In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.
N’afọ 1844, ndị Protestant nke United States si na mmegharị Millerite pụọ ma were ọnọdụ amụma ha dịka ada Babilọn, dịka e gosiri ya n’ụdị Jeroboam guzobere usoro ofufe aghụghọ mgbe ebo iri ya nke ugwu kewapụrụ onwe ha n’alaeze ndịda nke Juda. Ụmụ ehi ọlaedo abụọ Jeroboam, otu n’obodo Betel (nke pụtara “ụlọ Chineke”/Nzukọ-nsọ), nke ọzọkwa na Dan (nke pụtara ikpe/Ọchịchị) nọchiri anya usoro ụgha nke Nzukọ-nsọ na Ọchịchị nke na-anọchi United States anya n’ụdị amụma. E ji otu nhazi ahụ e debere n’ezi nnupụisi Eron kpaa ihe nile mejupụtara usoro aghụghọ Jeroboam nke nzukọ-nsọ na ọchịchị. Ya mere, usoro ofufe aghụghọ Jeroboam bụ oyiyi nke usoro ofufe aghụghọ Eron.
Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.
Usoro ụgha Jeroboam nọchiri anya usoro ofufe nke Protestantism kwadoro mgbe ọ kewapụrụ onwe ya n’ebe mmegharị nke mmụọ ozi mbụ nọ ma bụrụ ada, ma ọ bụ oyiyi nke anụ ọhịa Rom nke papacy. N’oge e guzobere usoro ụgha Jeroboam ahụ n’onwe ya, otu onye amụma si Juda bịara chee ihu ebe ịchụàjà ya na usoro ofufe ụgha ya. N’afọ 1844, n’oge mmalite nke ọrụ Protestantism nke dapụrụ n’ezi okwukwe n’ịtọpụta usoro ofufe a na-anọchi anya dị ka ada Rom, ndị Millerite, site n’okwukwe, banyere n’Ebe Kachasị Nsọ nke ebe nsọ nke eluigwe ma mata Sabbath, ma si otu a nọchite anya ịba mba amụma nye ụmụ nwanyị Rom, ndị họọrọ ịga n’ihu idebe akara nke ikike Rom—ofufe Sọnde.
The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.
Onye-amụma nke Juda, onye chere Jeroboam ihu, n’ebe ahụ na n’oge ahụ kwa, kwupụtara amụma.
And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.
O wee tikuo megide ebe-ichu-àjà ahụ n’okwu nke Onyenweanyị, sị, O ebe-ichu-àjà, ebe-ichu-àjà, otu a ka Onyenweanyị kwuru; Lee, a ga-amụ nwa nye ụlọ Devid, aha ya bụ Josaya; ọ ga-achụkwa n’elu gị ndị nchụàjà nke ebe ndị dị elu, ndị na-esure gị ihe nsure-ísì ụtọ, a ga-esurekwa ọkpụkpụ ụmụ mmadụ n’elu gị. O nyekwara ihe-ịrịbama n’ụbọchị ahụ, sị, Nke a bụ ihe-ịrịbama nke Onyenweanyị kwuru; Lee, ebe-ichu-àjà ahụ ga-agbawa, ntụ nke dị n’elu ya ga-awụsakwa. 1 Ndị Eze 13:2, 3.
The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.
Amụma ahụ gụnyere ime ugboro abụọ nke okwu ahụ bụ “ebe ịchụàjà.” Ime ugboro abụọ nke otu okwu ma ọ bụ nkebiokwu n’amụma na-anọchi anya ihe nnọchianya nke ozi nke mmụọ ozi nke abụọ, si otú a na-akọwapụta afọ 1844, mgbe mmụọ ozi nke abụọ bịarutere ma Protestantism dara, bụrụ ada Babilọn. N’otu oge ahụ, onye amụma ahụ nyere ihe ịrịba ama, dịka ndị Millerite n’afọ 1844 matara ihe ịrịba ama nke Sabbath. Dịka Jeroboam siri iyi onye amụma ahụ egwu n’amaokwu ndị na-esonụ, aka ya kpọnwụrụ akpọnwụ, si otú a na-ezo aka n’akara Babilọn nke a na-amanye mmadụ n’egedege ihu ma ọ bụ n’aka, nke mgbe a natara ya n’ụzọ ime mmụọ na-eme ka mmadụ bụrụ onye nkwarụ ruo mgbe ebighị ebi.
For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.
