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

Akwụkwọ Jowel na Ụka Seventh-day Adventist nke Laodicea - Nọmba Iri Atọ na Otu

Number Thirty-One

Nọmba Iri Atọ na Otu

Author

Jeff Pippenger

Published

January 18, 2026

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The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Mmezu atọ ikpeazụ nke mmezu ndị Mesaịa dị n’Akwụkwọ Matiu na-akọwapụta ihe atọ dị n’akara ụzọ iwu Ụka; ịgbasa ndị nke Chineke n’iwu Ụka, dịka e si gosi ya n’ịgbasa obere igwe atụrụ ahụ n’ụbọchị Ọktoba 22, 1844 na n’ịgbasa ndị na-eso ụzọ ya n’obe. Ịgbasa ha abụọ ahụ kwekọrọ n’iwu Ụka. N’ihe metụtara Galili, nke bụ ihe nnọchianya nke ebe ntụgharị amụma dị, ndị ahụ nọworo n’ọchịchịrị ruo mgbe iwu Ụka ga-akpọpụta ha ka ha si n’ọchịchịrị pụta. Ndị ahụ bụ ìgwè atụrụ ọzọ nke Chineke, ndị ọrụ elekere nke iri na otu, ndị a na-eteta n’ihe gbasara esemokwu ụbọchị izu ike ka a na-akpọpụta ha na Babilọn. Oku a na-akpọpụta ha na Babilọn bụ nkeji nke abụọ nke ikpe ahụ, nke na-amalite n’ụlọ Chineke, ma n’oge iwu Ụka o wee chee ndị nọ n’èzí Jerusalem ihu.

## The Tenth Messianic Waymark is The Sunday law Scattering

Akara ngosi ụzọ nke iri nke Mesaya bụ Ịchụsasị nke iwu ụbọchị Sọnde

> But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

> Ma ihe a niile mere, ka e wee mezuo akwụkwọ nsọ nke ndị amụma. Mgbe ahụ ndị na-eso ụzọ ya nile hapụrụ ya, gbapụkwa. Matiu 26:56.

## Prediction

Amụma

> Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

> Teta, O mma agha, megide onye-ọzụzụ m, megidekwa nwoke ahụ nke bụ onye ibe m, ka Jehova nke ndị agha na-ekwu: tie onye-ọzụzụ ahụ, a ga-achụsasịkwa atụrụ ndị ahụ: m ga-atụgharịkwa aka m n’ebe ndị nta nọ. Zekaraịa 13:7.

> “We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

> “A ga-agbasasị anyị nke ukwuu n’oge na-adịghị anya, ma ihe anyị ga-eme aghaghị ime ngwa ngwa.” Fundamentals of Christian Education, 535.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> “Oge na-abịa mgbe a ga-ekewa anyị ma gbasasịa anyị, ma onye ọ bụla n’ime anyị ga-adị mkpa iguzo n’enweghị uru nke mmekọrịta ya na ndị nwere okwukwe dị oke ọnụ ahịa dịka nke anyị; ma olee otú ị ga-esi guzo ma ọ bụrụ na Chineke anọghị n’akụkụ gị, ma ị matara na Ọ na-eduga ma na-eduzi gị?” Review and Herald, March 25, 1890.

## The Eleventh Messianic Waymark is the Calling of the Gentiles

Akara Ọzọ nke Iri na Otu nke Maziaya bụ Ịkpọ Ndị Mba Ọzọ Oku

> That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

> Ka e wee mezuo ihe e kwuru site n’ọnụ Aịsaịa onye amụma, sị, Ala Zebulọn, na ala Nefthalim, n’ụzọ oké osimiri, n’ofe Jọdan, Galili nke ndị mba ọzọ; ndị ahụ nọ ọdụ n’ọchịchịrị ahụwo nnukwu ìhè; ma ìhè apụtawooro ndị ahụ nọ ọdụ na mpaghara na ndò nke ọnwụ. Matiu 4:14–16.

## Prediction

Amụma

> Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

> Otú ọ dị, ọchịchịrị agaghị adị dịka ọ dị n’oge nhụjuanya ya, mgbe na mbụ o jiri nwayọọ tie ala Zebulun na ala Naftali ahụhụ, ma emesịa o wee tie ya ahụhụ karịa njọ n’ụzọ oké osimiri, n’ofe Jọdan, na Galili nke mba dị iche iche. Ndị ahụ jere ije n’ọchịchịrị ahụla nnukwu ìhè: ndị bi n’ala onyinyo nke ọnwụ, ìhè enwusiela n’ebe ha nọ. Aịzaya 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

N’oge iwu Sọnde ahụ, a ga-awụsa mmiri ozuzo ikpeazụ ahụ n’enweghị atụ, ndị mba ọzọ ga-ahụkwa nnukwu ìhè. Mkpagbu ga-achụsasị ndị kwesịrị ntụkwasị obi ma gbasaa ozi ahụ.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

> “A ga-arara unu n’ụlọikpe dị iche iche, … ee, a ga-ebukwa unu n’ihu ndị ọchịchị na ndị eze n’ihi M, ka ọ bụrụ àmà nye ha na nye ndị mba ọzọ.” Matiu 10:17, 18, R. V. Mkpagbu ga-eme ka ìhè gbasaa. A ga-ebute ndị ohu Kraịst n’ihu ndị ukwu nke ụwa, ndị, ma ọ bụrụ na ọ bụghị n’ihi nke a, nwere ike ghara ịnụ oziọma mgbe ọ bụla. E gbagwojuru eziokwu ahụ anya n’ihu ndị a. Ha egewo ntị n’ebubo ụgha banyere okwukwe nke ndị na-eso ụzọ Kraịst. Ọtụtụ mgbe, naanị ụzọ ha ga-esi mụta ezi agwa ya n’eziokwu bụ site n’àmà nke ndị a na-ekpe ikpe n’ihi okwukwe ha. Mgbe a na-ajụ ha ajụjụ n’ụlọikpe, a chọrọ ka ha zaa, ndị ikpe ha kwa ka ha gee ntị n’àmà a na-agba. A ga-enye ndị ohu Ya amara Chineke iji zute ihe mberede ahụ. Jisọs sịrị, “A ga-enye unu n’oge ahụ ihe unu ga-ekwu. N’ihi na ọ bụghị unu na-ekwu okwu, kama ọ bụ Mmụọ nke Nna unu nke na-ekwu okwu n’ime unu.” Dịka Mmụọ nke Chineke na-eme ka uche nke ndị ohu Ya nwee ìhè, a ga-egosipụta eziokwu ahụ n’ike ya nke sitere n’aka Chineke na n’ịdị oke ọnụ ahịa ya. Ndị na-ajụ eziokwu ahụ ga-eguzo ibo ndị na-eso ụzọ ebubo ma kpagbuo ha. Ma n’okpuru ọnwụnwa nke ọnwụ na nhụjuanya, ọbụna ruo ọnwụ, ụmụ Chineke ga-ekpughe ịdị nwayọọ nke Ihe Nlereanya ha nke sitere n’eluigwe. N’ụzọ dị otu a ka a ga-ahụ ọdịiche dị n’etiti ndị nnọchiteanya Setan na ndị nnọchiteanya Kraịst. A ga-ebuli Onye Nzọpụta elu n’ihu ndị ọchịchị na ndị mmadụ.

> “The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

> “E nweghị e nyere ndị na-eso ụzọ ahụ obi ike na ndidi nke ndị àmà okwukwe ruo mgbe amara dị otu a ghọrọ ihe a chọrọ. Mgbe ahụ ka e mezuru nkwa Onye Nzọpụta ahụ. Mgbe Pita na Jọn gbara àmà n’ihu nzukọ ndị Sanhedrin, ndị mmadụ ‘we ju anya; ha wee mata ha, na ha sooro Jisọs nọ.’ Ọrụ 4:13. E dere banyere Stivin na ‘ndị nile nọ ọdụ na nzukọ ahụ, ka ha na-ele ya anya nke ọma, hụrụ ihu ya dị ka ọ bụ ihu mmụọ-ozi.’ Ndị mmadụ ‘enweghị ike iguzogide amamihe na Mmụọ nke o ji ekwu okwu.’ Ọrụ 6:15, 10. Ma Pọl, ka ọ na-ede banyere ikpe nke ya n’ụlọikpe ndị Sisa, na-ekwu, ‘Na izizi m zara ọnụ m, ọ dịghị onye guzoro n’akụkụ m, kama mmadụ nile hapụrụ m.... Ma Onyenwe anyị guzoro n’akụkụ m, mekwaa ka m sie ike; ka ozi ahụ site n’ọnụ m wee bụrụ nke ekwusara nke ọma n’uju, ka ndị mba ọzọ niile wee nụ ya: ewe napụtakwa m n’ọnụ ọdụm.’ 2 Timoti 4:16, 17, R. V.”

