The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.
Nnupụisi nke Adventizim Laodicea na 1863, ka e gosiri n’ụdị ya site n’ọnụ ikpe a kpọpụtara megide iwughachi Jeriko.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Jọshụa wee mee ka ha ṅụọ iyi n’oge ahụ, sị, Onye ahụ a bụrụ ọnụ n’ihu Onyenwe anyị, nke ga-ebili wughachi obodo a bụ Jeriko: n’ime ọkpara ya ka ọ ga-atọ ntọala ya, n’ime nwa ya nke kasị nta ka ọ ga-eguzobe ọnụ ụzọ ámá ya. Jọshụa 6:26.
The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.
Nnupụisi nke Adventism nke Laodisia n’afọ 1863, ka e jirila dị ka ihe atụ site n’aka ndị na-ewu ụlọ jụrụ nkume isi nkuku ahụ.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.
Jisọs sịrị ha, Ùnu agụbeghị mgbe ọ bụla n’Akwụkwọ Nsọ, Nkume ahụ ndị na-ewu ụlọ jụrụ, otu ahụ ka e mere isi nkuku: nke a bụ ọrụ Onyenweanyị, ọ dịkwa ịtụnanya n’anya anyị? Ya mere asị m unu, a ga-anapụ unu alaeze Chineke, e nye ya mba nke na-amịpụta mkpụrụ ya. Matiu 21:42, 43.
The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.
Nnupụisi nke Adventism nke Laodisia n’afọ 1863, ka e gosipụtara n’ụdị nwa ehi ọlaedo nke Eron.
For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.
N’ihi na ha gwara m, Soro anyị mee chi, ndị ga-aga n’ihu anyị; n’ihi na banyere Mosis a, nwoke ahụ nke kpọpụtara anyị n’ala Ijipt, anyị amaghị ihe meworo ya. M wee sị ha, Onye ọbụla nwere ọlaedo, ka ha yipụ ya. Ha wee nye m ya: mgbe ahụ, atụbara m ya n’ọkụ, nwa ehi a wee pụta. Ma mgbe Mosis hụrụ na ndị ahụ bụ ndị gba ọtọ; (n’ihi na Erọn emewo ka ha gba ọtọ ruo n’ihere ha n’etiti ndị iro ha). Ọpụpụ 32:23–25.
The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.
Nnupụisi nke Adventizim Laodisia n’afọ 1863, e jiri ụmụ ehi ọlaedo abụọ Jeroboam mee ihe nnọchianya ya.
If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.
Ọ bụrụ na ndị a arịgoro ịchụ aja n’ụlọ Onyenwe anyị dị na Jerusalem, mgbe ahụ obi ndị a ga-alaghachi ọzọ n’ebe nna ha ukwu nọ, ya bụ, n’ebe Rehoboam eze Juda nọ; ha ga-egbukwa m, laghachikwara n’ebe Rehoboam eze Juda nọ. N’ihi ya, eze ahụ kpọrọ ndụmọdụ, mee ụmụ ehi ọlaedo abụọ, wee sị ha, Ọ dị ukwuu nye unu ịrịgo Jerusalem: lee chi unu, O Izrel, ndị kpọpụtara unu n’ala Ijipt. O doro otu n’ime ha na Betel, nke ọzọkwa ka o tinyere na Dan. 1 Ndị Eze 12:27–29.
The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.
Nnupụisi nke Adventizim nke Laodisia n’afọ 1863 ka e mere ka ọ bụrụ ụdị ya site n’aka amụma ahụ sitere na Juda, onye nwụrụ n’etiti ịnyịnya ibu na ọdụm.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.
O wee ruo, mgbe o risịrị nri, ma mgbe ọ ṅụsịrị ihe ọṅụṅụ, na o tinyere n’elu ịnyịnya ibu ya ihe ga-ebu ya, ya bụ, maka onye amụma ahụ ọ kpọghachiri azụ. Ma mgbe ọ laworo, ọdụm zutere ya n’ụzọ, gbuo ya: a tụfukwara ozu ya n’ụzọ, ịnyịnya ibu ahụ guzokwa n’akụkụ ya, ọdụm ahụ guzokwa n’akụkụ ozu ahụ. 1 Ndị Eze 13:23, 24.