Maka ebumnuche nke ọmụmụ a, anyị na-atụle amụma ahụ onye amụma kwuru, nke na-akọwa na “a ga-amụ nwa n’ụlọ Devid, Josaya bụ aha ya; ma n’elu gị ka ọ ga-achụ aja ndị nchụàjà nke ebe dị elu, bụ ndị na-esure gị ihe nsure ọkụ na-esi ísì ụtọ; a ga-akpọkwa ọkpụkpụ mmadụ ọkụ n’elu gị.” Josaya pụtara “ntọala nke Chineke”, ma ọ na-anọchi anya ntọala ndị nke Adventism e wuru n’ime akụkọ ihe mere eme ahụ nke e ji mmalite Jeroboam malite usoro ụgha ya nke ife ofufe. N’elu usoro ụgha nke ife ofufe Jeroboam hiwere, Josaya ga-ata ndị nchụàjà ahụhụ, ndị butere ụzọ n’ofufe adịgboroja ahụ.
The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.
Onye amụma ahụ nupụrụ isi n’iwu Onyenwe anyị nyere ya ka ọ ghara isi n’ụzọ o si bịa laghachikwuru Jeroboam n’oge mmalite ọchịchị ya, nakwa ka ọ ghara iri nri ma ọ bụ ṅụọ mmiri na Betel. Mgbe o riri nri nke onye amụma ụgha nke Betel, e debere ya dịka akara nke ọnwụ a ga-ewetara ndị ahụ, bụ́ ndị ga-ahọrọ, mgbe 1844 gachara, ịlaghachi ma rie ozizi na usoro ụgha nke ọrụ amụma nke Protestantism dapụrụ n’ezi okwukwe, dịka nnupụisi nke 1863 na-anọchi anya ya. Ihe ndina ọnwụ nke ndị ahụ nupụrụ isi n’afọ 1863 ga-abụkwa otu ihe ndina ọnwụ ahụ nke onye amụma ụgha nke Betel. Ihe ndina ọnwụ nke Protestantism dapụrụ n’ezi okwukwe bụ akụkọ ihe mere eme site n’Ọgọst 11, 1840 ruo 1844, mgbe a hapụrụ ha n’azụ; ha, bụ ndị bụbu ndị Chineke họpụtara, wee ghọọ ụmụ nwanyị Rome. Ihe ndina ọnwụ nke Adventism Laodisia ga-adịkwa n’etiti ụbọchị mmụọ ozi dị ike ahụ siri n’eluigwe rịdata na Septemba 11, 2001, dịka o mere na 1840, na awa nke nnukwu ala ọma jijiji ahụ, nke na-anọchi anya iwu Ụka n’ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya.
On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.
N’ụbọchị Septemba 11, 2001, ibido ịkàrà akara nke puku narị otu na iri anọ na anọ ahụ malitere, ma mmụọ-ozi ahụ wee bido ịgafe n’etiti Jerusalem na-etinye akara n’egedege ihu ndị ahụ na-asụ ude ma na-eti mkpu n’ihi arụ arụ nile e mere n’ala ahụ (United States), nakwa n’ime ụka (Adventism nke Laodisia). N’ụbọchị Septemba 11, 2001, mmehie nna ndị nna ochie, nke ihe arụ anọ nke Ezikiel nọchiri anya ha, ghọrọ eziokwu nnwale dị ugbu a n’ime usoro ịkàrà akara ahụ nke malitere mgbe ahụ.
The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.
Nnwale nke afọ 1863 metụtara ntọala nke mmegharị Millerite dị ka e si nọchie ya anya site na “oge asaa,” nke Levitikọs iri abụọ na isii, bụ nke a jụrụ n’afọ 1863. Nnwale ahụ gụnyere ịdị njikere ma ọ bụ ịdị na-enweghị njikere ịlaghachi n’ụzọ ochie nke Jeremaịa iji chọta izuike nke mmiri ozuzo ikpeazụ. Nnwale nke afọ 1888 bụ ozi a zigara ụka Laodisia dịka ndị Okenye Jones na Waggoner wetara ya, nke bụkwa ozi nke ime ka a bụrụ onye ezi omume site n’okwukwe.
In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.