> “The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

> “Ndị ohu Kraịst agaghị akwadebe okwu e dere ede ha ga-ekwu mgbe a kpọrọ ha n’ụlọikpe. Nkwadebe ha ga-adị kwa ụbọchị n’ịchekwa eziokwu ndị dị oké ọnụ ahịa nke okwu Chineke, ma site n’ekpere na-eme ka okwukwe ha sie ike. Mgbe e webatara ha n’ule, Mmụọ Nsọ ga-eme ka ha cheta kpọmkwem eziokwu ndị ahụ a ga-achọ n’oge ahụ.” The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Ikpe ikpe na-amalite n’ụlọ Chineke n’oge 9/11, ma na-agwụ n’iwu Sọnde, mgbe ikpe ahụ gasịrị eburu ya gaa n’ebe ìgwè atụrụ ọzọ nke Chineke nọ n’èzí ụlọ Chineke.

## The Twelfth Messianic Waymark is Judgment to the Gentiles

Akara Nzọụkwụ Mesaịa nke Iri na Abụọ bụ Ikpe nye ndị Jentaịlụ

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

> Ka e wee mezuo ihe ekwuru site n’ọnụ Aisaịa onye amụma, sị, Lee ohu m, onye m họọrọ; onye m hụrụ n’anya, onye mkpụrụ obi m nwere afọ ojuju n’ime ya: Aga m etinye Mmụọ m n’elu ya, ọ ga-ekwusakwa ikpe ziri ezi nye ndị mba ọzọ. Ọ gaghị ese okwu, ọ gaghịkwa eti mkpu; ọ dịghịkwa onye ọ bụla ga-anụ olu ya n’okporo ámá. Ahịhịa e tipịara etipịa ka ọ gaghị agbaji, ọgịga na-ese anwụrụ ka ọ gaghị anyụ, ruo mgbe ọ ga-eme ka ikpe ziri ezi ruo nmeri. Ọ bụkwa n’aha ya ka ndị mba ọzọ ga-atụkwasị obi. Matiu 12:17–21.

## Prediction

Amụma

> Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

> Lee nwa odibo m, onye M na-akwado; onye M họpụtara, onye mkpụrụ obi m na-enwe obi ụtọ n’ime ya; etinyewo M Mmụọ m n’elu ya: ọ ga-eweta ikpe ziri ezi nye ndị mba ọzọ. Ọ gaghị eti mkpu, ma ọ bụ welie olu ya elu, ma ọ bụ mee ka a nụ olu ya n’okporo ámá. Ahịhịa amị a zọpịara azọpịa ka ọ gaghị agbaji, ọ gaghị emenyụkwa eri oriọna nke anwụrụ ka na-apụta: ọ ga-eweta ikpe ziri ezi ruo n’eziokwu. Ọ gaghị ada mba ma ọ bụ daa mbà n’obi, ruo mgbe o guzobere ikpe ziri ezi n’ụwa: agwaetiti dị iche iche ga-echekwa iwu ya. Aịzaya 42:1–4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Mmechi ikpe nke ụlọ Chineke bidoro imechi na Julaị nke afọ 2023, mgbe a nụrụ olu n’okporo ámá ebe Mozis na Ịlaịja dinara nwụrụ anwụ n’ndagwurugwu ọkpụkpụ akọrọ nwụrụ anwụ. Mgbe a nụrụ olu ahụ, ikpe bidoro imechi maka ụlọ Chineke, wee gaa n’ihu n’ebe ikpe nke ndị mba ọzọ dị. E nwere mmezu Mesaịa iri na abụọ n’akwụkwọ Matiu nke na-akọwapụta nnukwu ihe ịrịba ama n’ọrụ mmegharị nke narị puku iri anọ na anọ ahụ. Ihe ịrịba ama iri na abụọ ahụ bụ nke Mesaịa ahụ gosipụtara dịka atụ. 1989; 1996; 9/11, 2001; Julaị 18, 2020; Julaị 2023; 2024; Mkpu Etiti Abalị, nkewa nke ndị nchụàjà na iwu ụbọchị Sọnde ka akọwara niile, ebe 9/11 nwere onyeàmà ime na onyeàmà mpụga, iwu ụbọchị Sọnde nwekwara onyeàmà ime nke ịgbasa, ma mgbe ahụ ndịàmà abụọ nke oge ikpe nke ndị ọrụ elekere nke iri na otu. Ihe ịrịba ama itoolu nke ọrụ mmegharị nke narị puku iri anọ na anọ ahụ ka e ji kpọmkwem mata n’akwụkwọ Matiu.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

Matiu bụ alfa nke Agba Ọhụrụ, ma Mkpughe bụ omega. Matiu bụ ọkaibe amụma e dere n’ụzọ magburu onwe ya, nke e mechiri ihe ọ pụtara akara ruo n’ụbọchị ikpeazụ. Ọ nwere isi nke iri na abụọ nke omega, ndị kwekọrọ na alfa nke Jenesis isi nke iri na otu ruo iri abụọ na abụọ. Dị ka alfa nye Mkpughe, ọ na-adakọ na mmekọrịta mmụọ nsọ kpaliri nke Daniel na Mkpughe. Ihe ekpughere banyere akwụkwọ Daniel na Mkpughe gbasara mmekọrịta amụma ha ga-abụkwa eziokwu n’ihe metụtara mmekọrịta Matiu na Mkpughe. Ihe a gwara anyị n’usoro ahụ ga-adakọ na:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

N’akwụkwọ Matiu, a na-eburu otu ahịrị amụma ahụ n’ihu dịka e si mee ya n’akwụkwọ Mkpughe.

> “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.

> “Mkpughe bụ akwụkwọ a kara akara, ma ọ bụkwa akwụkwọ e meghere. Ọ na-edekọ ihe omume dị ebube ndị ga-eme n’ụbọchị ikpeazụ nke akụkọ ihe mere eme nke ụwa a. Ozizi dị n’akwụkwọ a doro anya, ọ bụghị ihe omimi na ihe a na-apụghị ịghọta aghọta. N’ime ya ka e si ewerekwa otu ahịrị amụma ahụ e ji mee ihe n’akwụkwọ Daniel. Ụfọdụ amụma ka Chineke kwughachiri, si otu a gosi na a ghaghị inye ha mkpa. Onye-nwe-anyị anaghị ekwughachi ihe ndị na-enweghị nnukwu isi.” Manuscript Releases, volume 9, 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Akwụkwọ Matiu na-eburu otu “ahịrị amụma” ahụ dịka Mkpughe na Daniel, a na-ebukwa ya ruo n’izu-oke n’Akwụkwọ Mkpughe, n’ihi na okwu “mmeju” pụtara izu-oke.

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

Matthew, Daniel and Revelation are the same book.

