The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.
Ihe ọmụma e kpughere mgbe mmegharị nke mmụọ ozi mbụ na-anọchi anya ya site n’ọhụụ Osimiri Ulai n’akwụkwọ Daniel. Ọhụụ ahụ na-anọchi anya isi nke asaa, nke asatọ na nke itoolu nke Daniel, ma ihe ọmụma e kpughere mgbe mmegharị nke mmụọ ozi nke atọ na-anọchi anya ya site n’ọhụụ Osimiri Hiddekel, nke na-anọchi anya isi nke iri, nke iri na otu na nke iri na abụọ. Njikọ dị n’etiti mmegharị abụọ ahụ bara ụba. Mmegharị abụọ ahụ ejikọtara ọnụ site n’otu narị afọ iri abụọ na isii site n’inupụ isi nke 1863 ruo n’oge ọgwụgwụ na 1989.
Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.
Ma oge ọgwụgwụ abụọ ahụ, n’ime mmegharị nke ọ bụla, ka “oge asaa” nke Levitikọs iri abụọ na isii na-akara. Ikpere arụsị, ma emesịa papalisim, azọpụtala ebe nsọ na usuu ndị ahụ ruo mgbe oge ọgwụgwụ bịara n’afọ 1798. Site n’inupụ isi nke 1863 ruo 1989, e nweela ịzọpụ ụkwụ ime mmụọ, dịka arụ arụ anọ nke Ezikiel isi nke asatọ na-anọchi anya ya.
The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.
Afọ iri anọ na isii ahụ, site na njedebe nke iwe mbụ ruo na njedebe nke iwe ikpeazụ n’afọ 1844, nke Kraịst wuru n’ime ha ụlọ nsọ nke mmụọ, nke Ọ bịara na mberede n’ime ya n’October 22, 1844, yiri oge ọgwụgwụ ahụ nke malitere n’afọ 1989 ruo n’iwu Sọnde na-abịa ngwa ngwa, mgbe Kraịst na-ewukwa ọzọ ụlọ nsọ nke mmụọ, nke Ọ ga-abịa na mberede n’ime ya n’oge nke nnukwu ala ọma jijiji nke Mkpughe isi nke iri na otu.
When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.
Mgbe mmụọ-ozi nke atọ bịarutere n’afọ 1844, Onye-Ozi nke Ọgbụgba-ndụ ahụ pụtara na mberede iji sachapụ ụmụ Levi; ma ka ọ na-erule afọ 1863, ndị Levi ahụ na-ekwesịghị ntụkwasị obi jụrụ ozi Mozis nke Elaịja wetara, ma tụgharịa gawa ịkpafụ n’ọzara. N’ime usoro ule ahụ, “ndị na-ewu ụlọ” ga-emecha jụ “nkume nkuku” nke “ugboro asaa,” ma si n’òtù Philadelphia gafee ruo n’ụlọ-nzukọ Laodisia. N’ụbọchị ikpeazụ, mgbe Onye-Ozi nke Ọgbụgba-ndụ ahụ ga-abịa na mberede n’ụlọ nsọ Ya, n’oge iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya, Ọ ga-eji ndị Levi kwesịrị ntụkwasị obi kpọọ ìgwè atụrụ Ya nke ọzọ. Ndị kwesiri ntụkwasị obi nke ụbọchị ikpeazụ ga-esitewo n’“ụlọ-nzukọ” Laodisia gafee ruo n’“òtù” Philadelphia.
The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.
Mmegharị nke mmụọ ozi mbụ bipụtara ozi ya e mere n’usoro iwu afọ narị abụọ na iri abụọ ka e bipụtachara Baịbụl King James, mmegharị nke mmụọ ozi nke atọ kwa bipụtara ozi ya e mere n’usoro iwu afọ narị abụọ na iri abụọ ka e bipụtachara Nkwupụta Nnwere Onwe. Ozi e mere n’usoro iwu nke mmegharị abụọ ahụ nwetara ike site n’imezu amụma banyere Islam, nke e jiri nridata nke mmụọ ozi gosi. Ọbịbịa nke mmụọ ozi ahụ kọwara mmalite nke “arụmụka” nke Habakuk isi nke abụọ, ma duru gaa n’ibipụta tebụl Habakuk.
