ahịrị, ma Mmụọ Nsọ na-enye nnọchianya ikpeazụ Ya banyere Onwe Ya, n’ihi na ndị nsọ nke oge ochie kwuru okwu dịka Mmụọ Nsọ kpaliri ha. Nkwupụta mbụ Ya banyere Onwe Ya n’ime Jenesis na-egosi Ya ka Ọ na-agagharị n’elu mmiri, ma ọ bụ na-agagharị n’elu mmadụ, ma ntụaka ikpeazụ Ya banyere Onwe Ya bụ dịka ndị a.

> And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.

> Mmụọ ahụ na nwunye ahụ na-asị, Bịa. Ka onye na-anụkwa kwuo, Bịa. Ka onye akpịrị na-akpọ nkụ bịa. Onye ọbụla nke chọrọ, ka ọ were mmiri nke ndụ n’efu. Mkpughe 22:17.

From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.

Site na mmalite ruo na ọgwụgwụ, a na-amata Mmụọ Nsọ n’ịdị n’otu ya na mmadụ, n’ihi na ụmụ nke ehihie na-anọchi anya njikọta nke ịdị nsọ Chineke na ịdị mmadụ. Pọl na-akọwa, dịka Aịsaịa na-emekwa, na mmadụ bụ arịa; ma ihe ndọba oriọna ndị ahụ n’ebe nsọ nwere arịa ebe a na-edobe eriri oriọna, mmanụ wee na-adarute n’arịa ndị ahụ iji nye mmanụ ọkụ dị mkpa iji gosipụta ìhè ahụ nke bụ ezi omume nke Kraịst. Anyị bụ arịa nke Mmụọ Nsọ, Onye nke atọ n’ime Chineke, dịka e si amata ya site na mmalite ruo na njedebe nke Okwu Chineke, nakwa dịka e si kọwaa ya n'ụzọ doro anya n’akwụkwọ nile nke Mmụọ nke Amụma.

In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.

N’ozi nke mmụọ ozi nke abụọ, nke mezuru n’mmalite nke Adventism na na njedebe, e nwere ozi abụọ doro anya; otu maka ụka, otu maka ụwa.

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