Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.
A na-eme ka eziokwu guzosie ike n’elu àmà nke mmadụ abụọ ma ọ bụ atọ, ma itinye arụ arụ anọ nke Isi nke asatọ nke Ezekiel n’ọrụ dịka ọgbọ anọ nke Adventizim Laodisia nwere ọtụtụ ndị àmà. N’isiokwu ndị gara aga, e gosipụtara na ụka asaa nke Mkpughe isi nke abụọ na nke atọ abụghị naanị na ha nọchiri anya akụkọ ihe mere eme nke Izrel nke oge a site n’oge ndịozi ruo n’ọgwụgwụ ụwa, kama na ụka asaa ahụ nọchikwara anya akụkọ ihe mere eme nke Izrel oge ochie site n’oge Mozis ruo n’oge Kraịst.
The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.
Ụka Efesọs nọchiri anya ma ụka Ndị Kraịst nke mbụ, ma kwa Izrel oge ochie site n’oge Mosis ruo n’oge Ndị Ikpe. Ụka Sịmaana nọchiri anya oge mkpagbu site n’oge ndị na-eso ụzọ Kraịst ruo n’oge eze ukwu Rom, Constantine, ma kwa oge Ndị Ikpe, mgbe onye ọ bụla na-eme ihe ziri ezi n’anya nke ya. Ụka Pegamọs nọchiri anya oge nkwekọrịta na ndọghachi n’eziokwu site n’oge Constantine ruo n’oge ọchịchị papal na 538, ma kwa oge Izrel oge ochie jụrụ Chineke họrọ eze, ma na-anọgide na-ekwekọrịta na alaeze ndị ọgọ mmụọ gbara ha gburugburu. Ụka nke anọ, Taịataịra, nke Jezebel nọchiri anya, bụ oge ọchịchị papal site n’afọ 538 ruo 1798, ma kwa afọ iri asaa nke ndọrọ-n’agha nke Izrel oge ochie na Babilọn.
Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.
Ụka anọ ahụ na-anọchikwakwa anya ọgbọ anọ nke Adventism, ma na-enye àmà maka itinye ihe arụ anọ nke Ezikiel n’ọrụ n’ebe ọgbọ anọ ahụ nọ. Nnupụisi nke 1863 nọchiri anya ọgbọ mbụ nke Izrel oge ochie, dịka e gosipụtara ya n’nnupụisi nke nwa ehi ọlaedo nke Erọn. Ọgbọ mbụ ahụ gụnyere ndụmọdụ e nyere ụka Efesọs, nke na-egosi na ndị nke Chineke ahapụwo ịhụnanya mbụ ha, nakwa na ha kwesịrị ichegharị ma laghachi n’ịhụnanya mbụ ha. N’afọ 1863, a tụpụrụ ịhụnanya mbụ ahụ n’akụkụ, dịka e ji ọla dị oké ọnụ ahịa William Miller nọchite ya anya (eziokwu ndị ntọala, karịsịa “oge asaa”), ma a dụrụ ndị nke Chineke ọdụ ka ha laghachi.
Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.
Ma enwere m ihe megide gị, n’ihi na ị hapụwo ịhụnanya mbụ gị. Ya mere, cheta ebe i siri dapụ, chegharịa, ma rụọ ọrụ mbụ ahụ nile; ma ọ bụghị ya, aga m abịakwute gị ngwa ngwa, wepụ ihe-ndọba oriọna gị n’ọnọdụ ya, ma ọ bụrụ na ị chegharịghị. Mkpughe 2:4, 5.
The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.
Ndị Millaịt agbaala mgba megide Protestantizim nke dapụrụ n’ezi okwukwe, nke Jeremaịa kpọrọ “nzukọ nke ndị na-akwa emo,” ma jiri ndidi chere ka ọhụụ ahụ bịaruo; n’ihi na mgbe ọ bịarutere, ọ gaghị aghọ ụgha. E gosipụtara “nzukọ nke ndị na-akwa emo” site n’amụma ochie ahụ nke ghọgburu onye amụma Juda, onye wetara ịba mba megide ofufe adịgboroja nke Jeroboam.
I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.
Amaaram ọrụ gị nile, na ndọgbu gị, na ntachi-obi gị, nakwa otu ị na-apụghị ịnagide ndị bụ ajọ mmadụ: i nwaleela ndị na-asị na ha bụ ndịozi, ma ha abụghị, i wee hụ na ha bụ ndị ụgha: I bukwara ibu, nwee ntachi-obi, ma n’ihi aha m ka i ji dọgbuo onwe gị n’ọrụ, ma ị daghị mbà. Mkpughe 2:2, 3.
