We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
A gwara anyị na, “Chineke duziri uche William Miller n’amụma dị iche iche ma nye ya ìhè dị ukwuu banyere akwụkwọ Mkpughe.” Akụkọ ihe mere eme nke e si kpọpụta ya n’ime ya gbochiri Miller ịghọta “ìhè dị ukwuu” ahụ dị n’isi nke iri na abụọ, iri na atọ, iri na isii, iri na asaa, na iri na asatọ nke Mkpughe, n’ihi na isi ndị ahụ kọwara ọrụ alaeze amụma ndị ọ na-apụghị ịhụ site n’ọnọdụ ya n’akụkọ ihe mere eme.
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
Ìhè e nyere Miller n’akwụkwọ Mkpughe bụ banyere Nzukọ-nsọ, Akàrà, na Opì; ma ọ bụ Opì atọ ikpeazụ ahụ, ndị a kọwara dị ka “Ahụhụ atọ,” ka e sere n’elu tebụl abụọ Habakkuk. “Ìhè ukwu” e nyere Miller n’akwụkwọ Mkpughe gbasara ọrụ Islam n’amụma Akwụkwọ Nsọ. Ma ọbụna “ìhè ukwu” ahụ ka e ji oke ọnọdụ akụkọ ihe mere eme nke oge ya tụọ.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Nzukọ-nsọ asaa nke Eshịa bụ akụkọ ihe mere eme nke Nzukọ-nsọ Kraịst n’ụdị ya asaa, n’ihe niile ọ gara agbagọ ma tụgharịa, n’ihe niile gbasara ọganihu ya na mkpagbu ya, site n’ụbọchị ndịozi ruo n’ọgwụgwụ ụwa. Akara asaa ahụ bụ akụkọ ihe mere eme nke omume na mmegharị nke ike na ndị eze nke ụwa n’ebe Nzukọ-nsọ nọ, na nchebe Chineke n’echebe ndị Ya n’oge ahụ dum. Opi asaa ahụ bụ akụkọ ihe mere eme nke ikpe asaa pụrụ iche ma dị arọ ezigara n’elu ụwa, ma ọ bụ alaeze Rom. Efere asaa ahụkwa bụ ọrịa ọjọọ asaa ikpeazụ ezigara n’elu Rom nke Pope. E jikọtakwara ọtụtụ ihe omume ndị ọzọ na ndị a, a kpara ha n’ime ya dịka iyi nta ndị na-abanye n’osimiri, na-eme ka nnukwu osimiri amụma ahụ juo eju, ruo mgbe ihe niile ga-ejedebe anyị n’ime oke osimiri nke ebighị ebi.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Nke a, n’uche m, bụ usoro amụma Jọn dị n’akwụkwọ Mkpughe. Ma onye ọ bụla chọrọ ịghọta akwụkwọ a aghaghị inwe ezi ọmụma miri emi banyere akụkụ ndị ọzọ nke okwu Chineke. A naghị akọwa ihe oyiyi na ilu e ji mee amụma a ha nile n’ime ya n’onwe ya, kama a ghaghị ịchọta ha n’aka ndị amụma ndị ọzọ ma kọwaa ha n’ebe ndị ọzọ nke Akwụkwọ Nsọ. Ya mere, o doro anya na Chineke zubere ka a mụo ihe dum, ọbụna iji nweta nghọta doro anya banyere akụkụ ọbụla.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Rịba ama na Miller ghọtara ọrịa ọjọọ asaa ikpeazụ ahụ dị ka ikpe asaa e kpebiri megide Rom nke ndị papa. Ọ pụghị ịghọta na e nyere Rom nke ndị papa ahụ mmerụ na-egbu egbu nke a ga-agwọ. Ọ matara opi asaa ahụ dịka “akụkọ ihe mere eme nke ikpe asaa pụrụ iche ma dị arọ e zitere n’elu ụwa, ma ọ bụ alaeze Rom,” ma o nweghị ike ịmata ọdịiche dị n’etiti alaeze Rom nke ikpere arụsị na Rom nke ndị papa. Ya mere, ike o nwere ịhụ ọdịiche dị n’etiti opi anọ mbụ na opi atọ ikpeazụ ahụ pere mpe.