The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.
Nnupụisi nke Adventism nke Laodicea n’afọ 1863 ka e ji ihe nlereanya gosi site n’ule nke iri nke Izrel oge ochie, nke malitere ijegharị ha n’ọzara.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.
Ma dị nnọọ ka m dị ndụ, a ga-ejupụta ụwa nile n’ebube nke Onyenwe anyị. N’ihi na ndị ikom ahụ nile hụworo ebube m na ọrụ ebube m, ndị m rụrụ n’Ijipt na n’ọzara, ma nwalewo m ugbu a ugboro iri ndị a, ma erubeghị olu m isi; n’eziokwu, ha agaghị ahụ ala ahụ nke m ṅụrụ ndị nna ha iyi banyere ya, ọ dịghịkwa onye ọbụla n’ime ndị kpasuru m iwe ga-ahụ ya: ma ohu m Keleb, n’ihi na o nwere mmụọ ọzọ n’ime ya, ma soro m n’ụzọ zuru ezu, ya ka m ga-ebubata n’ala ahụ ebe ọ gara; mkpụrụ ya ga-enwetakwa ya. Ọnụ Ọgụgụ 14:21–23.
The apostle Paul taught:
Pọl onyeozi kuziri:
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Ugbu a, ihe ndị a niile mere ha dịka ihe atụ: e deekwa ha n’akwụkwọ maka ịdụ anyị ọdụ, bụ́ ndị ọgwụgwụ nke ụwa bịakwasịrị. 1 Ndị Kọrịnt 10:11.
Commenting on that prophetic principle, Sister White said:
Na-akọwa ụkpụrụ amụma ahụ, Nwannaanyị White kwuru:
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Onye ọ bụla n’ime ndị amụma oge ochie ekwuwo okwu, ọ bụghị nke ukwuu maka oge nke ha dịka maka oge anyị, nke mere na ibu-amụma ha dị irè n’ebe anyị nọ. ‘Ugbu a ihe ndị a niile mere ha ka ha bụrụ ihe atụ: e dekwara ha maka ịdụ anyị ọdụ, bụ́ ndị ọgwụgwụ ụwa bịakwasịrị.’ 1 Ndị Kọrịnt 10:11. ‘Ọ bụghị nye onwe ha, kama nye anyị ka ha na-eje ozi n’ihe ndị ahụ, nke ndị kwusara unu ozi ọma site na Mmụọ Nsọ ezitere si n’eluigwe ugbu a kọrọ unu; ihe ndị a ka ndị mmụọ ozi na-achọsi ike ileba anya n’ime ha.’ 1 Pita 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Baịbụl achịkọtara ma kee akụ ya ọnụ maka ọgbọ ikpeazụ a. Ihe omume ukwu niile na omume nsọ ndị dị oke njọ nke akụkọ ihe mere eme nke Agba Ochie abụrụla, ma na-abụkwa, na-emegharị onwe ha n’ime nzukọ n’ụbọchị ikpeazụ ndị a.” Selected Messages, akwụkwọ 3, 338, 339.
The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.
Ozi nke mmiri ozuzo ikpeazụ, dị ka Aịsaịa si kwuo, bụ ozi; n’ihi na ọ na-akọwapụta na ndị ajọ omume ga-ajụ ịnụ ya, ma ọ na-akọwa ozi ahụ dịka “ahịrị n’elu ahịrị”.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Ònye ka ọ ga-akụziri ihe ọmụma? ònyekwa ka ọ ga-eme ka ọ ghọta ozizi? ndị a napụrụ ara mmiri ara ehi, ndị a dọpụtara n’obi nne. N’ihi na iwu ga-adị n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrịkwa ebe ahụ: n’ihi na ọ ga-eji egbugbere ọnụ nsụ nsụ na asụsụ ọzọ gwa ndị a okwu. Ndị ọ sịrị ha, Nke a bụ izu ike nke unu ga-eji mee ka onye ike gwụrụ zuru ike; nke a kwa bụ ume ọhụrụ: ma ha ekweghị ịnụ. Ma okwu Onyenwe anyị ghọrọ ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrịkwa ebe ahụ; ka ha wee gaa, daa azụ, bụrụ ndị e tiworo agbaji, bụrụ ndị a tọrọ n’ọnyà, ma bụrụkwa ndị e jidere. Aịsaịa 28:9–13.
Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.
N’ime ahịrị isii ndị anyị ka chọpụtara, ma n’ezie e nwekwara ndị ọzọ anyị na-egosighị, otu na-emesi 1863 ike dị ka njedebe nke ule na-aga n’ihu nke dugara n’ịkpafụ n’ọzara. Abụọ na-emesi ike na a gafere otu ndị nke ọgbụgba ndụ mbụ ma dochie ha site n’otu ndị a họpụtara ọhụrụ. Otu na-akara ọbụbụ ọnụ maka iwughachi ihe e zubere ka a hapụ ya ka ọ bụrụ nke e bibiri emebi ma gbahapụ n’okpuru ọbụbụ ọnụ Chineke dịka ọ dị, ma nke ọzọ na-akara ọbụbụ ọnụ maka ịlaghachi ebe a machibidoro gị ịga. Abụọ na-enye ihe atụ nke adịgboroja nke mbadamba abụọ nke Iwu Iri ahụ, bụ́ ndị nọchiri anya mbadamba abụọ Habakuk.
The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.
Ehi ọlaedo nke Erọn na Jeroboam na-anọchi anya onyinyo adịgboroja nke ekworo, nke nọchiri anya chaatị adịgboroja nke 1863. Mgbe a chịkọtara ha ọnụ, ndị àmà abụọ ahụ, bụ Erọn na Jeroboam, na-akụzi na tebụl abụọ Habakuk nọchiri anya otu tebụl, n’otu ụzọ ahụ kwa tebụl abụọ nke Iwu Iri ahụ nọchiri anya otu iwu Chineke. Ha abụọ ọnụ na-aghọ otu akara, nke e si na abụọ mejupụta ya mgbe a chịkọtara ha ọnụ. Otu ike omume amụma ahụ nke tebụl abụọ nke iwu Chineke dịkwa n’ime tebụl abụọ Habakuk, ma ọnụ, adịgboroja Erọn na Jeroboam na-ekwu gbasara ihe omume amụma ahụ.
The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.
A na-egosipụta ọgbọ mbụ nke Adventism site n’ihe oyiyi nke ekworo dị n’Ezikiel isi nke asatọ. Ọhụụ nke malitere n’ụbọchị nke ise, nke ọnwa nke isii n’afọ nke isii, n’isi nke asatọ nke Ezikiel, na-aga n’ihu ruo n’isi nke itoolu, ebe e ji gosipụta ịka akara nke puku narị anọ na iri anọ na anọ ahụ. Mgbe Nwanyị White na-ekwu maka ihe atụ nke ịka akara dị n’isi nke itoolu, ọ na-etinye njirimara nke agwa Chineke nke na-egosi na ọ bụ n’ọgbọ nke atọ na nke anọ ka Chineke na-ekpe ndị na-adịghị erube isi ikpe. Ya mere, ọ na-etinye eziokwu nke jikọtara kpọmkwem na iwu nke abụọ, nke bụ iwu na-amachibido ife arụsị, dịka ụmụ ehi ọlaedo nke Erọn na nke Jeroboam dị.
