The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
Ikpe ikpe nyocha nke ndị dị ndụ malitere n’ụbọchị Septemba 11, 2001, ma ikpe mmezu amalite n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya. Oge ikpe abụọ ahụ na-anọchi anya ọrụ nke onyeozi ahụ nke na-akwadebe ụzọ maka Onyeozi nke Atọ nke Ọgbụgba-ndụ ahụ, na Ịlaịja nke atọ, nke bụ mmechi nke onyeozi Ịlaịja ahụ nke malitere n’akụkọ ihe mere eme ndị Millerite.
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
N’ime Kraịst mmezu nke Onye-Ozi nke Ọgbụgba-ndụ ahụ, Ọ sachapụrụ ụlọ nsọ nkịtị nke ụwa ugboro abụọ, nke nọchiri anya ahụ Ya na ụlọ nsọ ime mmụọ Ya. Ụlọ nsọ Ya nkịtị nke ụwa bidoro dịka ụlọ nsọ Ụlọikwuu nke ọzara, emesịa bụrụ ụlọ nsọ Solomọn, emesịa bụrụ ụlọ nsọ ahụ e wurughachiri mgbe afọ iri asaa nke ndọta n’agha na Babilọn gasịrị, ma bụrụkwa otu ụlọ nsọ ahụ ahụ mgbe a rụzigharịrị ya n’ọrụ nke afọ iri anọ na isii Herọd mere.
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
Ọnụnọ anụ ahụ nke Chineke gọziri ụlọikwuu nsọ ahụ na ụlọ nsọ nke Solomọn, ma ọ bụghị ụlọ nsọ ahụ e wuru ọzọ mgbe ndọta n’agha gasịrị; ma e gọziri ụlọ nsọ ahụ e mezigharịrị site n’ọnụnọ anụ ahụ nke Kraịst. N’akụkọ ihe mere eme nke ụlọ nsọ ahụ Herọd mezigharịrị, Kraịst sachara ụlọ nsọ ahụ ugboro abụọ n’ime mmezu nke Malakaị isi nke atọ. N’ịsacha ụlọ nsọ nke mbụ, Kraịst kpọrọ ụlọ nsọ ahụ ụlọ Nna Ya; ma n’ịsacha ụlọ nsọ ikpeazụ, Kraịst kpọrọ ya ụlọ ndị Juu.
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
N’akụkọ ihe mere eme nke ndị Millerite, Kraịst wuru ụlọ nsọ ime mmụọ n’ime afọ iri anọ na isii, site n’afọ 1798 ruo 1844. N’ụbọchị Ọktoba 22, 1844, n’imezu Malakaị isi nke atọ, O ji mberede bịa n’ụlọ nsọ Ya, si otu a sachapụ ụmụ agbọghọ-amaghị-ama. Mgbe ahụ, Ọ bịara dịka mmụọ ozi nke atọ iji mezuo nchacha nke abụọ na nke ikpeazụ, ma dịka ọ dị na mmalite nke Izrel oge ochie, Izrel nke oge a enweghị okwukwe dị mkpa iji rụchaa ọrụ ahụ.
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
N’ụbọchị Septemba 11, 2001, Kraịst lọghachiri imezu nsacha nke abụọ nke ụlọ nsọ ahụ, nke a na-emezu mgbe a sachapụsịrị ụmụ agbọghọ na-amaghị ihe n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya, mgbe ha tetara n’eziokwu ahụ na ha aghọtaghị mmụba nke ihe ọmụma ahụ e kpughere na 1989. Mmụba ahụ nke ihe ọmụma na-anọchi anya ozi mmiri ozuzo ikpeazụ, nke bụ ozi Mkpu Etiti Abalị mgbe etinyere ya n’usoro ilu ụmụ agbọghọ iri ahụ. Ozi nke amaokwu isii ikpeazụ nke Daniel iri na otu nke e kpughere n’oge ọgwụgwụ na 1989, ka e ji nọchite ya na amaokwu iri anọ na anọ nke amaokwu ndị ahụ dịka “akụkọ sitere n’ọwụwa anyanwụ na nke ugwu.”
