We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Anyị na-achọpụta ugbu a na otu n’ime ihe omume ndị égbè-eluigwe asaa ahụ na-anọchi anya ya bụ ọrụ Kraịst nke ịchịkọta ndị nke Ya ugboro nke abụọ, nke Ọ malitere ime n’ọnwa Julaị, 2023. Akụkọ ihe mere eme nke ndị Millerite na-egosi na a na-arụzu ọrụ a n’ime ndabere nke ozi ahụ site n’agha nke Islam.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Ozi ahụ bụ Mkpughe nke Jisọs Kraịst, nke a na-ekpughe tupu oge amara emechie, ma ozi ahụ ka a na-eburu site n’ozi nke ahụhụ nke atọ (ya bụ, e debere ya n’ime okirikiri nke ozi nke ahụhụ nke atọ). N’otu oge ahụ n’onwe ya mgbe Onyenwe anyị na-agbatị aka Ya nke ugboro abụọ n’afọ 1849, Nwanyị White nọ na-ekwu maka ịma jijiji nke mba ndị iwe juru, nke bụ akara nnọchianya nke Alakụba.

“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

“N’ụbọchị Disemba 16, 1848, Onyenwe anyị nyere m ọhụụ banyere ịma jijiji nke ike nile nke eluigwe. Ahụrụ m na mgbe Onyenwe anyị kwuru ‘eluigwe,’ n’ịnye ihe ịrịba ama ndị e dere n’akwụkwọ Matiu, Mak, na Luk, Ọ pụtara eluigwe, ma mgbe Ọ sịrị ‘ụwa’ Ọ pụtara ụwa. Ike nile nke eluigwe bụ anyanwụ, ọnwa, na kpakpando. Ha na-achị n’eluigwe. Ike nile nke ụwa bụ ndị ahụ na-achị n’ụwa. A ga-eme ka ike nile nke eluigwe maa jijiji site n’olu Chineke. Mgbe ahụ, a ga-eme ka anyanwụ, ọnwa, na kpakpando si n’ebe ha nọ pụọ. Ha agaghị alaa n’iyi, kama a ga-eme ka ha maa jijiji site n’olu Chineke.”

“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

“Ígwé ojii, dị arọ biliri ma dakwasị ibe ha n’ọgụ. Ikuku kewara ma laghachi azụ; mgbe ahụ anyị pụrụ ile elu site n’oghere ahụ e meghere n’Orion, ebe olu Chineke si bịa. Obodo Nsọ ahụ ga-esi n’oghere ahụ e meghere bịa ala. Ahụrụ m na a na-amagharị ugbu a ike nke ụwa, na ihe omume na-abịa n’usoro. Agha, na asịrị agha, mma agha, ụnwụ, na ọrịa otiti bụ ndị mbụ ga-amagharị ike nke ụwa; mgbe ahụ olu Chineke ga-amagharị anyanwụ, ọnwa, na kpakpando, nakwa ụwa a. Ahụrụ m na amagharị ike ndị ahụ dị na Europe abụghị, dịka ụfọdụ na-akụzi, amagharị ike nke eluigwe, kama ọ bụ amagharị mba ndị iwe juru.” Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Ndị ọkà mmụta akụkọ ihe mere eme na-akwado na ihe ahụ na-eme ka mba ndị Europe maa jijiji n’afọ 1848 bụ ọrụ ndị agha nke Islam, n’ihi na n’amụma e ji ha akọwa dị ka ike ahụ nke na-akpasu mba ndị ahụ iwe. N’ihe àmà mbụ banyere Onye-nwe-anyị ịgbatị aka Ya nke ugboro abụọ n’akụkọ ihe mere eme nke 1840 ruo 1844, ozi nke Mkpu Etiti Abalị rutere n’ogbako ogige Exeter. Site n’ebe ahụ ruo Ọktoba 22, 1844, ozi ahụ gbasara n’akụkụ ụsọ oké osimiri ọwụwa anyanwụ nke United States dịka ebili mmiri nke oké osimiri. E jila mbata mmeri nke Kraịst n’ime Jerusalem mee ka e nwee onyinyo nke mmegharị ahụ, ọ bụkwa ịnyịnya ibu ka buuru Kraịst banye na Jerusalem.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Ozi nke Mkpu Etiti Abalị na-anọchi anya ozi amụma dum nke Mkpughe nke Jizọs Kraịst, ma a na-edobe Mkpughe ahụ n’ime nkọwa Islam nke ahuhu nke atọ nke na-akpasu mba ndị dị iche iche iwe, n’ihi na ọ bụ Islam na-eburu ozi ahụ nke bụ Mkpughe nke Jizọs Kraịst. Jizọs bụ Ọdụm nke ebo Juda, ma e jikọtara Ya n’ozi nke “ịnyịnya ibu.”