The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.
Ozi nke e nyere ike nke e ji tebụl Habakuk nọchie anya dugara n’ịkụda mmụọ, nke mepere oge ichere, nke dugara n’ozi nke Mkpu Etiti Abalị, nke mechara site n’imezu ozi nke Mkpu Etiti Abalị. Ihe ndị yiri ibe ha dị n’etiti mmegharị abụọ ahụ bụ ihe akaebe doro anya nye ndị họrọ ịhụ, na ihe niile dị n’akụkọ ihe mere eme nke ndị Miller jikọtara na, ma na-emeghachi onwe ha n’akụkọ ihe mere eme nke otu narị puku iri anọ na anọ. A na-anọchi oge nke mmiri ikpeazụ n’ụdị na mmegharị ndị Miller, a na-emezukwa ya n’ime mmegharị Future for America. Ugboro ugboro mkpali sitere n’elu na-agwa ndị dị njikere ịnụ na naanị ndị na-amata mmiri ikpeazụ ka ga-anata ya.
The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.
Oge ahụ, ngagharị ahụ, na ozi nke mmiri ozuzo ikpeazụ, a na-anọchi ha nile anya n’akụkọ ihe mere eme nke ndị Millerite, ma okwu ahụ bụ “mata” na-anọchi anya ịhụ ihe ị hụworo mbụ. Naanị ụzọ isi hụ oge ahụ, ngagharị ahụ, na ozi nke mmiri ozuzo ikpeazụ bụ ịmata na e gosila ya n’ihe atụ n’akụkọ ihe mere eme nke ndị Millerite. E gosikwara ya n’ime ngagharị mmegharị nsọ ndị ọzọ. Ngagharị Millerite bụ ngagharị mmalite nke na-anọchi anya ngagharị njedebe, ya mere o nwere ọtụtụ ntụaka kpọmkwem karịa ngagharị mmegharị ndị gara aga. Ọ nwekwara akara nke Alfa na Omega, Onye na-egosi mgbe niile njedebe nke ihe site ná mmalite nke ihe.
In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.
N’ime mmegharị Millerite ka e debere ntọala ndị ahụ, ma ogidi etiti ya bụ Daniel isi nke asatọ, amaokwu nke iri na atọ na nke iri na anọ. Amaara m na Nwanyị White na-akọwa amaokwu nke iri na anọ dịka ogidi etiti na ntọala, ma eziokwu bụ na amaokwu nke iri na anọ bụ azịza nye ajụjụ nke amaokwu nke iri na atọ. Azịza enweghị ihe ọ pụtara ma ọ bụrụ na aghọtaghị ajụjụ nke na-akpalite azịza ahụ. Amaokwu nke iri na atọ na-akọwa ọhụ nke ịzọda ihe n’ala n’ịzọpụta ya n’okpuru ụkwụ, nke ike abụọ na-emebi emebi mezuru, ma amaokwu nke iri na anọ bụ ọhụ nke Kraịst n’ịweghachi ụlọ nsọ na usuu ndị e zọdara n’okpuru ụkwụ. Ọhụ abụọ ahụ jikọtara onwe ha ozugbo site n’ihe gbara ya gburugburu, site n’usoro asụsụ, na site n’aka Palmoni, Onye Ọnụọgụ Ebube ahụ.