N’afọ 1856, ozi ahụ e zigara Laodisia bịarutere mbụ n’ime mmegharị nke ndị Millerite, ọ bịarutekwa na ìhè ka ukwuu nke “ugboro asaa,” ma a jụrụ ma ahụmịhe ahụ nke ọgwụgwọ ndị e depụtara n’ozi ahụ e zigara Laodisia nọchiri anya, ma ozi ahụ nke akụkọ amụma, n’afọ 1863. Ahụmịhe ahụ nọchiri anya ya site n’ọhụụ ahụ (mareh) nke “ọdịdị ahụ,” na ọhụụ ahụ (chazon) nke “akụkọ amụma,” bụ́ ndị a jụrụ ha abụọ. Ha abụọ n’ime ọhụụ ndị ahụ zutere mmezu ha n’ụbọchị Ọktoba 22, 1844, ma afọ iri na itoolu ka e mesịrị, a jụrụ ha abụọ, n’ihi na Jizọs na-akọwapụta njedebe mgbe niile site ná mmalite.
On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.
N’ụbọchị Septemba 11, 2001, ule nke nnupụisi nke 1863 na 1888 ghọrọ ọzọ eziokwu na-anwale, n’ihi na ha abụọ jikọtara na ụzọ ochie nke Jeremaya. N’ụbọchị ahụ ozi mmiri ozuzo ikpeazụ bịarutere, ma ule nke 1919 bịarutere kwa; n’ihi na n’afọ 1919, e gosipụtara ozi ọma ụgha nke Kraịst nke efuru ihe ọ bụla gbasara mkpa amụma dịka ozi ụgha “udo na nchekwa.” Mgbe mmụọ ozi ahụ dị ike nke Mkpughe isi nke iri na asatọ rịdatara na Septemba 11, 2001, amaokwu nke mbụ ruo nke atọ mezuru, ma amaokwu nke mbụ ruo nke atọ na-anọchi anya ozi nke “olu mbụ”.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ugbu a, ọ̀ bụ okwu ahụ ka na-abịa nke m kwupụtala na a ga-eji oke ebili mmiri sachapụ New York? Nke a abụghị ihe m kwuru mgbe ọ bụla. Ekwuwo m na, ka m na-ele nnukwu ụlọ ndị ahụ a na-ewu n’ebe ahụ, ụlọ elu n’elu ụlọ elu, sị, ‘Lee ọnọdụ ndị dị egwu ga-eme mgbe Onyenwe anyị ga-ebili ịma jijiji ụwa nke ukwuu! Mgbe ahụ ka a ga-emezu okwu ndị dị na Mkpughe 18:1–3.’ Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’elu ụwa. Ma enweghị m ìhè pụrụ iche banyere ihe na-abịa n’elu New York, naanị na amaara m na otu ụbọchị a ga-akwatu nnukwu ụlọ ndị dị ebe ahụ site n’itughari na ikpugharị nke ike Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ụwa. Otu okwu sitere n’aka Onyenwe anyị, otu mmetụ nke ike-ya dị ukwuu, ụlọ ndị a buru ibu ga-ada. Ọnọdụ ga-eme nke ịdị egwu ha anyị apụghị ichetụ n’echiche.” Review and Herald, July 5, 1906.
With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.
Site n’ọbịbịa nke mmụọ-ozi nke Mkpughe iri na asatọ, mmiri ozuzo nke ikpeazụ malitere ifesa, ma “arụmụka amụma” nke e gosiri n’isi nke abụọ nke Habakuk malitere. Arụmụka ahụ bụ banyere usoro nghọta abụọ e si aghọta amụma Akwụkwọ Nsọ, nakwa ozi mmiri ozuzo nke ikpeazụ ụgha na nke eziokwu. Arụmụka ahụ na-akwụsị mgbe “olu nke abụọ” nke Mkpughe iri na asatọ bịara ma kọwaa mmalite ikpe mmezu nke Chineke megide Babilọn nke oge a, ma kpọọ ìgwè atụrụ ọzọ nke Chineke ka ha si na Babilọn pụta. Ọbịbịa nke olu nke abụọ ahụ na-egosi njedebe nke akụkọ ihe mere eme nke ịkà akara nke puku narị otu na iri anọ na anọ ahụ, nke mmehie arụ nke anọ nọchiri anya ya, nke n’aka nke ya na-anọchi anya ọgbọ nke anọ na nke ikpeazụ nke Adventizim Laodisia dịka ndị na-akpọ isiala nye anyanwụ, n’oge iwu Sọnde nke na-abịa ngwa ngwa.
The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.