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Miller enweghị ike ịmata na ikpe ndị ahụ e wetara megide Rome bụ nzaghachi Chineke nye mmanye ofufe ụbọchị Sọnde, n’ihi na ndị Millerite ka na-efe ofufe n’ụbọchị Sọnde n’akụkọ ihe mere eme ha. Miller ziri ezi n’ịghọta na opi ndị ahụ bụ ikpe megide Rome, ma ihe kpatara kpọmkwem e ji weta ikpe ndị ahụ, nakwa ọdịiche dị n’etiti Opi anọ mbụ na Opi atọ ikpeazụ, bụ ihe a ghọtara n’ụzọ nwere oke, ma ọ bụ na ọ dịghị adị. N’echiche ahụ nke nwere oke, “ọla dị oké ọnụ ahịa” nke ahuhu atọ nke Islam ka etinyere n’elu chaatị ndị ahụ nke aka Chineke duziri, ọ gaghịkwa agbanwe agbanwe.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Nghọta e mere ka o doo anya na-enye nwa akwụkwọ amụma “nwere amamihe” ohere ịmata na Chineke abụghị naanị Onye sitere n’ike mmụọ nsọ kpalie ndị ikom nsọ ndị dere Baịbụl, kama na Ọ chịkwara ọrụ ndị ikom sụgharịrị Baịbụl King James, ma Ọ na-ekwukwa kpọmkwem na Ọ jiri otu ụdị nlekọta Chineke ahụ n’ịmepụta chaatị abụọ ahụ dị nsọ.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
“Ọla” Miller nke opi nke ise, nke isii, na nke asaa (Islam), na-enwu ugboro iri karịa n’ụbọchị ikpeazụ, n’ihi na ọ na-akọwapụta isiokwu nke Mkpu Etitiabalị ikpeazụ. Isiokwu nke Mkpu Etitiabalị n’akụkọ ihe mere eme ndị Millerite bụ ụbọchị mmechi nke oge amụma dị iche iche, ma n’uche a, ozi “Mkpu Etitiabalị” nke ụbọchị ikpeazụ (nke bụ ozi Islam nke Ahụhụ nke atọ), ka e jirila ụbọchị Ọktoba 22, 1844, mee ihe nnọchianya ya. Ụbọchị ahụ n’akụkọ ihe mere eme ndị Millerite na-anọchite anya iwu Ụka n’ụbọchị Sọnde nke na-abịa ngwa ngwa, ma ma Ọktoba 22, 1844, ma iwu Sọnde, ka e jirila obe mee ihe nnọchianya ha, nke bụ mmechi nke Mbata Mmeri nke Kraịst.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
“Ọla” nke Miller banyere opi nke ise, nke isii na nke asaa (Islam), na-enwu ugboro iri karịa n’ụbọchị ikpeazụ, n’ihi na ọ na-akọwapụta Islam n’ịdị n’otu na isiokwu nke mmegharị mgbanwe ikpeazụ nke ụbọchị ikpeazụ, nke bụ Islam nke Ahụhụ nke atọ. Ya mere, dị ka isiokwu nke mmegharị mgbanwe ikpeazụ nke puku mmadụ otu narị na iri anọ na anọ, e ji ya mee ihe atụ n’isiokwu nke mmegharị mgbanwe ọ bụla gara aga, ma ọ bụrụ na ọ bụ isiokwu nke “mbilite n’ọnwụ” n’ime mmegharị mgbanwe nke Kraịst, isiokwu nke “oge amụma” n’akụkọ ihe mere eme nke ndị Millerite, isiokwu nke “igbe Chineke” n’ime mmegharị mgbanwe nke Devid, ma ọ bụ isiokwu nke “ọgbụgba ndụ” n’ime mmegharị mgbanwe nke Mozis.