William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”
E jiri William Miller chọpụta eziokwu ndị bụ ntọala, nke bụ Daniel isi nke asatọ, amaokwu nke iri na atọ na nke iri na anọ. Akpụkpọ-ọla mbụ ọ chọpụtara bụ “oge asaa” nke na-anọchi anya ịzọpịa n’okpuru ụkwụ e kwuru n’amaokwu nke iri na atọ, ma usoro nke ọ wukwasịrị ihe owuwu amụma ya niile n’elu ya bụ ụkpụrụ nke “ike abụọ ndị na-eme ka ebe bụrụ ịtọgbọrọ n’efu” nke e gosipụtara n’amaokwu nke iri na atọ. Miller kọwara nke ọma na “ihe a na-achụ kwa ụbọchị” bụ ihe arụ nke amaokwu nke iri na atọ bụ ikpere arụsị, nakwa na mmehie nke ike na-eme ka ebe bụrụ ịtọgbọrọ n’efu bụ ọchịchị ndị poopu. N’echiche a, “ntọala” nke usoro Miller, na “ntọala” nke ntọala ahụ na ogidi etiti, bụ nghọta ahụ na “ihe a na-achụ kwa ụbọchị” dị n’isi nke asatọ nọchiri anya ikpere arụsị. Ntọala nke mmụba nke ihe ọmụma sitere n’akụkọ ihe mere eme nke ndị Millerite bụ na “ihe a na-achụ kwa ụbọchị,” nke Daniel isi nke asatọ, bụ ikpere arụsị, ma mmụọ nsọ kpachara anya ịkọwapụta na “ndị ahụ kpọsara mkpu awa ikpe ahụ nwere ezi nghọta banyere ihe a na-achụ kwa ụbọchị.”
The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.
Ntọala nke ìhè a nọchiri anya dịka “mmụba nke ihe ọmụma” n’oge ọgwụgwụ na 1989, bụkwa “kwa ụbọchị.” Ọ bụ nanị ihe atụ ọzọ nke myirịta nsọ nke Chineke. Iji amata mmụba nke ihe ọmụma a nọchiri anya ya n’amaokwu isii ikpeazụ nke Daniel isi nke iri na otu, a chọrọ itinye n’ọrụ ihe odide Ellen White. N’ihe odide ya, ọ na-egosi na akụkọ ihe mere eme nke amaokwu nke iri atọ na otu nke Daniel isi nke iri na otu ga-emegharị ọzọ n’amaokwu ikpeazụ nke Daniel isi nke iri na otu. Ewezuga ntụaka ahụ sitere n’mmụọ nsọ, ịghọta akụkọ ihe mere eme ahụ yiri ibe ya n’etiti amaokwu nke iri atọ na otu na amaokwu nke iri anọ na nke iri anọ na otu ga-abụ ọrụ siri nnọọ ike karị.
The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.
“Kwa ụbọchị” n’akwụkwọ Daniel na-anọchi anya ikpere arụsị, ọ bụkwa ntọala nke ntọala nye ndị Millerite, ma bụrụkwa ntọala nke ozi ahụ nye ngagharị nke otu narị puku na iri anọ na anọ. Ọ bụkwa eziokwu ahụ e ji ụma mee ka ọ bụrụ njehie site n’“ụgha” e webatara n’ọgbọ nke atọ nke Adventizim Laodisia, nke e ji ihe arụ nke atọ, ya bụ “ụmụ nwanyị na-akwa ákwá n’ihi Tammuz,” n’Ezikiel isi nke asatọ, kọwaa, nakwa nkwenye-ikwekọrịta nke ụka nke atọ nke Pegamos na-anọchi anya ya.
The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.
Nduzi nke Chukwu nke na-eduzi ọrụ nke “nke kwa ụbọchị” dị ka okwu a na-atụle n’oge mmiri ozuzo ikpeazụ ahụ dị ịtụnanya nke ukwuu, ma gafee ike mmadụ ịkepụta ya. A na-egosi ọgbọ nke anọ nke Adventism Laodisia dịka ndị na-akpọ isiala nye anyanwụ, si otu a na-anọchi anya nnabata nke akara nke anụ ọhịa ahụ. Nwanyị White na-akọwa na ịnata akara ahụ bụ ịbata n’otu uche ahụ dị ka nke anụ ọhịa ahụ, nakwa na ndị na-abanye n’ọgba aghara banyere ihe antikraịst pụtara, n’ikpeazụ ga-ejedebe n’akụkụ nwoke ahụ nke mmehie. A na-anọchi anya ihe ndị a niile site n’aka ndị okenye nwoke ndị ahụ dị na Jerusalem n’Isi nke asatọ nke Ezekiel.
In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.