“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“‘Ọ kpọrọ nwoke ahụ yi uwe ọcha akwa linin, onye inkhorn nke odeakwụkwọ dị n’akụkụ ya; Jehova wee sị ya, Gafee n’etiti obodo ahụ, n’etiti Jerusalem, tinye akara n’egedege ihu ndị ikom ahụ na-asụ ude ma na-eti mkpu n’ihi ihe arụ nile a na-eme n’etiti ya. Ma ọ sịrị ndị ọzọ n’ịnụ m, Soro ya gafee obodo ahụ, tibie: ka anya unu ghara ịzọpụta, unu enwekwala ebere: gbuchapụ kpamkpam ndị agadi na ndị na-eto eto, ma ụmụ agbọghọ na ụmụntakịrị na ndị inyom: ma unu abịarula nso nwoke ọbụla nke akara ahụ dị n’ahụ́ ya; malitekwa n’ebe nsọ M. Ha wee malite n’aka ndị okenye ahụ nọ n’ihu ụlọ ahụ.’”
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
“Jisọs na-achọ ịhapụ oche ebere nke ebe nsọ nke eluigwe ka O yikwasị uwe nke ịbọ̀ ọ́bọ̀ ma wụsa iwe Ya site n’ikpé n’ahụ ndị ahụ na-anabatabeghị ìhè Chineke nyere ha. ‘N’ihi na a naghị emezu ikpe megide ọrụ ọjọọ ọsọ ọsọ, ya mere obi ụmụ mmadụ na-adị n’ime ha n’uju ime ihe ọjọọ.’ Kama ka ndidi na ogologo ntachi obi nke Onyenwe anyị gosipụtara n’ebe ha nọ mee ka obi ha dị nro, ndị na-adịghị atụ egwu Chineke, ndị na-adịghị ahụkwa eziokwu n’anya, na-eme ka obi ha sie ike n’ụzọ ọjọọ ha. Ma e nwere ókè ọbụna n’ogologo ntachi obi nke Chineke, ọtụtụ mmadụ na-agafe ókè ndị a nke ukwuu. Ha agabigala ókè amara, ya mere Chineke aghaghị itinye aka ma gosi na nsọpụrụ nke Ya ziri ezi.”
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
“Banyere ndị Amoraịt, Onyenwe anyị kwuru, sị: ‘N’ọgbọ nke anọ ka ha ga-alọghachi ọzọ n’ebe a: n’ihi na ajọ omume nke ndị Amoraịt erubeghị oke.’ Ọ bụ ezie na mba a pụtara ìhè n’ihi ikpere arụsị na nrụrụ aka ha, ha akabeghị ejuputa iko nke ajọ omume ha, Chineke agaghịkwa enye iwu ka e bibie ha kpamkpam. Ndị mmadụ ga-ahụ ike nke Chineke ka e gosipụta ya n’ụzọ pụrụ iche, ka a ghara ịhapụ ha n’enweghị ihe ngọpụ. Onye Okike ahụ jupụtara n’obi ebere dị njikere idi ajọ omume ha ruo n’ọgbọ nke anọ. Mgbe ahụ, ọ bụrụ na ahụghị mgbanwe ọ bụla ka mma, ikpe Ya dị iche iche ga-adakwasị ha.”
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“N’ezi izi na-enweghị ntụpọ, Onye Enweghi Nsụcha ka na-edebe akwụkwọ ọgụgụ banyere mba nile. Mgbe a ka na-enye ebere Ya site n’ịkpọku ka e chegharịa, akwụkwọ ọgụgụ a ga-anọgide meghee; ma mgbe ọnụọgụgụ ahụ ruru ókè ụfọdụ nke Chineke kpebiri, ozi nke iwe Ya amalite. A na-emechi akwụkwọ ọgụgụ ahụ. Ndidi nke Chineke akwụsị. Enweghịkwa arịrịọ ebere ọzọ n’ihi ha.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Onye amụma ahụ, ka ọ na-eleba anya n’ime ọtụtụ ọgbọ ndị ga-abịa, hụrụ oge a ka e gosiri n’ihu ọhụ ya. Mba dị iche iche nke ọgbọ a abụwo ndị natara ebere ndị na-enweghị atụ. E nyewo ha ngọzi kasị họrọ nke eluigwe; ma idebawo mpako na-abawanye, anyaukwu, ikpere arụsị, nlelị Chineke, na enweghị ekele dị ala megide ha. Ha na-eme ngwa ngwa imechi ndekọ ha n’ihu Chineke.”