One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.
Mgbe afọ otu narị na iri abụọ na isii gachara kemgbe nnupụisi nke 1863, n’afọ 1989 ka e kpughere amaokwu isii ikpeazụ nke Daniel iri na otu. Ihe ọmụma nke e kpughere mbụ n’afọ ahụ bụ nghọta nke ahịrị mgbanwe nke akụkọ ihe mere eme dị nsọ, na mkpughe na ha niile yiri ibe ha. Mgbe ahụ n’afọ 1992, ìhè nke amaokwu isii ikpeazụ ahụ malitere ikpughe nwayọọ nwayọọ. Ngosipụta mbụ e mere n’ihu ọha banyere eziokwu ndị a bụ n’afọ 1994, isiokwu ya bụkwa ahịrị mgbanwe ndị ahụ. N’afọ 1996, e bipụtara otu akwụkwọ akụkọ aha ya bụ The Time of the End¸ nke kọwara amaokwu isii ikpeazụ nke Daniel iri na otu.
1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.
Afọ 1996 bụ afọ e mere ozi ahụ ka ọ bụrụ nke a haziri n’usoro n’ụzọ iwu kwadoro, nke bụ akara ụzọ nke na-adakọ na ime ka ozi William Miller bụrụ nke a haziri n’usoro n’afọ 1831. Ozi Miller bụ nkwusa banyere mmeghe nke ikpe, ebe amaokwu isii ikpeazụ nke Daniel iri na otu bụ nkwusa banyere mmechi nke ikpe. Isiokwu nke ozi Miller bụ oge amụma dịka e kpughere ya n’ime Akwụkwọ Nsọ. Isiokwu nke amaokwu isii ikpeazụ nke Daniel iri na otu bụ Rom nke oge a (eze ụgha nke ugwu). Usoro e kpughere Miller bụ Iwu ya iri na anọ nke nkọwa amụma. Usoro e kpughere n’afọ 1989 bụ “ahịrị n’elu ahịrị” nke mmegharị mgbanwe ndị ahụ.
Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.
Ọrụ Miller gụnyere iguzobe Okwu Chineke dịka nke nwere ikike, n’iche iche megide omenala na omenaala ndị papa nke nọworo n’ọrụ n’ụwa ruo afọ otu puku na narị abụọ na iri isii. N’ihi nke a, e bipụtara ozi Miller na mbụ n’afọ 1831 (si otú a mee ka ozi Miller bụrụ nke e debere n’usoro), kpọmkwem afọ narị abụọ na iri abụọ mgbe e mechara Bible King James. Ọrụ Future for America bụ ịchọpụta ọrụ nke United States n’ịgwọ ọnyá na-egbu egbu nke ọchịchị papa n’iwu Sunday nke na-abịa n’oge na-adịghị anya. N’ihi nke a, e bipụtara akwụkwọ akụkọ The Time of the End n’afọ 1996 (si otú a mee ka ozi ahụ bụrụ nke e debere n’usoro), kpọmkwem afọ narị abụọ na iri abụọ mgbe mmalite nke United States n’afọ 1776 gasịrị.
The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.
Amataghị ịghọta afọ abụọ narị na iri abụọ ahụ nke jikọtara isiokwu nke mmegharị ndozigharị ọ bụla ọnụ na ebe nrụtụ aka nke akụkọ ihe mere eme ruo ogologo oge gachara ụbọchị Septemba 11, 2001; n’ihi na ọ bụghị ruo mgbe ọgba aghara nke atọ bịarutere n’ụbọchị ahụ ka Onyenwe anyị duru ndị Ya azụ n’ụzọ ochie nke Jeremiah isi nke isii, amaokwu nke iri na isii na nke iri na asaa. Ọ bụ n’ebe ahụ ka a chọpụtara ọzọ ìhè nke “oge asaa,” ma ka ìhè ahụ na-etolite, o doo anya na narị afọ abụọ na iri abụọ bụ ọnụ ọgụgụ na-ejikọta Daniel isi nke asatọ, amaokwu nke iri na atọ na nke iri na anọ ọnụ. N’amaokwu nke iri na atọ, a na-akọwa ọhụụ “chazon” nke akụkọ ihe mere eme amụma, ma n’amaokwu nke iri na anọ, a na-akọwa ọhụụ “mareh” nke “ọdịdị ahụ.” Njikọ dị n’etiti amaokwu abụọ ahụ bụ ihe Gabriel bịara ịkụziri Daniel, ma Daniel na-anọchi anya ndị nke Chineke n’ụbọchị ikpeazụ ndị na-abịa ịghọta njikọ dị n’etiti ọhụụ abụọ ahụ.
Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.
Ọhụ nke amaokwu nke iri na atọ na-anọchi anya “oge asaa” ahụ (afọ puku abụọ na narị ise na iri abụọ), ma ọhụ nke amaokwu nke iri na anọ na-anọchi anya ụbọchị puku abụọ na narị atọ ahụ (afọ). “Oge asaa” ahụ megide alaeze ndịda nke Juda, nke na-anọchi anya Juda, Jerusalem na ebe nsọ ahụ, malitere n’afọ 677 T.K., ma afọ puku abụọ na narị atọ ahụ nke na-egosi mweghachi nke Jerusalem na ebe nsọ ahụ malitere n’afọ 457 T.K.
Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.
Afọ narị abụọ na iri abụọ jikọtara ọhụụ abụọ a ọnụ, ma a ghọtara ọnụọgụ narị abụọ na iri abụọ dị ka ihe nnọchianya nke njikọ dị n’etiti ịzọ ụkwụ n’elu usuu ndị ahụ na ebe nsọ ahụ, site n’aka ike ndị na-emebi emebi nke ikpere arụsị na ọchịchị popu, nke a kọwara dị ka ịgbasasị na iwe Chineke. Afọ narị abụọ na iri abụọ ahụ jikọtara ọhụụ nke ọrụ Setan nke ịzọ ụkwụ n’elu ebe nsọ ahụ ọnụ na ọhụụ nke ọrụ nsọ nke iweghachi otu ụlọ nsọ ahụ. Ya mere, afọ narị abụọ na iri abụọ ahụ bụ ihe nnọchianya nke na-anọchi anya njikọ dị nsọ.
Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.
Dịka mmegharị nke ndị Miller gwụsịrị n’ime nnupụisi nke 1863, ma mgbe ahụ otu narị afọ na afọ iri abụọ na isii gachara mmegharị nke mmụọ-ozi nke atọ bịarutere, si otu a na-emesi ike na mmegharị abụọ ahụ jikọtara onwe ha site n’akara amụma nke “ugboro asaa” (otu narị afọ na afọ iri abụọ na isii), afọ abụọ narị na iri abụọ ahụ jikọtara iguzobe ozi Akwụkwọ Nsọ nke Miller n’afọ 1831 na mmepụta nke King James Bible n’afọ 1611; otu a kwa, otu oge ahụ jikọtara Future for America na mmalite nke America, ebe ọ na-akọwapụta ọgwụgwụ America.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.
N'abalị iri abụọ na abụọ nke Ọktoba, 1844, Onye-Ozi nke Ọgbụgba-ndụ ahụ bịara n'ụlọ nsọ ahụ na mberede, nke O wulitere n'ime afọ iri anọ na isii, site na 1798, njedebe nke iwe mbụ, ruo 1844, njedebe nke iwe ikpeazụ. Mbata Ya n'ụlọ nsọ ahụ bu ụzọ nweta ntupụ nke Mmụọ Nsọ n'ime mmegharị nke Mkpu Etiti Abalị, nke e gosipụtaralarị n'ọrụ site na nbata mmeri nke Kraịst n'ime Jerusalem. Ndị akaebe abụọ ahụ na-eguzobe na mgbe a ga-emegharị mmegharị Mkpu Etiti Abalị ahụ n'ụbọchị ikpeazụ, Kraịst ga-abụworị Onye wulitere ụlọ nsọ nke ndị otu narị na iri anọ na anọ puku ahụ. Mmegharị abụọ ahụ ebe a na-emezu Mkpu Etiti Abalị nke ilu ụmụ agbọghọ iri ahụ, na-adaba n'usoro yiri ibe ha.
“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-akpọkarị m gaa n’ilu ahụ banyere ụmụ agbọghọ iri na-amaghị nwoke, ise n’ime ha bụ ndị maara ihe, ise ọzọ bụ ndị nzuzu. E mezuwo ilu a, a ga-emekwa ya ruo n’ihe ọbụla nke ọma, n’ihi na ọ nwere nsonye pụrụ iche n’oge a, ma, dịka ozi mmụọ ozi nke atọ, e mezuwo ya, ọ ga-anọgidekwa bụrụ eziokwu dị ugbu a ruo na njedebe nke oge.” Review and Herald, August 19, 1890.
The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.