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
Ozi nke mmiri ozuzo nke ikpeazụ bụ ozi nke Mkpu Etiti Abalị, ọ bụkwa ozi nke ọwụwa anyanwụ na ugwu. Ọwụwa anyanwụ na ugwu na-anọchi anya Alakụba na ndị nọnye ụkọchukwu nke papacy n’otu n’otu; ma dịka ozi, ha na-anọchi anya ozi nke Adventizim Laodisia na-emegide ma na-emegharị n’ụgha n’etiti Septemba 11, 2001 na iwu Sọnde nke na-abịa n’oge na-adịghị anya. Septemba 11, 2001, na-anọchi anya Alakụba (ọwụwa anyanwụ), iwu Sọnde kwa na-anọchi anya akara nke anụ ọhịa ahụ (ugwu).
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
E gosipụtara ihe ndina ọnwụ maka Adventizim Laodisia n’etiti ihe ịrịba-ama abụọ ahụ, dịka e siri mee ka o doo anya site n’ọnwụ nke onye-amụma na-adịghị erube isi n’etiti ịnyịnya ibu na ọdụm. A na-anọchi anya ihe ndina ọnwụ maka ndị nabatara akara nke anụ ọhịa ahụ site na “akụkọ si n’ọwụwa anyanwụ na n’ugwu” nke na-ewe iwe ike ọchịchị papal ma malite mkpagbu ikpeazụ megide ndị nke Chineke. Ozi ahụ na-amalite n’iwu Sọnde na-abịa n’oge na-adịghị anya na United States, nke bụ ebe, nakwa oge, Islam nke Ahụhụ nke atọ na-akụ n’ụzọ mberede. Mwakpo ahụ a na-atụghị anya ya na-emepụta mbibi mba, ma na-ewekwa mba dị iche iche iwe, si otú a na-enye mkpali akụ na ụba na nke ndọrọ ndọrọ ọchịchị iji kpọkọta mba niile ọnụ megide Islam, n’okpuru nlekọta nke njikọ atọ ahụ nke dragọn, anụ ọhịa, na onye-amụma ụgha.
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
N’akụkọ ihe mere eme nke Ịlaịja nke atọ nọchiri anya ya, ozi ahụ nke na-akọwapụta Ahụhụ nke atọ na-eme ka dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ mara na Islam bụ ngwáọrụ ikpe ahụ Chineke ji ata mmadụ ahụhụ n’ihi ife akara ikike nke poopu. Dịka ọ dịkwa n’ihe gbasara Rome atọ ahụ, Babilọn atọ ahụ, Ịlaịja atọ ahụ, na ndị ozi atọ ahụ na-akwadebe ụzọ, a na-eguzobe Ahụhụ nke atọ site n’itinye Ahụhụ atọ ahụ n’ọrụ ugboro atọ.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
M wee lee, nụkwa otu mmụọ-ozi ka ọ na-efegharị n’etiti eluigwe, na-ekwu kwa n’olu dị ukwuu, Ahụhụ, ahụhụ, ahụhụ, diri ndị bi n’ụwa n’ihi olu ndị ọzọ nke opi nke ndị mmụọ-ozi atọ ahụ, ndị ka ga-afụ opi! Mkpughe 8:13.
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
Nwanneanyị White kwadoro akwụkwọ Smith, Daniel and Revelation, n’ụzọ miri emi, na-egosi na onye ọ bụla nke Seventh-day Adventist kwesịrị inwe akwụkwọ ahụ, ọ bụ ezie na o kwupụtaghị ya n’ụzọ doro anya kpọmkwem dịka m si dee ya ugbu a, ma eziokwu ahụ dị n’ime nkwado o nyere ya.