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

Juda, ọ bụ gị ka ụmụnne gị ga-eto; aka gị ga-adị n’olu ndị iro gị; ụmụ nke nna gị ga-akpọ isiala n’ihu gị. Juda bụ nwa ọdụm: site n’ịta anụ, nwa m, i siri rịgoro; ọ hulatara ala, o dinara dịka ọdụm, na dịka ọdụm agadi; ònye ga-akpalite ya? Mkpanaka eze agaghị esi n’aka Juda pụọ, ma ọ bụ onye na-enye iwu agaghị esi n’etiti ụkwụ ya pụọ, ruo mgbe Shaịlo ga-abịa; ọ bụkwa n’ebe ọ nọ ka nchịkọta nke ndị mmadụ ga-adị. Ọ na-ekekọta nwa ịnyịnya ibu ya n’osisi vaịn, na nwa ịnyịnya ibu nne ya n’osisi vaịn a họpụtara ahọpụta; ọ sachara uwe ya na mmanya vaịn, na uwe ya na ọbara mkpụrụ vaịn: Anya ya ga-acha uhie site na mmanya vaịn, ezé ya ga-achakwa ọcha site na mmiri ara ehi. Jenesis 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Ọ bụ site n’aka Juda ka e si mezuo “ịkpọkọta ndị mmadụ.” Kraịst, dịka Juda, bụkwa “Osisi Vaịn,” a na-ekekwakwa “osisi vaịn ahọpụtara” n’“nwa ịnyịnya ibu.” A sachara “uwe” Ya n’“mmanya vaịn,” nke bụ “ọbara mkpụrụ vaịn.” Kraịst malitere ịwụsa ọbara Ya na Getsimeni, mgbe ọsụsọ Ya ghọrọ ọbara, ma Getsimeni pụtara “ebe a na-azọ oliv.” Site na Getsimeni ruo n’obe, Ọ wụsara ọbara Ya dị oké ọnụ ahịa iji kpọkọta mmadụ niile n’ebe Ọ nọ.

Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

Ugbu a ka ikpe nke ụwa a dị: ugbu a ka a ga-achụpụ onye-isi nke ụwa a. Ma mụ onwe m, ma ọ bụrụ na e bulie m elu site n’ụwa, aga m adọta mmadụ niile bịakwute m. Nke a ka o kwuru, na-egosi ụdị ọnwụ ọ ga-anwụ. Jọn 12:31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Ọrụ Kraịst nke ịdọta mmadụ nile n’ebe Ọ nọ bụ usoro nke nzọụkwụ abụọ, n’ihi na Ọ na-ebu ụzọ chịkọta “ndị a chụpụrụ n’Izrel,” ma mesịa jiri ha bụrụ ọkọlọtọ iji dọta igwe atụrụ Ya nke ọzọ.