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Ma ọ̀ bụ ihe omume nke obe, ụbọchị Ọktoba 22, 1844, ma ọ̀ bụ isiokwu dị iche iche nke mmegharị ndozigharị, ụbọchị na isiokwu ọ bụla nọchiri anya ajụjụ nnwale nke ndụ ma ọ bụ ọnwụ nye ọgbọ nke oge ahụ. “Ọla dị oké ọnụ ahịa” Miller banyere Ahụhụ atọ nke Islam bụ ajụjụ nnwale nke ndụ ma ọ bụ ọnwụ, dịka e si nọchite ya anya n’ilu nke ụmụ agbọghọ amamihe iri n’ihe gbasara “mmanụ.” Ọla ndị dị oké ọnụ ahịa Miller ná mmalite nrọ ya na-enwu dịka anyanwụ, ma ná njedebe nke nrọ ya ha na-enwu “ugboro iri karịa.” Ọla ndị dị oké ọnụ ahịa Miller dị ka mmanụ kerosin (mmanụ oriọna) n’akụkọ ihe mere eme nke ndị Millerite, ma taa, ọla ndị ahụ bụ mmanụ ọkụ rọketi!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
Ndị otu Miller ghọtara, ma tinye kwa n’ọrụ nke ọma, amụma oge banyere Islam nke Ahụhụ nke abụọ, nke mezuru n’ụbọchị Ọgọọst 11, 1840; ma nghọta ha banyere Ahụhụ nke atọ, nke bụ Opi nke Asaa, enweghị ike ịhụ Ahụhụ nke atọ ka ọ na-abịa dịka ikpe n’elu alaeze nke isii nke amụma Akwụkwọ Nsọ, n’ihi na ha ahụghị alaeze nke ise, ma ọ bụghịkwa ikwu maka alaeze nke isii nke amụma Akwụkwọ Nsọ. Ma “nnukwu ìhè” ahụ banyere Mkpughe nke e nyere Miller ga-enwupụta ìhè ugboro iri karịa n’ime “Mkpu N’etiti Abalị” nke ụbọchị ikpeazụ.
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
Eziokwu ndị a nọchiri anya n’elu tebụl abụọ Habakuk bụ, n’ezie, eziokwu ndị e mezuru n’akụkọ ihe mere eme gara aga. Chaatị ndị ahụ dabeere n’amụma oge ndị e duru Miller ka ọ chịkọta, ma amụma oge ndị ahụ niile eruola ọgwụgwụ ha n’afọ 1844. Amụma oge ndị ahụ ga-enwuwanye ìhè n’ụbọchị ikpeazụ, n’ihi na a ga-ahụ na ha ziri ezi taa dịka ha siri dị n’akụkọ ihe mere eme nke ndị Millerite, ma ha enweghị amụma oge ọ bụla kpọmkwem gbasara ụbọchị ikpeazụ. Otú ọ dị, ha na-enye ụdị amụma na-emegharị emegharị nke akụkọ ihe mere eme ndị ha nọchiri anya n’oge gara aga, ma site n’ọla dị oké ọnụ ahịa ole na ole nke Miller, a na-anọchi anya amụma banyere ọdịnihu kpọmkwem.
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
Ọrụ Kraịst n’ebe nsọ nke eluigwe, nke malitere na 1844, na-aga n’ihu ruo mgbe a ga-emecha ọrụ ahụ. Amụma nke ụbọchị puku abụọ na narị atọ ahụ, na ọrụ nke ime ka ọ dị ọcha nke ọ kpọrọ aha, ka “na-aga n’ihu imezu,” dịka Nwanyị White kwuru banyere osimiri Ulai na Hiddekel, ya mere amụma ahụ nwere mmezu ya n’oge ọgwụgwụ ụwa.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Ìhè ahụ Daniel natara n’aka Chineke ka e nyere nke pụrụ iche maka ụbọchị ikpeazụ ndị a. Ọhụ ndị ọ hụrụ n’akụkụ osimiri Ulai na Hiddekel, bụ nnukwu osimiri nke Shaina, dị ugbu a n’ime mmezu, ihe niile e buru n’amụma ga-emezukwa n’oge na-adịghị anya.” Testimonies to Ministers, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
Akụkụ ụfọdụ nke ọhụụ ndị dị na Daniel isi nke asaa na nke asatọ, ndị e depụtara n’elu tebụl abụọ ahụ, ka bụ ihe ga-eme n’ọdịnihu, n’ihi na ha abụọ na-akọwapụta ọrụ Kraịst n’ebe nsọ. Ma akụkọ ihe mere eme nke alaeze ndị amụma Akwụkwọ Nsọ na-ekwu banyere ha n’isi abụọ ahụ na-akwụsị mgbe Rom nke papacy natara ọnya ya na-egbu egbu. “Nkume” ahụ e “si n’ugwu ahụ bee na-enweghị aka”, na alaeze nke asatọ nke Daniel abụọ, ka bụkwa ihe ga-eme n’ọdịnihu. Ma ọtụtụ n’ime ihe ndị e gosiri n’elu chaatị ndị ahụ banyere Daniel isi nke abụọ, nke asaa na nke asatọ emezuola.