N’ọgbọ nke atọ na nke anọ Chineke na-ekpe ndị kpọrọ Ya asị ikpe, a na-emekwa ikpe ahụ n’oge otu ìgwè ọzọ na-anata akara nkwado Chineke. Akụkụ Akwụkwọ Nsọ ahụ nke nyere William Miller ìhè ọ chọrọ iji mata na ọ bụ Rom nke ndị ọgọ mmụọ ka e gosiri dịka “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel, bụkwa njirimara kachasị kpọmkwem nke nwoke mmehie ahụ, onye ndị ikom ochie na-akpọ isiala nye ya n’isi nke asatọ nke Ezekiel. Isi ahụ na-akọwapụta poopu nke ike nke abụọ na-eme ka ebe ghọọ ihe tọgbọrọ n’efu, ma n’otu oge ahụ na-akọwapụtakwa ikpere arụsị nke ike mbụ na-eme ka ebe ghọọ ihe tọgbọrọ n’efu. Eziokwu nke bụ isiokwu nke akụkụ ahụ bụ ọrụ Rom nke ndị ọgọ mmụọ, onye na 2 Thessalonians bụ ike ahụ nke na-egbochi ọchịchị poopu ịrịgoro n’ocheeze ruo n’afọ 538.
The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.
“Ihe a na-akpọ ‘daily’” nke bụ eziokwu nkume-ntọala Miller, nke nyere ya ohere iwulite ụkpụrụ amụma dabere n’ike abụọ na-ebibi emebi nke na-azọda ebe nsọ na usuu ndị agha, bụ eziokwu ahụ Pọl kọwara dị ka eziokwu a jụrụ ajụ, nke na-ewetara aghụghọ siri ike n’elu ndị na-adịghị ahụ eziokwu ahụ n’anya n’ụbọchị ikpeazụ. N’ịdakọrịta na akụkọ ihe mere eme ndị yiri ibe ha, otu eziokwu ahụ ahụ kpọmkwem, nke bụ eziokwu nkume-ntọala, nyere Future for America ohere iwulite ụkpụrụ amụma banyere njikọ ikpeazụ nke akụkụ atọ n’ụbọchị ikpeazụ.
Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.
Ọ bụghị naanị nke ahụ, kama eziokwu ahụ bụ isi, nke bụ eziokwu bụ isi maka akụkọ ihe mere eme abụọ ahụ yiri ibe ha, ka e mere ka ọ bụrụ “ụgha” ahụ nke ghọrọ njehie ntọala na aghụghọ siri ike nke Pọl, dị ka ntọala usoro ozi “udo na nchekwa” ụgha nke mmiri ozuzo ikpeazụ ụgha, nke ndị ikom ahụ na-ekwusa—ndị na-agaghịzi ebuli olu ha ọzọ ma gosi ndị nke Chineke mmehie ha. “Ihe a na-eme kwa ụbọchị” na-anọchi anya ntọala nke ma mmegharị nke mmụọ ozi mbụ ma nke mmụọ ozi nke atọ, ma mgbe ndị nnupu isi nke Laodisia tụgharịrị ihe ọ pụtara n’isi ala, site n’ịkọwa akara nke Setan dịka akara nke Kraịst, akara ụgha ahụ ghọrọ ntọala nke ozi adịgboroja nke mmiri ozuzo ikpeazụ ụgha.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Kwụsịtanụ onwe unu, juokwa anya; tienụ mkpu, ee, tienụ mkpu: ha ṅụbigara mmanya ókè, ma ọ bụghị site na mmanya; ha na-asụ ngọngọ, ma ọ bụghị site na ihe ọṅụṅụ na-egbu egbu. N’ihi na Jehova awụsawo n’elu unu mmụọ nke oke ụra, wee mechie anya unu: ndị amụma na ndị isi unu, ndị ọhụ ụzọ, ka O kpuchiworo. Ma ọhụ niile aghọwo unu dịka okwu nke akwụkwọ e mechiri emechi, nke a na-enye onye gụrụ akwụkwọ nke ọma, na-asị, Biko, gụọ nke a: ọ sịkwa, Apụghị m; n’ihi na e mechiri ya emechi: A na-enyekwa akwụkwọ ahụ onye na-amaghị akwụkwọ, na-asị, Biko, gụọ nke a: ọ sịkwa, Amaghị m akwụkwọ. Ya mere Jehova kwuru, Ebe ọ bụ na ndị a ji ọnụ ha abịakwute m, jiri egbugbere ọnụ ha sọpụrụ m, ma ha emeela ka obi ha nọrọ m anya, ma egwu ha na-atụ m bụ ihe e kuziri ha site n’iwu ụmụ mmadụ: Ya mere, lee, Aga m aga n’ihu ime ọrụ ịtụnanya n’etiti ndị a, ọbụna ọrụ ịtụnanya na ihe ijuanya: n’ihi na amamihe nke ndị amamihe ha ga-ala n’iyi, nghọta nke ndị nwere uche ha ga-ezokwa. Ahụhụ ga-adịrị ndị ahụ na-achọ izochi ndụmọdụ ha n’ime omimi pụọ n’ihu Jehova, ndị ọrụ ha dịkwa n’ọchịchịrị, ha na-asị, Ònye na-ahụ anyị? ònye makwaara anyị? N’ezie, ịtụgharị ihe unu n’isi-ala ga-agụrịrị dịka ụrọ onye ọkpụ ite: n’ihi na ọrụ ahụ, ọ̀ ga-asị onye mere ya, Ọ meghị m? ma ọ bụ ihe a kpụrụ akpụ, ọ̀ ga-asị onye kpara ya, O nweghị nghọta? Aịzaya 29:9–16.