Akụkọ ihe mere eme nke ndị Mịlaịtị (ngagharị nke mmụọ-ozi mbụ) na-anọchi anya ngosipụta na-arịwanye elu nke ike Chineke nke malitere mgbe e meghere akwụkwọ Daniel n’afọ 1798. Ike ahụ mụbara mgbe mmụọ-ozi nke Mkpughe iri rịdatara n’ụbọchị Ọgọst 11, 1840. Mgbe ahụ, nkụda mmụọ mbụ nke Eprel 19, 1844 bịara, ma n’ikpeazụ dugara n’ịwụsa Mmụọ Nsọ na nzukọ mgbakọ ogige Exeter nke malitere n’ụbọchị Ọgọst 12, 1844, ma gara n’ihu gbasaa dị ka ebili mmiri oke osimiri n’ala ahụ ruo n’Ọktoba 22, 1844.
The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.
Akụkọ ihe mere eme nke Future for America (mmegharị nke mmụọ ozi nke atọ), na-anọchi anya ngosipụta na-arịwanye elu nke ike Chineke nke malitere mgbe e meghere akwụkwọ Daniel na 1989. Ike ahụ mụbara mgbe mmụọ ozi nke Mkpughe iri na asatọ siri n’eluigwe rịdata na Septemba 11, 2001. Mgbe ahụ nkụda mmụọ mbụ nke Julaị 18, 2020 bịara, nke n’ikpeazụ ga-eduga n’ịwụsa Mmụọ Nsọ nke ga-anọgide na-agbasa dịka ọku ọhịa n’elu ụwa ruo mgbe Michael ga-ebili, oge e nyere mmadụ maka nchegharị emechie.
On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
N’ụbọchị Ọktoba 22, 1844, e mezuru ọtụtụ amụma, si otu a gosi na, n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya, a ga-emezukwa ọtụtụ amụma ọzọ. Otu n’ime amụma ndị ahụ bụ igbu oge nke ọhụụ ahụ dịka e si gosi ya na Habakuk isi nke abụọ. Habakuk isi nke abụọ kọwara ahụmahụ nke ma mmegharị nke mmụọ ozi mbụ ma nke atọ. Mmegharị abụọ ahụ na-eche esemokwu ihu banyere usoro ziri ezi nke Akwụkwọ Nsọ, nke a na-arụzu n’etiti ndị nnọchi anya nke mmegharị ahụ na ndị bụbu ndị a họpụtara, ndị a na-agafe n’oge usoro nke esemokwu ahụ.
The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.
Ozi nke ndị nche nke akụkọ ihe mere eme nke mmụọ ozi mbụ ga-agbachitere bụ ịchọpụta eziokwu ndị ahụ (ọla dị oke ọnụ nke Miller), ndị e mechara nọchite anya ha n’elu chaatị nsọ abụọ nke 1843 na 1850. N’ime usoro arụmụka ahụ, a ga-enwe nkụda mmụọ nke ga-akara nkewa site n’etiti òtù abụọ ahụ na-emegide ibe ha, ma bụrụkwa oku maka nnọrara onwe onye nye Chineke n’ụzọ miri emi karị n’etiti ndị kwesịrị ntụkwasị obi.
Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.
Mgbe ahụ Habakuk na-akọwapụta ọdịiche dị n’etiti òtù abụọ ahụ sonyere n’usoro ule nke eziokwu ndị ntọala. Usoro ule ahụ, nke gụnyekwara arụmụka dị n’etiti òtù abụọ ahụ nke dara jụụ na Ọktoba 22, 1844, kwụsịrị kpọmkwem n’ebe Habakuk isi nke abụọ kwụsịrị.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ma Onyenwe anyị nọ n’ụlọ nsọ ya dị nsọ: ka ụwa niile nọ jụụ n’ihu ya. Habakuk 2:20.
The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.
Onyenwe anyị n’abanyeghị anya banye n’ụlọ nsọ Millerite Ya, ma n’oge ahụ ụwa niile kwesịrị ịnọ jụụ, n’ihi na Ụbọchị Mkpuchi Mmehie nke atụ ya mezuru abịala, ma ikpe ndị nwụrụ anwụ amalitela. Akụkọ amụma nke Habakuk isi nke abụọ kwụsịrị n’October 22, 1844, ma Jizọs na-akọwapụta mgbe niile njedebe nke ihe dị ka mmalite nke ihe. Mmalite nke ọhụụ abụọ ahụ nke afọ puku abụọ na narị ise na iri abụọ nke ịzọpịa ụlọ nsọ na usuu ndị agha n’okpuru ụkwụ, na ọhụụ nke iweghachi ụlọ nsọ na usuu ndị agha, malitere ọnụ, ma e kewara ha site n’afọ narị abụọ na iri abụọ, ma mgbe ha kwụsịrị, e mere ka a mata na ha akwụsịla, n’Habakuk isi nke ABỤỌ amaokwu nke IRI ABỤỌ.
