The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.
Mmụba nke ihe ọmụma e wepụtara mgbe e meghere ọhụụ nke Osimiri Ulai n’afọ 1798 mere ka usoro nnwale bilie, nke rutere n’ókè kasị elu ya n’ime mmegharị nke Mkpu Etiti Abalị n’afọ 1844. E gosipụtawo Mkpu Etiti Abalị nke ụbọchị ikpeazụ, nke a na-emepe ugbu a, site n’akụkọ ihe mere eme ahụ, ma ọ gụnyere otu eziokwu nnwale ndị ahụ nke akụkọ ihe mere eme ahụ, n’ihi na ozi Mkpu Etiti Abalị a na-emepe ugbu a bụ mweghachi nke ọla dị oké ọnụ ahịa Miller.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“A ghaghị ugbu a ịmụ ma kwusaa eziokwu ndị anyị natara n’afọ 1841, ’42, ’43, na ’44. Ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ ga-ekwusara n’ọdịnihu site n’olu ukwu. A ga-enye ha n’itinye obi siri ike na n’ike nke Mmụọ Nsọ.” Manuscript Releases, volume 15, 371.
The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.
Isi okwu bụ isi nke ozi amụma nke Mkpu Etiti Abalị nke oge anyị bụ ọrụ Alakụba nke ahụhụ nke atọ. A na-anọchi anya ahụhụ atọ nke Alakụba ha niile n’elu mbadamba abụọ nke Habakuk. Ozi nke Mkpu Etiti Abalị nke ụbọchị ikpeazụ malitere imeghe akara ya n’oge ndakpọ olileanya nke Julaị 18, 2020, mgbe oge ichere nke ụbọchị ikpeazụ bịarutere. Dị nnọọ ka ozi Mkpu Etiti Abalị nke akụkọ ihe mere eme ndị Millerite siri dị, a na-emepe ozi nke ụbọchị ikpeazụ n’usoro n’usoro ruo mgbe ọ ruru n’ókè a na-anọchi anya site na nzukọ ogige Exeter. N’oge ahụ, ụmụ agbọghọ na-amaghị nwoke ahụ ma nwere mmanụ, ma ọ bụ na ha enweghị ya.
Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.
Nkwupụta Aịzaya banyere ahụhụ nye ndị ikom na-akwa emo bụ ndị na-achị ndị Jerusalem, na-egosi na ọhụụ ahụ aghọwo n’ebe ndị mmanya na-egbu nke Ifrem nọ dị ka akwụkwọ e mechiri emechi. N’akụkụ Akwụkwọ Aịzaya ahụ, ọrụ nke ịgbanwe akara satan bụrụ akara nke Chineke, dịka e meworo ya n’akụkọ ihe mere eme nke Adventism, ka a ga-ele anya dị ka ụrọ onye ọkpụ ite. Ọrụ ahụ bụ iguzobe nkọwa nke “nke kwa ụbọchị,” dị ka akara nke Kraịst, mgbe n’eziokwu ọ bụ akara nke Setan. Mgbe Daniel ji okwu “tamid” dị ka akara nke ikpere arụsị, ọ họọrọ okwu ahụ n’ihi ebumnuche akara, n’ihi na okwu ahụ pụtara “na-aga n’ihu mgbe niile”.
There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.
E nwere ike atọ na-eduga ụwa gaa Armagedọn, ike mbụ n’ime ike atọ ahụ bụkwa dragọn ahụ (ikpere arụsị). Dragọn ahụ malitere agha ya megide Chineke n’eluigwe. Dragọn ahụ na-aga n’ihu n’agha ahụ ruo na njedebe nke puku afọ ahụ, mgbe a ga-ebibi ya kpamkpam n’ikpeazụ.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.
Mgbe puku afọ ahụ ga-ezu, a ga-atọhapụ Setan n’ụlọ mkpọrọ ya, ọ ga-apụkwa ịghọgbu mba ndị dị n’akụkụ anọ nke ụwa, Gọg na Mẹgọg, ka o kpọkọta ha ọnụ maka agha: ọnụ ọgụgụ ha dị ka ájá nke osimiri. Ha wee rigoro n’obosara ụwa, gbaa ogige ndị nsọ na obodo a hụrụ n’anya gburugburu: ọkụ wee si n’eluigwe n’aka Chineke rịdata, repịa ha. Ekwensu ahụ nke ghọgburu ha ka a tụbara n’ọdọ ọkụ na sọlfọ, ebe anụ ọhịa ahụ na onye-amụma ụgha ahụ nọ, a ga-emekpa ha ahụhụ ehihie na abalị ruo mgbe ebighị ebi. Mkpughe 20:7–10.