I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

Abụ m ezigbo onye-ọzụzụ atụrụ, amakwaara m atụrụ m, ndị nke m na-amakwa m. Dị ka Nna si ama m, otu a ka m si ama Nna: ana m atụkwasị ndụ m n’ihi atụrụ ahụ. Enwekwara m atụrụ ndị ọzọ, ndị na-abụghị nke ogige a: ndị ahụkwa ka m ga-akpọbata, ha ga-anụkwa olu m; a ga-enwekwa otu ìgwè atụrụ, na otu onye-ọzụzụ atụrụ. Jọn 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Ndị otu narị puku iri anọ na anọ bụ “atụrụ” ndị maara Ya. “Atụrụ ndị ọzọ” bụ ìgwè atụrụ Ya nke na-apụta na Babilọn mgbe ha hụrụ ma nụ ọkọlọtọ ahụ. Tupu O welie ọkọlọtọ Ya elu, nke bụ atụrụ Ya, Ọ na-ebu ụzọ kpọkọta ha ugboro nke abụọ. Ahịrị ahụ nke akụkọ nsọ kwekọrọ na amaokwu iri na atọ ruo iri na ise nke Daniel isi nke iri na otu, ya mere ọ kwekọkwara na akụkọ zoro ezo nke amaokwu iri anọ. Ọ na-anọchi anya ahịrị nke mpi Protestant eziokwu nke na-agba n’ime akụkọ ihe mere eme nke mpi Protestant nupụrụ isi, mpi Republican nupụrụ isi na mbata nke akwụna Taịa, tupu iwu Sọnde nke amaokwu iri anọ na otu. Ahịrị nke mpi Protestant eziokwu na-anọchi anya ma akụkọ ihe mere eme ma ozi nke a na-akara ndị otu narị puku iri anọ na anọ akara.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Ndị a chụpụrụ n’Izrel” na-anọchi anya usoro nke dị iche na “ọgbakọ ndị na-akwa emo,” dịka Jeremaya si kpọọ ha, ma ọ bụ dịka “ụlọ nzukọ Setan” Jọn si kpọọ ha n’Akwụkwọ Mkpughe isi nke abụọ na nke atọ, ebe a na-agwa ụka nke Smaina na Filadelfia okwu. Ndị Filadelfia na-anọchi anya “otu narị puku na iri anọ na anọ puku” nke Mkpughe isi nke asaa, Smaina kwa bụ “oké ìgwè mmadụ” nke otu isi ahụ, ndị a na-apụghị ịgụta ọnụ ọgụgụ ha. Ụdị abụọ ndị a nke ndị a gbapụtara n’ụbọchị ikpeazụ nọ n’esemokwu megide ndị ahụ na-ekwu ụgha, ndị nọkwa n’ụlọ nzukọ Setan, ma na-azọrọ na ha bụ ndị nke Chineke, n’ihi na ha na-ekwu na ha bụ ndị Juu.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Ahịrị nke mpi ezi ndị Protestant mejupụtara esemokwu dị n’etiti ha onwe ha na ndị bụbu ndị nke ọgbụgba ndụ, ndị a na-agafekwa n’oge ahụ. N’otu akụkọ ihe mere eme ahụ kwa, ndị kwesịrị ntụkwasị obi nọkwa n’esemokwu megide ahịrị nke Protestantizim nupụisi na Katọlik. Ndị otu okpukpe atọ ahụ na-anọchi anya dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ n’ogo nta n’ime ahịrị nke mpi ezi ndị Protestant.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