All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.
Ndị amụma niile kwuru banyere ụbọchị ikpeazụ, ma ịgha ụgha n’ihu ọha ka e wee gbanwee pụtara “ihe a na-eme kwa ụbọchị” kpamkpam n’azụ, na-eṅomi nke ọma nkọwa nke mmehie a na-apụghị ịgbaghara. Ikpebi na mmadụ efuola ruo mgbe ebighị ebi karịrị ikike, ma ọ bụ ikike omume ọma, nke mmadụ nwere n’ebe mmadụ ibe ya nọ, ma nke ahụ abụghị ihe a na-akọwapụta n’ebe a.
Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.
Ndị ahụ e kwuru n’Aịzaịa na ha na-atụgharị ihe elu-ala, nke bụ nnọọ ụzọ ọzọ e si ekwupụta ihe Aịzaịa kọwara n’ebe ọzọ dịka ịkpọ ọchịchịrị ìhè ma ọ bụ ịkpọ ìhè ọchịchịrị, ka a na-amata dị ka ndị okenye ahụ na-achị Jerusalem ka a na-anọchi anya ikpe ikpeazụ ha.
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.
Ahuhu gādịrị ndị na-akpọ ihe ọjọọ ihe ọma, na ihe ọma ihe ọjọọ; ndị na-etinye ọchịchịrị n’ọnọdụ ìhè, na ìhè n’ọnọdụ ọchịchịrị; ndị na-etinye ilu n’ọnọdụ ihe dị ụtọ, na ihe dị ụtọ n’ọnọdụ ilu! Ahuhu gādịrị ndị maara ihe n’anya nke onwe ha, na ndị nwere ọgụgụ isi n’echiche nke onwe ha! Ahuhu gādịrị ndị bụ ndị dike n’ịṅụ mmanya, na ndị ikom siri ike n’ịgwakọta mmanya na-egbu egbu: ndị na-agụ ndị ajọ omume n’ọnọdu ndị ezi omume n’ihi ụgwọ ọrụ, ma napụ onye ezi omume ezi omume ya! Ya mere, dịka ọkụ si eripịa ahịhịa akọrọ, na ire ọkụ na-agwụ ọka mkpofu, otu a ka mgbọrọgwụ ha ga-adị ka ire ure, na okooko ha ga-ebili dịka ájá: n’ihi na ha ajụla iwu nke Jehova nke ndị agha, ma ledaa okwu nke Onye Nsọ nke Izrel anya. Ya mere iwe Jehova amụla ọkụ megide ndị ya, o setịpụwokwa aka ya megide ha, o tigbuokwa ha: ugwu nta niile wee maa jijiji, ozu ha wee dọkasịa n’etiti ámá nile. N’agbanyeghị ihe a niile, iwe ya alaghị azụ, kama aka ya ka esetịpụrụ ka ọ dị. Ọ ga-ebulikwa ọkọlọtọ nye mba dị iche iche sitere n’ebe dị anya, ọ ga-afụrụ ha mkpọrọhịhị site na nsọtụ ụwa: ma, lee, ha ga-abịa ọsọ ọsọ nke ukwuu. Aịzaya 5:20–26.