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Ọrụ Kraịst n’ebe nsọ ahụ, na Ahụhụ nke atọ nke Islam, bụ n’ezie isiokwu abụọ ahụ nke na-anọchite akụkọ amụma gafere oge ndị Millerites. Tinyere isiokwu abụọ ahụ, e nwekwara akụkọ ihe mere eme nke ụbọchị ikpeazụ nke a na-anọchi anya ya mgbe e jikọtara chaatị abụọ ahụ n’otu ahịrị. Mgbe a mere nke ahụ, ndakpọ olileanya mbụ nke 1843, dịka e si gosi ya n’elu chaatị mbụ, na-achọta mmezi ya n’elu chaatị nke abụọ. Ha ọnụ na-emepụta ma na-akọwapụta “akụkọ nzuzo” nke Égbè Eluigwe Asaa ahụ, nke a na-emeghe akara ya ugbu a n’ihe gbasara imeghe akara nke Mkpughe nke Jisọs Kraịst.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
A haziri “akụkọ ihe mere eme zoro ezo” n’elu “eziokwu,” nke bụ mkpụrụedemede Hibru atọ ndị ahụ, nke, mgbe e jikọtara ha ọnụ, na-emepụta okwu ahụ bụ “eziokwu.” E si n’akwụkwọ ozi mbụ, nke iri na atọ, na nke ikpeazụ n’usoro mkpụrụedemede Hibru kee okwu ahụ, ha na-anọchikwa anya Jizọs ọ bụghị nanị dịka Eziokwu, kama kwa dịka Alfa na Omega. “Akụkọ ihe mere eme zoro ezo” ahụ na-amalite ma na-akwụsị n’ịda mba n’obi, ma nwee nnupụisi n’etiti, n’ihi na “iri na atọ” bụ ọnụọgụ nke na-anọchi anya nnupụisi.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
Afọ 1843, dị ka e gosiri ya n’elu chaatị mbụ, na-akọwapụta ndakpọ olileanya mbụ na mbata nke oge nchere. Oge nchere ahụ na-eduga n’mbata nke ozi nke Mkpu Etiti Abalị, ebe e gosipụtara nnupụisi nke ụmụ agbọghọ-amaghị-ihe. A na-ekwusa ozi nke Mkpu Etiti Abalị ahụ mgbe ahụ ruo na ndakpọ olileanya ikpeazụ. A na-emeghachi “akụkọ ihe mere eme zoro ezo” ahụ nke Mkpu Etiti Abalị (ruo kpọmkwem n’akwụkwọ ozi ọ bụla) n’ụbọchị ikpeazụ.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“A na-ezokarị m n’ilu banyere ụmụ agbọghọ iri ahụ, ise n’ime ha bụ ndị amamihe, ma ise bụ ndị nzuzu. E mezuwokwa, a ga-emekwa ka e mezuo ilu a ruo n’akwụkwọ ozi nke ọ bụla, n’ihi na o nwere itinye n’ọrụ pụrụ iche n’oge a, ma, dịka ozi mmụọ ozi nke atọ, e mezuwokwa ya, ọ ga-anọgidekwa bụrụ eziokwu dị ugbu a ruo na njedebe nke oge.” Review and Herald, Ọgọst 19, 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Mgbe a ghọtara nkwupụta gara aga n’ụzọ ziri ezi, ọ na-egosi na naanị ìgwè mmadụ nọ n’ụbọchị ikpeazụ ndị nwere ohere ịbụ maamịlị amamihe ma ọ bụ maamịlị nzuzu bụ ndị nọ n’ime otu ìgwè nke tara ahụhụ nke nkụda-mmụọ. Nkụda-mmụọ ahụ bụ ihe na-emepụta oge ichere ahụ, ma ilu ahụ nke “emezuwo ma ga-emezu kwa ruo n’akwụkwọ ozi ya nile” dabere n’elu mmetụta ndị a na-amịpụta n’ime maamịlị ndị ahụ n’oge ichere nke na-amalite site n’otu nkụda-mmụọ. Nkụda-mmụọ ahụ nke gburu “àmà abụọ” ahụ n’okporo ámá nke obodo ahụ, ma mee ka ha bụrụ ọkpụkpụ akọrọ nwụrụ anwụ n’ndagwurugwu ọnwụ, mere na July 18, 2020. Adventism, n’ozuzu ya, etinyeghị aka na nkụda-mmụọ ahụ. Ọ bụrụ na e nwere ihe ọ bụla, ha mere emume banyere amụma ahụ dara ada ka “àmà abụọ” ahụ nọ na-ala n’iyi n’okporo ámá ahụ. Ruo n’akwụkwọ ozi ya nile pụtara “ruo n’akwụkwọ ozi ya nile.”