“Ahụrụ m na ụka a na-akpọ aha naanị ya na ndị Adventist a na-akpọ aha naanị ha, dịka Judas, ga-arara anyị nye n’aka ndị Katọlik iji nweta mmetụta ha ka ha bịa imegide eziokwu ahụ. Ndị nsọ n’oge ahụ ga-abụ ndị mmadụ a na-amachaghị nke ọma, ndị Katọlik amaghị nke ukwuu; ma ụka dị iche iche na ndị Adventist a na-akpọ aha naanị ha, ndị maara okwukwe anyị na omenala anyị (n’ihi na ha kpọrọ anyị asị n’ihi ụbọchị izu ike, n’ihi na ha enweghị ike ịgọnarị ya), ga-arara ndị nsọ ahụ nye ma kọọrọ ndị Katọlik banyere ha dịka ndị na-eleghara iwu dị iche iche nke ndị mmadụ anya; ya bụ, na ha na-edebe ụbọchị izu ike ma na-eleghara Sọnde anya.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Anyi atụleworị akụkụ a mbụ, ma n’ime ime otú a, anyị chọpụtara na okwu ahụ bụ “ụka aha naanị” na okwu ahụ bụ “Adventist aha naanị” gaara enwe ihe dị iche ha pụtara na otú a ga-esi tinye ha n’ọrụ mgbe Sister White dere okwu ndị ahụ. Ma ndị amụma kwuru okwu karịa maka ụbọchị ikpeazụ karịa ka ha kwuru maka akụkọ ihe mere eme nke onwe ha, ya mere n’akụkụ a, ụka aha naanị n’ụbọchị ikpeazụ ga-abụ Protestantism ndapụ n’ezi ofufe. Okwu ahụ bụ “nominal” pụtara “n’aha naanị”.

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Ụka a na-akpọ Protestant kwụsịrị ime mkpesa megide Rome n’afọ 1844, mgbe ha nupụrụ isi ịbanye n’Ebe Kachasị Nsọ site n’okwukwe, ebe ha gaara enwe ike ịmata na ụbọchị izu nke asaa, bụ Sabbath, bụ ụbọchị ziri ezi nke ofufe. Kama nke ahụ, ha jigidere ofufe anyanwụ, nke bụ akara nke Katọlik. Ọ gaghị ekwe omume “ime mkpesa” megide Rome, nke bụ naanị nkọwa nke okwu “Protestant,” ma ọ bụrụ na ị nakweere akara ya nke ikike, nke ụka Roman akọwapụtaworo ugboro ugboro dịka ikike ya ịgbanwe ụbọchị ofufe n’ime Akwụkwọ Nsọ site na Sabbath nke ụbọchị izu nke asaa gaa n’Ụka.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

“Ndị Adventist aha naanị” bụ ndị na-ekwupụta na ha bụ Seventh-day Adventists, ma a na-akọwakwa ha dịka Judas, onye bụ akara nke onye na-eso ụzọ nke raara nkwupụta okwukwe ya nye. Chọọchị Seventh-day Adventist nke aha naanị ga-akpọ “ndị nsọ” asị, ndị nsọ ahụ “ga-abụkwa” mgbe ahụ “ndị mmadụ a na-amaghị amara.” Ha kpọrọ ndị nsọ a na-amaghị amara asị, “n’ihi ụbọchị izu ike,” eziokwu nke ha na-apụghị “ịgọnarị.” Eziokwu ụbọchị izu ike n’akụkọ ihe mere eme Sister White bụ ụbọchị izu ike nke ụbọchị nke asaa, ma ọ bụ ihe nnọchianya nke eziokwu ụbọchị izu ike nke ụbọchị ikpeazụ, nke a na-apụghị ịgọnarị, nke ahụkwa bụ ozizi ahụ Laodicean Seventh-day Adventism buru ụzọ jụ n’nnupụisi ha n’afọ 1863. Ozizi ahụ bụ eziokwu ntọala mbụ William Miller chọpụtara, ọ na-anọchitekwa eziokwu ntọala nke Adventism nke ndị Adventist aha naanị jụrụ ịga ije n’ime ha, dịka e gosiri ya n’okporo ụzọ ochie nke Jeremiah. Eziokwu ụbọchị izu ike ahụ bụ “oge asaa,” nke Leviticus iri abụọ na isii.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Ahịrị nke ezi Protestantism nke Philadelphia na Smyrna mejupụtara ka ndị Judas nọchiri anya ha rara ha nye. Judas kwere nkwa irara Jizọs nye ugboro atọ, si otu a kpọpụta nrara nke na-aga n’ihu n’ọkwa dị iche iche nke buru ụzọ mee ma mechaa ruo n’obe. Amaokwu nke iri na isii nke Daniel iri na otu na-anọchi anya iwu Sọnde, nke obe bụ ihe atụ ya. Ya mere, n’amaokwu ndị na-eduga n’iwu Sọnde nke amaokwu nke iri na isii, nke bụkwa iwu Sọnde nke amaokwu nke iri anọ na otu, a na-ewetara ndị nsọ nke ụbọchị ikpeazụ nrara nke nzọụkwụ atọ. Nrara ahụ na-eme n’oge Onyenweanyị na-achịkọta ọkọlọtọ Ya nke ụbọchị ikpeazụ nke ugboro nke abụọ.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. 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. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