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Ma ihe nke na-eme ka m maa jijiji bụ eziokwu ahụ bụ na ndị natara ìhè na ihe ùgwù kasịnụ emerụọla site n’ajọ omume na-achị ebe niile. N’ihi mmetụta nke ndị ajọ omume gbara ha gburugburu, ọtụtụ, ọbụna n’ime ndị na-ekwupụta eziokwu, ajụla oyi ma a na-ebudakwa ha n’ike nke nnukwu iyi ajọ omume ahụ. Nlelị zuru ụwa ọnụ a na-atụkwasị nsọpụrụ Chineke n’ezie na ịdị nsọ na-eduga ndị na-ejikọtaghị onwe ha nke ọma na Chineke n’ịla n’iyi nsọpụrụ ha nye iwu Ya. Ọ bụrụ na ha na-eso ìhè ahụ ma na-erubere eziokwu isi site n’obi, iwu nsọ a ga-adị ha ọbụna karịa oke ọnụ ahịa n’oge a na-eleda ya anya ma na-ewepụ ya n’ọnọdụ ya. Ka enweghị nsọpụrụ nye iwu Chineke na-apụta ìhè karịa, otú ahụkwa ka akara nkewa dị n’etiti ndị na-edebe ya na ụwa na-apụta n’ụzọ doro anya karịa. Ịhụnanya nye ụkpụrụ nsọ ndị ahụ sitere n’aka Chineke na-abawanye n’otu òtù dị ka nlelị a na-ele ha si abawanye n’òtù ọzọ.
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Nsogbu ahụ na-abịarukwu nso ngwa ngwa. Ọnụọgụgụ ndị na-arịwanye elu ọsọ ọsọ na-egosi na oge nleta Chineke fọrọ nke nta ka ọ bịaruo. Ọ bụ ezie na Ọ naghị achọ ịta ahụhụ, ma n’agbanyeghị nke ahụ Ọ ga-ata ahụhụ, nke ahụ kwa n’egbughị oge. Ndị na-eje ije n’ìhè ga-ahụ ihe ịrịba ama nke ihe ize ndụ ahụ na-abịarukwu nso; ma ha ekwesịghị ịnọdụ jụụ, na-atụ anya mbibi ahụ n’enweghị nchegbu, na-akasi onwe ha obi n’okwukwe na Chineke ga-echebe ndị Ya n’ụbọchị nleta ahụ. Ọ dị nnọọ anya na nke ahụ. Ha kwesịrị ịghọta na ọ bụ ọrụ ha ịrụsi ọrụ ike nke ọma iji zọpụta ndị ọzọ, na-elekwasị anya n’ebe Chineke nọ n’okwukwe siri ike ka O nyere ha aka. ‘Ekpere umeala n’obi nke onye ezi omume na-ekpe n’ike na-arụ ọrụ nke ukwuu.’
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Yist nke nsọpụrụ Chineke efunahụbeghị ike ya kpamkpam. N’oge ihe ize ndụ na nkụda mmụọ nke nzukọ‑nsọ kacha njọ, obere ìgwè ahụ nke guzo n’ìhè ga na-asụ ude ma na-eti mkpu n’ihi arụ arụ nile a na-eme n’ala ahụ. Ma karịsịa, ekpere ha ga-arịgo n’ihi nzukọ‑nsọ, n’ihi na ndị otu ya na-eme dị ka omume nke ụwa si dị.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Ekpere siri ike nke mmadụ ole na ole a kwesịrị ntụkwasị obi agaghị aba n’efu. Mgbe Onyenwe anyị ga-apụta dị ka onye ọbọ, Ọ ga-apụtakwa dị ka onye nchebe nke ndị niile debere okwukwe n’ịdị ọcha ya ma debe onwe ha n’enweghị ntụpọ sitere n’ụwa. Ọ bụ n’oge a ka Chineke kwere nkwa ịbọọrọ ndị nke Ya a họpụtara, ndị na-akpọku Ya ehihie na abalị, n’agbanyeghị na Ọ na-adịte aka n’ịnagide ha.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.