The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.
Anụ ọhịa ahụ (pápásì) nke bụ nke abụọ n’ime ike atọ ndị na-eduga ụwa gaa Amagedọn, na onye amụma ụgha ahụ (United States) nke bụ nke atọ n’ime ike atọ ahụ, ha abụọ batara n’akụkọ ihe mere eme mgbe akụkọ ihe mere eme nke obe gasịrị, a na-ebibikwa ha abụọ n’Ọbịbịa nke Abụọ nke Kraịst.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
E jidere anụ-ọhia ahụ, ya na onye-amụma ụgha ahụ nke rụrụ ọrụ ebube n’ihu ya, bụ nke o ji duhie ndị natara akara anụ-ọhia ahụ, na ndị na-efe onyinyo ya ofufe. A tụbara ha abụọ ndụ n’ime ọdọ ọkụ nke sọlfọ na-enwu. Mkpughe 19:20.
When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.
Mgbe Daniel họọrọ okwu Hibru a bụ “tamid” (“na-adịgide adịgide”) dịka ihe nnọchianya nke ikpere arụsị (Satan), ọ họọrọ okwu nke na-egosi na ọ bụ Satan ka ọ bụ onye nọgidesiri ike n’agha ọ na-alụ megide Chineke. Ike abụọ ndị ọzọ na-arụ ọrụ n’agha ha megide Chineke naanị n’oge ụfọdụ a kapịrị ọnụ. Nhọrọ Daniel họọrọ nke okwu ahụ bụ “tamid” (“na-adịgide adịgide”) bụ nke e ji ebumnuche mee, ma bụrụkwa nke ziri ezi.
As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:
Ka akụkọ Aịzaya banyere ahụhụ dịrị ndị ahụ Jehova wụkwasịrị mmụọ nke ụra miri emi, mechikwara anya ha, na-aga n’ihu site n’isi nke iri abụọ na asatọ ruo n’isi nke iri atọ, ọ dekọrọ:
Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.
Ugbu a gawa, dee ya n’ihu ha n’elu mbadamba, deekwa ya n’akwụkwọ, ka o wee bụrụ ihe maka oge na-abịa, ruo mgbe ebighị ebi na mgbe ebighị ebi: N’ihi na nke a bụ ndị na-enupụ isi, ụmụ ụgha, ụmụ na-achọghị ịnụ iwu nke Onyenwe anyị: Ndị na-asị ndị ọhụ ụzọ, Unu ahụla; ndị amụma kwa, Unu ebulaara anyị amụma ezi ihe, kama gwa anyị ihe na-atọ ntị, buoro anyị amụma aghụghọ: Si n’ụzọ pụọ, si n’okporo ụzọ wezuga onwe unu, mee ka Onye Nsọ nke Izrel kwụsị ịdị n’ihu anyị. N’ihi ya otu a ka Onye Nsọ nke Izrel kwuru, Ebe unu na-eleda okwu a anya, na-atụkwasịkwa obi n’imegide na n’ịghagwoju ụzọ, na-adaberekwa n’elu ha: Ya mere ajọ omume a ga-adịrị unu ka mgbape dị njikere ịdaba, nke na-apụta ìhè n’ime mgbidi dị elu, nke mmebi ya na-abịa na mberede, n’otu ntabi anya. Ọ ga-agbajikwa ya dịka e si agbaji ite onye ọkpụ ite e kụrisịrị ibe ya; ọ gaghị-enwe ebere: nke mere na a gaghị ahụ n’etiti iberibe ya otu nkpirikpi ite e ji ewepụta ọkụ n’ọkụ ekwú, ma ọ bụ e ji ekpota mmiri n’olulu. N’ihi na otu a ka Onyenwe anyị Chineke, Onye Nsọ nke Izrel, kwuru; N’ịlaghachi na n’izu ike ka a ga-esi zọpụta unu; n’udo na n’ịtụkwasị obi ka ike unu ga-adị: ma unu ekweghị. Aịzaya 30:8–15.
The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.
“Mbadamba” ahụ e dere, bụ mbadamba Habakuk isi nke abụọ, e mere ha ka ndị na-agụ ha nwee ike “ịgba ọsọ” ma gbasaa ozi ahụ. “Akwụkwọ” ahụ nke mere “ndetu” banyere “mbadamba” ahụ bụ Habakuk. “Mbadamba” ahụ sitere n’“akwụkwọ” Habakuk, na-anọchi anya usoro nnwale nke na-egosipụta “ndị nnupụisi, ụmụ ụgha, ụmụ ndị na-achọghị ịnụ iwu nke Onyenwe anyị.” “Ndị nnupụisi” ahụ jụrụ “ịnụ,” bụ ndị ahụ dị na Jeremaya ndị jụrụ ịnụ olu opi onye nche.