At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
N’ime iwu Sọnde nke na-abịa n’oge na-adịghị anya, a ga-emezu ọtụtụ amụma. Otu n’ime amụma ndị ahụ bụ ịla oge nke ọhụhụ ahụ dịka e gosipụtara ya n’isi nke abụọ nke Habakuk. Isi nke abụọ nke Habakuk na-akọwapụta ahụmahụ nke ma mmegharị nke mmụọ ozi mbụ ma nke mmụọ ozi nke atọ. A na-eche mmegharị abụọ ahụ ihu site n’esemokwu banyere ezi usoro ọmụmụ Akwụkwọ Nsọ, nke a na-eme n’etiti ndị nnọchiteanya nke mmegharị ahụ na ndị mbụ a họpụtara, ndị a na-agabiga n’oge usoro esemokwu ahụ.
The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.
Ozi a ga-agbachitere site n’aka ndị nche nke akụkọ nke mmụọ ozi nke atọ bụ njirimara nke eziokwu ndị ahụ (ọla Mịla), ndị e mechara nọchite anya ha n’elu chaatị nsọ abụọ nke 1843 na 1850. N’ime usoro nke arụmụka ahụ, e nwere ndakpọ olileanya nke kpọrọ nkewa n’etiti klaasị abụọ ndị na-emegide onwe ha, na oku a kpọrọ ndị kwesịrị ntụkwasị obi ka ha banye n’ime nsọpụrụ onwe miri emi karịa. Mgbe ahụ, Habakkuk na-akọwapụta ọdịiche dị n’etiti klaasị abụọ ahụ so na usoro nnwale nke eziokwu ntọala ndị ahụ. Usoro nnwale ahụ, nke e ji arụmụka dị n’etiti klaasị abụọ ahụ nọchite anya ya, ga-akwụsị kpamkpam n’iwu Sọnde na-abịa n’oge na-adịghị anya, kpọmkwem ebe isi nke abụọ nke Habakkuk kwụsịrị.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ma Onye-nwe-anyị nọ n’ụlọ nsọ ya dị nsọ: ka ụwa nile gbachi nkịtị n’ihu ya. Habakọk 2:20.
The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.
Onyenwe anyị ga-abata n’ụlọ nsọ nke otu narị na puku iri anọ na anọ na mberede, ụwa nile ga-agbachikwa nkịtị n’oge ahụ, n’ihi na Ụbọchị Mkpuchi Mmehie nke ihe atụ ya mezuru ga-eru ikpe nke ndị dị ndụ. Akụkọ amụma nke Habakkuk isi nke abụọ na-ejedebe n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, Jisọs na-ejikọkwa ngwụcha ihe mgbe niile na mmalite ihe.
The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.
Ikpe nke ndị dị ndụ bidoro na Septemba 11, 2001, ma ikpe ahụ bụ usoro. Usoro ahụ na-amalite n’ụlọ Chineke, emesịa eruo n’ókè ebe ikpe na-abịakwasị ndị nọ n’èzí ụlọ Chineke. Mgbe e wedara nnukwu ụlọ ndị ahụ nke Obodo New York n’ala, ikpe ahụ nke mmụọ-ozi na-akàrà-anọchi anya ya, bụ onye na-agafe n’etiti Jerusalem ma na-etinye akara n’ahụ ndị na-asụ ude ma na-akwa ákwá n’ihi arụ arụ ndị a na-eme n’ime nzukọ, na kwa arụ arụ ndị a na-eme n’ala ahụ, bidoro. N’iwu Sọnde nke ga-abịa n’oge na-adịghị anya, Kraịst gaara arụcha ọrụ iwuli ụlọ nsọ nke otu narị puku na iri anọ na anọ, ndị mmụọ-ozi mbibi ga-ewetakwa ikpe n’elu Jerusalem.
The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.
Mgbe ahụ, a na-ebuli puku iri anọ na anọ ahụ na narị otu elu dịka ọkọlọtọ, ikpe nke ndị dị ndụ wee malite maka ìgwè atụrụ nke ọzọ, nke Edom, Moab, na ndị-isi nke ụmụ Amọn nọchiri anya ha na Daniel isi nke iri na otu, amaokwu nke iri anọ na otu.
Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.
Ma a na-atụle mmegharị nke ndị Mịlaịraịt nke mmụọ-ozi mbụ, ma ọ bụ mmegharị dị ike nke mmụọ-ozi nke atọ, akụkọ ihe mere eme zuru ezu nke mmegharị mgbanwe ahụ na-anọchi anya mkpughe nke eziokwu na-arịwanye elu, nke na-eru njedebe ya n’ịwụsa Mmụọ Nsọ. Ịwụsa Mmụọ Nsọ bụ isi ihe amụma ndị banyere ụbọchị ikpeazụ na-elekwasị anya na ya. Nke a bụ ihe mere ụmụ agbọghọ ndị nzuzu ji enweghị mmanụ, ebe ndị amamihe nwere ya. Mmanụ ahụ bụ mmiri ozuzo ahụ.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.
Ha na-asị, Ọ bụrụ na nwoke achụpụ nwunye ya, ma ọ pụọ n’aka ya, bụrụkwa nke nwoke ọzọ, ọ ga-alaghachikwute ya ọzọ? Ala ahụ ọ̀ gaghị emerụ emerụ nke ukwuu? Ma gị onwe gị esorola ọtụtụ ndị hụrụ gị n’anya kpọọ akwụna; ma laghachikwutekwa m, ka Onyenwe anyị kwuru. Welie anya gị elu lekwasị ebe ndị dị elu, hụkwa ebe a na-edebeghị gị n’iyi. N’ụzọ dị iche iche ka ị nọdụrụ ala na-eche ha, dịka onye Arabi nọ n’ọzara; i werekwa ịgba akwụna gị na ajọ omume gị metọọ ala ahụ. N’ihi ya ka e jigidere mmiri ozuzo, ma ozuzo ikpeazụ adịghị; i nwekwara ihu nwanyị akwụna, i jụrụ ime ihere. Ị̀ gaghị esite ugbu a kpọkuo m, sị, Nna m, gị bụ onye nduzi nke nwata m? Jeremiah 3:1–4.
In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.
N’amaokwu a (ọzọkwa, ndị amụma niile na-ekwu maka ụbọchị ikpeazụ), Chineke na-egosi na ndị Ya egwuriola akwụna, ruo n’ókè ha nwere ọkpọiso nke akwụna. Akwụna nke ụbọchị ikpeazụ bụ ike papal, ọkpọiso ahụ na-anọchikwa anya mkpebi e ji ebumnuche mee. Ndị Chineke nke ụbọchị ikpeazụ bụ ndị ajọ omume, ma Chineke na-enye oku ikpeazụ, n’agbanyeghị na ha eruola n’ebe ha bịaruru n’otu mkpebi ahụ akwụna ahụ mere. Ha azụlitela agwa nke ọgbọ nke anọ na-anọchi anya, ebe ha dị njikere ife anyanwụ ofufe dịka e si anọchi ya anya n’ọgbọ nke anọ nke Ezikiel isi nke asatọ.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Oge eruola ka ezi ìhè ahụ nwụnye n’etiti ọchịchịrị omume. E zipụla ozi mmụọ-ozi nke atọ gaa n’ụwa, na-adọ ndị mmadụ aka ná ntị ka ha ghara ịnara akara nke anụ ọhịa ahụ ma ọ bụ nke oyiyi ya n’egedege ihu ha ma ọ bụ n’aka ha. Ịnata akara a pụtara iru otu mkpebi ahụ anụ ọhịa ahụ ruru, na ịkwado otu echiche ndị ahụ, n’ime mmegide kpọmkwem megide okwu Chineke. Banyere ndị niile na-anata akara a, Chineke na-ekwu, ‘Onye ahụkwa ga-aṅụ mmanya nke iwe Chineke, nke a wụsara n’enweghị ngwakọta n’ime iko nke ọnụma ya; a ga-ata ya ahụhụ n’ọkụ na brimstone n’ihu ndị mmụọ-ozi dị nsọ, nakwa n’ihu Nwa Atụrụ ahụ.’” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:
Jeremaịa na-akọwapụta ndị Chineke nke ụbọchị ikpeazụ dị ka ndị nweelarị ọkpọiso akwụna ahụ. Ha nọ n’ọnụ ụzọ inweta akara nke anụ-ọhịa ahụ n’ihi na ha bụ “ndị ajọ omume.” N’akụkụ Akwụkwọ Nsọ ahụ e kpọtụrụ aha ugbu a, Nwanyị White gara n’ihu:
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.