Ihe ndina ọnwụ nke Protestantism nke dapụrụ n’ezi okwukwe, n’etiti ọdịda nke mmụọ ozi ahụ na ọnụ ụzọ e mechiri emechi nke 1844, bụ ihe nnọchianya nke ndina ọnwụ nke Adventism nke Laodisia n’etiti ọdịda nke mmụọ ozi ahụ na ọnụ ụzọ e mechiri emechi nke iwu Sọnde na-abịa n’oge na-adịghị anya. E liri onye amụma si Juda n’otu ili ahụ a liri onye amụma ụgha nke Betel, ma mgbe eze Josaịa malitere mgbanwe ya, o guzoro n’ihu otu ili ahụ kpọmkwem. Mgbanwe nke eze Josaịa, onye aha ya pụtara “ntọala nke Chineke”, malitere mgbe Chineke malitere iduzi ndị Ya nke ụbọchị ikpeazụ ịlaghachi n’ntọala ahụ n’ụbọchị Septemba 11, 2001. Mgbanwe ya amalitelarị mgbe e welitere ọrụ nke iweghachi ụlọ nsọ ahụ.
And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.
O wee ruo n’afọ nke iri na asatọ nke eze Josaya, eze ahụ zigara Shefan nwa Azalaya, nwa Meshulam, odeakwụkwọ, n’ụlọ nke Onyenwe anyị, sị, Gaa rịgoro n’ebe Hilkaya, nnukwu onye nchụàjà, ka ọ gụọkọta ọlaọcha a na-ebubata n’ụlọ nke Onyenwe anyị, nke ndị na-eche ụzọ chịkọtara n’aka ndị mmadụ: ka ha nyefee ya n’aka ndị na-arụ ọrụ, ndị na-elekọta ụlọ nke Onyenwe anyị: ka ha nye ya ndị na-arụ ọrụ ndị nọ n’ụlọ nke Onyenwe anyị, iji dozie mmebi nile nke ụlọ ahụ, nye ndị ọkwa nkụ, na ndị na-ewu ụlọ, na ndị na-akpụ nkume, nakwa ịzụ osisi na nkume a wara awara iji dozie ụlọ ahụ. Ma e meghị ka ha kọwaa ego ahụ e nyere n’aka ha, n’ihi na ha ji ntụkwasị obi emeso ya. Hilkaya, nnukwu onye nchụàjà, wee sị Shefan odeakwụkwọ, Achọtawo m akwụkwọ iwu ahụ n’ụlọ nke Onyenwe anyị. Hilkaya wee nye Shefan akwụkwọ ahụ, o wee gụọ ya. Shefan odeakwụkwọ wee bịakwute eze, weghachikwara eze ozi, sị, Ndị ohu gị achịkọtala ego ahụ a hụrụ n’ụlọ ahụ, nyefee ya n’aka ndị na-arụ ọrụ, ndị na-elekọta ụlọ nke Onyenwe anyị. Shefan odeakwụkwọ gosikwara eze ahụ, sị, Hilkaya onye nchụàjà enyela m otu akwụkwọ. Shefan wee gụọ ya n’ihu eze. O wee ruo, mgbe eze nụrụ okwu nile nke akwụkwọ iwu ahụ, na ọ dọwara uwe ya. Eze wee nye Hilkaya onye nchụàjà, na Ahikam nwa Shefan, na Akbọ nwa Maikaịa, na Shefan odeakwụkwọ, na Asaya, onye na-ejere eze ozi, iwu, sị, Gaanụ, jụọnụ Onyenwe anyị ajụjụ n’ihi m, na n’ihi ndị mmadụ, na n’ihi Juda nile, banyere okwu nile nke akwụkwọ a nke a chọtara: n’ihi na iwe Onyenwe anyị nke nwusiri ike megide anyị dị ukwuu, n’ihi na nna nna anyị hà egebeghị okwu nile nke akwụkwọ a ntị, ime dịka ihe nile e dere banyere anyị. 2 Ndị Eze 22:3–13.
The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.
Amụma ahụ na a ga-amụ nwa a ga-akpọ Josaịa, na-akọwapụta Septemba 11, 2001, mgbe mmụọ-ozi ahụ dị ike rịdatara wee duru ndị Ya nke ụbọchị ikpeazụ laghachi n’ụzọ ochie. E jirila ọdịda ahụ mee ihe nnọchianya tupu ya eruo site n’ịrida nke otu mmụọ-ozi ahụ n’August 11, 1840. Ma ọdịda abụọ ahụ bụ akara mmezu nke amụma banyere Islam. Onye akụkọ ihe mere eme ahụ nke a na-ejikọta aha ya na ịkọwa tupu oge eruo, na ibipụta amụma e buru ụzọ kwuo banyere mmezu nke amụma oge banyere Islam nke dị na Mkpughe isi nke itoolu amaokwu nke iri na ise, bụ Josaịa.