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
“Onyenwe anyị na-akpọ ndị ọrụ ka ha banye n’ubi ọrụ ire akwụkwọ, ka e wee kesaa akwụkwọ ndị nwere ìhè nke eziokwu nke oge a. Ndị mmadụ nọ n’ụwa kwesịrị ịma na ihe ịrịba ama nke oge ndị a na-emezu. Weregidesie ha akwụkwọ ndị ga-enye ha ìhè. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, na The Desire of Ages kwesịrị ugbu a ịga n’ụwa. Nkuzi ukwu dị n’ime Daniel and Revelation ka ọtụtụ ndị nọ n’Australia ji agụụ gụsie ike. Akwụkwọ a abụrụla ụzọ e si duuru ọtụtụ mkpụrụ obi dị oké ọnụ ahịa n’ịmata eziokwu. Ihe niile a pụrụ ime kwesịkwara ime iji kesaa Thoughts on Daniel and the Revelation. Amaghị m akwụkwọ ọzọ ọ bụla nke pụrụ ịnọchi anya nke a. Ọ bụ aka enyemaka nke Chineke.”
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
“Ndị ahụ nọworo ogologo oge n’eziokwu a na-ehi ụra. Ha kwesịrị ido nsọ site n’aka Mmụọ Nsọ. A ga-ekwusara ozi nke mmụọ ozi nke atọ n’olu ike. Okwu ndị dị oke arọ dị n’ihu anyị. Anyị enweghị oge ọ bụla anyị ga-efunahụ. Chineke ekwela ka anyị kwe ka ihe nta kpuchie ìhè ahụ nke ekwesịrị inye ụwa.” Manuscript Releases, volume 21, 444.
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
A kọwara akwụkwọ ahụ, nke ndị jụrụkwa echiche Millerite banyere “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel jụrụ, dị ka “aka enyemaka nke Chineke.” Ọ bụrụ na e nyela ndị Chineke ọrụ ịgbasa akwụkwọ ndị a kpọrọ aha na nkọwa e hotara tupu nke a, ọ pụtara na ndị Chineke ga-adị mkpa inwe akwụkwọ ahụ n’onwe ha. Akwụkwọ ahụ bụ ebe isi mwakpo nke ndị kwalitere echiche “ọhụrụ” banyere “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel lekwasịrị anya, n’ihi na ọ bụ akwụkwọ ahụ ka ha chọrọ idegharịa ma wepụ ezi echiche banyere “ihe a na-eme kwa ụbọchị.”
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
Mgbe Nwanyị White kpọrọ aka ná ndị ndú abụọ bụ isi n’ime nnupụisi banyere “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel, ọ na-egosipụtakarị na ha (Prescott na Daniells) enweghị ikike “ịtụgharị uche site n’ihe kpatara ya ruo n’ihe ọ na-ebute.” Ndị Adventist Laodisia na-emezigharị akụkọ ihe mere eme yiri ka ha nwekwara otu nsogbu ahụ.
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
Ndị-ndú ndị ahụ, bụ ndị n’akụkọ ihe mere eme nile nke nnupụisi ahụ malite n’afọ 1888 gaa n’ihu, n’oge ụfọdụ n’ahụmahụ onwe ha, nabatara ozizi ụgha banyere “ihe a na-eme kwa ụbọchị.” Nnupụisi ha bụ “mmetụta” ahụ, ma nghọta na-ezighị ezi banyere “ihe a na-eme kwa ụbọchị,” bụ “ihe kpatara ya.” Ndị mmegharị echiche nke ndị Adventist Laodisia na-eduhie ndị na-amụtaghị ihe ka ha kweere na ndị nnupụisi ahụ n’eziokwu nke akụkọ ihe mere eme Adventist, abụghịkwa n’eziokwu n’ime nnupụisi, n’agbanyeghị na ọ dịghị mgbe àmà ha a gbanwere agbanwe enweta nkwado site n’àmà nke Baịbụl na Mmụọ nke Amụma. N’ihi na ha anaghị ele “mmetụta” ahụ anya dịka nnupụisi, ha na-emechi ohere nke ịchọ “ihe kpatara ya.”