“Ọ bụrụ na e gosila unu ìhè nke eziokwu, nke na-ekpughe ụbọchị izu ike nke iwu nke anọ, ma na-egosi na ọ dịghị ntọala n’Okwu Chineke maka idebe Sọnde, ma unu ka na-arapara n’ụbọchị izu ike ụgha ahụ, na-ajụ idobe n’ịdị nsọ ụbọchị izu ike nke Chineke na-akpọ ‘ụbọchị m dị nsọ,’ unu na-anata akara nke anụ ọhịa ahụ. Olee mgbe nke a na-eme?—Mgbe unu na-erube isi n’iwu ahụ nke na-enye unu iwu ka unu kwụsị ịrụ ọrụ n’ụbọchị Sọnde ma fee Chineke ofufe, ebe unu maara na ọ dịghị ọbụna otu okwu n’ime Bible nke na-egosi na Sọnde bụ ihe ọzọ karịa ụbọchị nkịtị a na-arụ ọrụ, unu na-ekweta ịnata akara nke anụ ọhịa ahụ, ma na-ajụ akara nke Chineke. Ọ bụrụ na anyị anata akara a n’egedege ihu anyị ma ọ bụ n’aka anyị, ikpe ndị a kpọpụtara megide ndị na-enupụ isi aghaghị ịdakwasị anyị. Ma a na-etinye akara nke Chineke dị ndụ n’ahụ ndị ahụ ji akọ na uche debe ụbọchị izu ike nke Onyenwe anyị.”
“‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.
“‘Ma Chineke hụrụ na ajọ omume mmadụ dị ukwuu n’ụwa, nakwa na echiche ọ bụla nke echiche nile nke obi ya bụ naanị ihe ọjọọ mgbe niile…. Ụwa ahụkwa rere ure n’ihu Chineke, ụwa ahụ jupụtakwa n’ime ihe ike…. Chineke wee sị Noa, Ọgwụgwụ nke anụ ahụ niile abịawo n’ihu m; n’ihi na ụwa jupụtara n’ime ihe ike site n’aka ha; ma, lee, M ga-ebibi ha na ụwa.’ A ga-ebipụ ha n’ihi na ha emerụwo ụwa ahụ Chineke kere ka ndị ezi omume nwee ọṅụ n’ime ya.
“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.
“‘Dị ka ọ dị n’ụbọchị Noa,’ ka Kraịst kwupụtara, ‘otu a ka ọ ga-adịkwa n’ụbọchị nke Nwa nke Mmadụ.’ Ma ọ̀ bụghị otu a ka ọ dị? Onye ọ bụla ga-eleba anya n’akwụkwọ akụkọ kwa ụbọchị pụrụ ịhụ ogologo ndepụta nke mpụ—ịṅụbiga mmanya ókè, izu ohi, ịpụnara mmadụ ihe, izu ego n’ụzọ aghụghọ, igbu ọchụ. Mgbe ụfọdụ, a na-egbu ezinụlọ dum, ka ọchịchọ mmadụ ahụ inweta ego ma ọ bụ ihe onwunwe ndị na-abụghị nke ya wee mezuo. N’ezie, ụwa na-aghọrịrị dịka ọ dị n’ụbọchị Noa, n’ihi na ndị mmadụ na-eleghara iwu Chineke anya n’ihu ọha.” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.
Jeremaịa na-akọwapụta ndị Chineke nke ụbọchị ikpeazụ ndị fọdụrụ ntakịrị ka ha kpọọ isiala nye anyanwụ, ma mgbe ọ na-eme nke a, ọ na-akọwapụta na, “e jigidela mmiri ozuzo, ma o nwebeghị mmiri ozuzo ikpeazụ; i nwekwara ọkpọiso nke akwụna, i jụrụ ime ihere.” Ndị “ajọ omume” n’etiti ndị Chineke n’ụbọchị ikpeazụ adịghị anata mmiri ozuzo ikpeazụ, ha jụkwara ime ihere, n’ihi na echiche ha aghọwo ihe ọjọọ mgbe niile, dịka akụkọ Noa na-anọchi anya ya, nakwa dịka ime-ụlọ ihe osise n’ihe arụ nke abụọ nke Isi nke Asatọ nke Ezikiel.
Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.