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
N’akụkọ ihe mere eme nke ndị Millerite, ndị bụbu ndị ọgbụgba ndụ ahụ (Protestantism), mere emume amụma dara ada nke afọ 1843 (nkụda mmụọ mbụ), ma n’oge ahụ ka ndị Protestant gafere ókè nke oge ule nnwale ha. Oge ule ahụ malitere n’ụbọchị 11 Ọgọst, 1840, mgbe mmụọ ozi ahụ dị ike nke Mkpughe isi iri rịdatara n’ime mmezu nke amụma oge nke Ahụhụ nke abụọ (Islam). Ndị Protestant jụrụ oge amụma n’oge nkụda mmụọ mbụ ahụ, n’ihi na amụma ezighị ezi ahụ nyere ha ihe mgbaghara ka ha ghara ịchọ eziokwu ọzọ. Isiokwu nke ihe ịrịba ama niile n’akụkọ ihe mere eme nke ndị Millerite bụ “amụma oge.”
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
N’ụbọchị Septemba 11, 2001, mmụọ ozi nke Mkpughe iri na asatọ rịdatara n’oge mmezu amụma nke Ahụhụ nke atọ (Islam). Isiokwu nke akara-ụzọ nile n’ụbọchị ikpeazụ bụ Islam. Nkwụsị olileanya mbụ na-egosi njedebe nke ime ka e dị ọcha nke ndị nke ọgbụgba ndụ mbụ, dịka e nyere ndị nke ọgbụgba ndụ mbụ n’oge ahụ ihe ngọpụ ka ha ghara ịga n’ihu ịchọ eziokwu. Mgbe ahụ, oge nnwale malitere nye “ụmụ agbọghọ na-amaghị nwoke” nke ụbọchị ikpeazụ, n’ihi na nnwale nke ndị nke ọgbụgba ndụ mbụ nke malitere site n’ịrịdata nke mmụọ ozi ahụ kwụsịrị na nkwụsị olileanya mbụ. Ya mere, nnwale nke ndị a na-anọchi anya dị ka ụmụ agbọghọ na-amaghị nwoke malitere, ma usoro nnwale ahụ ga-emecha gosi ma ụmụ agbọghọ na-amaghị nwoke ahụ bụ ndị nzuzu ka ọ bụ ndị maara ihe.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
N’etiti nkụda-mmụọ mbụ na nke ikpeazụ ka ozi Mkpu Etiti Abalị dị. Isiokwu ozi Mkpu Etiti Abalị nye ndị Miller bụ “oge,” ma isiokwu ozi Mkpu Etiti Abalị n’ụbọchị ikpeazụ bụ “Islam.” N’ime nrọ Miller, a na-eji mkpu kpọtee ya, ma n’oge ahụ, ọla ya na-enwu ugboro iri karịa ka ha si enwu na mbụ. Ọla ndị ahụ dị n’elu eserese ndị na-akọwapụta ozugbo amụma maka ụbọchị ikpeazụ bụ Islam na ikpe nnyocha. Ya mere, ule nke “ozi” Mkpu Etiti Abalị na nke “ahụmahụ” nke ikpe nnyocha nọchiri anya ya abụghị maka ndị nke ọgbụgba ndụ mbụ, kama ọ bụ maka ndị na-ekwupụta na ha bụ ụmụ agbọghọ-amaghị-nwoke ikpeazụ.