Matiu, Daniel na Mkpughe bụ otu akwụkwọ.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Akwụkwọ Daniel na Mkpughe bụ otu. Otu bụ amụma, nke ọzọ bụ mkpughe; otu bụ akwụkwọ a kara akara, nke ọzọ bụ akwụkwọ e meghere. Jọn nụrụ ihe omimi ndị égbè-eluigwe kwuru, ma e nyere ya iwu ka ọ ghara ide ha.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

O yiri ka ọ dị mkpa iwepụta oge idobe akwụkwọ Matiu n’ọnọdụ ya ka o doo anya, nke pụrụ ime ka ịdị mkpa amụma Pita ịnọ na Sizaịa Filipi pụta ìhè, tupu m ewelite ọmụmụ a laghachi n’akwụkwọ Joel. Aga m anwa ikpokọta nchọpụta m banyere akwụkwọ Matiu n’ịgbalị igosi ịdị ukwuu nke mkpa amụma Pita nọ na Sizaịa Filipi, nke bụ Panium nke Daniel iri na otu, amaokwu iri na atọ ruo iri na ise.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

A haziri akwụkwọ Matiu n’elu ahịrị amụma atọ pụrụ iche. Ahịrị nke mbụ bụ isi iri mbụ; ahịrị nke abụọ bụ isi iri na abụọ na-esote, ndị ahịrị nke atọ sochiri, nke mejupụtara isi isii. Isi iri mbụ ahụ na-anọchi anya mmụọ-ozi mbụ nke Mkpughe iri na anọ, isi iri na abụọ na-esote na-anọchi anya mmụọ-ozi nke abụọ nke Mkpughe iri na anọ, isi isii ikpeazụkwa na-anọchi anya mmụọ-ozi nke atọ nke Mkpughe iri na anọ. E gosibeghị m nlebara anya a nke ọma n’ụzọ doro anya ugbu a, ma a pụrụ imezu ya n’ụzọ dị mfe. Tupu anyị emee nke ahụ, achọrọ m ịga n’ihu itinye ụfọdụ n’ime ahịrị ukwu ndị sara mbara n’elu ákwà eserese ahụ bụ akwụkwọ Matiu.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

A na-anọchi anya ahịrị nke abụọ nke isi nke iri na otu ruo iri abụọ na abụọ site n’aka mmụọ ozi nke abụọ, ma mmụọ ozi nke abụọ na-egosi mgbe niile ịdị okpukpu abụọ, n’ihi na Babilọn adaala, adaala. Isi nke iri na otu ruo iri abụọ na abụọ nke Jenesis na-egosipụta nkwa ahụ, ma emesịa ọgbụgba ndụ nke nzọụkwụ atọ nke Chineke na ndị a họpụtara site n’aka nna ochie Ebram. Amaokwu nke dị kpọmkwem n’etiti isiakwụkwọ iri na abụọ ahụ na-akọwapụta “ibi úgwù” dịka ihe ịrịba ama nke ọgbụgba ndụ ahụ, ma e guzobere ya n’ụzọ nke abụọ n’ime nzọụkwụ atọ ahụ. Amaokwu nke dị kpọmkwem n’etiti ahịrị ọgbụgba ndụ nke Matiu nke kwekọrọ na ya bụ mgbe a gbanwere aha Saịmọn Baa-Jona ka ọ bụrụ Pita.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Mụ onwe m na-agwakwa gị, na ị bụ Pita, ma n’elu nkume a ka m ga-ewu nzukọ m; ọnụ ụzọ ámá nke hel agaghịkwa emeri ya. Matiu 16:18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Aha Pita na-anọchi anya puku mmadụ otu narị na iri anọ na anọ, ọ na-anọchikwa anya òtù ahụ nke na-adabere okwukwe ha n’ịnụ ozi nke Kraịst. Ọ bụghị nanị ozi banyere Jizọs, kama ọ bụ ozi ahụ Jizọs kọwara dị ka nke Onyenwe anyị n’onwe Ya nyere Pita.

> He saith unto them, But whom say ye that I am?

> Ọ sịrị ha, Ma onye ka unu na-asị na M bụ?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

> Saịmọn Pita zara, sị, Gị bụ Kraịst, Ọkpara nke Chineke dị ndụ. Jisọs wee zaa ya, sị,

> Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

> Ngọziri ka ị dị, Saimọn Ba-Jona: n’ihi na anụ ahụ na ọbara ekpugheghị ya nye gị, kama ọ bụ Nna m nke nọ n’eluigwe. Matiu 16:15–17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Nkwenkwe Pita dabeere n’elu ịbụ Jisọs Kraịst ahụ—Mesaya. A gbanwere aha Pita, dịka e gbanwere nke Ebram iji gosi mmekọrịta ọgbụgba-ndụ, aha ya kwekọkwara na 144,000; ma n’amaokwu ahụ n’onwe ya, a na-akọwapụta nnukwu esemokwu ahụ dị ka Oke Nkume nke bụ ntọala nke otu nzukọ, nke ga-emeri megide ụka nile nke hel. Otu narị puku na iri anọ na anọ bụ ngosipụta ikpeazụ nke ndị ọgbụgba-ndụ a họpụtara, Pita na-anọchitekwa otu ahụ.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

Pita n’otu oge kwa nọchiri anya nzukọ Kraịst mbụ, nzukọ ndị na-eso ụzọ, n’ihi na nke ahụ bụ akụkọ ihe mere eme ebe Kraịst tọrọ ntọala nke nzukọ Ya. Kraịst bụ ntọala ahụ, Ọ bụkwa nkume isi nkuku, ma Pita bụ ihe nnọchianya nke nwunye Kraịst mbụ na nwunye Kraịst ikpeazụ. Ya mere, Pita bụ ma ihe nnọchianya alfa ma ihe nnọchianya omega n’otu amaokwu.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Amaokwu ahụ otu bụ amaokwu dị n’etiti isiakwụkwọ iri na abụọ ndị ahụ nke na-anọchi anya ozi mmụọ ozi nke abụọ, ma Pita “na-eguzo ugboro abụọ” dịka nwunye mbụ na nwunye ikpeazụ. Nwunye ikpeazụ ga-anọ n’agha megide ụlọ nzukọ Setan, a ga-emekwa ka nwunye ikpeazụ ahụ bụrụ otu ndị mmadụ abụọ. Otu òtù bụ puku iri anọ na anọ; òtù nke ọzọ bụ oké ìgwè mmadụ. Oké ìgwè mmadụ ahụ bụ ihe nnọchianya ya bụ Sịmọna, puku iri anọ na anọ ahụkwa bụ Filadelfia.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Ndị otu narị puku na iri anọ na anọ bụ ndị Filadelfia, mgbanwe aha Pita dị n’amaokwu nke iri na asatọ na-anọchitekwa anya ịka akara nke ndị otu narị puku na iri anọ na anọ. Ọ bụ ihe nnọchianya nke ndị e kàrà akara, ma n’amaokwu ahụ, bụ́ kpọmkwem amaokwu etiti nke isiakwụkwọ ọgbụgba ndụ iri na abụọ ahụ, ọ na-adakọ na kpọmkwem amaokwu etiti dị n’isiakwụkwọ iri na abụọ nke Jenesis, ebe e ji ibi úgwù kọwaa dị ka ihe ịrịba ama. Isiakwụkwọ Mkpughe iri na otu ruo iri abụọ na abụọ na-enye ahịrị nke atọ nye isiakwụkwọ iri na abụọ nke àmà ọgbụgba ndụ ahụ, amaokwu etiti nke isiakwụkwọ iri na abụọ ahụ na-akọwapụta alụmdi na nwunye nke akwụna ahụ nke Mkpughe iri na asaa na ndị eze nke ụwa.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Ma anu-ọhịa ahụ nke dịbu, ma ugbu a adịghị, ọbụna ya onwe ya bụ nke asatọ, ma sitere n’ime ndị asaa ahụ, ọ na-alakwa n’ịla n’iyi. Mkpughe 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Amaokwu a metụtara ịmata ọdịda ikpeazụ nke Babilọn ukwu ahụ, ma ọdịda mbụ nke Bebel dị n’isi mbụ nke usoro ọgbụgba ndụ nke isi iri na abụọ nke Jenesis. Pita na-anọchi anya puku mmadụ otu narị na iri anọ na anọ n’amaokwu etiti ahụ, nke kwekọrọ n’amaokwu etiti nke Jenesis. N’amaokwu etiti nke Mkpughe, ọdịda nke Babilọn ukwu ahụ na-eweta mmechi nke akụkọ Nimrọd, nnukwu dinta nke Bebel.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Amaokwu etiti nke ahịrị amụma atọ ndị a nke ọ bụla na-akọwapụta ma ọ bụ akara nke Chineke ma ọ bụ akara nke anụ ọhịa ahụ. Ọgbụgba-ndụ Babylon nke ọnwụ malitere na Jenesis na-eru ngwụcha ya na Mkpughe. N’ime ime nke a, ọ na-edobe mmalite na njedebe n’elu ahịrị atọ ahụ niile, mgbe a na-ejikọta ha ọnụ, ahịrị n’elu ahịrị. Ebe a na-eji Pita dị ka akara nke nnukwu ọgụ ahụ dị n’etiti Nkume ahụ na ọnụ ụzọ ámá nke Hel bụ ozi nke mmụọ ozi nke abụọ, n’ihi na ozi nke mmụọ ozi nke abụọ bụ, Babylon adaala (Nimrod), adaala (nwanyị akwụna nke Rom). Ahịrị nke abụọ n’ime ahịrị atọ Matiu bụ ozi nke mmụọ ozi nke abụọ n’ihi na ọ na-akọwapụta ọdịda abụọ nke Babylon. Ọ na-egosi alụmdi na nwunye adịgboroja kpọmkwem n’ebe a na-eme ka ezi alụmdi na nwunye zuo oke, n’oge iwu Sọnde. Ọ na-anọchi anya ọnụọgụgụ “8” dịka adịgboroja nke ndị Chineke bụ ndị bụ ezi asatọ. A na-egosikwa ọchịchị popu dịka nke na-eme onwe ya adịgboroja n’ọnọdụ Chineke, n’ihi na ọ dịbu, ma ọ ka dị, ma ọ ga-arịgo. Ọ na-arịgo kpọmkwem n’ebe ọkọlọtọ ahụ na-arịgo—iwu Sọnde.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