In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.
N’ịda ala abụọ nke mmụọ ozi ahụ nke Mkpughe isi nke iri ma ọ bụ nke iri na asatọ, a kpọrọ aha “Josaya” ama. Josaya Litch kwusara ozi nke Islam nke mezuru n’ụbọchị Ọgọọst 11, 1840, ma n’ụbọchị Septemba 11, 2001, amụma banyere ọmụmụ nwa a ga-akpọ Josaya, nke amụma ahụ nke e setịpụrụ site n’aka onye amụma ahụ na-enupụ isi n’akụkọ Jeroboam, mezuru n’Adventizim Laodisia ka mmụọ ozi ahụ duru ndị ya nke ụbọchị ikpeazụ laghachi n’akụkọ ntọala ahụ ebe mmezu nke nzute dị n’etiti onye amụma ahụ na-enupụ isi na Jeroboam ruru. Ịgba-ama nke Akwụkwọ Nsọ kọwara amụma banyere Josaya ga-abịa, ma mgbe akụkọ ahụ nke onye amụma ahụ na-enupụ isi nọchiri anya ya ka e megharịrị na 1844, amụma ya banyere aha ahụ e debanyekwara ọzọ n’akụkọ amụma ahụ.
On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.
N’ụbọchị Septemba 11, 2001, Ọdụm nke ebo Juda duuru ndị Ya nke ụbọchị ikpeazụ laghachi n’ụzọ ochie nke Jeremaya, bụ́ nke nọchiri anya afọ iri anọ na isii ahụ nke Onye-Ozi nke Ọgbụgba-ndụ wuru ụlọ nsọ ka O wee bịakwute ya na mberede n’ụbọchị Ọktoba 22, 1844. Josaya achọpụtara ọbụbụ ọnụ Mosis ka ọ malitere ọrụ idozi ụlọ nsọ ahụ. A na-anọchi ọrụ nke puku narị iri anọ na anọ ahụ anya site n’aka Aịzaya dịka ọrụ mweghachi.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.
Ha ga-ewukwa ebe ochie ndị ahụ tọgbọrọ n’efu, ha ga-ebulikwakwa mbibi ndị mbụ, ha ga-emezikwa obodo ndị tọgbọrọ n’efu, bụ mbibi nke ọtụtụ ọgbọ. Aịsaịa 61:4.
The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.
Ọrụ Josaịa n’ịrụzi na n’ịweghachi ụlọ nsọ ahụ, bụ ọrụ Aịsaịa na-akọwa na ndị nke Chineke n’ụbọchị ikpeazụ ga-arụzu, n’ihi na ndị amụma niile na-ekwu karịa banyere ụbọchị ikpeazụ karịa ụbọchị ndị ha biri n’ime ha. E gosikwara ọrụ ahụ n’ụdị onyinyo site n’aka ndị si na Babilọn pụta n’oge Ezra.
For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.
N’ihi na anyị bụ ndị ohu; ma Chineke anyị ahapụghị anyị n’ohu anyị, kama O mewo ka ebere ruo anyị n’anya ndị eze Peasia, inye anyị mmelite nke ndụ, iwulite ụlọ nke Chineke anyị, na idozi mkpọmkpọ ebe ya, na inye anyị mgbidi na Juda na na Jerusalem. Ezra 9:9.
The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.
A rụzuru ọrụ Ezra rụrụ mgbe ha si na Babulọn pụta, ọ na-anọchikwa anya ọrụ mweghachi nke ụlọ nsọ Josaya na-arụ, bụ ọrụ Aịsaịa kọwara dịka nke ndị Chineke nke ụbọchị ikpeazụ, ọ malitekwara na Septemba 11, 2001. N’ime Mkpughe, Jọn na-akọwapụtakwa ọrụ ahụ.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.