N’ụbọchị ahụ, a ga-enwe mgbọrọgwụ Jesse, nke ga-eguzo dịka ọkọlọtọ nke ndị mmadụ; ya ka ndị mba ọzọ ga-achọ: izuike ya ga-adịkwa ebube. Ọ ga-erukwa, n’ụbọchị ahụ, na Onyenwe anyị ga-esetịkwa aka Ya ọzọ, nke ugboro nke abụọ, ịnapụta ndị fọdụrụ n’ime ndị Ya, ndị a ga-ahapụ, site n’Asiria, na site n’Ijipt, na site na Patros, na site na Kush, na site na Ilam, na site na Shaina, na site na Hamat, na site n’agwaetiti dị iche iche nke oke osimiri. Ọ ga-ebulikwa ọkọlọtọ nye mba dị iche iche, wee kpọkọta ndị a chụpụrụ achụpụ nke Izrel, ma chịkọtakwa ndị Juda a gbasasịrị site n’akụkụ anọ nke ụwa. Ekworo Ifrem ga-apụkwa, a ga-ebipụkwa ndị iro Juda: Ifrem agaghị ekworo Juda, Juda agaghịkwa akpasu Ifrem iwe. Kama ha ga-efegharị n’ubu ndị Filistia n’ebe ọdịda anyanwụ; ha ga-apụnara ndị ọwụwa anyanwụ ihe ọnụ: ha ga-ebikwasị Edom na Moab aka ha; ụmụ Amọn ga-erubere ha isi. Aịsaịa 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Aịzaya kọwara ọnọdụ akụkọ ihe mere eme nke akụkụ a n’amaokwu nke iri, site n’okwu a, “n’ụbọchị ahụ.” Ya mere, e gosipụtala “ụbọchị” ahụ n’amaokwu ndị bu ụzọ bịa tupu amaokwu nke iri. Mgbe anyị soro usoro amụma a pụrụ iche laghachi n’ebe e zoro aka nke na-enyere anyị ịmata mgbe “ụbọchị ahụ” bụ, anyị rutere n’amaokwu nke mbụ nke isi nke iri.

Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

Ahuhu dịrị ndị ahụ na-eme iwu na-ezighị ezi, na ndị na-ede ihe mgbu nke ha nyere n’iwu. Aịzaya 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Sista White kọwara “iwu ajọ omume” nke amaokwu a dịka iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya:

“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

“E guzobewo sabbath nke arụsị, dịka e guzobere oyiyi ọlaedo ahụ n’ala dị larịị nke Dura. Ma dịka Nebukadneza, eze Babilọn, nyere iwu na a ga-egbu ndị niile na-agaghị akpọrọ ala ma fee oyiyi a ofufe, otu a ka a ga-ekwupụta na ndị niile na-agaghị asọpụrụ usoro ụbọchị ụka ka a ga-eji mkpọrọ na ọnwụ taa ha ahụhụ. N’ụzọ dị otu a, a na-azọda Sabbath nke Onyenwe anyị n’okpuru ụkwụ. Ma Onyenwe anyị ekwuwo, ‘Ahụhụ ga-adịrị ndị ahụ na-enye iwu ajọ omume, na ndị na-ede ihe mgbu nke ha tụrụ n’iwu’ [Aịsaịa 10:1]. [Zefanaịa 1:14–18]” Manuscript Releases, volume 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

A na-edobe ọnọdụ nke Onyenwe anyị ikpokọta ndị nke Ya ugboro nke abụọ n’akụkọ ihe mere eme nke nsogbu iwu Ụka nke Sọnde na-abịanụ, n’ihi na n’amaokwu nke iri na abụọ nke isi nke iri, Aịzaya na-ekwu maka Onyenwe anyị imecha ọrụ n’etiti ndị nke Ya tupu O weta ikpe mmezu Ya n’iwu na-ezighị ezi ahụ, nke bụ iwu Sọnde.

Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

Ya mere, ọ ga-eru na, mgbe Onyenwe anyị mezuru ọrụ Ya niile n’elu ugwu Zayọn na n’elu Jerusalem, M ga-ata ahụhụ mkpụrụ obi nganga nke eze Asiria, na ebube nke anya ya dị elu. Aịsaịa 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

“Ọrụ e ji arụ ọrụ n’elu Zayọn na n’elu Jerusalem”, nke Onyenwe anyị “na-arụzu” tupu ntaramahụhụ nke papacy amalite n’iwu ụbọchị Sọnde, bụ ịkà akara nke otu narị na puku iri anọ na anọ ahụ. N’isi nke itoolu nke Ezikiel, nwoke ahụ nke nwere ite-ink nke odeakwụkwọ na-agafe n’etiti Jerusalem na-etinye akara n’elu ndị “na-asụ ude ma na-eti mkpu n’ihi ihe arụ nile a na-eme n’ala ahụ” nakwa n’ime ụka. Ọrụ ahụ gụnyekwara usoro nke Onyenwe anyị isi kpọkọkọta ndị a chụpụrụ achụpụ nke Izrel nke ugboro nke abụọ. Ọ na-achịkọta ha site n’akụkụ anọ nke ụwa, ma “akụkụ anọ nke ụwa” ahụ ka a na-anọchi anya ya site n’ógbè asatọ nke ala. Asatọ bụ akara nke usoro nnwale nke oyiyi nke anụ ọhịa ahụ, si otu a na-egosi na nchịkọta ikpeazụ nke ndị ga-abụ ọkọlọtọ ahụ na-eme n’oge a na-emezu ule oyiyi nke anụ ọhịa ahụ n’elu ụwa.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Ịdị n’otu nke “Ifrem” “na-enwekwaghị ekworo n’ebe Juda nọ, Juda” “na-ewetakwaghị Ifrem iwe,” na-eme mgbe a na-ebipụ ndị iro Juda. N’amụma, ndị mbụ bụ ndị ọgbụgba-ndụ, ndị Judas nọchiri anya ha, ma ọ bụ ụlọ nzukọ Setan, ma ọ bụ ọgbakọ ndị na-akwa emo, ma ọ bụ ndị Protestant nke akụkọ Millerite, ma ọ bụ ndị Juu nke akụkọ Kraịst, ka a “na-ebipụ” n’oge nkụda-mmụọ mbụ. Mgbe Jeremaịa nọchiri anya kpọmkwem akụkọ ahụ, e nyere ya iwu na ọ gaghị alaghachi ọzọ n’ọgbakọ ndị na-akwa emo, ọ bụ ezie na ha nwere ike ịlaghachikwute ya ma ọ bụrụ na ha họrọ ichegharị.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Site n’ụbọchị Julaị 18, 2020 ruo n’iwu ụbọchị Sọnde ka Onyenwe anyị na-achịkọta ndị Ya nke ụbọchị ikpeazụ nke ugboro abụọ. Ọ na-achịkọta ha site n’akụkụ ụwa nile, n’oge Ọ na-emecha ọrụ Ya niile n’ebe Juda na Jerusalem nọ. N’oge ahụ nke ịkachi akara, ndị Chineke nke ụbọchị ikpeazụ ga-adị n’amaghị ama, ma, n’agbanyeghị nke ahụ, a ga-eme ka ha zute njikọ atọ nke na-emegide ọrụ ha.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Okpukpe Katọlik bụ anụ ọhịa nke njikọ atọ ahụ, otu n’ime ụmụ ya nwanyị bụ òtù Nwanneanyị White kọwara dịka ụka aha nkịtị. Ha na-anọchi anya onye amụma ụgha. Ndị Adventist Laodisia aha nkịtị, nke Judas nọchiri anya ya, bụ dragọn ahụ n’ime nnọchite a. Nnupụisi nke 1863 ka e jiri nnupụisi nke Izrel oge ochie mere n’oge Kadesh mbụ mee ihe nnọchianya, mgbe ha họọrọ ịjụ ozi Joshua na Caleb ma laghachi n’Ijipt. Ijipt bụ ihe nnọchianya nke dragọn ahụ.

Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

Nwa nke mmadụ, chere ihu gị megide Fero eze Ijipt, bukwa amụma megide ya, na megide Ijipt niile: Kwuo, sị, Otú a ka Onye-nwe Chineke kwuru; Lee, anam emegide gị, Fero eze Ijipt, nnukwu agwọ‑ọhia nke dina n’etiti osimiri ya nile, onye sịrị, Osimiri m bụ nke m n’onwe m, ọ bụkwa m mere ya nye onwe m. Ezikiel 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Nnupụisi nke mere na Kadesh nọchiri anya ule nke iri n’usoro ule nke kpatara ịjụ na ọnwụ nke ndị a họpụtara, bụ ndị e si n’Ijipt kpọpụta, ma bụrụkwa ihe nnọchianya nke ule ikpeazụ n’usoro ule e wetara n’elu Adventism Millerite nke Filadelfia n’October 22, 1844 ma kwụsị na nnupụisi nke 1863. N’ọgwụgwụ akụkọ ihe mere eme nke Izrel oge ochie, ndị Juu “tiri mkpu, ‘Wepụ ya, wepụ ya, kpọgide ya n’obe.’ Paịlet sịrị ha, ‘Ọ̀ bụ Eze unu ka m ga-akpọgide n’obe?’ Ndị isi nchụàjà zara, ‘Anyị enweghị eze ọzọ ma e wezụga Siza.’” N’ime nnupụisi mbụ na nnupụisi ikpeazụ, ndị bụbu ndị nke ọgbụgba ndụ họọrọ ijikọta onwe ha na ihe nnọchianya nke dragọn ahụ (Ijipt na Rom ndị na-ekpere arụsị) dịka eze ha.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

N’abalị iri na asatọ nke ọnwa Julaị, afọ 2020, e “bipụrụ” “ndị iro Juda,” ma e guzobere ụlọ nsọ nke otu narị puku na iri anọ na anọ. Naanị ihe fọdụrụ bụ ka e mee ka ụlọ nsọ ahụ dị ọcha, tupu Ozi nke Ọgbụgba-ndụ ahụ abịa n’ụlọ nsọ Ya na mberede. E wuru ụlọ nsọ nke akụkọ ihe mere eme nke ndị Millerite n’ime afọ iri anọ na isii site n’afọ 1798 ruo n’afọ 1844. N’oge mmechuihu mbụ nke Eprel 19, 1844, e bipụrụ ndị Protestant, ha wee bụrụ akụkụ nke ụlọ nzukọ nke Setan, nzukọ nke ndị na-akwa emo, ada Rome. Site n’oge ahụ ruo Ọktoba 22, 1844, usoro ime ka ihe dị ọcha mere tupu ndị kwesiri ntụkwasị obi esoro Kraịst banye n’Ebe Kachasị Nsọ, ka O wee rụzuo ọrụ nke ijikọta Chi Ya na mmadụ ha.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Akụkọ ihe mere eme nke mpi Protestant ezi-okwu ahụ, nke a na-achịkọta ugboro nke abụọ obere oge tupu iwu ajọ omume ahụ apụta, ka ha wee bụrụ ọkọlọtọ nke Chineke ji akpọ ìgwè atụrụ Ya nke ọzọ ka ha si na Babilọn pụta, na-eme n’otu oge ahụ nke mpi Republican na Protestant nupụisi na-ejikọta onwe ha, na-eme akwa iko nke mmụọ, si otu a bụrụ otu anụ ahụ, ma ọ bụ otu ụlọ nsọ, nke bụ oyiyi nke anụ ọhịa ahụ. Ụlọ nsọ Chineke, n’otu oge ahụ, na-akpụ oyiyi Kraịst.