The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.
Ụka nke abụọ, ya bụ Smaina, nọchiri anya oge mkpagbu n’ime ụka Ndị Kraịst mbụ, nke mejupụtara ndị ezi ndị nwụrụ n’ihi okwukwe na ụfọdụ ndị wetara mkpagbu n’ahụ ha n’onwe ha n’ihi ebumnobi ndị na-erughị nsọ. Ọ nọchirikwa anya oge Ndị Ikpe, mgbe onye ọ bụla n’Izrel oge ochie na-eme ihe ọ bụla o chere na ọ dị mma n’anya ya. Ọgbọ nnupụisi ahụ nke malitere na 1888 kọwara oge mkpagbu megide Mmụọ nke Amụma, ndị ozi a họpụtara nke oge ahụ, na Mmụọ Nsọ. O webatara oge mgbe ndị okenye oge ochie nke Adventizim Laodisia họọrọ ime ihe ọ bụla o yiri ha ka ọ dị mma n’anya ha, dịka e si hụ ya n’aka ndị dịka Kellogg, Prescott, na Daniells.
The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.
N’oge ahụ, ndị ole na ole ahụ kwesịrị ntụkwasị obi nọ n’ọnọdụ ọgụ ime mmụọ na-egbu egbu megide otu ìgwè nke na-ekwu na ha bụ ndị Juu, ma ha abụghị. N’agbanyeghị ọnọdụ ndu ha, ha bụ ndị ụlọ nzukọ Setan, dịka Nwanyị White gbara àmà site n’ịkọwa na ụfọdụ nọ n’okpuru nduzi “nke ndị mmụọ ozi a chụpụrụ n’eluigwe.” Ha kwuru na ha bụ ndị amamihe, ma ha bụ ndị nzuzu. E tinyereghị ikpe ọmụma n’ahụ ndị amamihe n’oge ahụ, kama e nyere ha agbamume ka ha bụrụ ndị kwesịrị ntụkwasị obi ruo ọnwụ. N’afọ 1915, okwu ikpeazụ Nwanyị White kwuru bụ, “Amaara m onye m kweere na ya,” n’ihi na ọ bụ onye kwesịrị ntụkwasị obi ruo ọnwụ.
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.
Amaara m ọrụ gị, na mkpagbu, na ịda ogbenye gị, (ma ị bara ụba) amakwaaram nkwulu nke ndị na-asị na ha bụ ndị Juu, ma ha abụghị, kama ha bụ ụlọ nzukọ nke Setan. Atụla egwu n’ihi ihe ndị ahụ ọ bụla ị ga-ata ahụhụ n’ihi ha: lee, ekwensu ga-atụba ụfọdụ n’ime unu n’ụlọ mkpọrọ, ka e wee nwalee unu; unu ga-enwekwa mkpagbu ụbọchị iri: bụrụ onye kwere ekwe ruo ọnwụ, M ga-enyekwa gị okpueze nke ndụ. Mkpughe 2:9, 10.
The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.
Ụka Pergamos nọchiri anya nkwekọrịta etiti eziokwu na njehie, etiti ikpere arụsị na Iso Ụzọ Kraịst, n’oge eze ukwu Constantine, nakwa nkwekọrịta Israel oge ochie nke mere n’akụkọ ihe mere eme nke ndị eze. Ọ nọchiri anya ngwakọta eziokwu na njehie, nke nwere ike ịmịpụta naanị njehie. E jiri ogbako Akwụkwọ Nsọ nke 1919 nọchite ya, ebe e mere ka mbipụta nke akwụkwọ ahụ, “The Doctrine of Christ”, pụta, iji mepụta ozi Adventist nke ga-anọchi anya n’ụzọ ka nso ozi ọma ụgha nke Protestantism dapụrụ n’ezi ofufe. Ọ bụ n’ọgbọ nke atọ nke Adventism ka nnukwu nkwekọrịta nke eziokwu mere.
It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.
Ọ bụ n’ọgbọ ahụ, malite n’afọ 1919, ka ụka bidoro nkwekọrịta nke mụtara Akwụkwọ Nduzi Ụka. Ọ bụ n’ọgbọ ahụ, malite n’afọ 1919, ka ụka bidoro nkwekọrịta nke chọrọ inweta nkwado mmụta n’ụlọ akwụkwọ ma nke ahụike ma nke okpukpe. Ọ bụ n’ọgbọ ahụ ka e bidoro mmegharị gaa na Baịbụl nke oge a ndị Katọlik bụ isi mmalite ha. Ọ bụ n’akụkọ ihe mere eme ahụ ka ịdị njikere nke ndị ndu iji guzobe mmekọrịta na ọchịchị ndị na-emegide Kraịst n’ụzọ doro anya mere.