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Ihe osise a na-emepụta mgbe a chịkọtara chaatị abụọ ahụ ọnụ, nke na-achọpụta akụkọ ihe mere eme site na mmechuihu mbụ ruo na mmechuihu ikpeazụ, na-egosi na n’oge ahụ “akụkọ ihe mere eme zoro ezo” nke Égbè Eluigwe Asaa na-eme, a na-arụzu ọrụ ikpeazụ nke ikpe nchọpụta ahụ. Ọrụ ikpeazụ ahụ bụ ịkàrà narị puku na iri anọ na anọ ahụ, ọ na-emekwa n’oge “oge nsogbu” nke Daniel isi nke itoolu, n’oge iwe mba dị iche iche na Mkpughe isi nke iri na otu, ijide “ifufe anọ” nke Mkpughe isi nke asaa, “igbochi ifufe ike n’ụbọchị ifufe ọwụwa anyanwụ,” nke Aịsaịa isi nke iri abụọ na asaa, na igbochi “ịnyịnya iwe ahụ nke na-achọ ịtọhapụ onwe ya ma wetara ụwa ọnwụ na mbibi.” Ndịàmà amụma ndị a niile na-anọchi anya Islam nke Ahụhụ nke atọ, dịka e si gosi ya n’elu chaatị ndị nsọ ahụ.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
Ihe atọ bụ isi dị n’ime eserese nsọ abụọ nke Habakuk, ndị na-elekwasị anya kpọmkwem n’ihe omume ndị ka bụ n’ọdịnihu n’oge e bipụtara eserese ndị ahụ, bụ ịkpa akara nke otu narị puku na puku iri anọ na anọ ahụ, Islam, na mmezu ilu nke ụmụ agbọghọ iri ahụ. Eserese ndị ahụ na-akọwapụta nnwale, usoro ịkpa akara nke ma “ahụmahụ” ma “ozi.” Ahụmahụ dị mkpa nye nwa agbọghọ nzuzu bụ “Kraịst n’ime unu, olileanya nke ebube,” nke na-anọchi anya izu okè nke otu narị puku na puku iri anọ na anọ ahụ na-anọchi anya.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Ọbụna ihe omimi ahụ nke ezoro ezo kemgbe ọtụtụ oge na site n’ọgbọ niile, ma ugbu a emeela ka e gosipụta ya nye ndị nsọ Ya: ndị ahụ ka Chineke chọrọ ime ka ha mara ihe bụ ụba nke ebube nke ihe omimi a n’etiti ndị mba ọzọ; nke bụ Kraịst n’ime unu, olileanya nke ebube: Onye anyị na-ekwusa, na-adọ mmadụ niile aka ná ntị, na-akụzikwa mmadụ niile n’amamihe niile; ka anyị wee nwee ike iweta mmadụ niile dịka ndị zuru okè n’ime Kraịst Jisọs. Ndị Kọlọsi 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
A na-anọchi anya puku mmadụ otu narị na iri anọ na anọ ahụ dịka òtù ndị mmadụ si n’“ndọkpụ n’agha” pụta. Ndọkpụ n’agha ahụ nke e ji kpọmkwem nọchite anya ya n’akwụkwọ Mkpughe bụ ndọkpụ n’agha nke ịdị nwụrụ anwụ n’okporo ámá ụbọchị atọ na ọkara, dịka e si nọchite anya ya na Mkpughe isi nke iri na otu. Ndọkpụ n’agha nke ọnwụ ihe nnọchianya na-anọchi anya “oge asaa” nke Levitikọs iri abụọ na isii, ndọkpụ n’agha ahụkwa na-achọ ka e gosipụta nchegharị, dịka e ji ekpere Daniel, n’isi nke itoolu, mee ihe atụ.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Mgbe a kpọlitere ọkpụkpụ akọrọ nwụrụ anwụ azụ n’ndụ, a na-ebuli ha ozugbo dịka “ọkọlọtọ”. N’ọnwụ ha, ha enweghị Kraịst n’ime ha, olileanya nke ebube. Otu akụkụ nke nchegharị a chọrọ n’aka ha bụ ikweta ha na ha ejeela ije n’ụzọ megidere Chineke, nakwa na Chineke ejeela ije n’ụzọ megidere ha. Mgbe ha mezuru ihe ndị a chọrọ nke e ji amụma gosi, Kraịst mgbe ahụ “na-abịa na mberede n’ụlọ nsọ Ya”, a na-erutekwa “ahụmịhe” ahụ a chọrọ ka mmadụ bụrụ onye otu n’ime ọkọlọtọ ahụ nke a na-ebuli elu mgbe ahụ.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