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
Dịka nnụnụ site n’ịkpafụ, dịkwa ka ilo site n’ifefe, otu a ka ọbụbụ ọnụ na-enweghị ihe kpatara ya agaghị abịa. Ilu 26:2.
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
Ndị nke Chineke ga-amata nnupụisi, ma mgbe ha mere otú ahụ, ha ga-achọ ihe kpatara ya. Mgbe ahụ, ha ga-edozi ihe kpatara ya. N’amaokwu sochirinụ, Sister White na-ekwu maka akụkọ banyere Achan.
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
“E gosiri m na Chineke n’ebe a na-egosi otú O si ele mmehie anya n’etiti ndị na-azọrọ na ha bụ ndị Ya na-edebe iwu Ya. Ndị ahụ O kwanyere ugwu n’ụzọ pụrụ iche site n’ime ka ha bụrụ ndị na-ahụ ngosipụta dị ịrịba ama nke ike Ya, dịka Izrel oge ochie hụrụ, ma ndị ga-adịkwa njikere ọbụna n’oge ahụ ileghara ntụziaka Ya doro anya anya, ga-abụ ndị iwe Ya ga-adakwasị. Ọ ga-akụziri ndị Ya na nnupụisi na mmehie na-akpasu Ya iwe nke ukwuu, nakwa na a gaghị ele ha anya dị ka ihe dị mfe. O na-egosi anyị na mgbe a hụrụ ndị Ya n’ime mmehie, ha kwesịrị ozugbo ime ihe siri ike ma doo anya iji wepụ mmehie ahụ n’etiti ha, ka iwe na-adịghị Ya mma ghara ịdịgide n’elu ha niile. Ma ọ bụrụ na ndị nọ n’ọnọdụ ọrụ na ibu ọrụ hapụ mmehie ndị nke ndị mmadụ ka ha gafee n’enweghị ntị, iwe na-adịghị Ya mma ga-adị n’elu ha, a ga-ejidekwa ndị nke Chineke, dịka otu ahụ dum, ka ha bụrụ ndị ga-aza ajụjụ maka mmehie ndị ahụ. N’ihe banyere otú O si emeso ndị Ya n’oge gara aga, Onyenwe anyị na-egosi mkpa ọ dị ime ka nzukọ dị ọcha pụọ n’ihe ọjọọ niile. Otu onye mmehie pụrụ ịgbasa ọchịchịrị nke ga-ewepụ ìhè Chineke n’ebe nzukọ ahụ dum nọ. Mgbe ndị mmadụ ghọtara na ọchịchịrị na-adakwasị ha, ma ha amaghị ihe kpatara ya, ha kwesịrị iji obi ha niile, n’ịdị umeala n’obi dị ukwuu na n’ịweda onwe ha ala, chọọ Chineke, ruo mgbe a ga-achọpụta ma wepụ ihe ọjọọ ndị ahụ na-ewute Mmụọ Ya.”
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
“Ikpa ókè nke ebilitere imegide anyị n’ihi na anyị abarala mmehie ndị ahụ Chineke gosiri m na ha dị, na mkpu e welitere nke ikwu na anyị siri ike ma dị njọ, abụghị nke ziri ezi. Chineke na-enye anyị iwu ikwu okwu, anyị agaghị agbachi nkịtị. Ọ bụrụ na mmehie pụtara ìhè n’etiti ndị Ya, ma ọ bụrụkwa na ndị ohu Chineke eleghara ha anya n’enweghị mmasị, n’eziokwu ha na-akwado ma na-agọzi onye mmehie ahụ, ha onwe ha kwa bụ ndị ikpe mara, ha ga-anatakwa iwe Chineke n’ezie; n’ihi na a ga-eme ka ha zaa ajụjụ banyere mmehie nke ndị ikpe mara. N’ọhụ m ka a dọrọ m aka ná ntị n’ọtụtụ ọnọdụ ebe e wetara iwe Chineke n’ihi ileghara anya nke ndị ohu Ya anya ime ihe banyere mmejọ na mmehie ndị dị n’etiti ha. Ndị ahụ gọziri mmejọ ndị a agụụla ndị mmadụ ka ha bụ ndị nwere ezi obi ma mara mma n’omume, naanị n’ihi na ha zere imezu ọrụ doro anya nke Akwụkwọ Nsọ. Ọrụ ahụ adịghị amasị mmetụta ha; ya mere ha zere ya.” Testimonies, volume 3, 265.