The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.
Omume a mụrụ n’oge nwata ya n’oge Agha Obodo, mgbe nduzi Laodisia guzobere mmekọrịta iwu na gọọmenti United States, iji nweta ihe ga-aka mma nye ụmụ okorobịa nọ n’ime nzukọ ahụ ndị a ga-edebanye n’agha kasị egbu egbu n’akụkọ ihe mere eme America, ka e mechakwara ya ná mmalite Agha Ụwa Mbụ mgbe onyeisi General Conference, A. G. Daniells, so gọọmenti Germany kparịta ụka, na-enye nkwenye ya ka Germany debanye ma manye ụmụ okorobịa ije ozi n’agha, na ibu ngwa-agha, na ileghara Ụbọchị Izu Ike anya. Omume ahụ Daniells mere kpatara nkewa nke mụrụ alaka dị iche iche nke mmegharị Ndozigharị Seventh-day Adventist nke ka dị ruo taa.
That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.
Nkwekọrịta ahụ gara n’ihu n’oge Germany Nazi nke Hitler, ma mesịa kwa n’etiti mba ndị mejupụtara Soviet Union, a ka na-akwado ya taa n’okpuru ọchịchị dịka nke China. E gosipụtalarị nkwekọrịta nke ọgbọ nke atọ n’ihe metụtara nka ọchịchị site na nkwekọrịta nke ndị eze ochie nke Izrel na Constantine, dịka e sere ya onyinyo n’ụlọ-nzukọ nke Pagamos. Oge ahụ kwa nọchiri anya nkwekọrịta nke usoro ụka ya na ozi ọma ụgha nke udo na nchekwa, nke “The Doctrine of Christ” nke Prescott nọchiri anya ya.
I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.
Amaaram m ọrụ gị na ebe ị bi, ọbụna n’ebe ocheeze Setan dị: ma ị jidesiri aha m ike, ịgọnarịghịkwa okwukwe m, ọbụna n’ụbọchị ndị ahụ Antipas, onye àmà m kwesịrị ntụkwasị obi, nọ, onye e gburu n’etiti unu, ebe Setan bi. Ma enwere m ihe ole na ole m na-emegide gị, n’ihi na i nwere n’ebe ahụ ndị na-ejide ozizi Belam, onye kuziri Belak ka o tinye ihe ịsụ ngọngọ n’ihu ụmụ Izrel, ka ha rie ihe e ji chụọ aja nye arụsị, na ka ha kwaa iko. Nkpughe 2:13, 14.
The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.
Ikwa iko-olo ahụ na-akọwapụta ọrụ nke General Conference n’ịkwado onwe ha n’otu ahịrị na mba ndị dịka Nazi Germany na Soviet Union n’okpuru ihe ngọpụ nke idobe mmekọrịta ọrụ dị mkpa ha na ọchịchị ndị rụrụ arụ, ebe ha na-eleghara ndị kwere ntụkwasị obi nọ n’ime mba ndị ahụ anya, bụ ndị tara ahụhụ n’ihi mkpagbu sitere n’aka ọchịchị dị iche iche ha sonyere na ha. Nri a chụụrụ arụsị n’àjà nọchiri anya usoro ụgha nke Protestantism dapụrụ n’ezi okwukwe na nke Katọlik, nke n’oge ahụ guzosiri ike n’ụlọ akwụkwọ mahadum nke Adventism Laodisia, nke kwekọrịrị ka ụkpụrụ nduzi nke usoro dapụrụ n’ezi okwukwe chịkwaa ha, ma n’okpukpe ma n’ihe gbasara ahụ ike.
Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.