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
Ọzọkwa, e debekwara m ndị nche n’elu unu, na-asị, Ṅaanụ ntị n’olu opi. Ma ha sịrị, Anyị agaghị aṅa ntị. Jeremiah 6:17.
The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.
Ndị nnupụisi bụ ndị ahụ nọ n’akụkọ ihe mere eme nke Aịzaya, nakwa n’akụkọ ihe mere eme nke Kraịst, ndị na-achọghị ịnụ.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
O wee sị, Gaa, gwa ndị a, Nụnu n’ezie, ma unu aghọtakwala; hụnụkwa n’ezie, ma unu amatakwala. Mee ka obi ndị a bụrụ abụba, meekwa ka ntị ha dị arọ, mechikwaa anya ha; ka o wee ghara ịbụ na ha ga-eji anya ha hụ, jiri ntị ha nụ, jiri obi ha ghọta, laghachi, a gwọọkwa ha. Aịzaịa 6:9, 10.
Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.
Ndị nnupụisi ntị chiri nke Aịzaya nwere ike “ịnụ,” ma ha anaghị “anụ,” ma ịjụ ha ị “nụ” na-egosi na ha “adịghị aghọta.” Ọ bụ ndị ajọ omume nke Daniel, bụkwa ndị amaghị ihe nke Matiu, bụ́ ndị na-adịghị aghọta mmụba nke ọmụma e gosipụtara n’elu “tebụl” ahụ e dekọrọ n’“akwụkwọ” Habakuk. Ọ bụrụ na ndị nnupụisi ntị chiri nke Aịzaya ga-anụ, a pụrụ ịtụgharịa ha ma gwọọ ha, ma obi ha abụbaala, ya mere ha enweghị ike ịghọta ozi nke Mkpu Etiti Abalị. Jizọs nyere ihe-àmà nke abụọ banyere ndị nnupụisi ntị chiri ahụ.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.
Ndị na-eso ụzọ Ya wee bịakwute Ya, sị Ya, Gịnị mere I ji agwa ha okwu n’ilu? Ọ zara, sị ha, N’ihi na e nyewo unu ka unu mata ihe omimi nile nke alaeze eluigwe, ma e nyeghị ha ya. N’ihi na onye ọbụla nwere, a ga-enye ya, ọ ga-enwekwa karịa nke ukwuu; ma onye ọbụla na-enweghị, ọbụna ihe o nwere ka a ga-anapụ ya. Ya mere ka M ji agwa ha okwu n’ilu: n’ihi na ha na-ahụ ma ha anaghị ahụ ụzọ; ha na-anụkwa ma ha anaghị anụ, ha adịghịkwa aghọta. N’ime ha ka amụma Aịsaịa mezuru, nke na-asị, Site n’ịnụ ka unu ga-anụ, ma unu agaghị aghọta; site n’ịhụ ka unu ga-ahụ, ma unu agaghị amata: n’ihi na obi ndị mmadụ a aghọwo nke kpọnwụrụ akpọnwụ, ntị ha adịghịkwa anụ nke ọma, anya ha ka ha mechikwara; ka ọ ghara ịbụ na oge ọbụla ha ga-eji anya ha hụ, jiri ntị ha nụ, werekwa obi ha ghọta, ka ha wee chigharịa, M wee gwọọ ha. Ma a gọziri anya unu, n’ihi na ha na-ahụ; na ntị unu, n’ihi na ha na-anụ. N’ihi na n’ezie asị M unu, na ọtụtụ ndị amụma na ndị ezi omume chọsiri ike ịhụ ihe ndị unu na-ahụ, ma ha ahụghị ha; nakwa ịnụ ihe ndị unu na-anụ, ma ha anụghị ha. Matiu 13:10–17.
The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.
Ndị amamihe na-aghọta ihe omimi nke ilu ndị ahụ, nke bụ eziokwu e gosiri ahịrị n’elu ahịrị. A gọziri ndị amamihe n’ihi na ha na-ahụ ma na-anụ, ma ma ndị “amamihe” ma ndị “a gọziri agọzi” ka e gosipụtara n’isi nke iri na abụọ nke Daniel. Ndị “amamihe” bụ ndị na-aghọta (n’obi ha) mmụba nke ọmụma, nke “tebụl” ahụ na-anọchi anya ya dịka e depụtara ya n’ime “akwụkwọ” Habakkuk, ma ndị “a gọziri agọzi” bụ ndị na-eche.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.