God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “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.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.
A na-ebuli ọkọlọtọ Chineke (ndị otu narị puku na iri anọ na anọ) elu dị ka ọkọlọtọ n’oge iwu ụbọchị Sọnde na-abịa ngwa ngwa, nke bụ mgbe “iwe Onyenwe anyị na-enwu megide ndị ya,” ma Ọ na-esetị “aka ya megide ha,” ma “na-eti ha ihe,” ma “ozu ha ga-adọkasị n’etiti okporo ụzọ dị iche iche.” Etiti okporo ụzọ ndị ahụ bụ okporo ụzọ Jerusalem mgbe e nyere ndị mmụọ ozi mbibi nke Ezikiel isi nke itoolu iwu ka ha pụọ “ma tie: ka anya unu ghara ịzọpụta, unu enwela kwa ebere: gbuchapụ kpamkpam ndị okenye na ndị na-eto eto, ma ụmụ agbọghọ na ụmụntakịrị, na ụmụ nwanyị: ma unu abịakwutela nwoke ọbụla nke akara dị n’ahụ ya; malitekwa n’ebe nsọ m. Mgbe ahụ ha malitere n’aka ndị ikom ochie ndị nọ n’ihu ụlọ ahụ.” “Ndị ikom ochie” nke Ezikiel, ndị Nwanyị White kwuru na ha bụ ndị kwesiri ịbụ ndị nche nke ndị mmadụ, bụ “ndị mmanya na-egbu nke Ifrem” nke Aịzaya, ndị “na-eme ka ihe tụgharịa n’ala elu” n’isi nke iri abụọ na asatọ na nke iri abụọ na itoolu.
In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.
N’isi nke ise, ha bụ ndị “dị ike ịṅụ mmanya, na ndị ikom nwere ike ịgwakọta ihe ọṅụṅụ siri ike: ndị na-agụ ndị ajọ omume n’ụzọ ezi omume n’ihi ụgwọ ọrụ.” Site n’ibipụta akwụkwọ Questions on Doctrine, ndị ikom oge ochie ahụ ṅụrụ site n’iko nke Protestantizim ndapụ n’ezi okwukwe, ma gosipụta ozi-ọma ụgha nke izi ezi nke na-ekwu na a pụghị ido mmadụ nsọ, na Kraịst bụ Onye Na-anọchi anyị, ma ọ bụghị Ihe Nlereanya anyị. N’ime ime nke a, akwụkwọ ahụ gụrụ ndị ajọ omume n’ụzọ ezi omume, n’ihi ụgwọ ọrụ nke ịbụ ndị a nabatara n’etiti ụka ndị dara ada nke Protestantizim ndapụ n’ezi okwukwe. Akụkụ Akwụkwọ Nsọ ahụ na-akọwa ikpe ikpeazụ ha, ma ihe kpatara ikpe ahụ bụ na ha “ledara okwu nke Onye Nsọ nke Izrel anya.” Ha mere nke a site n’ịjụ nghọta banyere “ihe a na-eme kwa ụbọchị,” nke ndị kpọsara mkpu awa ikpe nyere, na site n’ịṅụ site n’iko nke Protestantizim ndapụ n’ezi okwukwe.
In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.
N’ebe ahụ ha na-agbanwe ihe dị ụtọ ka ọ bụrụ ihe ilu, na ihe ilu ka ọ bụrụ ihe dị ụtọ. Ozi ahụ nke dị n’aka mmụọ ozi ahụ mgbe Ọ na-arịdata bụ ihe dị ụtọ, ma njedebe ozi ahụ bụ ihe ilu. Ha na-arụ ụka na ezi ozi mmiri ozuzo ikpeazụ nke na-amalite mgbe mmụọ ozi ahụ na-arịdata bụ ihe ilu, ma n’isi njedebe ya ha na-akọwa ozi udo ụgha na nchekwa dị ụtọ, n’ihi na ha enweghị ike izere ịtụgharị ihe elu ala.
The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.