Jeremaịa na-atụ aka n’ebe ndị ajọ omume na-enweghị ihere nọ n’etiti ndị mmadụ Chineke n’ụbọchị ikpeazụ, ka ha “tie mkpu” “site n’oge” ahụ gaa n’ebe “onye ndu” nke “ntorobịa” ha nọ. Onye ndu nke ntorobịa nke Adventism bụ mbadamba nkume abụọ nke Habakuk na ihe ịchọ mma ndị e gosiri n’elu ha. Naanị olileanya nke ịpụ n’ajọ omume ahụ nke na-achọ iweta ọnwụ ebighị ebi n’elu ndị ajọ omume n’etiti ndị mmadụ Chineke n’ụbọchị ikpeazụ bụ ịkpọku Chineke ahụ bụ onye ndu na mmalite, nke rutere n’“oge ọgwụgwụ” na 1798.
The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.
Nsogbu dị n’akụkọ ihe mere eme nke mmụọ-ozi mbụ ma ọ bụ nke atọ bụ ma ị na-anata ma ọ bụ na ị naghị anata mmiri ozuzo ikpeazụ. Mmiri ozuzo ikpeazụ ahụ malitere mgbe iwe were mba dị iche iche n’ụbọchị Septemba 11, 2001.
“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 nzọpụta na-eru ngwụcha, nsogbu ga-abịakwasị 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 ozuzo ikpeazụ,’ ma ọ bụ ume ọhụrụ sitere n’ihu Onyenwe anyị, ga-abịa, iji nye ike n’oké olu nke mmụọ ozi nke atọ, ma kwadebe ndị nsọ ka ha guzoro n’oge a ga-awụsị ihe otiti asaa ikpeazụ ahụ.” Early Writings, 85.
The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.
“Mmiri ozuzo nke ikpeazụ,” nke a na-akọwakwa dịka “mmeghari ume,” malitere mgbe mba dị iche iche were iwe, ma n’oge ahụ ka “ọrụ nzọpụta” bidoro imechi. Ndị mmụọ ozi anọ nke Mkpughe isi nke asaa na-ejide ifufe anọ ahụ ka ha ghara ịfụ, mgbe a na-arụzu akara nke otu narị puku na iri anọ na anọ ahụ, ma n’isi nke itoolu nke Ezikiel, a na-anọchi anya ọrụ ahụ site n’aka ndị mmụọ ozi na-etinye akara n’elu ndị na-asụ ude ma na-eti mkpu n’ihi arụ arụ nile a na-eme na Jerusalem. N’ụbọchị Septemba 11, 2001, ndị mmụọ ozi ahụ malitere ọrụ mmechi nke itinye akara n’egedege ihu nke otu narị puku na iri anọ na anọ ahụ.
The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.
A na-emecha ọrụ mmechi nke mmụọ ozi nke atọ n’oge a na-awụsa mmiri ozuzo ikpeazụ, nke bụkwa “ncheta ahụ,” nke bụ ozi.
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. Isaiah 28:12.
Nye ndị a ka ọ sịrị, Nke a bụ izu-ike nke unu ga-eji mee ka ndị ike gwụrụ zuo ike; nke a kwa bụ ume ọhụrụ ahụ: ma ha ekweghị ịnụ. Aịzaya 28:12.
The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”
Ozi ha na-ajụ ịnụ na Aịzaịa bụ ozi ahụ a na-ezi site n’egbugbere-ọnụ na-asụ nsụ, ọ bụkwa ozi ule nke na-anọchi anya usoro nke “ahịrị n’ahịrị.”
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. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.
Ma okwu nke Onyenwe anyị ghọrọ n’ebe ha nọ iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị n’ebe a, ntakịrị n’ebe ahụ; ka ha wee gaa, daa azụ, kụrie, bụrụkwa ndị e jidere n’ọnyà, ma kpọrọ ha n’agha. Ya mere nụ okwu nke Onyenwe anyị, unu ndị ikom na-akwa emo, ndị na-achị ndị a nọ na Jerusalem. N’ihi na unu ekwuola, Anyị emewo ọgbụgba ndụ na ọnwụ, anyị na Sheol kwekọrịtakwara; mgbe ihe-otiti na-efejupụta ga-agafe, ọ gaghị abịakute anyị; n’ihi na anyị emewo ụgha ebe mgbaba anyị, n’okpuru aghụghọkwa ka anyị zorola onwe anyị. Aịzaya 28:13–15.
The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.