O wee sị, Gaa n’ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a ma kaa ha akara ruo oge ọgwụgwụ. Ọtụtụ ka a ga-eme ka ha dị ọcha, ma mee ka ha bụrụ ndị ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọ bụla n’etiti ndị ajọ omume ga-aghọta; ma ndị maara ihe ga-aghọta. Sitekwa n’oge a ga-ewepụ àjà nsure-ọkụ a na-achụ kwa ụbọchị, ma guzochie ihe arụ ahụ nke na-eme ka ebe tọgbọrọ n’efu, a ga-enwe ụbọchị otu puku narị abụọ na iri itoolu. Ngọzi nādịrị onye ahụ nke na-eche, ma rute ụbọchị otu puku narị atọ na iri atọ na ise. Daniel 12:9–13.
The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.
Ndị Miller ziri ezi n’ịghọta na ụbọchị puku otu narị atọ na iri atọ na ise ahụ malitere mgbe e “wepụrụ” ikpere arụsị (“ihe a na-eme kwa ụbọchị”) n’afọ 508. E kwere ngọzi ahụ nkwa nye ndị nọ na-eche n’afọ 1843. Okwu ahụ bụ “cometh” n’ebe ahụ pụtara “na-erute.” Afọ 1843 “rutere” afọ 1844 mgbe ọ gwụchara. Mgbe afọ 1843 gwụchara, “oge ichere” nke Habakuk bịarutere, e wee kpọsa ngọzi n’elu ndị ahụ chere dịka e nyere iwu n’ime “akwụkwọ” ahụ nke kwuru banyere “mbadamba.” “Akwụkwọ” Habakuk nyere ndị mmadụ iwu ka ha “chere” ọhụụ ahụ.
Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.
Daniel kọwara akụkọ ihe mere eme nke 1798 (oge ọgwụgwụ), mgbe e meghere akwụkwọ ya, ma n’oge ahụ e mepụtara usoro ule nke nzọụkwụ atọ (a ga-eme ka ha dị ọcha, mee ka ha dị ọcha ọcha, ma nwalee ha). Usoro ahụ rutere na njedebe ya n’ịpụta ìhè nke akụkọ ihe mere eme zoro ezo nke égbè eluigwe asaa ahụ. Akụkọ ihe mere eme zoro ezo ahụ bụ akara ụzọ atọ nke eziokwu, nke nkụda mmụọ mbụ, ozi Mkpu Etiti Abalị, na nnukwu nkụda mmụọ nọchiri anya ha. Ngọzi nke iru nkụda mmụọ mbụ ahụ nọchiri anya usoro ule nke nzọụkwụ atọ na njedebe nke akụkọ ihe mere eme site na 1798 ruo 1844.
The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.
Akụkọ ihe mere eme nke 1798, ruo n’oge nnukwu ndakpọ olileanya nke 1844, na-anọchi anya akụkọ ihe mere eme nke 1989, ruo n’iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya. E kwere nkwa ngọzi nye ndị na-eche ọhụụ ahụ nke malitere ịla azụ n’oge ndakpọ olileanya mbụ. “Ndị amamihe” nke Daniel iri na abụọ bụ ndị ahụ “a gọziri agọzi,” na ndị “na-eche.” Ndị ajọ omume bụ ndị na-adịghị “anụ” site n’obi ha, na ndị na-adịghị “ahụ.” A chịkọtara ahụmahụ dum nke mmegharị Millerite n’amaokwu anọ nke Daniel, ma amaokwu ndị ahụ na-anọchikwa anya akụkọ ihe mere eme nke ịkaa akara nke puku mmadụ narị otu na iri anọ na anọ ahụ.
The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”
Akụkọ ihe mere eme dị nsọ e gosipụtara n’ime amaokwu anọ ahụ, dabere n’ịghọta mmụba nke ihe ọmụma e gosipụtara n’elu mbadamba Habakkuk, nakwa mmụba nke ihe ọmụma Jisọs kpọrọ aha ka Ọ na-ezi ihe site n’usoro ahịrị n’elu ahịrị. O nyere ilu n’elu ilu, iji kọwaa ihe omimi nke amụma nye “ndị nwere amamihe.” “Ndị ajọ omume” dị na Daniel iri na abụọ anaghị aghọta, ma na 2 Thessalonians, isi nke abụọ, a na-anọchi enweghị nghọta ha anya dịka ịkpọasị eziokwu, nke na-eweta aghụghọ siri ike. Eziokwu ahụ ndị ajọ omume na-ahụghị n’anya n’akwụkwọ ozi Pọl bụ “ihe a na-eme kwa ụbọchị,” ma n’amaokwu anọ Daniel, eziokwu amụma ahụ a kpọmkwem kpọrọ aha bụ “ihe a na-eme kwa ụbọchị.”
Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.
Jizọs gwara ndịozi ahụ na ha bụ ndị a gọziri agọzi, ma n’ime ime nke a Ọ na-eme ka ha dị iche na ndị nọ na Aịzaịa bụ ndị jụrụ ịhụ na ịnụ, ka e wee ghọọ ha. Ndị a gọziri agọzi n’ime Daniel isi nke iri na abụọ bụ ndị na-eche. Amaokwu anọ ahụ dị n’ime Daniel isi nke iri na abụọ, nakwa mmezu nke amaokwu ndị ahụ n’akụkọ ihe mere eme nke ndị Millerite, nakwa ọdịiche nke Aịzaịa na otu ìgwè jụrụ ịnụ na ịhụ, nakwa otu nkewa ahụ kpọmkwem nke Krais mere n’etiti ìgwè abụọ ahụ, ha niile na-arụtụ aka n’ihu n’akụkọ ihe mere eme zoro ezo nke égbè eluigwe asaa nke bịarutere na July 18, 2020. Usoro ikpeazụ nke nnwale n’akụkọ ihe mere eme nke ndị Millerite, nke malitere na nkụda mmụọ mbụ ahụ, ka a na-emegharị ugbu a. Ụfọdụ ga-ahụ, ndị ọzọ agajụkwa ịhụ.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“A ga-eme ka ozi niile e nyere site n’afọ 1840–1844 bụrụ ndị nwere ike ugbu a, n’ihi na e nwere ọtụtụ mmadụ furu efu n’ịghọta ụzọ ha. Ozi ndị a ga-agakwuru ụka niile.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kraịst sịrị, ‘Ngọzi nādiri anya unu, n’ihi na ha na-ahụ ụzọ; na ntị unu, n’ihi na ha na-anụ. N’ihi na n’eziokwu asị m unu, na ọtụtụ ndị amụma na ndị ezi omume chọsiri ike ịhụ ihe ndị unu na-ahụ, ma ha ahụghị ha; na ịnụ ihe ndị unu na-anụ, ma ha anụghị ha’ [Matthew 13:16, 17]. Ngọzi nādiri anya ndị ahụ hụrụ ihe ndị a hụrụ n’afọ 1843 na 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“E nyere ozi ahụ. E kwesịghịkwa ịdị mmechuihu ọ bụla n’ịgbasa ozi ahụ ọzọ, n’ihi na ihe ịrịba ama nke oge ndị a na-emezu; a ghaghị ịrụcha ọrụ mmechi ahụ. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’ịhọpụta Chineke nke ga-ebili bụrụ oké mkpu. Mgbe ahụ Daniel ga-eguzo n’òkè ya, inye àmà ya.” Manuscript Releases, volume 21, 437.
William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.
A duru William Miller site n’aka ndị mmụọ ozi ka ọ ghọta na “ihe a na-eme kwa ụbọchị,” bụ ihe nnọchianya nke Rom nke ndị ọgọ mmụọ. Nwanyị White kwadoro ozugbo na ọ ziri ezi n’ịghọta nke ahụ. Nghọta ahụ nke e gosipụtara n’elu “mbadamba” ndị a kpọrọ aha n’ime “akwụkwọ” Habakkuk, bụ “maka oge na-abịa.” Mmeghe nke “akwụkwọ” ahụ nke e mechiri emechi na-egosi “ụmụaka nnupụisi, ndị ụgha.” “Ụmụaka” bụ ihe nnọchianya nke ọgbọ ikpeazụ, ya mere, “oge na-abịa,” n’akụkụ amaokwu Aịsaịa, ka e ji kpọmkwem akọwa ụbọchị ikpeazụ nke ikpe nchọpụta.
Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.