N’ime Matiu e nwere mmezu iri na abụọ nke Mesaya, ma n’Agba Ochie e nwere n’agbata amụma narị atọ ruo narị ise gbasara Mesaya. Matiu nwere mmezu iri na abụọ e kpọrọ aha kpọmkwem, nke dị ukwuu nke ukwuu karịa nke ọ bụla n’ime oziọma atọ ndị ọzọ. Mmezu iri na abụọ ahụ kwekọrọ na akara ụzọ itoolu pụrụ iche n’ime mmegharị ndozigharị nke ndị narị otu puku na iri anọ na anọ. Itoolu na-anọchi anya izu oke, n’ihi na ọnụọgụ ọ bụla adịghị gafee “itoolu,” ebe ọnụọgụ ọ bụla ọzọ na-esote “itoolu” na-eji naanị mkpụrụọnụọgụ itoolu sitere n’otu ruo itoolu, na efu. Itoolu bụ izu ezu. N’ime akara ụzọ itoolu ahụ, abụọ n’ime ha nwere ihe karịrị otu n’ime mmezu Matiu. 9/11 nwere abụọ, iwu Sọnde nwekwara atọ.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Oge ọgwụgwụ na 1989, ime ka ozi ahụ bụrụ nke e guzobere n’usoro na 1996, nke 9/11 soro ya, nke nkụda mmụọ nke July 18, 2020 soro ya, nke olu n’ime ọzara na July nke 2023 soro ya, nke dugara na mbilite n’ọnwụ nke 2024, nke na-eduga na Mkpu Etiti Abalị, nke nkewa nke ndị nchụàjà soro ya, nke na-eru ngwụcha na iwu ụbọchị Sọnde. Waymark itoolu, otu n’ime ha nke nwere ndị àmà abụọ na otu nke nwere ndị àmà atọ; 9/11 nwere abụọ, iwu ụbọchị Sọnde enwekwarị atọ. Nke a pụtara na n’ahịrị mgbanwe nke puku narị na iri anọ na anọ, ndị àmà abụọ nke 9/11 ruo ndị àmà atọ nke iwu ụbọchị Sọnde—na-akara oge a na-akàrà nke puku narị na iri anọ na anọ. Waymark iri na abụọ ahụ na-adakọ na mmegharị mgbanwe ọ bụla, ma site n’ime nke a, ha na-emesi ike ma na-achọpụta oge a na-akàrà nke puku narị na iri anọ na anọ site na 9/11 ruo iwu ụbọchị Sọnde.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

N’ime ime nke a, ọ na-akọwapụta ndị àmà abụọ n’oge 9/11, na ndị àmà atọ n’oge iwu Ụbọchị Sọnde. Ndị àmà abụọ dị n’oge 9/11 bụ ozi nke mmụọ ozi nke abụọ, ndị àmà atọ dịkwa n’oge iwu Ụbọchị Sọnde bụ ozi nke mmụọ ozi nke atọ. Ya mere, ahịrị e si n’ime mmezu Matiu nyere nke amụma ndị gbasara Mesaịa pụta na-ekewapụta ma na-eme ka oge nke ịka akara ahụ pụta ìhè, ebe ọ na-akọwapụta mmụọ ozi nke abụọ dịka alfa nke akụkọ ihe mere eme nke oge ịka akara ahụ, na mmụọ ozi nke atọ dịka omega. Nke ahụ pụtara na oge ịka akara ahụ ka e ji nọmba abụọ na nọmba atọ kpuchie nsọtụ ya abụọ, si otu a na-etinye iri abụọ na atọ, akara nke mkpuchi mmehie—n’elu akụkọ ihe mere eme dum nke ịka akara ahụ.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

N’akwụkwọ Matiu e nwere ahịrị amụma atọ, ndị na-anọchi anya ndị mmụọ ozi mbụ, nke abụọ, na nke atọ n’otu n’otu, nakwa na isiakwụkwọ iri na abụọ ndị ahụ dị n’ahịrị nke abụọ nke Matiu na-anọchi anya ọgbụgba ndụ ahụ na otu narị puku iri anọ na anọ, n’ihi na ọ bụ omega nke ọgbụgba ndụ alfa Jenesis na Ebram. Nke a pụtakwara na dịka mmụọ ozi nke abụọ, mgbe Pita na-anọchi anya ma nwanyị a na-alụ ọhụrụ nke Ndị Kraịst mbụ ma nke ikpeazụ, mmegharị ugboro abụọ nke Pita na-eguzobe ihe amụma chọrọ, ya bụ mmegharị ugboro abụọ n’ime mmụọ ozi nke abụọ. N’ọnụ ndị àmà atọ, ọnụọgụ iri na abụọ bụ eriri nke na-ekekọta ahịrị atọ nke isiakwụkwọ iri na abụọ ọnụ, ya mere mgbe anyị hụrụ nnọchi anya ọzọ nke ọnụọgụ iri na abụọ n’akwụkwọ Matiu, ọ ghaghị ịdị n’otu ahịrị na iri na abụọ ndị ọzọ dị n’akwụkwọ Matiu.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Isi nke iri na abụọ nke Matiu, nke na-amalite n’ọnụọgụ ihe nnọchianya ya bụ iri na otu ma kwụsị na nke kwekọrọ ya n’ihe nnọchianya, ọnụọgụ iri abụọ na abụọ, na-adakọ n’ahịrị mgbanwe nke narị puku na iri anọ na anọ, nke mmezu Mesaịa iri na abụọ nọchiri anya ya; si otu a gosipụta “mmụba okpukpu abụọ” nke abụọ n’ahịrị nke mmụọ ozi nke abụọ. Mmezu Mesaịa iri na abụọ ahụ, tinyere isi iri na abụọ ahụ, bụ “mmụba okpukpu abụọ” nke mmụọ ozi nke abụọ, ma mgbe a mụbara ha ọnụ, ha na-anọchi anya 144,000. E meela Pita okpukpu abụọ, a makwaara ọnụọgụ iri na abụọ okpukpu abụọ. Mmụba okpukpu abụọ ndị ahụ na-emezu mmụba okpukpu abụọ nke Babilọn dara ugboro abụọ.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Isi nke iri na otu ruo nke iri abụọ na abụọ na-anọchi anya mmụọ-ozi nke abụọ nke Mkpughe iri na anọ. Iri bụ ihe nnọchianya nke ule, ma nke mbụ n’ime ule atọ ahụ bụ isi iri mbụ nke Matiu. “Iri” na-anọchi anya ule. N’ihi na Matiu bụ alpha nye omega nke Mkpughe, isi nke mbụ nke otu n’ime akwụkwọ abụọ ahụ na-amalite site na mkpughe nke Jisọs Kraịst. N’isi nke mbụ, a nwalere Josef n’ihe gbasara ikwere mmụọ-ozi ahụ ma ọ bụ ịghara ikwere ya. Onye ya na ya kwekọrọ bụ Zekaraịa, nna Jọn Onye Na-eme Baptizim, onye ekweghị ma daa n’otu ule ahụ. Otu nabatara ọmụmụ sitere n’inyeaka Chineke, nke ọzọ nwekwara obi abụọ.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