Jizọs gosipụtara njedebe nke ọgbọ nke atọ dịka O mere na mmalite ya, n’ihi na O ji mbipụta nke akwụkwọ ahụ, Questions on Doctrine, nke e bipụtara na 1957, kaa akara mbata nke ọgbọ nke anọ; akwụkwọ ahụ jụrụ kpamkpam ọdịiche nzọpụta bụ isi nke dị n’etiti eziokwu na echiche ụgha nke Protestantism nke dapụụrụ n’okwukwe na nke Katọlik. N’ezie, akwụkwọ ahụ nwere ọtụtụ nkuzi ezighi ezi, ma n’isi ya ọ na-akụzi na ọ gaghị ekwe omume ibi ndụ mmeri n’ime Kraịst ruo mgbe a gbanwere mmadụ n’ụzọ ọrụ-ebube n’Ọbịbịa nke Abụọ. Akwụkwọ ahụ kara akara mmalite nke ọgbọ ahụ nke ndị ikom oge ochie iri abụọ na ise ga-ehulata n’ihu anyanwụ. Ngwá ọrụ ndọrọ ndọrọ ọchịchị na nke okpukpe ndị dị mkpa iji mee ka ụka Adventist nke Laodisia nabata ofufe ụbọchị Sọnde n’iwu Sọnde nke na-abịa ngwa ngwa erutela.
The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”
Ihe arụ nke anọ nke Ezikiel na-eme mgbe ndị ole na ole ahụ kwere ekwe n’isi nke itoolu na-anata akara n’egedege ihu ha, kpọmkwem tupu ndị mmụọ ozi na-ebibi ebido ọrụ ha. Ọhụhụ ahụ malitere n’amaokwu nke mbụ, nke isi nke asatọ, n’ụbọchị nke ise, nke ọnwa nke isii, nke afọ nke isii. Ọhụhụ ahụ malitere ụbọchị tupu e mezue ikpe ahụ n’ahụ ndị na-akpọ isi ala nye anyanwụ, nke bụ akara nke ikike papal, ọnụ ọgụgụ nke aha ya bụkwa “666.”
The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.
Ọrụ nke ịkà akara nke otu narị puku na iri anọ na anọ ahụ malitere n’ụbọchị Septemba 11, 2001, site n’ụzọ mwakpo ahụ e mere megide anụ ọhịa nke ụwa, nke ahúhú nke atọ nke Islam rụrụ. Mwakpo ahụ mere ka mba nile wee iwe, ma gosi ọbịbịa nke mmiri ozuzo ikpeazụ. Ma ọ bụ naanị ndị a ga-eduga azụ n’ọ̀tù ntọala Adventism ka ga-amata mmiri ozuzo ikpeazụ ahụ, ka ha wee hụ na Ahúhú atọ nke Islam bụ eziokwu ntọala. N’oge ahụ, ndị e duuru azụ n’ụzọ ochie ndị ahụ Jeremaịa kpọrọ “izu ike” (nke bụ mmiri ozuzo ikpeazụ), ga-abụ ma ndị nche na-afụ opi nke Ahúhú nke atọ, ma ọ bụ ndị jụrụ ịnụ olu opi ahụ, ya mere na-ajụ ije n’ụzọ ochie ndị ahụ.
They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.
A nwara ha ọnwụnwa site na mmehie nke nnupụisi nna ha nke afọ 1863. N’otu oge ahụ kpọmkwem, ozi banyere ezi omume nke Kraịst rutere, nke bụ “ịgụ onye ezi omume site n’okwukwe n’eziokwu”. Ọ bụ ozi Laodisia nke Jones na Waggoner, ọ bụkwa ozi Ezikiel nye ọkpụkpụ akọrọ nwụrụ anwụ nke sitere na “ifufe anọ”, ndị bụ akara nke Islam nke ahụhụ nke atọ (ịnyịnya “iwe” nke na-achọ ịtọpụ onwe ya). Mgbe ahụ, a nwara ndị ole na ole ahụ ndị kwesịrị ntụkwasị obi site na mmehie nke nnupụisi nna ha nke afọ 1888, dịka mmụọ ozi dị ike nke Mkpughe iri na asatọ siri rịdata mgbe a tụdara nnukwu ụlọ ndị dị na New York City n’ala, ma mezuo Mkpughe isi nke iri na asatọ, amaokwu nke mbụ ruo nke atọ.
They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.
Mgbe ahụ, e nwalere ha site n’ịmata ozi nke mmiri ikpeazụ. Ị̀ bụ mmiri ikpeazụ ngosipụta nke ike Chineke dịka n’oge gara aga, ka ọ̀ bụ na ngosipụta nke ike Chineke dị naanị n’oge gara aga? Mgbe ahụ, e nwalere ndị ole na ole kwesịrị ntụkwasị obi site n’inupụ isi nke inupụ isi nna ha n’afọ 1919. Otu ndị ole na ole ahụ kwesịrị ntụkwasị obi si agafe ule atọ ahụ ga-ekpebi ma ha ga-anata akara Chineke n’egedege ihu ha, ma ọ bụ hụ onwe ha ka ha na ndị okenye iri abụọ na ise nke Adventism Laodisia na-ehulata nye anyanwụ.