“Iwu ahu bu: ‘Gafee n’etiti obodo ahu, gafee n’etiti Jerusalem, ma tee akara n’egedege ihu nke ndị ikom ahụ na-asụ ude ma na-ebe akwa n’ihi arụ nile jọgburu onwe ha a na-eme n’etiti ya.’ Ndị a na-asụ ude ma na-ebe akwa anọwo na-ekwusa okwu nke ndụ; ha adụla ọdụ, baakwa mba, rịọkwa arịrịọ. Ụfọdụ ndị na-eme ka Chineke ghara ịsọpụrụ chegharịrị ma wedaa obi ha n’ihu Ya. Ma ebube nke Onyenwe anyị esiwo n’Izrel pụọ; ọ bụ ezie na ọtụtụ ka nọgidere na-eme ụdị ofufe okpukpe, ike Ya na ọnụnọ Ya adịghị.” Testimonies, mpịakọta nke 5, 207–210.
To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.
Iji kewaa ọhụụ nke ịkpọkọta akàrà dịka Ezikiel siri gosipụta ya n’ụzọ ziri ezi, ọ dị mkpa ịghọta ọgbọ anọ nke Adventism. Nwannaanyị White malitere akụkụ ederede anyị họọrọ site n’ịtụ aka ozugbo n’isi nke itoolu nke Ezikiel, ma akụkụ ahụ anyị họọrọ na-ejedebe kwa site n’ịtụ aka ozugbo n’isi nke itoolu nke Ezikiel. N’akụkụ ederede ahụ ọ na-ekwu banyere Ezikiel, “Onye amụma ahụ, ka ọ na-ele anya n’ala n’ọgbọ ndị ga-abịa, e gosipụtara oge a n’ihu ọhụụ ya.” Ezikiel hụrụ ọnọdụ ndị na-eme n’oge a na-akara otu narị na iri anọ na anọ puku akàrà.
In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”
N’isiokwu gara aga, anyị jiri amaokwu atọ kpọmkwem sitere n’aka Mmụọ nke Amụma mata na “ndị mmanya nke Ifrem” nke Aịzaịa, ndị a n’amaokwu a kpọrọ “ndị ikom ochie,” ndị kwa n’ebe amaokwu abụọ ahụ nọ na-anọchi anya ọchịchị Jerusalem (Adventism), apụghị ịhụ na a ga-enwe ngosipụta dị ike nke ike Chineke dịka n’afọ ndị gara aga. N’amaokwu a, otu ngosipụta ahụ nke ike Chineke nke ha jụrụ ịhụ ga-eme dịka akụkụ nke ikpe Chineke nke a ga-eweta n’isi ha, n’ihi na e kwuru na, “ndi madu ahu ga-ahu ike Chineke ka egosiputara ya n’uzọ puru iche, ka ewe ghara inwe ihe ngọpụ ọ bụla.”
Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?
Adventizim nke Laodisia ajụ ịhụ ngosipụta nke mmiri ozuzo ikpeazụ nke malitere ịsa ntakịrị n’ụbọchị Septemba 11, 2001, ma ha ga-ahụ njedebe kasịnụ nke mmiri ozuzo ahụ mgbe a ga-emeghachi ozi nke Mkpu Etiti Abalị n’ụbọchị ikpeazụ. Ozi ahụ bụ Alakụba nke Ahụhụ nke atọ. Ọ̀ bụghị ndị ndu Izrel oge ochie, ndị ka kpọgidere Mesaya ha n’obe, hụrụ mgbe e wụsara Mmụọ Nsọ n’ụbọchị Pentikọst?
The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.