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
Akụkọ ihe mere eme nke ndị ndu nupụụrụ isi n’ime Adventism na-agba àmà na otu n’ime nzọụkwụ ndị a na-ahụkarị fọrọ nke nta ka ọ bụrụ mgbe niile n’ihe gbasara nnupụisi ha bụ na, n’otu oge n’ime ahụmahụ onwe ha, ha nakweere echiche ụgha banyere “the daily.” N’ihi ya, akwụkwọ Smith, n’agbanyeghị na e sitere n’mmụọ nsọ nye ya ma nwee ụfọdụ nsogbu n’ozizi, ka na-enye nkọwapụta sara mbara magburu onwe ya banyere nghọta ndị pioneers nwere banyere Mkpughe isi nke asatọ na nke itoolu, ebe anyị na-ahụ ka e si depụta akụkọ amụma banyere opi isii mbụ. Anyị ga-ezo aka n’ihe Smith kwuru n’akwụkwọ ya, Daniel and Revelation, ka anyị na-amalite ịtụle itinye n’ọrụ ugboro atọ nke Ahụhụ atọ ahụ.
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
Nwanyị White na-agwa anyị na e nyere William Miller nnukwu ìhè banyere akwụkwọ Mkpughe, ma nghọta ya banyere isi nke iri na atọ, na iri na isii ruo iri na asatọ ezighi ezi, n’ihi na ọ nọ n’ebe na-ezighị ezi n’akụkọ ihe mere eme ka o wee hụ na e nwere ike atọ, ọ bụghị abụọ, nke na-ebute ịtọgbọrọ n’efu. Nnukwu ìhè ya dị n’isi nke abụọ ruo nke itoolu nke Mkpughe.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Ndị nkwusa na ndị mmadụ elewo akwụkwọ Mkpughe anya dịka ihe omimi, nakwa dịka ihe na-erughị akụkụ ndị ọzọ nke Akwụkwọ Nsọ dị nsọ mkpa. Ma ahụrụ m na akwụkwọ a bụ n’ezie mkpughe e nyere maka uru pụrụ iche nke ndị ga-adị ndụ n’ụbọchị ikpeazụ, iji duzie ha n’ịmata ọnọdụ ha n’eziokwu na ọrụ ha. Chineke duziri uche William Miller gaa n’amụma ndị ahụ ma nye ya ìhè dị ukwuu banyere akwụkwọ Mkpughe.” Early Writings, 231.