Ebe e gosiri mmehie a dị n’isi njedebe nke oge nnwale ha dị ka òtù. Ya mere, ọ bụ ihe kwesiri ekwesi ịhụ na omume ha nke ịmata ọrụ Setan nke ikpere arụsị dị ka ọrụ Kraịst bụ ihe yiri ya n’amụma nye mmehie a na-apụghị ịgbaghara, nke bụ ịmata ọrụ Mmụọ Nsọ dị ka ọrụ Setan. Itinye “ụgha” ahụ n’ọgbọ nke atọ nke Adventizim nyere echiche ndabere nke ozi mmiri ozuzo ikpeazụ ụgha ha, ma n’ikpeazụ na-ewetara ha aghụghọ siri ike. N’ezi ebe ahụ Miller bịara ịghọta ezi ihe “ihe a na-eme kwa ụbọchị” pụtara ka e si egosi ha dị ka ndị a na-akwatu.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Ka mmadụ ọbụla ghara ịghọgbu unu n’ụzọ ọbụla: n’ihi na ụbọchị ahụ agaghị abịa, ma e wezụga ma ndapụ n’ezi okwukwe e buru ụzọ bịa, ma kpughee nwoke ahụ nke mmehie, nwa nke ịla n’iyi; onye na-emegide ma na-ebuli onwe ya elu karịa ihe niile a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ọ na-anọdụ ala n’ụlọ nsọ nke Chineke dịka Chineke, na-egosi onwe ya na ọ bụ Chineke. Ùnu echetaghị na, mgbe m ka nọnyere unu, agwara m unu ihe ndị a? Ma ugbu a unu maara ihe na-egbochi ya, ka e wee kpughee ya n’oge ya. N’ihi na ihe omimi nke ajọ omume amalitelarị ịrụ ọrụ: naanị onye ahụ nke ugbu a na-egbochi ga-anọgide na-egbochi, ruo mgbe e wepụrụ ya n’ụzọ. Ma mgbe ahụ ka a ga-ekpughe Onye Ajọ ahụ, onye Onyenwe anyị ga-eji mmụọ nke ọnụ ya lara n’iyi, ma jiri nchapụta nke ọbịbịa ya bibie: ọbụna ya ahụ, onye ọbịbịa ya si n’ọrụ Setan pụta, n’ike niile na ihe ịrịba ama na ọrụ ebube ụgha niile, na aghụghọ niile nke ajọ omume n’ime ndị na-ala n’iyi; n’ihi na ha anabataghị ịhụnanya nke eziokwu, ka e wee zọpụta ha. Ma n’ihi nke a ka Chineke ga-ezitere ha aghụghọ siri ike, ka ha wee kwere ụgha: ka e wee maa ha niile ikpe, ndị na-ekweghị eziokwu, kama ndị nwere obi ụtọ n’ajọ omume. 2 Ndị Tesalonaịka 2:3–12.
The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.
Ndị amụma na-ekwu gbasara ụbọchị ikpeazụ karịa akụkọ nsọ ọ bụla ọzọ gara aga, nke a bụkwa eziokwu banyere akụkụ Akwụkwọ Nsọ a. Nkume ntọala nke mmụba ihe ọmụma nke Miller bụkwa nkume ntọala nke mmụba ihe ọmụma nke bịara n’afọ 1989, n’ihi na nghọta ziri ezi banyere akụkọ amụma jikọtara na “nke kwa ụbọchị,” na-akọwa akụkọ ihe mere eme nke amaokwu iri anọ na iri anọ na otu nke Daniel iri na otu. Ihe nke a pụtara bụ na ọ bụrụ na onye na-amụ amụma aghọtaghị ọrụ ikpere arụsị na mmekọrịta ya n’amụma na Rome nke popu, mgbe ahụ onye na-amụ ihe ahụ agaghị enwe ike ịmata na ọrụ nke mbụ igbochi ịrị elu nke ọchịchị popu, ma emesịa ọrụ nke idobe ọchịchị popu n’ocheeze nke ụwa, bụ ikpere arụsị rụzuru; ọrụ ahụ na-anọchite anya ọrụ anụ ọhịa nke ụwa nke Mkpughe iri na atọ, nke na mbụ na-egbochi ọchịchị popu, ma mgbe ahụ ọ na-agbanwe ma tinye ya n’ocheeze nke ụwa. A na-anọchi anya ọrụ anụ ọhịa nke ụwa nke Mkpughe iri na atọ dịka ihe ga-eme n’ọdịnihu nye America.