“Ahụmahụ” ahụ a na-egosi mgbe e jikọtara chaatị abụọ ahụ ọnụ, ka a na-arụzu site n’ọrụ ikpeazụ nke Kraịst n’ebe nsọ nke eluigwe. “Ahụmahụ” ahụ ka ọhụụ “mareh” na-anọchi anya ya, nke bụ ọhụụ “nke ọdịdị ahụ.” “Ozi” a dị mkpa bụ ọhụụ “chazon,” nke akụkọ ihe mere eme amụma. A na-amata “ozi” ahụ dịka ozi banyere ikpe Chineke na-abịanụ n’elu ụwa nnupụisi, nke Islam nke Ahụhụ nke atọ na-eweta.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
N’afọ 1856, Onye-nwe anyị chọrọ imecha iwughachi Jerusalem nke mmụọ n’ime Adventism. N’okpuru ọbịbịa nke ndị mmụọ ozi atọ ahụ site n’afọ 1798 ruo n’afọ 1844, e wuru ụlọ nsọ nke ndị Millerite n’elu ntọala ya, nke e gosiri dịka “nkume dị oké ọnụ ahịa” n’ime nrọ Miller, dịka eziokwu amụma ndị ahụ dị na chaatị ndị ọsụ ụzọ abụọ ahụ (1843 na 1850) nke mezuru Habakkuk isi nke abụọ si gosi. O wee duru ndị Ya ka ha wuo mgbidi nke iwu Sabbath ụbọchị nke asaa nke Ya, wee kpọghachite ha n’“ụzọ ochie” nke Izrel oge ochie ka ha wee mezue ọrụ nke “okporo ụzọ a ga-eje ije n’ime ya.” MA, ụzọ ochie ahụ gụnyekwara ozizi, amụma, nke e mere iji nwalee ha ma kewapụ ha. N’afọ 1863, Adventism dara n’ule nke “oge asaa ahụ,” wee malite ịkpafuo n’ọzara nke Laodicea.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
Ụbọchị Ọktoba 22, 1844, na-anọchite anya iwu Sunday nke na-abịa n’oge na-adịghị anya, ma n’oge iwu Sunday a ka a ga-emezu ọrụ ahụ nke afọ iri anọ na itoolu nke imecha ámá na mgbidi n’oge nsogbu na-anọchi anya ya, dị ka Daniel kọwara.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Ya mere, mara ma ghọta, na site n’ịpụ apụta nke iwu ahụ ka e weghachi ma wughachi Jerusalem ruo na Mesaịa Onye-isi ga-adị izu asaa, na iri isii na abụọ izu: a ga-ewughachi okporo ụzọ ahụ, na mgbidi ahụ, ọbụna n’oge nsogbu. Daniel 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Ndị amụma niile kwekọrọ n’otu, a na-akọwapụtakwa “oge nsogbu” nke Daniel n’otu aka ahụ n’amaokwu sitere na Early Writings nke anyị na-atụle.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“N’oge ahụ, mgbe ọrụ nke nzọpụta na-eru ngwụcha, nsogbu ga-abịa n’elu ụwa, mba dị iche iche ga-ewekwa iwe, ma a ga-egbochi ha ka ha ghara igbochi ọrụ nke mmụọ ozi nke atọ. N’oge ahụ ka ‘mmiri ikpeazụ ahụ,’ ma ọ bụ ume ọhụrụ sitere n’ihu Onyenwe anyị, ga-abịa, iji nye ike n’olu ukwu nke mmụọ ozi nke atọ, ma kwadebe ndị nsọ ka ha guzosie ike n’oge a ga-awụsa ọrịa-otiti asaa ikpeazụ ahụ.” Early Writings, 85.