Olu ahụ nke m nụrụ si n’eluigwe gwakwa m ọzọ, sị, Gaa were obere akwụkwọ ahụ nke meghere emepe, nke dị n’aka mmụọ-ozi ahụ nke guzo n’elu oké osimiri na n’elu ụwa. M wee jekwuru mmụọ-ozi ahụ, sị ya, Nye m obere akwụkwọ ahụ. O wee sị m, Were ya, ripịa ya; ọ ga-eme ka afọ gị bụrụ ihe ilu, ma n’ọnụ gị ọ ga-atọ ụtọ dị ka mmanụ aṅụ. M wee si n’aka mmụọ-ozi ahụ were obere akwụkwọ ahụ, ripịa ya; ọ dịkwa m n’ọnụ ụtọ dị ka mmanụ aṅụ: ma ozugbo m ripịara ya, afọ m ghọrọ ihe ilu. O wee sị m, I kwesiri ibu amụma ọzọ n’ihu ọtụtụ ndị, na mba dị iche iche, na asụsụ dị iche iche, na ndị eze. E wee nye m ahịhịa mkpara nke yiri òké; mmụọ-ozi ahụ wee guzo, na-asị, Bilie, tụọ ụlọ nsọ Chineke, na ebe ịchụàjà, na ndị na-efe ofufe n’ime ya. Ma hapụ ogige nke dị n’èzí ụlọ nsọ ahụ, atụkwala ya; n’ihi na e nyere ya ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ha ọnwa iri anọ na abụọ. Aga m enye ndị akaebe m abụọ ike, ha ga-ebukwa amụma otu puku ụbọchị narị abụọ na iri isii, yi uwe mwute. Mkpughe 10:8–11:3.
In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”
N’akụkụ Akwụkwọ Nsọ a, Jọn na-anọchi anya ndị Millerite ndị riri ozi ahụ nke dị n’aka mmụọ ozi ahụ mgbe Ọ rịdatara n’ụbọchị Ọgọst 11, 1840, ma ndị dakwasịkwara nkụda-mmụọ ilu ahụ nke Ọktoba 22, 1844. Ka ọ guzo n’ebe nkụda-mmụọ ilu nke 1844 dị, a gwara Jọn na ya, dịka akara nke ndị Chineke nke ụbọchị ikpeazụ, ga-emeghachi ahụmịhe ahụ nke 1840 ruo 1844 nọchiri anya ya, si otú a na-atụ aka n’ihu gaa na Septemba 11, 2001, ruo kwa n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. A gwara ya, “I ghaghi ibu amuma ozo n’ihu otutu ndi mmadu, na mba, na asusu, na ndi eze,” nke na-anọchi anya ka e si eme ka ụwa dum nwee ìhè mgbe mmụọ ozi ahụ rịdatara n’Akpughe iri na asatọ, mgbe a na-emegharị akụkọ ihe mere eme nke isi nke iri nke Akwụkwọ Mkpughe—“ahịrị n’elu ahịrị.”
In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.
N’ihe metụtara ịmata akụkọ ahụ nke a ga-emegharị mgbe ndị nke Chineke nke ụbọchị ikpeazụ ga-amụ amụma ọzọ, a gwara Jọn ka o “bilie tụọ” ụlọ nsọ nke Chineke. E gosipụtara “itụọ” ya nke ọma kpọmkwem, n’ihi na e debere ya n’afọ 1844, ebe e mere ka afo ya dị ilu site n’ịda mba nke Ọktoba 22. A gwara ya ka o tụọ ụlọ nsọ ahụ, ma ka ọ hapụ ogige mpụga ahụ, nke a gwara ya na ọ nọchiri anya oge ndị Mba ọzọ, mgbe ha ga-azọda ogige ahụ ruo otu puku afọ abụọ na narị afọ isii. Otu puku afọ abụọ na narị afọ isii ahụ kwụsịrị na 1798. Jọn ga-amalite itụọ ya na 1798, ma hapụ otu puku afọ abụọ na narị afọ isii gara aga, mgbe e zọdatara ụlọ nsọ ime mmụọ na Jerusalem ime mmụọ. Ọ guzo n’ebe ịda mba nke 1844 nọ, ya mere, site na 1798 ruo 1844, bụ afọ iri anọ na isii. Afọ iri anọ na isii ahụ nọchiri anya ụlọ nsọ ahụ.