All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.
Nnupụisi nile nke ọgbọ anọ nke Adventizim Laodisia nwere ihe ha kwekọrọ na ya n’ụbọchị Septemba 11, 2001. Ụbọchị ahụ, nke Aịzaya kpọrọ “ụbọchị ifufe ọwụwa anyanwụ,” na-akara mmalite nke oge nke ịkpọchi akara nke puku mmadụ narị otu na iri anọ na anọ, ma oge ịkpọchi akara ahụ bụ oge nke na-agbatị. E gosipụtala njedebe nke oge ahụ site na mmalite ya, n’ihi na Jizọs na-eji mmalite nke ihe egosi njedebe nke ihe ahụ mgbe niile. N’ime mmegharị ikpeazụ nke usoro ịkpọchi akara ahụ, a na-eme ule ndị ahụ e nọchiri anya ha na mmalite nke oge ahụ ọzọ.
On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.
N’ụbọchị Septemba 11, 2001, ule ndị nnupụisi nke Adventizim Laodisia dara, dị ka e si nọchite ha anya site n’ihe arụ anọ nke Izikiel, nakwa site n’ụlọ-nsọ anọ mbụ nke Mkpughe isi nke abụọ na nke atọ, bịarutere, na-akara mmalite nke usoro nnwale nke na-eduga ma ọ bụ n’akara anụ ọhịa ahụ, ma ọ bụ n’akara-ọrụ nke Chineke, nye ndị na-ekwu na ha bụ ndị Adventist Ụbọchị nke Asaa.
The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.
Nduzi nke Adventizim nke Laodisia ejiderewo onwe ha n’ụdọ aghụghọ nke ha, ma ọ fọrọ nke nta ka ọ bụrụ ihe na-agaghị ekwe omume ka ha “mata” nkwughachi nke ngosipụta ike Chineke dịka e sere ya n’ọnọdụ mmegharị ndozigharị ndị gara aga, gụnyere mmegharị ndozigharị ahụ nke wetara Adventizim ịdị adị. Ndị okenye oge ochie ahụ gbasasịrị ma kpuchie ozizi ndị ahụ nke e ji ọla Miller na-anọchi anya ha site n’ego adịgboroja na ọla adịgboroja. E debelawo igbe King James Bible n’oge asụsụ ochie, ma dochie ya na Bible nke asụsụ ọhụrụ ndị e kwuru n’okwu ha site na nkà okwu nke nwoke mmehie ahụ.
Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.
Ọ bụrụ na onye ọ bụla n’ime ndị oge ochie ahụ dị njikere ilebara ohere ahụ anya na ozi mmiri ozuzo ikpeazụ abụghị ozi udo na nchekwa, ọ ga-abụ ihe fọrọ nke nta ka ọ bụrụ ihe na-agaghị ekwe omume ka ha mata na ngosipụta nke ike Chineke n’akụkọ nsọ ndị gara aga bụ ihe na-akọwapụta kpọmkwem akara-nsụchi nke ndị puku mmadụ otu narị na iri anọ na anọ ahụ. Ihe ga-esiri ha ike karịa ịmata bụ na akụkọ nsọ ndị ahụ nke na-akọwapụta akara-nsụchi nke ndị puku mmadụ otu narị na iri anọ na anọ ahụ n’ụzọ kacha doo anya bụ akụkọ nsọ ndị na-emezu Malakaị isi nke atọ, n’ihi na Malakaị isi nke atọ na-egosi na mgbe niile e nwere onye ozi na-akwadebe ụzọ maka ọbịbịa mberede nke Onye Ozi nke Ọgbụgba-ndụ. Onye ozi ahụ bụ nke e ji amụma Elaịja nọchite anya ya, onye ji obi ike kwusara na agaghị enwe mmiri ozuzo n’akụkọ ihe mere eme ya, ma e wezụga ma ọ bụrụ na ọ bịara site n’ozi ya.
Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.