N’isi nke abụọ, Herọd tụrụ egwu ọmụmụ nke eze ọhụrụ, Josef na Meri wee gbaga n’Ijipt. Jọn Onye-nsọ-baptizim wetara ule mbụ n’isi nke atọ, ule mbụ nke Nwanyị White kọwara dịka ule nke ndụ ma ọ bụ ọnwụ, n’ihi na o dere na “ndị jụrụ ozi Jọn enweghi ike irite uru n’aka Jisọs.” Mmụọ-ozi mbụ bụ ozi ule nke na-akpọ mmadụ, dịka Jọn mere, ka ha tụọ egwu Chineke, n’ihi na awa nke ikpe Chineke na-abịa. E gosipụtara nke a site na Jọn mgbe ọ jụrụ, “onye dọrọ unu aka ná ntị ka unu gbanahụ iwe ahụ nke na-abịa?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Mgbe ahụ n’isi nke anọ, Jisọs nọ n’ibu ọnụ ụbọchị iri anọ, nke mezuru n’ule atọ pụrụ iche, n’ihi na a na-anọchi anya ule atọ ahụ mgbe niile n’ozi nke mmụọ ozi mbụ. Mgbe ahụ Jisọs malitere iwulite ntọala site n’ịhọpụta ndị na-eso ụzọ Ya, n’ihi na n’akụkọ ihe mere eme nke iwu mbụ, e debere ntọala nke ụlọ nsọ n’oge Ezra na Nehemaya, ma n’akụkọ ihe mere eme nke ndị Millerait, e debere ntọala ahụ n’akụkọ nke mmụọ ozi mbụ. Ntọala ahụ bụ ngọzi ndị ahụ, nke ọrụ ebube Ya sochiri, nke dugara n’izipu Ya ndị na-eso ụzọ iri na abụọ ruo n’isi nke iri. Ndị na-eso ụzọ iri na abụọ ahụ wee dịrị n’ọnọdụ ha, mkpughe nsọ na-akọwakwa na ndị na-eso ụzọ ahụ bụ ntọala nke chọọchị Ndị Kraịst. Ka ọ na-erule isi nke iri na otu, a rụchara ntọala ahụ.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

N’isi nke iri na otu, ndị na-eso ụzọ ahụ nọ na-arụ ọrụ ozi n’onwe ha, Jizọs nọkwa naanị ya, nke na-egosi nkenke nkwụsị pụrụ iche dị n’etiti isi nke iri na isi nke iri na otu. Isi nke mbụ ruo nke iri bụ ozi nke mmụọ ozi mbụ; nke ahụ kwụsịrị n’mbata nke nke abụọ. Mmụọ ozi nke abụọ na-emepụta nkewa, ikewapụ, dịka o mere n’etiti ndị Millerite na ndị Protestant. Isi nke iri na-ejedebe na Jizọs na-ekewapụ onwe ya n’ebe ndị na-eso ụzọ ahụ nọ, ma n’isi nke iri na otu Ọ nọ naanị ya.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Isi nke iri na otu ruo nke iri abụọ na abụọ na-anọchi anya mmụọ-ozi nke abụọ, na-eduga n’isi nke iri abụọ na atọ ruo nke iri abụọ na asatọ, dịka ahịrị nke atọ nke mmụọ-ozi nke atọ. N’ezie, mmụọ-ozi nke atọ na-abịarute n’iwu ụbọchị Sọnde, nke bụ ihe Ngabiga nke isi nke iri abụọ na isii ruo nke iri abụọ na asatọ na-anọchi anya ya. “23” bụ akara nke mkpuchi mmehie, ma nke mbụ n’ime isi isii ahụ na-anọchi anya ozi mmụọ-ozi nke mbụ, ebe isi atọ ikpeazụ na-anọchi anya ozi mmụọ-ozi nke atọ. Isi abụọ ahụ dị n’etiti (24 & 25) na-anọchi anya mmụọ-ozi nke abụọ. Isi atọ ikpeazụ ahụ nwere ụzọ-ngosi “23” pụrụ iche, na-eme ka isi “23,” dịka mmụọ-ozi nke mbụ ma ọ bụ mmalite, na isi nke iri abụọ na isii ruo nke iri abụọ na asatọ dịka nke atọ, kwekọọ, site na ụzọ-ngosi “23.” Isi nke 23 bụ mmụọ-ozi nke mbụ, isi abụọ sochirinụ bụ mmụọ-ozi nke abụọ, isi atọ ikpeazụ bụkwa nke mmụọ-ozi nke atọ.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Ahịrị nke atọ n’akwụkwọ Matiu na-anọchi anya mmụọ-ozi nke atọ, ma e kewara ya n’ụkwụ atọ. Isi nke 23 bụ ụkwụ mbụ, ma bụrụkwa mmụọ-ozi mbụ. Isi nke 24 na nke 25 bụ ụkwụ nke abụọ, ma bụrụkwa mmụọ-ozi nke abụọ. Isi nke 26, 27, na 28 bụ ụkwụ nke atọ ma bụrụkwa mmụọ-ozi nke atọ. Otu isi maka mmụọ-ozi mbụ, isi abụọ maka mmụọ-ozi nke abụọ, na isi atọ maka mmụọ-ozi nke atọ. Nke atọ, nke bụ Ngabiga, nke na-anọchi anya obe, nke n’aka nke ya kwekọrọ na iwu ụbọchị Sọnde, ka a na-anọchikwa anya ya site na Pentikọst.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Pentikọst bụ ọnụọgụgụ 50, ma 50 bụ akara nke Jubili. Jubili ahụ gụnyere afọ nke iri anọ na itoolu, njedebe nke okirikiri nke asaa nke afọ asaa. Ọnụọgụgụ 49 na-ebute ọnụọgụgụ 50 ụzọ, ma ọ jikọtara ya ozugbo. Ahịrị nke atọ n’akwụkwọ Matiu na-amalite n’isi nke 23; mgbe ahụ isi abụọ (24, 25) na-eso ya, nke ọnụ ọgụgụ ha jikọtara ọnụ bụrụ 49, kpọmkwem tupu mmụọ ozi nke atọ nke na-anọchi anya ọnụọgụgụ 50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Mmalite nke ahịrị isiakwụkwọ isii ahụ bụ akara ụzọ “23” ma ọgwụgwụ ya bụkwa akara ụzọ “23”; ọnụ ọgụgụ a na-enweta site n’ịgbakọta isiakwụkwọ 26, tinyere 27 na 28, hà bụ “81,” nke bụ akara nke ndị nchụàjà e zoro n’ime amaokwu ndị ahụ kpọmkwem na-akọwapụta ịwụfu ọbara ahụ Onye Nnukwu Onye-nchụàjà nke Eluigwe ga-eji n’ozi nchụàjà ukwu Ya. N’ihi nke a, isiokwu nke isiakwụkwọ “81” n’akwụkwọ The Desire of Ages dabere na Matiu 28.

> “Chapter 81— ‘The Lord Is Risen’

> “Isi nke 81— ‘Onyenwe anyị Ebiliwo’”

> “This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

> “Isi nke a dabere na Matiu 28:2–4, 11–15.” Ọchịchọ nke Oge Niile, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Ọnụọgụgụ “81” na-anọchi anya ọkwa nchụàjà, ma n’ime Levitikọs 8, e gosipụtara ụbọchị asaa nke ido ndị nchụàjà nsọ. N’ime Ọnụ Ọgụgụ isi nke 8, e gosipụtara ime ka ndị Livaị dị ọcha. N’ime 2 Ihe E Mere, ndị nchụàjà “81” guzogidere eze Uzaịa, ma akụkụ Akwụkwọ Nsọ ahụ na-enye aka kpọmkwem n’ịtọlite ozi nke ịkà akara nke puku narị anọ na iri anọ na anọ.