When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:
Mgbe Jọn, dị ka e kwesịrị ka ndị Chineke nke ụbọchị ikpeazụ buo amụma ọzọ, dịka ha mere site n’afọ 1840 ruo 1844, ha ga-amalite mgbe mmụọ ozi ahụ rịdatara n’ime mmezu nke amụma gbasara Islam. Ọrụ ha nke ibu amụma ọzọ ga-achọ ọrụ nke ịtụ ụlọ nsọ ahụ, ma ọrụ ahụ ga-anọchi anya nchọpụta nke “ụzọ ochie ndị ahụ”, nke bụ akụkọ ihe mere eme nke “ụlọ nsọ” ahụ nọchiri anya ya, nke malitere n’oge ọgwụgwụ na 1798, ma kwụsị na nnukwu nkụda mmụọ nke 1844. Ka ha malitere ọrụ ha nke inyocha ụzọ ochie Jeremaịa, nke bụ “ụlọ nsọ nke afọ iri anọ na isii” nke Jọn, a hụrụ ọnụ ọjọọ Mosis n’ime mkpofu ndị gbasasịrị n’ebe nile n’ime ụlọ nsọ ahụ, ma e mezuru amụma banyere Josaya nke ga-abịa. A kọwakwara ọrụ Josaya ọzọ site n’aka Aịsaịa:
And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.
Ndị ga-esi n’ime gị pụta ga-ewughachi ebe ochie ndị tọgbọrọ n’efu; ị ga-akpọlitekwa ntọala nke ọtụtụ ọgbọ; a ga-akpọkwa gị, Onye na-emezi nkụji ahụ, Onye na-eweghachi ụzọ ndị e ji ebi ndụ. Aịsaịa 58:12.
God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.
Ndị nke Chineke nke ụbọchị ikpeazụ ga-eweghachi “ụzọ ndị a ga-ebi n’ime ha,” bụ́ “ụzọ ochie” nke Jeremaya. Ha ga-ewughachi ebe ochie ndị tọgbọrọ n’efu, dị ka ndị ọrụ nọ n’akụkọ ihe mere eme Josaya na Ezra nọ na-emezu. Ha ga-eji usoro nke “ahịrị n’elu ahịrị,” n’ihi na ha agaghị naanị “ebili” akụkọ ntọala nke Adventizim, nke ụlọ nsọ nke afọ iri anọ na isii nọchiri anya ya, kama n’ime ime nke a ha ga- “ebili ntọala nke ọtụtụ ọgbọ.” Ha ga-amata na mmegharị mgbanwe ọ bụla nọchiri anya ọrụ ntọala, na “ahịrị n’elu ahịrị,” na-akọwa ntọala nke ụbọchị ikpeazụ site n’afọ 1798 ruo 1844. Ha ga-edozi “mmebi ahụ,” mmebi ahụ nọchiri anya mgbawa mbụ n’ime ite ma ọ bụ n’ime mgbidi nke na-emeghe ụzọ nye ọdachi ọzọ. “Mmebi ahụ” a ga-edozi bụ nnupụisi nke 1863.
When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.
Mgbe Josaịa bịarutere n’ụbọchị Septemba 11, 2001, ndị nke Chineke nke ụbọchị ikpeazụ laghachiri n’ụzọ ochie nke Jeremaya ma malite ịtụ akụkọ ihe mere eme nke ndị Millaịrait. Ha chọpụtara “nkewa” ahụ. Ha mata eziokwu nke ọla dị oké ọnụ ahịa nke nrọ Mịla ka ha na-ewu “ebe ochie ndị e bibiri.” Ha chọpụtara “oge asaa,” dịka Josaịa chọpụtarakwa, ma ha weghachiri eziokwu nke Levitikọs iri abụọ na isii, ya mere ha weliri “mkpọmkpọ ebe mbụ.” Mgbe ha weghachiri mkpọmkpọ ebe “mbụ” na nke “ikpeazụ” nke Levitikọs iri abụọ na isii, ha wee mata na otu kwụsịrị n’afọ 1798, nke ọzọkwa n’afọ 1844. N’ihi ya, ọrụ ha nke iweli mkpọmkpọ ebe mbụ bụ kpọmkwem “mkpanaka” ahụ e nyere Jọn nke nyere ya ohere ịtụ ụlọ nsọ ahụ.
The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.