Okwu nke Onyenwe anyị, nke bụ ozi nke izuike na ume ọhụrụ (mmiri ozuzo nke ikpeazụ), nke na-eme ka ha “jee, daa azụ, gbajie, jide ha n’ọnyà, ma were ha,” ka e nyere “ndị ikom ndị nlelị, ndị na-achị ndị a bi na Jerusalem.” Jerusalem bụ ebe ndị mmụọ ozi na-akara ndị na-asụ ude ma na-eti mkpu akara, ndị ikom ochie ndị raara ntụkwasị obi e nyefere ha nye bụkwa ndị mbụ ga-ada.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘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.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
“Edebewo akara nke nnapụta n’ahụ ndị ahụ ‘na-asụ ude ma na-eti mkpu n’ihi ihe arụ nile a na-eme.’ Ugbu a mmụọ-ozi nke ọnwụ apụwo ije, dịka e gosiri ya n’ọhụụ Ezikiel site n’aka ndị ikom ahụ ji ngwa ọgụ igbu mmadụ, ndị e nyere iwu sị: ‘Kpochapụzie kpamkpam ndị agadi na ndị ntorobịa, ma ụmụ agbọghọ na ụmụntakịrị, na ndị inyom: ma unu abịakwala nso n’ebe nwoke ọbụla akara ahụ dị n’ahụ ya nọ; malitekwanụ n’ebe nsọ M.’ Onye amụma ahụ na-ekwu, sị: ‘Ha wee malite n’aka ndị ikom ochie ahụ ndị nọ n’ihu ụlọ ahụ.’ Ezikiel 9:1–6. Ọrụ mbibi ahụ na-amalite n’etiti ndị ahụ kwupụtara onwe ha ịbụ ndị nche ime mmụọ nke ndị mmadụ. Ndị nche ụgha bụ ndị mbụ ga-ada. Ọ dịghị onye a ga-emere ebere ma ọ bụ zọpụta. Ndị ikom, ndị inyom, ụmụ agbọghọ, na ụmụntakịrị na-ala n’iyi ọnụ.” The Great Controversy, 656.
We will continue to address the increase of knowledge that arrived in 1989, in the next article.
Anyị ga-anọgide na-atụle mmụba nke ọmụma nke rutere n’afọ 1989, n’isiokwu na-esonụ.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Onye na-ahụ ihe dị n’okpuru elu, onye na-agụ obi mmadụ nile, na-ekwu banyere ndị natara nnukwu ìhè, sị: ‘A naghị emekpa ha ahụ ma ọ bụ mee ka ha ju anya n’ihi ọnọdụ omume na nke ime mmụọ ha.’ Ee, ha ahọrọwo ụzọ nke ha, mkpụrụ obi ha na-enwekwa mmasị n’ihe arụ ha. Mụ onwe M ga-ahọrọkwa aghụghọ ha, wetakwasịkwa ha ihe ndị ha na-atụ egwu; n’ihi na mgbe M kpọrọ, ọ dịghị onye zara; mgbe M kwuru okwu, ha anụghị; kama ha mere ihe ọjọọ n’anya M, họrọkwa ihe ahụ nke na-atọghị M ụtọ.’ ‘Chineke ga-ezigara ha aghụghọ dị ike, ka ha wee kwere ụgha,’ n’ihi na ha anabataghị ịhụnanya nke eziokwu, ‘ka e wee zọpụta ha,’ ‘kama ha nwere obi ụtọ n’ajọ omume.’ Aịzaya 66:3, 4; 2 Ndị Tesalonaịka 2:11, 10, 12.”
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Onye Ozizi nke eluigwe jụrụ sị: ‘Òlee aghụghọ ka njọ nke ga-eduhie uche karịa ime onwe unu ka o yiri na unu na-ewuli n’elu ntọala ziri ezi nakwa na Chineke na-anabata ọrụ unu, ebe n’eziokwu unu na-arụpụta ọtụtụ ihe dịka amụma na usoro nke ụwa si dị ma na-emehie megide Jehova? Ewoo, ọ bụ nnukwu aghụghọ, nduhie na-adọrọ adọrọ, nke na-ejide uche mmadụ mgbe ndị nwoke ndị mụtara eziokwu n’otu oge gara aga na-emehie site n’iji ụdị nsọpụrụ Chineke dochie mmụọ na ike ya; mgbe ha na-eche na ha bara ụba ma baa ọgaranya n’ihe onwunwe ma ghara inwe mkpa ọ bụla, ebe n’eziokwu ha nọ ná mkpa nke ihe niile.’” Testimonies, volume 8, 249, 250.