> But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

> Ma mgbe o siri ike, obi ya weliri elu ruo n’mbibi ya: n’ihi na o mehiere megide Jehova Chineke ya, banye n’ụlọ nsọ Jehova isure ihe nsure-ísì n’elu ebe-ichu-àjà nke ihe nsure-ísì. Azaraịa onye nchụàjà wee banye soro ya, ya na ndị nchụàjà Jehova iri asatọ; ha bụ ndị dike: ha wee guzo megide Eze Uzaịa, sị ya, Ọ bụghị gị ka o kwesịrị, Uzaịa, isure Jehova ihe nsure-ísì, kama ọ bụ ndị nchụàjà, ụmụ Erọn, ndị e doro nsọ isure ihe nsure-ísì: si n’ebe nsọ pụọ; n’ihi na i mebiela iwu; ọ gaghị abụkwa ihe nsọpụrụ nye gị sitere n’aka Jehova Chineke.

> Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

> Mgbe ahụ, iwe were Uzaya, o nwekwara ihe-oku-esi ísì ụtọ n’aka ya ka o sure ihe-esi ísì ụtọ: ma mgbe iwe ji ya n’ebe ndị nchụàjà nọ, ekpenta wee pụta ọbụna n’egedege ihu ya n’ihu ndị nchụàjà n’ụlọ Onyenwe anyị, n’akụkụ ebe-ichu-àjà nke ihe-esi ísì ụtọ. Azaraya onyeisi nchụàjà, na ndị nchụàjà niile, lere ya anya, ma lee, ọ bụ onye ekpenta n’egedege ihu ya; ha wee chụpụ ya ọsọ n’ebe ahụ; ee, ya onwe ya mekwara ngwangwa ịpụ, n’ihi na Onyenwe anyị etiela ya ihe. Uzaya eze wee bụrụ onye ekpenta ruo ụbọchị ọnwụ ya, o bikwa n’ụlọ iche, ebe ọ bụ onye ekpenta; n’ihi na e kewapụrụ ya n’ụlọ Onyenwe anyị: Jotam nwa ya nwoke nọkwa n’elu ụlọ eze, na-ekpe ndị mmadụ nke ala ahụ ikpe. 2 Ihe Emere 26:16–21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Dị ka akara, iri asatọ na otu na-ejikọta ya na ndị nchụàjà ndị megidere mbọ Uzaịa ime àjà n’ebe nsọ ahụ. Ọdịdị amụma nke akụkụ Akwụkwọ Nsọ banyere Uzaịa kwekọrọ na ọdịdị amụma nke Daniel isi nke iri na otu amaokwu nke iri na otu na nke iri na abụọ. Akụkụ abụọ ahụ na-akọwa eze ndịda, onye obi ya welitere n’ihi mmeri agha, karịsịa mmeri a ka emechara n’elu eze ugwu. Mgbe amaokwu nke iri na otu nke Daniel isi nke iri na otu mezuru n’aka Ptolemy n’agha Raphia, ọ, dị ka Uzaịa mere, chọrọ ịrụ àjà n’ebe nsọ dị na Jerusalem, ma ndị nchụàjà guzogidere ya. Ahịrị n’elu ahịrị, ndị àmà abụọ ahụ na-akọwa agha Ukraine nke fọdụrụ obere ka ọ kwụsị.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Isi nke iri asatọ na otu nke The Desire of Ages, dabeere n’isi nke 28 nke Matiu, ma na-egosi Kraịst ka Ọ na-arịgo n’eluigwe ịmalite ọrụ Ya dị ka Onye Nnukwu Àjà nke eluigwe.

> Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

> Ugbu a, nke a bụ isi okwu nke ihe ndị anyị kwuworo: Anyị nwere nnukwu Onye-nchu-àjà dị otú a, Onye nọdụrụ ala n’aka nri nke ocheeze nke Ịdị-ebube ahụ n’eluigwe. Ndị Hibru 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Ọnụọgụ “81” bụ ihe nnọchianya nke ndị nchụàjà, ma isi 26, 27, 28; nzọụkwụ nke atọ nke ahịrị nke atọ n’Akwụkwọ Matiu na-agbakọta bụrụ 81. Nzọụkwụ nke abụọ na-agbakọta bụrụ 49, nke mbụ kwa bụ 23. Iri asatọ na otu na-anọchi anya ndị nchụàjà iri asatọ na otu nnukwu onye nchụàjà n’akaebe Uzaya. N’ogo a, ndị nchụàjà iri asatọ ahụ bụ mmadụ, nnukwu onye nchụàjà ahụ kwa bụ nke Chukwu. 81 na-anọchi anya njikọta nke ịdị-nsọ-Chukwu na mmadụ. Ọnụọgụ otu dị n’ime ọnụọgụ iri asatọ na otu na-anọchi anya ịdị-nsọ-Chukwu.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Nọmba otu dị n’ime iri na otu na-anọchite anya mmadụ, nakwa Chukwu. Nọmba otu dị n’ime nọmba iri abụọ na otu na-anọchite anya Chukwu, ebe iri abụọ na-anọchite anya mmadụ. A pụrụ ịhụ njikọta nke abụọ na otu n’ime ndị na-eso ụzọ nọ n’ụzọ na-aga Emaus.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Njikọ nke atọ na otu bụ mmadụ na Chineke dịka e gosiri ya site n’ọkụ na-enwu enwu nke Shedrak, Mishak na Abednego.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Ngwakọta nke anọ na otu na-egosi na a na-emezu njikọta nke Chi na mmadụ n’ọgbọ nke anọ.

The five and one combination identifies the five virgins waiting for the bridegroom.

Ngwakọta nke ise na otu na-akọwapụta ụmụ agbọghọ ise na-amaghị nwoke ndị na-eche onye na-alụ nwanyị ọhụrụ.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Ngwakọta nke isii na otu na-anọchite anya mmekọrịta mmadụ na ụbọchị izu ike nke ụbọchị nke asaa, nke Chineke bụ Onyenwe ya. Ọnụọgụ “isii” bụ akara nke mmadụ, otu ahụkwa bụ Kraịst.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Njikọ nke asaa na otu na-anọchi anya mgbanwe nke ụka nke asaa, Laodisia, ịbanye n’ahụmahụ Filadelfia.

81 is a symbol of the priests and their relation to the high priest.

81 bụ ihe nnọchianya nke ndị nchụàjà na mmekọrịta ha na Onye Nnukwu Nchụàjà.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Ngwakọta itoolu na otu na-akọwapụta mmezu. Ime bụ ọnwa itoolu. E nwere ọgbọ itoolu ndị dugara n’ebe Noa nọ, ma e nwekwara ọgbọ itoolu nke soro nke ahụ nke dugara n’ọgbụgba-ndụ. Jisọs nyefere mmụọ n’elekere nke itoolu. Ngwakọta itoolu na otu na-akọwa imecha ọrụ nke ịchichi ndị Ya akara.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