Ọdụm nke ebo Juda duru ndị Ya laghachi n’ụzọ ochie, ka ha wee nwee ike ịchọta ozi nke mmiri ozuzo ikpeazụ, ma ozi nke mmiri ozuzo ikpeazụ bụ ozi nke Islam nke ahụhụ nke atọ. Mgbe ha mechara chọpụta mbadamba abụọ dị nsọ nke Habakkuk, dịka e si anọchi ha anya na chaatị ndị ọsụ ụzọ nke 1843 na 1850, ha hụrụ na ntọala ahụ gụnyere “ahụhụ atọ” nke Mkpughe isi nke asatọ, nakwa na ahụhụ nke abụọ akwụsịla n’akụkọ ntọala ebe e wuru ụlọ nsọ Millerite. Ha wee mata na nghọta nke iwu nke itinye amụma n’ọrụ ugboro atọ ka Ọdụm nke ebo Juda tinyeburula n’ọnọdụ ya, ka, mgbe ha laghachiri n’ụzọ ochie nke Jeremaya, ha nwee ike ịmata “ezumike na ntụsara ahụ”, nke bụ ozi nke mmiri ozuzo ikpeazụ nke ahụhụ nke atọ, nke e ji ndị àmà abụọ nke ahụhụ nke mbụ na nke abụọ kọwaa ma guzobe ya.
We will continue this study in the next article.
Anyi ga-aga n’ihu na ọmụmụ ihe a n’isiokwu na-esonụ.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Onye iro ahụ na-achọ ịkpọpụ uche ụmụnna anyị ndị ikom na ndị inyom n’ọrụ nke ịkwadebe otu ndị mmadụ ka ha guzo n’ụbọchị ikpeazụ ndị a. Aghụghọ amamihe ya ka e ji akpụ akpụ iji duru uche ndị mmadụ pụọ n’ihe ize ndụ na ọrụ dịịrị awa a. Ha na-agụnye dịka ihe efu ìhè ahụ Kraịst si n’eluigwe bịa inye Jọn maka ndị Ya. Ha na-akụzi na ihe omume ndị ahụ dị nnọọ n’ihu anyị adịghị mkpa nke ukwuu nke na a ga-enye ha nlebara anya pụrụ iche. Ha na-eme ka eziokwu ahụ nke sitere n’eluigwe ghara ịdị irè, ma na-anapụ ndị Chineke ahụmahụ ha nke gara aga, na-enye ha n’ọnọdụ ya sayensị ụgha.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“‘Otú a ka Onyenwe anyị kwuru, Guzonu n’ụzọ dị iche iche, lezienụ anya, jụkwanụ ajụjụ banyere okporo ụzọ ochie ndị ahụ, ebe ụzọ ọma ahụ dị, ma jeenụ ije n’ime ya.’ Jeremiah 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Ka ọ dịghị onye ọ bụla chọọ ịkwatu ntọala nke okwukwe anyị—ntọala ndị ahụ e tọrọ na mmalite nke ọrụ anyị site n’ịmụ Okwu ahụ n’ekpere na site na mkpughe. N’elu ntọala ndị a ka anyị nọ na-ewu kemgbe afọ iri ise gara aga. Ndị mmadụ pụrụ iche na ha achọtala ụzọ ọhụrụ nakwa na ha pụrụ itọ ntọala siri ike karịa nke ahụ e tọrọla. Ma nke a bụ nnukwu aghụghọ. Ọ dịghị onye ọ bụla pụrụ itọ ntọala ọzọ ma e wezụga nke ahụ e tọrọla.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“N’oge gara aga ọtụtụ mmadụ ebidola iwulite okwukwe ọhụrụ, iguzobe ụkpụrụ ọhụrụ. Ma ruo ole mgbe ka ihe owuwu ha guzoro? N’oge na-adịghị anya ọ dara, n’ihi na e hiworo ya n’elu Nkume ahụ.”
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Ọ̀ bụ́ na ndị na-eso ụzọ mbụ ahụ aghaghịghị izute okwu nile nke ụmụ mmadụ? Ọ̀ bụ́ na ha aghaghịghị ige ntị n’ozizi ụgha dị iche iche, ma mgbe ha mechara ihe nile, iguzo sie ike, na-asị: ‘N’ihi na ọ dịghị onye ọbụla pụrụ ịtọ ntọala ọzọ karịa nke a tọpụtarala’? 1 Kọrịnt 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Ya mere, anyị ga-ejidesi mmalite nke ntụkwasị obi anyị ike ruo ọgwụgwụ. Okwu nke ike ka e si n’aka Chineke na n’aka Kraịst ziteere ndị a, na-ewepụta ha n’ụwa, n’otu isiokwu n’otu isiokwu, banye n’ìhè doro anya nke eziokwu nke oge a. Site n’egbugbere ọnụ ndị ọkụ nsọ metụrụ, ndị ohu Chineke ekwusawo ozi ahụ. Okwu Chineke ekwuputara etinyela akara ya n’ịbụ eziokwu nke eziokwu ahụ e kwusara.” Testimonies, volume 8, 296, 297.