Aịsaịa na-ekwupụta na “ụmụ ụgha” ga-ajụ ozi amụma ahụ e sere n’elu “tebụl” nke e dekọrọ n’ime “akwụkwọ,” n’ihi na ha na-asị, “ndị na-ahụ ọhụụ, Unu ahụla; ndị amụma, Unu eburu anyị amụma ihe ziri ezi; gwa anyị ihe na-atọ ụtọ, buru anyị amụma aghụghọ.” N’afọ 1863, Adventizim Laodisia malitere usoro na-arịwanye elu nke imezu arịrịọ ụmụ ụgha ahụ. Aịsaịa na-anọchi anya ọrụ ahụ dị ka ịjụ ụzọ ochie nke ntọala ndị Millerite, n’ihi na ha sịrị, “Pụnụ n’ụzọ, wezuga onwe unu n’okporo ụzọ, me ka Onye Nsọ nke Izrel kwụsị ịnọ n’ihu anyị.” Ụzọ ahụ nke bụ ụzọ, bụ ụzọ ochie nke Jeremaya.
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, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.
Otú a ka Onyenwe anyị kwuru, Guzonụ n’ụzọ dị iche iche, lezienụ anya, jụọnụkwa maka ụzọ ochie, ebe ezi ụzọ dị, ma gagharịa n’ime ya, unu ga-ahụkwa izuike maka mkpụrụobi unu. Ma ha sịrị, Anyị agaghị eje ije n’ime ya. Jeremaya 6:16.
The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.
Ịjụ nke “ụmụaka ụgha” jụrụ “ụzọ ochie” nke Jeremaya bụ ịjụ ozi nke Mkpu Etiti Abalị, ebe a ka a na-achọta “izu ike,” nke bụkwa “izu ike na ume ọhụrụ” ahụ ha na-achọghị ịnụ n’akwụkwọ Aịzaya, nke bụkwa ume ọhụrụ nke ozi mmiri ozuzo nke ikpeazụ. Ozi ahụ bụ ozi nke Mkpu Etiti Abalị nke e gosipụtara n’akụkọ ihe mere eme nke ndị Millerite ma kọwaa ya n’elu “mbadamba” ndị a kpọrọ aha n’ime “akwụkwọ.” Ịjụ nke ụmụaka ụgha jụrụ ozi nke Mkpu Etiti Abalị ka a na-anọchi anya ya site n’ọchịchọ ha “ime ka Onye Nsọ nke Izrel kwụsị ịnọ n’ihu” ha. Ọhụụ mbụ nke Ellen White, nke Alpha na Omega ga-eji n’ezie na-anọchi anya ọgwụgwụ, na-akọwapụta ụzọ nke ndị ezi omume, na-akara ìhè ahụ n’mmalite ya, ma na-egosikwa onye ọ bụ nke na-edu “ndị amamihe” ruo na njedebe nke ụzọ ahụ.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Ha nwere ìhè na-enwu gbaa e debere n’azụ ha ná mmalite nke ụzọ ahụ, nke mmụọ-ozi gwara m na ọ bụ ‘mkpu etiti abalị.’ Ìhè a na-enwupụta n’ogologo ụzọ ahụ nile, ma na-enye ìhè nye ụkwụ ha, ka ha ghara ịsụ ngọngọ.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Ọ bụrụ na ha debee anya ha n’ebe Jisọs nọ, onye nọ kpọmkwem n’ihu ha, na-edu ha gaa n’obodo ahụ, ha nọ na nchebe. Ma n’oge na-adịghị anya ụfọdụ malitere ike ọgwụgwụ, wee sị na obodo ahụ ka dị nnọọ anya, nakwa na ha tụrụ anya na ha ga-abanyeworị n’ime ya tupu oge ahụ. Mgbe ahụ Jisọs na-agba ha ume site n’ịwelite ogwe aka nri Ya nke dị ebube, ma site n’ogwe aka Ya ka ìhè si pụta, nke na-efegharị n’elu ìgwè ndị Advent, ha wee tie mkpu, ‘Alleluia!’ Ndị ọzọ n’amaghị ama jụrụ ìhè ahụ dị n’azụ ha, wee sị na ọ bụghị Chineke duuru ha pụta ruo otú ahụ. Ìhè ahụ dị n’azụ ha gbanyụrụ, hapụ ụkwụ ha n’ọchịchịrị zuru oke, ha wee sụọ ngọngọ, tụfuo ịhụ ihe ịrịba ama ahụ na Jisọs, wee dapụ n’ụzọ ahụ banye n’ime ụwa gbara ọchịchịrị ma jupụta n’ihe ọjọọ nke dị n’okpuru.” Christian Experience and Teachings of Ellen G. White, 57.
It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.