N’ọnọdụ a, nke mbụ bụ njikọta nke mmadụ na Chi, ọnụọgụ nke abụọ bụ Onye Ozizi nke Chukwu, na-akụziri mmadụ ihe. Nke atọ bụ ozi nke ndị mmụọ ozi atọ ahụ, nke bụ ozi a na-akụziri ha n’ime ọnụọgụ nke abụọ. Nke anọ na-akọwapụta ọgbọ nke anọ, si otú a na-akọwapụta akụkọ amụma mgbe a na-eme ka ụmụ agbọghọ amamihe ise ahụ pụta ìhè, ma na-emekwa ka e kee ha ọzọ dị ka e sere onyinyo ya n’ụbọchị nke isii nke okike. Mgbe ahụ nzọụkwụ nke asaa na-akọwapụta ntụgharị gaa na Filadelfia na ihe omimi nke asatọ ịbụ nke asaa. N’oge ahụ ka e mezuru ọgbụgba ndụ ahụ ma bulie ọkwa nchụàjà nke “81” elu ka o wee rụchaa ọrụ ahụ nke ọnụọgụ nke itoolu nọchiri anya ya. N’ihe nzọụkwụ ọ bụla, ọnụọgụ nke mbụ bụ Ọdụm nke agbụrụ Juda, onye bụkwa Palmoni, Onye Ọnụ Ọgụgụ Dị Ebube. 81 bụ akara nke ndị nchụàjà. Palmoni kere ọnụọgụ niile.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Ọnụ ọgụgụ iri na otu na-anọchi anya ọkara nke iri abụọ na abụọ, ha abụọ kwa na-anọchi anya njikọta nke Chi na mmadụ. N’otu edemede e bipụtara n’oge na-adịbeghị anya, etinyere m nkwupụta abụọ nke na-ekwu banyere mmalite na ọgwụgwụ.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Okwu mbụ ahụ kọwara na mgbe Ellen White nwetara ọhụụ mbụ ya nile banyere ebe nsọ, e gosiri ya na iwu nke ụbọchị izu ike na-enwu karịa iwu ndị ọzọ. E gosikwara ya na n’ụbọchị ikpeazụ, “ozizi nke mbata n’anụ ahụ” ka e tinyere n’ime ya ìhè dị nro. Ụbọchị izu ike bụ ìhè n’mbido nke nọchiri anya ozizi nke mbata n’anụ ahụ na njedebe. Njikọ nke Chi na mmadụ bụ ozizi nke mbata n’anụ ahụ, n’ihi na ọ bụ ozizi nke Kraịst iburu n’Onwe Ya anụ ahụ mmadụ, ma si otú a doo ihe atụ na Chi jikọtara ya na mmadụ adịghị emehie.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Iri na otu gbakọtara na iri na otu hà bụ iri abụọ na abụọ, ma ọnụọgụ iri na otu na-amalite nke ọ bụla n’ime ahịrị ọgbụgba ndụ nke isi iri na abụọ, ma nke ọ bụla na-ejedebe na iri abụọ na abụọ. Isi iri na otu na amaokwu iri na otu dị n’ime Akwụkwọ Nsọ na-anọchi anya ihe ịrịba ama ụzọ nke puku mmadụ narị otu na iri anọ na anọ.

## 2014

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Agha Ukren malitere na 2014, ọ bụkwa akara mpụta nke oge a na-emechi akara nke otu narị puku na iri anọ na anọ ahụ.

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

> Eze nke ndịda ga-ewekwa iwe nke ukwuu, ọ ga-apụta luso ya ọgụ, ya na eze nke ugwu; ọ ga-achịkọta oké ìgwè mmadụ; ma a ga-enyefe ìgwè ahụ n’aka ya. Daniel 11:11.

## July 18, 2020

Julaị 18, 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Nkụda mmụọ mbụ bụ ịla azụ nke Jizọs n’ịga ime ka Lazarọs bilie, ọrụ ebube kasị elu na akara nke Chineke. Jizọs chere ụbọchị anọ tupu O mee ka Lazarọs si n’ọnwụ bilie. Amaokwu ahụ dị n’akwụkwọ Jọn na-akọwapụta nke ikpeazụ n’ime ọrụ ebube asaa e ji nkenke kpọọ aha ha kpọmkwem n’oziọma Jọn. Nke mbụ bụ ịgbanwe mmiri ka ọ bụrụ mmanya. E nwere nnukwu ìhè n’ịtụle ọrụ ebube asaa ahụ nke na-eru ngwụcha na Jọn 11:11, ma ndị ọkà mmụta nkà mmụta okpukpe niile kwenyere na e nwere naanị ọrụ ebube asaa n’akwụkwọ Jọn, dabere n’eziokwu ahụ bụ na e ji kpọmkwem mata ọrụ ebube ndị ahụ. N’ihi nke a, ha adịghị agụ mbilite n’ọnwụ Kraịst dịka akara nke asatọ, ma ọ bụ ọrụ ebube, ma mbilite n’ọnwụ Ya bụ akara ọgbụgba ndụ ahụ, ya mere mbilite n’ọnwụ ahụ n’akwụkwọ Jọn bụ ọrụ ebube nke asatọ, nke sitere n’asaa ahụ, n’ihi na e mezuru nke ọ bụla n’ime ọrụ ebube asaa gara aga site n’ike nke mbilite n’ọnwụ Ya.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

> O kwuru ihe ndị a: ma mgbe nke a gasịrị, ọ sịrị ha, Enyi anyị Lazarọs na-arahụ ụra; ma aga m, ka m kpọtee ya n’ụra. Jọn 11:11.

## July, 2023

Julaị, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

N’ọnwa Julaị 2023, olu ahụ n’ọzara malitere iti mkpu ozi nke nwere Mmụọ nke ndụ.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke batara n’ime ha, ha wee guzo n’ụkwụ ha; nnukwu ụjọ wee dakwasị ndị hụrụ ha. Mkpughe 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

A mụrụ Jọn ụbọchị asatọ tupu iwu ụbọchị Sọnde, n’ihi na ọ bụ n’iwu ụbọchị Sọnde ka nna ya, Zekaraịa, na-ekwu okwu. A gbanwere aha Jọn site na Zekaraịa bụrụ Jọn n’iwu ụbọchị Sọnde, mgbe mgbanwe aha ya na-egosipụta mmekọrịta ọgbụgba ndụ. Ọmụmụ ahụ na-anọchi anya mbilite n’ọnwụ nke ndị e gburu n’okporo ámá n’ụbọchị July 18, 2020.

> Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

> N’eziokwu asị m unu, N’etiti ndị inyom mụrụ, ọ dịghị onye bilitere nke ka Jọn Baptist ukwuu; ma o sina dị, onye kacha nta n’alaeze eluigwe ka ya ukwuu. Matiu 11:11.

## 2024

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

Aịzaya na-akọwa nchịkọta nke abụọ nke mezuru na 1849. Nchịkọta nke abụọ ahụ malitere na Julaị nke 2023, ma ọ ga-akwụsị mgbe e mechiri ndị nke Chineke akara.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Ọ ga-erukwa n’ụbọchị ahụ na Onyenwe anyị ga-agbatịkwa aka Ya ọzọ, nke ugboro nke abụọ, iji napụta ndị fọdụrụnụ n’ime ndị Ya, ndị ga-anọgide, site n’Asiria, na site n’Ijipt, na site na Patros, na site na Kush, na site na Elam, na site na Shaina, na site na Hamat, na site n’agwaetiti dị iche iche nke oké osimiri. Aịzaya 11:11.

## Just Before the Sunday law

Tupu Iwu Ụbọchị Sọnde ahụ Mgbe Dị Nso

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Jizọs ka mechara Nbata Mmeri ahụ, si otu a kọwaa ngafe sitere n’Iti Mkpu Etiti Abalị ruo n’iwu ụbọchị Sọnde; O nwere ndị na-eso ụzọ iri na abụọ ahụ nọnyeere Ya, n’ihi na ahọpụtala ha ugbua tupu iwu ụbọchị Sọnde ahụ.

> And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

> Jisọs batara na Jerusalem, banye kwa n’ụlọ nsọ; ma mgbe Ọ lelachara ihe niile anya gburugburu, ebe ọ bụ na mgbede eruola, Ọ pụrụ gaa Betani ya na mmadụ iri na abụọ ahụ. Mak 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Mgbe a mechara ịka akara n’elu otu narị puku iri anọ na anọ ahụ, kpọmkwem tupu iwu Ụka-ụka, njikọta nke di nke Chi na nwunye nke mmadụ na-eru ọgwụgwụ ya, ndị ahụ abụọ wee bụrụ otu ruo mgbe ebighị ebi, n’ihi na e mezuworị ọrụ mkpuchi mmehie.

> Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

> Ma nwoke adịghịkwa n’enweghị nwanyị, nwanyị adịghịkwa n’enweghị nwoke, n’ime Onyenwe anyị. 1 Ndị Kọrịnt 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Ọmụmụ ọrụ-ebube nke Sera, bụ ọmụmụ e chere ogologo oge kemgbe nnupụisi nke 1863, mezuru mgbe nwanyị nke Mkpughe iri na abụọ mụrụ ejima. Nwa mbụ ahụ bịara n’oge Mkpu Etiti Abalị, nwa nke abụọ abịa n’oge iwu ụbọchị Sọnde. Nwa ahụ nke pụtara nke abụọ nwere eriri uhie ahụ, nke na-anọchi anya ihe ịrịba ama nke Rehab n’Jeriko.

> Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

> Site n’okwukwe kwa, Sera onwe ya natara ike ịtụrụ ime, a mụkwara ya nwa mgbe ọ gafesịrị afọ ịmụ nwa, n’ihi na o weere Onye ahụ kwere nkwa dị ka onye kwesiri ntụkwasị obi. Ndị Hibru 11:11.

## The Sunday law for Laodicea

Iwu ụbọchị Ụka maka Laodisia

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Jeremaịa na-akọwa ikpe e kpeere ụka ndị Adventist nke Ụbọchị nke Asaa nke Laodisia.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Ya mere, otú a ka Onyenwe anyị kwuru, Leenụ, aga m eweta ihe ọjọọ n’elu ha, nke ha agaghị enwe ike ịgbanahụ; ọ bụkwa ezie na ha ga-akpọku m, agaghị m anụ olu ha. Jeremiah 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Izikel kwenyere n’ikpe Jeremaya kpebiri megide Adventism.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Obodo a agaghị abụ ite unu, unu agaghịkwa abụ anụ dị n’etiti ya; kama aga m ekpe unu ikpe n’ókè-ala Izrel. Ezekiel 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Nfefe nke Izrel oge ochie dị ka ndị ọgbụgba ndụ Chineke gụnyekwara na Chineke ga-eme ka ndị nke mbụ n’okwukwe ọgbụgba ndụ ahụ nwee ekworo n’ihi ihe ha tufuru. A na-emeghachi nke a n’elu Adventism n’oge iwu ụbọchị Sọnde.

> I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

> Ya mere, Há sụrụ ngọngọ ka ha daa kpamkpam? Chineke ekwela: kama site n’ịda ha ka nzọpụta bịarutere ndị mba ọzọ, ka e wee kpalie ha n’ekworo. Ndị Rom 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

Adventizim, nke dabere n’ọrụ William Miller, nke ha jụrụ, ka bụkwa mmegharị ahụ nke wuru ụlọ nsọ; ma dịka ọ dịkwa n’ihe banyere Solomon, onye wurukwara ụlọ nsọ ahụ, ha mebiri ọgbụgba ndụ ahụ, a ga-anapụkwa ha alaeze ha, ma nye ya ndị mmadụ ga-elekọta ubi-vain Chineke dịka O si eduzi.

> Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

> Ya mere, Onyenwe anyị gwara Solomon, N’ihi na i mewo ihe a, ma ị debeghị ọgbụgba ndụ m na ụkpụrụ m ndị m nyere gị n’iwu, n’ezie aga m adọpụ alaeze ahụ n’aka gị, ma nye ya ohu gị. 1 Ndị Eze 11:11.

## The Sunday law for Philadelphia

Iwu ụbọchị Ụka maka Filadelfia

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

N’iwu ụbọchị Sọnde ka a na-edobe chọọchị mmeri n’ala nke ya, dị ka ndị amụma siri kwuo, ala ahụkwa bụ ala jupụtara n’ozi nke mmiri-ozuzo ikpeazụ. E wughachiri Jeriko ọzọ n’afọ 1863, ma n’iwu ụbọchị Sọnde ka Jeriko na-ada.

> But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

> Ma ala ahụ, nke unu na-aga inweta ka o bụrụ nke unu, bụ ala ugwu na ndagwurugwu, ọ na-aṅụkwa mmiri nke mmiri ozuzo nke eluigwe. Deuteronomy 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Obodo bụ alaeze, ma nzukọ mmeri ahụ na-anọchi anya alaeze ebube nke Kraịst. Alaeze ahụ nke nzukọ mmeri na-amalite n’iwu ụbọchị Sọnde, mgbe e buliri nzukọ Ya elu ma mee ka ọ dị elu karịa ugwu na ndagwurugwu niile.

> By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

> Site n’ọgọzi nke ndị ezi omume obodo na-ebuli elu: ma site n’ọnụ ndị ajọ omume ka a na-akwatu ya. Ilu 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

Ọ bụ n’oge elekere nke itoolu ka mmụọ-ozi ahụ bịakwutere Kọniliọs, na-enye ya ntụziaka ka o ziga oku kpọrọ Pita; si otu a na-egosi mgbe oziọma na-agakwuru ndị mba ọzọ n’oge iwu Sọnde. Mgbe Chineke nyere Pita ntụziaka ka ọ gawa, ọ bụ n’usoro ọhụụ banyere iri anụmanụ ndị na-adịghị ọcha. Nke a na-emezu n’oge iwu Sọnde. Elekere nke itoolu kwekọrọ na elekere nke itoolu ahụ mgbe Kraịst nwụrụ. Elekere nke itoolu na-anọchi anya njedebe nke otu oge na-amalite n’elekere nke atọ, mgbe a kpọgidere Jizọs n’obe, ma ọ nwụọ awa isii ka e mesịrị. Ọ bụkwa otu oge ahụ metụtara Pita, onye nọ n’ụlọ elu n’elekere nke atọ, ma e mesịa nọ n’ụlọ nsọ n’elekere nke itoolu. Otu elekere nke itoolu kwụsịrị n’ọnwụ Kraịst; n’elekere nke itoolu sochirinụ, Pita nọ n’ụlọ nsọ na-ekwusa ozi Joél. Ọnwụ Kraịst kwụsịrị mmekọrịta ọgbụgba ndụ ya na Izrel, ma mepee ụzọ nye ndị mba ọzọ, ndị Kọniliọs na-anọchi anya ha.

> And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

> Ma, lee, ozugbo, ndị ikom atọ abịawo n’ụlọ ebe m nọ, ebe e si na Sesaria zite ha bịakwute m. Ọrụ Ndịozi 11:11.

> They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

> Ha ga-abụkwa ihe arụ nye unu; unu agaghị eri anụ ha, ma unu ga-ewerekwa ozu ha dịka ihe arụ. Levitikọs 11:11.

We will continue this study in the next article.

Anyi ga-aga n’ihu na ọmụmụ a n’isiokwu na-esote.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

> “Arọrọ m nrọ na Chineke, site n’aka a na-ahụghị anya, zigaara m igbe nta e ji nka pụrụ iche rụọ, nke ogologo ya ruru ihe dị ka inch iri, obosara ya kwa ruru isii n’akụkụ anọ, nke e ji osisi ebony na pel e tinyere n’ime ya n’ụzọ mara mma rụọ. E tinyere mkpịsị igodo na igbe ahụ. Ozugbo ahụ, eweere m mkpịsị igodo ahụ wee meghee igbe ahụ; mgbe ahụ, n’ịtụnanya na ijuanya m, ahụrụ m na o jupụtara n’ụdị na nha dị iche iche nke ọla dị oké ọnụ ahịa, diamond, nkume dị oké ọnụ ahịa, na mkpụrụ ego ọlaedo na ọlaọcha nke nha na uru dị iche iche, e doziri ha nke ọma n’ọnọdụ ha dị iche iche n’ime igbe ahụ; ma ka e si otú a dozie ha, ha na-enwupụta ìhè na ebube nke naanị anyanwụ ka ha hà.”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Elegara m’ime igbe ahụ, ma ìhè nke ihe ahụ hụrụ kpuuru anya m. Ha na-enwu ugboro iri karịa ebube mbụ ha. Echere m na a sachapụrụ ha n’ájá site n’ụkwụ ndị ajọ mmadụ ahụ bú ndị chụsasịrị ha ma zọgide ha n’uzuzu. A haziri ha n’usoro mara mma n’ime igbe ahụ, onye ọ bụla n’ọnọdụ ya, n’enweghị ihe ọ bụla na-egosi mgbalị nke nwoke ahụ tụbara ha n’ime ya. Etiwere m mkpu n’ihi ọṅụ dị ukwuu, mkpu ahụ wee kpọte m.” Early Writings, 81–83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Ị na-ewepụta ọbịbịa nke Onyenwe anyị dị anya nke ukwuu. Ahụrụ m na mmiri ozuzo ikpeazụ na-abịa dị ka [na mberede dịka] mkpu etiti abalị, ma jiri ike ugboro iri karịa.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> N’ihe nile banyere amamihe na nghọta eze jụrụ ha, o hụrụ na ha karịrị ndị dibịa anwansi na ndị na-agụ kpakpando niile nọ n’alaeze ya dum ugboro iri. Daniel 1:18–20.

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