We will continue this study in the next article.
Anyi ga-anọgide na-amụ ihe a n’isiokwu na-esote.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Ọ bụrụhaala na ndị na-ekwupụta eziokwu na-ejere Setan ozi, onyinyo nke ala mmụọ ya ga-egbochi ha ịhụ Chineke na eluigwe. Ha ga-adị ka ndị tufuru ịhụnanya mbụ ha. Ha apụghị ile eziokwu ndị ebighị ebi anya. A na-anọchi anya ihe ahụ Chineke kwadebereara anyị n’akwụkwọ Zekaraya, isi nke 3 na 4, na 4:12–14: ‘M wee zaghachi ọzọ, sị ya, Gịnị bụ alaka olive abụọ ndị a nke site n’ọkpọkọ ọlaedo abụọ ahụ na-awụsa mmanụ ọlaedo ahụ site n’ime onwe ha? O wee zaa m, sị, Ị maghị ihe ndị a bụ? M wee sị, Ee e, Onyenwe m. O wee sị, Ndị a bụ ndị e tere mmanụ abụọ ahụ, ndị na-eguzo n’akụkụ Onye-nwe ụwa dum.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Onyenwe anyị jupụtara n’akụrụngwa. Ọ dịghị enwe ụkọ n’ihe eji arụ ọrụ. Ọ bụ n’ihi ụkọ okwukwe anyị, ụwa-ịbụ nke anyị, okwu efu dị ọnụ ala anyị, ekweghị-ekwe anyị, nke a na-egosipụta n’ihe anyị na-ekwu, ka onyinyo ọchịchịrị na-achịkọta onwe ha gburugburu anyị. A naghị ekpughe Kraịst n’okwu ma ọ bụ n’àgwà dị ka Onye ahụ mara mma n’ụzọ niile, na Onye kacha elu n’etiti puku iri. Mgbe mkpụrụ obi na-enwe afọ ojuju ibuli onwe ya elu n’ebe ihe efu dị, Mmụọ nke Onyenwe anyị nwere ike ime obere ihe maka ya. Ọhụụ anyị nke na-adịghị ahụ anya nke ọma na-ahụ onyinyo ahụ, ma ọ pụghị ịhụ ebube dị n’akụkụ ọzọ ya. Ndị mmụọ ozi na-ejide ifufe anọ ahụ, nke a na-anọchi anya ya dịka ịnyịnya iwe juru n’obi na-achọ ịgbapụ ma gbaa ọsọ gafee elu ụwa niile, na-eburu mbibi na ọnwụ n’ụzọ ya.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Ànyị ga-arahụ ụra n’ezinụ ọnụ nke ụwa ebighị ebi? Ànyị ga-abụ ndị dara mba, ndị oyi, na ndị nwụrụ anwụ? O, ka anyị wee nwee n’ime ụka anyị Mmụọ na ume nke Chineke a na-eku n’ime ndị Ya, ka ha wee guzoro n’ụkwụ ha wee dị ndụ. Anyị kwesịrị ịhụ na ụzọ ahụ dị warara, na ọnụ ụzọ ámá ahụ dịkwa mkpagide. Ma ka anyị na-esi n’ọnụ ụzọ ámá ahụ dị mkpagide gafee, mbara ya enweghị oke ọ bụla.” Manuscript Releases, volume 20, 217.