Ọ bụ ìhè nke Mkpu Etiti Abalị na mbido ya nakwa na njedebe ya. Ọ bụ Jizọs (Onye Nsọ nke Izrel) ka ha chọrọ ka ọ kwụsị ịdị n’ihu ha. Ìhè si n’aka nri ya dị ebube pụta bụ ìhè nke Mkpu Etiti Abalị, dịka e gosiri ya n’elu “mbadamba” ndị ahụ e depụtara n’ime “akwụkwọ” ahụ. Ịjụ nke “ụmụ ụgha” jụrụ ozi Mkpu Etiti Abalị nke Kraịst, na ụzọ ahụ ha kwesịrị ịga n’elu ya, wetara ikpe Chineke n’elu ha ka ha na-ada n’ụzọ ahụ. “Mgbidi dị elu” ahụ a na-agbaji na mberede bụ “mgbidi” nkewa nke ụka na ọchịchị, nke a ga-ebibi n’iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya. Ikpe ahụ na-abịa “na mberede n’otu ntabi anya,” ọ ga-adịkwa “dịka ịgbaji ite onye ọkpụ ite na-agbaji agbaji.” Ọ bụ ikpe ahụ metụtara ịtụgharị akara Setan nke “nke ụbọchị niile” n’ala n’elu, na ikwupụta ya dị ka akara nke Kraịst.
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
N’ezie, a ga-ewere n'ezie ịtụgharị ihe unu n’isi-ala dị ka ụrọ onye na-akpụ ite: n’ihi na, ọ̀ ga-ekwe omume ka ọrụ ahụ sị banyere onye mere ya, Ọ meghị m? ma ọ bụ ka ihe ahụ e kpụrụ akpụ sị banyere onye kpụrụ ya, Ọ dịghị nghọta ọ bụla o nwere? Aịsaịa 29:16.
The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”
“Nke kwa ụbọchị” bụ eziokwu amụma nke na-ejikọta amaokwu anọ dị na Daniel iri na abụọ, ndị na-akọwa ọdịiche dị n’etiti ndị ajọ omume na ndị amamihe. “Nke kwa ụbọchị” bụ eziokwu ahụ ndị natara aghụghọ siri ike n’akwụkwọ 2 Thessalonians kpọrọ asị. “Nke kwa ụbọchị” na-anọchi anya ọchịchọ nke “ụmụ ndị ụgha” ime ka Onye Nsọ nke Izrel pụọ n’ụzọ ha. A na-anọchikwa ntaramahụhụ ha anya site n’ịgbaji ite onye na-akpụ ite; ihe fọdụrụkwa bụ ihe atụ nke ọnọdụ ọnwụ nke ụmụ agbọghọ amaghị ihe, n’ihi na n’ebe ahụ, n’ibe ndị gbajiri agbaji fọdụrụ n’ite onye na-akpụ ite ahụ a kụrisịrị akụrisị, “a gaghị ahụ” “mpempe ya e ji eburu ọkụ n’ọkụ, ma ọ bụ e ji ekute mmiri n’olulu.”
Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.
Ma “ọkụ” ma “mmiri” bụ akara nke Mmụọ Nsọ, dịka mmanụ ahụ dị n’ilu banyere ụmụ agbọghọ iri ahụ bụkwa ya. Mgbe Mkpu Etiti Abalị bịara na mberede n’otu ntabi anya, dịka o mere n’ogbako ụlọikwuu Exeter n’Ọgọst nke afọ 1844, ọ gaghị ekwe omume ka “ụmụ ụgha” ahụ chọta mmanụ ọ bụla (mmiri ma ọ bụ ọkụ). A kpọrọ ha ka ha “lọghachi” mgbe mmechuihu mbụ ahụ gasịrị, dịka e kpọrọ Jeremaya, ma ha jụrụ.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
A hụrụ okwu-Gị, m wee rie ha; okwu-Gị wee bụrụ m ọṅụ na ịn̄ụrị obi nke m: n’ihi na e ji aha-Gị kpọọ m, O Onyenwe anyị Chineke nke usuu nile. Anọghị m n’ọgbakọ ndị na-akwa emo, ọ dịghịkwa m aṅụrị; anọrọ m naanị m n’ihi aka-Gị: n’ihi na i jupụtawo m n’iwe. Gịnị mere ihe mgbu m ji bụrụ nke na-adịgide adịgide, ọnya m bụrụkwa nke a na-apụghị ịgwọ agwọ, nke na-ajụ ka a gwọọ ya? Ì ga-abụrịrị m kpamkpam dịka onye ụgha, na dịka mmiri ndị na-ada ada? Ya mere, otu a ka Onyenwe anyị kwuru, Ọ bụrụ na ịlọghachi, mgbe ahụ ka M ga-eme ka ị lọghachi ọzọ, ị ga-eguzokwa n’ihu M: ọ bụrụkwa na i wepụta ihe dị oké ọnụ ahịa n’ime ihe rụrụ arụ, ị ga-adị ka ọnụ M: ka ha lọghachikwute gị; ma gị onwe gị alọghachikwutela ha. M ga-emekwa ka ị bụrụụrụ ndị a mgbidi ọla e wusiri ike: ha ga-alụ ọgụ megide gị, ma ha agaghị emeri gị: n’ihi na M nọyere gị iji zọpụta gị na iji napụta gị, ka Onyenwe anyị kwuru. M ga-anapụta gị n’aka ndị ajọ omume, M ga-agbapụtakwa gị n’aka ndị dị egwu. Jeremiah 15:16–21.
Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.
Jeremaịa na-anọchi anya ndị ahụ laghachiri mgbe ndakpọ olileanya mbụ ahụ gasịrị. Ndị ahụ banyere n’ọrụ nke ikewapụ “ihe dị oké ọnụ ahịa na ihe rụrụ arụ,” ka ha wee “guzo n’ihu” Onyenwe anyị ma bụrụ “ọnụ” nke Onyenwe anyị. Ha bụ ndị ahụ Daniel nọ n’isi nke itoolu na-anọchi anya ha, dị ka ndị ghọtara ọnọdụ ha nke ịbụ ndị a chụsasịrị, ma emesịa kpee ekpere nke Levitikọs iri abụọ na isii. Ha bụ ndị ahụ ndị nche nke Daniel, Jeremaịa, na Habakuk na-anọchi anya, bụ ndị e ji ha tụnyere “ụmụ na-ekwu okwu ụgha.” “Ụmụ na-ekwu okwu ụgha” a ka “Onye Nsọ nke Izrel” kpọkwara, mgbe Ọ sịrị, “n’ịlaghachi na izuike ka a ga-azọpụta unu; n’ịdị jụụ na n’inwe ntụkwasị obi ka ike unu ga-adị: ma unu ekweghị.”
Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.
Ọla Miller bụ eziokwu ndị e sere n’elu mbadamba Habakkuk, ndị na-anọchi anya ule nke ozi Mkpu Etiti Abalị nke na-emepụta òtù abụọ nke ndị na-efe ofufe. Akara nke nnupụisi a na-egosipụta megide ọla ndị ahụ bụ “ihe a na-eme kwa ụbọchị.” Miller ziri ezi n’ọghọta ya banyere “ihe a na-eme kwa ụbọchị,” ma nghọta ya nwere oke n’ihi akụkọ ihe mere eme ọ biri n’ime ya, ma ọla ndị ahụ ọ na-eji etinye n’elu tebụl dị n’etiti ụlọ ya na-enwu ugbu a ugboro iri karịa ka ha si enwu mgbe Miller buru ụzọ tinye ha n’elu tebụl ya. Ugbu a ha nọ n’ime akpa ọla nke ka ibu, n’ihi na akpa ọla ahụ ugbu a na-anọchi anya ọ bụghị naanị Akwụkwọ Nsọ, dịka ọ dị n’oge Miller, kama ugbu a ọ na-anọchi anya ma Akwụkwọ Nsọ ma Mmụọ nke Amụma.
It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.
Ọ bụ ndị akaebe abụọ a na-emepụta ìhè nnwale ahụ n’ụbọchị ikpeazụ, ọ bụkwa ndị akaebe abụọ a na-aghọ ebe agha bụ isi n’ụbọchị ikpeazụ. Miller hụrụ ọgụ ahụ, n’ihi na n’ọhụụ ya ha weere igbe ozu ya (Akwụkwọ Nsọ), ma dọkasịa ya. Jọn, onye na-anọchi anya “ndị amamihe” n’ụbọchị ikpeazụ, “nọ n’agwaetiti a na-akpọ Patmos, n’ihi okwu Chineke, na n’ihi àmà Jisọs Kraịst.” A na-akpagbu Jọn n’ihi ikwere ozi nke ma Akwụkwọ Nsọ ma ihe Ellen White dere.
We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.
Anyị ga-aga n’ihu n’ịtụle eziokwu ndị a na-anọchi anya site n’ọhụ nke Osimiri Ulai, nke ekpughere na 1798, n’isiokwu na-esonụ.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Anyi enweghị ihe ọ bụla anyị ga-atụ egwu banyere ọdịnihu, ma e wezụga na anyị ga-echefu ụzọ Onyenwe anyị si duga anyị, na nkuzi Ya n’akụkọ ihe mere eme anyị gara aga.” Life Sketches, 196.