We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.
Anyị ga-aga n’ihu n’ịtụle mmeghe nke ìhè nke Osimiri Hiddekel n’isiokwu anyị 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-agụkwa obi mmadụ nile, na-ekwu maka ndị natara nnukwu ìhè, sị: ‘A naghị emekpa ha ahụ ma ọ bụ mee ka ha juo anya n’ihi ọnọdụ omume na ọnọdụ ime mmụọ ha.’ Ee, ha ahọrọwo ụzọ nke onwe ha, mkpụrụ obi ha nwekwara mmasị n’ihe arụ nile ha. Mụ onwe M ga-ahọpụtakwa aghụghọ ha, meekwa ka ihe ndị ha na-atụ egwu bịakwasị ha; n’ihi na mgbe M kpọrọ, ọ dịghị onye zara; mgbe M kwuru okwu, ha anụghị: kama ha mere ihe ọjọọ n’ihu Anya M, họrọkwa ihe ahụ nke na-adịghị amasị M.’ ‘Chineke ga-ezipụrụ 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.’ Aịsaịa 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.’
“Onye Ozizi nke eluigwe jụrụ sị: ‘Gịnị bụ aghụghọ ka njọ nke pụrụ iduhie uche karịa ime ka o doo anya na unu na-ewu n’elu ntọala ziri ezi nakwa na Chineke na-anabata ọrụ unu, ebe n’eziokwu unu na-eme ọtụtụ ihe dị ka usoro amụma nke ụwa si dị ma na-emehie megide Jehova? Ewoo, ọ bụ nnukwu aghụghọ, nduhie na-adọrọ adọrọ, nke na-achịkwa uche mmadụ mgbe ndị mmadụ ndị marala eziokwu n’otu oge gara aga na-emehie ụdị nsọpụrụ Chineke dịka mmụọ na ike ya; mgbe ha na-eche na ha bara ụba, na ha abawanyela n’akụnụba, na ha enweghị ihe ọ bụla ha ji mkpa, ebe n’eziokwu ha ji ihe niile mkpa.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Chineke agbanweghị n’otú O si ele ndị ohu Ya kwesịrị ntụkwasị obi anya, ndị na-edobe uwe ha n’enweghị ntụpọ. Ma ọtụtụ na-eti mkpu, sị, ‘Udo na nchekwa,’ ebe mbibi mberede na-abịakwute ha. Ọ gwụla ma e nwee nchegharị zuru ezu, ọ gwụla ma mmadụ eweda obi ha ala site n’ikwu mmehie ha ma nata eziokwu ahụ dịka ọ dị n’ime Jizọs, ha agaghị abanye n’eluigwe ma ọlị. Mgbe ime ka anyị dị ọcha ga-ewere ọnọdụ n’etiti anyị, anyị agaghịzi anọ n’udo ụgha, na-anya isi na anyị bara ọgaranya ma baa ụba n’ihe onwunwe, na anyị achọghị ihe ọ bụla.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Ònye pụrụ ikwu n’eziokwu sị: ‘A nwalawo ọla-edo anyị n’ọkụ; uwe anyị adịghị enwe ntụpọ sitere n’ụwa’? Ahụrụ m Onye Nkụzi anyị ka Ọ na-atụ aka n’uwe nke a na-akpọ ezi omume. Mgbe Ọ yipụsịrị ha, O kpughere mmerụ ahụ dị n’okpuru ha. Mgbe ahụ Ọ sịrị m: ‘Ị̀ hụghị otú ha si n’ịnya isi kpuchie mmerụ ha na ire ure nke agwa ha? “Olee otú obodo ahụ nke kwesịrị ntụkwasị obi si ghọọ akwụna!” E meela ụlọ Nna m ụlọ ahia, ebe ọnụnọ na ebube nke Chineke siri pụọ! N’ihi nke a ka adịghị ike ji dị, ike adịkwaghịkwa.’” Testimonies, volume 8, 249, 250.