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
Miller kọwara nghọta ya banyere ụka dị iche iche, akàrà, opi na ite iwe dị ka ndị a.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Ụka asaa nke Eshịa bụ akụkọ ihe mere eme nke ụka Kraịst n’ụdị ya asaa, n’ime mgbagwoju anya ya niile na ntụgharị ya niile, n’ime ọganihu ya niile na mkpagbu ya niile, site n’ụbọchị ndịozi ruo na njedebe nke ụwa. Akàrà asaa ahụ bụ akụkọ ihe mere eme nke omume na mmegharị nke ike na ndị eze nke ụwa n’ebe ụka nọ, na nchebe Chineke na-eche ndị ya n’oge ahụkwa. Opi asaa ahụ bụ akụkọ ihe mere eme nke ikpe asaa pụrụ iche ma dị arọ nke e zitere n’elu ụwa, ma ọ bụ alaeze Rom. Ma iko asaa ahụ bụ ọrịa ọjọọ asaa ikpeazụ e zitere n’elu Rom Papal. Agwakọtara na ndị a ọtụtụ ihe omume ndị ọzọ, a kpara ha n’ime ya dị ka iyi ndị na-asọba n’ime nnukwu osimiri, na-emeju nnukwu osimiri nke amụma, ruo mgbe ihe niile na-ejedebe anyị n’ime oke osimiri nke ebighị ebi.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Nke a, n’echiche m, bụ atụmatụ amụma Jọn dị n’akwụkwọ Mkpughe. Ma onye chọrọ ịghọta akwụkwọ a aghaghị inwe ọmụma zuru ezu banyere akụkụ ndị ọzọ nke okwu Chineke. A naghị akọwa ihe oyiyi na ilu e ji mee amụma a ha niile n’ime ya n’onwe ya, kama a ga-achọta ha n’ime ndị amụma ndị ọzọ, ma kọwaa ha n’akụkụ Akwụkwọ Nsọ ndị ọzọ. Ya mere, o doro anya na Chineke ebuwo n’obi ka a mụọ ihe nile ahụ dum, ọbụna iji nweta nghọta doro anya banyere akụkụ ọ bụla.” William Miller, Miller’s Lectures, mpịakọta 2, nkuzi 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
Dịnnọọ dịka onyeozi nke atọ, onye na-akwadebe ụzọ maka Onyeozi nke Ọgbụgba-ndụ, na-anọchi anya akụkọ ime nke ikpe nke chọọchị, n’ịtụnyere ya na Ịlaịja nke atọ, onye na-anọchi anya akụkọ mpụga n’ime ikpe nke Babilọn nke oge a, nghọta mbụ nke chọọchị dị iche iche na nke akàrà ndị ahụ kọwara otu àmà ime-mpụga ahụ.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
“A na-eme ka anyị mara akara ndị ahụ n’isi nke anọ, nke ise, na nke isii nke Mkpughe. A na-eme ka a hụ ihe omume ndị e gosipụtara n’okpuru akara ndị a na Mkpughe 6, na amaokwu mbụ nke Mkpughe 8. O doro anya na ha na-ekpuchi ihe omume ndị nzukọ Kraịst metụtara site n’mmalite nke ọchịchị oge a ruo n’ịbịa Kraịst.
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Mgbe ụka asaa ahụ na-egosi akụkọ ime nke ụka, akara asaa ahụ na-eme ka a hụ nnukwu ihe omume ndị dị n’akụkọ mpụga ya.” Uriah Smith, The Biblical Institute, 253.
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
Uraịa Smit na-akọwapụta nghọta ndị Millerite banyere mmekọrịta dị n’ime na n’èzí nke ụka dị iche iche, James White kwa na-enye nchịkọta yiri nke a n’usoro akụkọ ihe mere eme ndị na-agakọ ọnụ.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Ugbu a, anyi esorola nzukọ-nsọ, akara ndị ahụ, na anụ ọhịa ndị ahụ, ma ọ bụ ihe ndị dị ndụ, ruo n’ókè ha pụrụ iji tụnyere onwe ha dịka ndị na-ekpuchi otu oge ndị ahụ. Akara ndị ahụ dị asaa n’ọnụọgụ, ma anụ ọhịa ndị ahụ bụ naanị anọ. O nwekwara ike ịdị mma ịrịba ama ebe a, na n’imeghe akara nke mbụ, nke abụọ, nke atọ, na nke anọ, a na-anụ anụ ọhịa nke mbụ, nke abụọ, nke atọ, na nke anọ ka ha na-asị, ‘Bịa hụ;’ ma mgbe a meghere akara nke ise, nke isii, na nke asaa, a naghị anụ olu dị otú ahụ. Ma ọ bụghịkwa na nzukọ-nsọ atọ ikpeazụ ahụ, na akara atọ ikpeazụ ahụ, kwekọrọ n’ịkpuchi otu oge ndị ahụ, dịka nzukọ-nsọ anọ mbụ ahụ na akara anọ mbụ ahụ si eme. Ma, dịka anyị gosiri, nzukọ-nsọ, akara, na anụ ọhịa ndị ahụ kwekọrọ n’ịkpuchi otu oge ndị ahụ ruo ihe dị ka afọ 1800, ruo mgbe anyị rutere n’ime ntakịrị ihe karịrị ọkara narị afọ nke oge ugbu a.” James White, Review and Herald, February 12, 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
Anyi ka kwughachara atọ n’ime ndị isi ọsụ ụzọ nke akụkọ ihe mere eme Millerite. Ha atọ jidesiri echiche ziri ezi banyere “ihe a na-eme kwa ụbọchị,” ma ha niile jidesikwara nchịkọta ụka dị iche iche, akàrà, na opi n’ime usoro eziokwu ahụ e duru Miller ka ọ ghọta ma gosipụta.