We will continue this study in the next article.

Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esonụ.

The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

Okwu nke sitere n’aka Onyenwe anyị bịakwutere Jeremaya, sị, Guzo n’ọnụ ụzọ ụlọ Onyenwe anyị, kpọsakwa okwu a n’ebe ahụ, sị, Nụrụ okwu Onyenwe anyị, unu niile nke Juda, ndị na-abata n’ọnụ ụzọ ndị a ife Onyenwe anyị. Otu a ka Onyenwe ndị agha, Chineke nke Izrel, kwuru: Dozienụ ụzọ unu na omume unu, m ga-emekwa ka unu biri n’ebe a. Unu atụkwasịla obi n’okwu ụgha, na-asị, Ụlọ nsọ Onyenwe anyị, Ụlọ nsọ Onyenwe anyị, Ụlọ nsọ Onyenwe anyị, bụ ihe ndị a. N’ihi na ọ bụrụ na unu edozie ụzọ unu na omume unu nke ọma; ọ bụrụ na unu kpee ikpe ziri ezi n’ezie n’etiti mmadụ na agbata obi ya; Ọ bụrụ na unu emegbuola onye ọbịa, nwaanyị di ya nwụrụ, na nwa na-enweghị nna, ma ghara ịwụsa ọbara onye aka ya dị ọcha n’ebe a, ma ghara iso chi ọzọ ndị ọzọ n’iyi nke unu: Mgbe ahụ ka m ga-eme ka unu biri n’ebe a, n’ala ahụ m nyere nna nna unu ha, ruo mgbe ebighị ebi. Lee, unu na-atụkwasị obi n’okwu ụgha, nke na-enweghị uru. Ùnu ga-ezu ohi, gbuo mmadụ, kwaa iko, ṅụọ iyi ụgha, kpọọ Baal ihe nsure ọkụ, ma soro chi ọzọ ndị unu na-amaghị; Mgbe ahụ unu abịa guzo n’ihu m n’ụlọ a, nke a na-akpọ aha m n’elu ya, ma sị, A zọpụtala anyị ka anyị mee arụ ndị a niile? Ụlọ a, nke a na-akpọ aha m n’elu ya, ọ ghọọla n’anya unu ọgba ndị ohi? Lee, ọbụna m onwe m ahụwo ya, ka Onyenwe anyị kwuru.

But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

Ma ugbu a, jeenu n’ebe m nọ nke dị na Shailo, ebe m debere aha m na mbụ, hụkwanụ ihe m mere ya n’ihi ajọ omume nke ndị m, Izrel. Ma ugbu a, n’ihi na unu emewo ọrụ ndị a niile, ka Onyenwe anyị kwuru, ma agwara m unu okwu, na-ebili n’isi ụtụtụ na-ekwu okwu, ma unu anụghị; akpọkwara m unu, ma unu azaghị; ya mere m ga-eme ụlọ a, nke a na-akpọ aha m n’elu ya, nke unu tụkwasịrị obi na ya, na ebe ahụ nke m nyere unu na nna unu ha, dịka m mere Shailo. M ga-achụpụkwa unu n’ihu m, dịka m chụpụrụ ụmụnne unu niile, ya bụ, mkpụrụ niile nke Ifrem. Ya mere, ekpekwala ekpere maka ndị a, ebulikwala mkpu ma ọ bụ ekpere n’ihi ha, emekwala arịrịọ ọnụ n’ihu m n’ihi ha; n’ihi na agaghị m anụ gị. Ì naghị ahụ ihe ha na-eme n’obodo Juda na n’okporo ámá Jerusalem? Jeremiah 7:1–17.