Akụkụ Akwụkwọ Nsọ a na-akọwa nzukọ-ukwu, nke, dịka ihe gbara ya gburugburu si dị, Ezikiel na-anọchi anya ya dịka Jerusalem; ndị òtù nọ n’ime nzukọ-ukwu ahụ (Jerusalem) ka e ji “obere ìgwè” tụnyere, bụ́ ndị a makwaara dị ka ndị “na-eje ije n’ìhè,” ma bụrụkwa “ndị ole na ole kwesịrị ntụkwasị obi.” Bible na-akụzi na a kpọrọ “ọtụtụ” mmadụ, ma a họrọ “ndị ole na ole.” Isiokwu nke akụkụ a gụnyekwara ọnụma Chineke nke a na-ewetara ndị Ya. Ndị ahụ ewetala ikpe ha n’elu onwe ha, ma Chineke na-ekwupụta kpọmkwem na ọ bụ ndị mmụọ-ozi Ya na-arụzu ọrụ mbibi ahụ. Chineke anaghị agha ụgha mgbe ọ bụla, ọ kpọwokwa nkwa na ọ bụ Ya na-eleta ajọ omume nke mmadụ ruo n’ọgbọ nke atọ na nke anọ. Ikenye mmezu nke ikpe ahụ n’aka onye ọ bụla ọzọ na-abụghị Chineke bụ ịgọnarị agwa Ya, ma gosi na Ọ bụ onye ụgha.
The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.
Akụkụ a na-akọwapụta na mgbe ndị mmụọ ozi mbibi nke Ezikiel malitere ịgafe n’etiti Jerusalem, ọ bụ mgbe ahụ ka “ọrụ nke iwe Ya na-amalite.” Iwe Chineke na-amalite na Jerusalem, nke bụ ụka Ya, nke bụ Adventism nke Laodisia.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
N’ihi na oge eruola ka ikpe bido n’ụlọ Chineke: ọ bụrụkwa na ọ bido na mbụ n’ebe anyị nọ, gịnị ka njedebe ga-abụ nke ndị na-erubeghị oziọma Chineke isi? 1 Peter 4:17.
God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.
Iwe Chineke na-arụzu site n’aka ndị mmụọ-ozi Chineke, ma mgbe ọrụ ha malitere, e nyere ha iwu ka ha “tua,” mmadụ niile, ma ka “anya unu ghara ịzọpụta, unu atụkwala ebere: gbuchaa kpamkpam ndị agadi na ndị ntorobịa, ma ụmụ agbọghọ na ụmụntakịrị, na ndị inyom: ma unu abịakwutekwala nwoke ọbụla nke akara ahụ dị n’ahụ́ ya; malitekwa n’ebe nsọ M dị.” Iwe Chineke na-emezu site n’aka ndị mmụọ-ozi dị nsọ, ma isi okwu anyị na-achọ ịkọwapụta ebe a bụ na mmalite nke ozi nke iwe Chineke na-emezu n’ọgbọ nke anọ.
We will continue this study in the next article.
Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esonụ.
And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.
Ọ ga-erukwa n’ụbọchị àjà nke Onyenwe anyị, na M ga-ata ndị isi, na ụmụ eze, na ndị niile yi uwe ndị mba ọzọ ahụhụ. N’otu ụbọchị ahụ kwa ka M ga-ata ndị niile na-awụlikwa n’elu ọnụ ụzọ, ndị na-eju ụlọ ndị nna ha ukwu ime ihe ike na aghụghọ ahụhụ. Ọ ga-erukwa n’ụbọchị ahụ, ka Onyenwe anyị kwuru, na a ga-enwe mkpọtụ nke iti mkpu sitere n’ọnụ ụzọ ámá azụ, na ịkwa ákwá sitere n’akụkụ nke abụọ, na nnukwu nkụda sitere n’ugwu nta nile. Kwasịa ákwá, unu ndị bi na Maktesh, n’ihi na e bibiela ndị ahịa nile; e bibikwara ndị niile na-ebu ọlaọcha. Ọ ga-erukwa n’oge ahụ, na M ga-eji oriọna chọgharịa Jerusalem, ma taa ndị ikom ahụhụ bụ́ ndị kwụsiri ike n’ebe ha doro dị ka mmanya n’akpụkpọ ya: ndị na-ekwu n’obi ha, Onyenwe anyị agaghị eme ezi ihe, ọ gaghịkwa eme ihe ọjọọ. Zefanaịa 1:8–12.