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
“Mgbe ndị mmadụ bịara bụ́ ndị ga-akwagharị otu mkpọ maọbụ otu ogidi n’ala ntọala ahụ Chineke guzosiri ike site n’Mmụọ Nsọ Ya, ka ndị ikom meworo okenye bụ́ ndị bụ ndị mbido n’ọrụ anyị kwuo okwu n’ụzọ doro anya, ka ndị ahụ nwụrụ anwụ kwuokwa site n’ịbịgharịa bipụta isiokwu ha n’akwụkwọ akụkọ anyị. Kpọkọtanụ ụzarị nile nke ìhè Chineke nyere ka Ọ na-edu ndị Ya nzọụkwụ site nzọụkwụ n’ụzọ nke eziokwu. Eziokwu a ga-anagide nnwale nke oge na nke ọnwụnwa.” Manuscript Release, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
N’ụbọchị Septemba 11, 2001, mmụọ ozi ahụ dị ike nke Mkpughe isi nke iri na asatọ siri n’eluigwe rịdata, ma malite ọrụ nke iduzi ndị ga-anabata ma rie Achịcha ahụ nke siwo n’eluigwe bịada ugbu a, ka ha laghachi n’“ụzọ ochie,” nke Jeremaịa isi nke isii. Alfa na Omega chọrọ ka ndị ahụ dị njikere ịgbalịsi ike ịbụ n’etiti otu narị puku na iri anọ na anọ ahụ hụ na ihe mere ka Ọ si n’eluigwe rịdata n’Ọgọst 11, 1840, abụghị nanị mmezu amụma oge, kama ọ bụ mmezu amụma oge nke Ahụhụ nke Abụọ. Ọ chọrọ ka ndị Ya chọpụtakwa ọzọ ụzọ ochie ndị ahụ nke akụkọ ihe mere eme ebe Ọ wuru ụlọ nsọ nke ndị Millerite n’ime afọ iri anọ na isii ahụ, site na 1798 ruo 1844.
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
E jirila mkpofu na ego ụgha na nkume dị oké ọnụ ahịa ụgha kpuchie akụkọ ahụ. Ozi ntọala ụgha, nke e wuru n’elu ájá, ọ bụghịkwa n’elu Nkume nke Oge ebighị ebi, mere ka e kpuchie akụkọ ahụ. Ọ dị n’akụkọ ihe mere eme nke ndị Millerait, akụkọ ahụ ebe, dịka Pita si kọwaa ya, ndị Millerait, “ndị n’oge gara aga na-abụghị ndị mmadụ, ma” mgbe ahụ ghọọ “ndị nke Chineke,” ndị e weliri elu ma wukwaa dịka “ụlọ ime mmụọ, ndị nchụàjà dị nsọ.” Ọdụm nke ebo Juda rutere na Septemba 11, 2001, ma duru ndị Ya nke ụbọchị ikpeazụ banye n’ọrụ ihicha “ụlọ nsọ” nke akụkọ ihe mere eme banyere iwulite elu ụlọ nsọ Millerait ahụ. E ji amụma mee ihe nlereanya ọrụ ahụ, amụma nke buru amụma na Onyenwe anyị ga-ebuli otu nwoke aha ya bụ Josaya, (nke pụtara ntọala nke Chineke).