Ndị okenye iri asaa nke Ezikiel ga-ahụ ya dịka ihe ọchị ịnakwere na nkwupụta ha na ha bụ ụlọ nsọ nke Onyenwe anyị enweghị ntọala, ma na n’eziokwu ọ na-anọchi anya nkwupụta nke otu ndị a na-agafe agafe, dịka e nyere ubi vaịn ahụ ndị na-amị mkpụrụ kwesiri ubi vaịn ahụ. Ozi nke Ahụhụ nke atọ, onye ozi nke na-akwadebe ụzọ, abụ nke ubi vaịn ahụ, ha niile na-agba ama megide ọdịnala na omenala ndị ha tinyere ntụkwasị obi ha n’ime ha, ma na-anọchi anya ihe mgbochi fọrọ nke nta ka a ghara imeri n’ịmata mmiri ozuzo ikpeazụ ahụ.
The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.
Mmechi nke idechi akara nke otu narị puku na puku iri anọ na anọ na-egosipụta otu ule ahụ nye ndị kwuputara na ha “ghọtara” ọrụ Islam nke Ahụhụ nke atọ. “Mmụba nke ihe ọmụma” nke butere mmegharị nke ndị Millerite malitere na njedebe nke “oge asaa” n’afọ 1798. “Mmụba nke ihe ọmụma” nke butere mmegharị nke otu narị puku na puku iri anọ na anọ malitere na njedebe nke “oge asaa” ihe nnọchianya ya (afọ otu narị na iri abụọ na isii) n’afọ 1989. N’ime afọ otu narị na iri abụọ na isii ndị ahụ nke ndapụ-ukwu okwukwe na-arịwanye elu, Adventizim Laodisia erutela ọgbọ ya nke anọ na nke ikpeazụ.
It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.
Ọ bụ n’ọgbọ nke atọ na nke anọ ka mba ma ọ bụ ndị mmadụ na-ejupụta iko nke oge ule ha, oge ahụ eruola ugbu a. “Mmụba nke ọmụma” sitere n’akwụkwọ Daniel, nke osimiri Hiddekel nọchiri anya ya, bụkwa mmụta ahụ nke na-abawanye mgbe ekpughere Mkpughe nke Jisọs Kraịst tupu oge amara emechie.
We will take up the last three chapters of the book of Daniel in the next article.
Anyi ga-atụle isiakwụkwọ atọ ikpeazụ nke akwụkwọ Daniel n’isiokwu na-esonụ.
“The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.
“Ụbọchị ndị ahụ na-abịa ngwa ngwa mgbe a ga-enwe nnukwu mgbagwoju anya na ọgbaaghara. Setan, yikwasi uwe ndị mmụọ ozi, ga-eduhie, ma ọ bụrụ na ọ ga-ekwe omume, ọbụna ndị ahọpụtara n’onwe ha. A ga-enwe ọtụtụ chi na ọtụtụ ndị nwe. Ifufe ọbụla nke ozizi ga na-efe. Ndị nyeworo ‘sayensị a na-akpọ n’ụgha’ nsọpụrụ kachasị elu agaghị abụ ndị ndú n’oge ahụ. Ndị tụkwasịrị obi n’amamihe, nka, ma ọ bụ talent agaghịkwa eguzo n’isi ndị agha na ndị na-eso ụzọ. Ha ejighị ìhè ahụ n’otu ọsọ. Ndị gosipụtara onwe ha ịbụ ndị na-ekwesịghị ntụkwasị obi agaghị enyefe ìgwè atụrụ ahụ n’aka ha n’oge ahụ. N’ọrụ ikpeazụ ahụ dị nsọ ole na ole n’ime ndị ukwu ka a ga-ahụ na-etinye aka. Ha na-ezuru onwe ha, ha nọọrọ onwe ha pụọ n’ebe Chineke nọ, ọ pụghịkwa iji ha rụọ ọrụ. Onyenwe anyị nwere ndị ohu Ya kwesiri ntụkwasị obi, ndị a ga-ekpughe n’ihu mmadụ n’oge ịma jijiji na ịnwale. E nwere ndị dị oké ọnụ ahịa zoro ezo ugbu a, ndị na-ehulata ikpere ha n’ihu Bel. Ha enwebeghị ìhè ahụ nke na-enwu n’ike dị ukwuu n’elu unu. Ma o nwere ike ịbụ na n’okpuru ọdịdị siri ike na nke na-adịghị adọta mmasị, a ga-ekpughe ọcha na-enwu nke ezi agwa Onye Kraịst n’eziokwu. N’ehihie anyị na-elekwasị anya n’eluigwe ma anyị anaghị ahụ kpakpando ndị ahụ. Ha nọ ebe ahụ, kwụsie ike n’ígwé eluigwe, ma anya enweghị ike ịmata ha iche. N’abalị ka anyị na-ahụ ezi mma nke ìhè ha.” Testimonies, volume 5, 80, 81.