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
Mgbe e welitere Josaya iji mezuo amụma nke onye amụma ahụ na-erubeghị isi, ọ malitere ọrụ idozi ụlọ nsọ ahụ nke dara n’ọgbaaghara. N’ọrụ idozi na ime ka ọ dị ọcha, a chọpụtara “ọnbụ ọnụ nke Mosis,” ma mgbe a gụrụ ya n’ihu Josaya, ọ kpatara mgbanwe nke Josaya. Anyị ga-atụle amụma ahụ, n’ihe metụtara nchọpụtaghachi nke “ugboro asaa,” mgbe Septemba 11, 2001 gasịrị.
We will begin that study in the next article.
Anyị ga-amalite ọmụmụ ahụ n’isiokwu na-esonụ.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Dị nnọọ ka ogologo oge ndị na-ekwupụta eziokwu na-ejere Setan ozi, onyinyo ya nke sitere n’ala mmụọ ọjọọ ga-egbochi ha ịhụ Chineke na eluigwe. Ha ga-adị ka ndị furu ịhụnanya mbụ ha. Ha apụghị ịhụ ihe ndị bụ eziokwu ebighị ebi. Nke ahụ Chineke kwadebereere anyị ka a na-anọchi anya ya n’akwụkwọ Zekaraịa, isi nke 3 na 4, na 4:12–14: ‘M wee zaghachi ọzọ, si ya, Gịnị bụ alaka oliv abụọ ndị a, ndị site n’ọkpọkọ ọlaedo abụọ ahụ na-awụpụta mmanụ ọlaedo ahụ n’ime onwe ha? O wee zaa m, sị, Ì maghị ihe ndị a bụ? M wee sị, Mba, Onyenwe m. O wee sị, Ndị a bụ ndị abụọ e tere mmanụ, ndị na-eguzo n’akụkụ Onyenwe ụwa nile.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Onyenwe anyị juputara n’ihe enyemaka. Enweghị ụkọ akụrụngwa ọ bụla n’aka Ya. Ọ bụ n’ihi enweghị okwukwe anyị, n’ihi ịdị n’ụwa anyị, n’ihi okwu efu anyị, n’ihi ekweghị ekwe anyị, nke a na-egosipụta n’okwu ọnụ anyị, ka onyinyo ọchịchịrị na-achịkọta onwe ha gburugburu anyị. A naghị ekpughe Kraịst n’okwu ma ọ bụ n’agwa dịka Onye ahụ mara mma kpamkpam, na Onye kacha elu n’etiti puku iri. Mgbe mkpụrụ obi ji afọ ojuju ebuli onwe ya elu n’ihe efu, Mmụọ nke Onyenwe anyị apụghị ime nnukwu ihe ọ bụla n’ime ya. Ọhụhụ anyị dị mkpụmkpụ na-ahụ onyinyo ahụ, ma ọ pụghị ịhụ ebube nke dị n’ofè ya. Ndị mmụọ ozi ji ifufe anọ ahụ aka, nke e sere onyinyo ya dịka ịnyịnya iwe na-achọ ịhapụ onwe ya ma gbaa ọsọ gafee n’elu ụwa dum, na-eburu mbibi na ọnwụ n’ụzọ ya.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“Ànyị ga-arahụ ụra n’ókè-ala nke ụwa ebighị ebi? Ànyị ga-abụ ndị nzuzu n’uche, ndị oyi, na ndị nwụrụ anwụ? O, ka anyị nwee n’ime ụka anyị Mmụọ na ume nke Chineke ka a kupụta n’ime ndị Ya, ka ha wee guzo n’ukwu ha dịrị ndụ. Anyị kwesịrị ịhụ na ụzọ ahụ dị warara, na ọnụ ụzọ ámá ahụ dịkwa warara. Ma ka anyị na-agafe n’ọnụ ụzọ ámá warara ahụ, obosara ya enweghị njedebe.” Manuscript Releases, volume 20, 216, 217.