The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.
“Ụbọchị ikpeazụ” na-anọchi anya nkwupụta mmeghe nke ikpe n’ime mmegharị nke mmụọ ozi mbụ, ma n’ime mmegharị nke mmụọ ozi nke atọ, a na-ekwupụta mmechi nke ikpe ahụ. N’ime “ụbọchị ikpeazụ” ka e buliri, ma a ka na-ebulikwa, ndị nke Chineke ka ha kpọsaa ikpe Chineke; ma iji bụrụ onye ozi nke ikpe Chineke, ị ghaghị ịghọta ikpe ahụ. Otu àgwà bụ isi nke Adventizim Laodisia, ma nke ndị gụrụ akwụkwọ ma nke ndị na-agụghị akwụkwọ, bụ na ha amaghị ikpe Chineke. Ndị amụma niile na-ekwu okwu, n'ụzọ doro anya karị, banyere ụbọchị ikpeazụ karịa ụbọchị ndị ha biri n’ime ha.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.
“Onye ọbụla n’ime ndị amụma oge ochie ahụ ekwughị okwu nke ukwuu n’ihi oge nke ha dị ka o si bụrụ n’ihi oge anyị, nke mere na amụma ha ka dị irè n’ebe anyị nọ. ‘Ugbu a ihe ndị a niile mere ha ịbụ ihe atụ: e dekwara ha maka ịdọ anyị aka ná ntị, anyị ndị ọgwụgwụ nke ụwa bịakwasịrị.’ 1 Ndị Kọrịnt 10:11.” Selected Messages, akwụkwọ 3, 338.
All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.
Ndị amụma niile kwekọrịtara n’etiti ha, ya mere amụma ha niile na-egosi otu ihe oyiyi ahụ, ma ihe oyiyi ahụ bụ nke ụbọchị ikpeazụ, bụ́ ụbọchị ikpe.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Mmụọ nke ndị amụma dịkwa n’okpuru ndị amụma. N’ihi na Chineke abụghị onye na-eweta ọgba-aghara, kama ọ bụ onye nke udo, dịka ọ dị n’ọgbakọ nsọ niile. 1 Kọrint 14:32, 33.
Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.
Jerusalem n’ọhụ Ezikiel nke malitere n’isi nke asatọ, bụ nzukọ Chineke, nke bụ nzukọ Seventh-day Adventist nke Laodicea n’ụbọchị ikpeazụ. Isi nke asatọ na nke itoolu nke Ezikiel na-akọwa ìgwè ndị na-efe ofufe abụọ n’oge mmechi ikpe nke ụlọ Chineke. Otu ìgwè ka a na-anọchi anya ya site n’aka ndị ikom okenye iri abụọ na ise ndị kpọrọ isi ala nye anyanwụ; ma ndị na-asụ ude ma na-akwa ákwá n’ihi arụ arụ ndị a na-eme n’ime nzukọ na n’ala, na-anata akara Chineke. N’isi nke iri na otu, ọhụ Ezikiel na-aga n’ihu n’ịkọwa ihe atụ banyere ntaramahụhụ nke ndị ikom iri abụọ na ise ahụ ndị kpọrọ isi ala nye anyanwụ.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.
Ọzọkwa, mmụọ ahụ weliri m elu, we kpọta m n’ọnụ-uzọ ọwụwa-anyanwụ nke ụlọ Jehova, nke chere ihu n’ọwụwa-anyanwụ: ma lee, n’ọnụ-uzọ ahụ ka ndị ikom iri abụọ na ise nọ; n’etiti ha ka m hụrụ Jaazania nwa Azur, na Pelataịa nwa Benaịa, ndị-isi nke ndị mmadụ. Mgbe ahụ o wee sị m, Nwa nke mmadụ, ndị a bụ ndị na-echepụta ajọ omume, na-enye ndụmọdụ ọjọọ n’obodo a: ndị na-asị, Oge adịghị nso; ka anyị wuo ụlọ: obodo a bụ ite, anyị onwe anyị bụ anụ. Ya mere buo amụma megide ha, bue amụma, O nwa nke mmadụ. Mmụọ Jehova wee dakwasị m, wee sị m, Kwuo; Otú a ka Jehova kwuru; Otú a ka unu kwuru, ụlọ Izrel: n’ihi na amaara m ihe ndị na-abata n’obi unu, nke onye ọ bụla n’ime unu. Unu emewo ka ndị unu gburu bawanye ụba n’obodo a, unu ejuwokwa ụzọ ya niile ndị e gburu egbu. Ya mere otú a ka Onye-nwe-ayi Jehova kwuru; ndị unu gburu, ndị unu tọgbọ n’etiti ya, ha bụ anụ, obodo a bụkwa ite: ma Mụ onwe m ga-eme ka unu si n’etiti ya pụta. Unu atụwo egwu mma-agha; Mụ onwe m ga-eme ka mma-agha bịakwute unu, ka Onye-nwe-ayi Jehova kwuru. Aga m eme ka unu si n’etiti ya pụta, nyefee unu n’aka ndị ọbịa, emekwa ka ikpe m rute n’etiti unu. Ezikiel 11:1–9.
Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.
A na-amata Jerusalem dịka “ite esi nri,” ndị nọkwa na Jerusalem bụ “anụ ahụ” a na-esi n’ime ite ahụ, bụ ite. Ikpe nke ndị ajọ omume, nke ndị mmụọ ozi ji ngwá agha mbibi dị n’aka ha mezuo, n’oge a na-akara ndị narị puku na iri anọ na anọ akara (n’ihi na Sister White na-ekwu na ịka akara nke Isi nke itoolu nke Ezekiel bụ otu ihe ahụ dị ka ịka akara nke Isi nke asaa nke Mkpughe), gụnyere eziokwu a na-ewepụ ndị ajọ omume na Jerusalem. N’oge iwu Sọnde nke na-abịa n’oge na-adịghị anya, a ga-asachapụ Jerusalem ime mmụọ ma bulie ya elu dịka ọkọlọtọ n’elu ugwu niile.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Ọ ga-erukwa na ụbọchị ikpeazụ, na a ga-eme ka ugwu ụlọ nke Onyenwe anyị guzosie ike n’elu ugwu niile, a ga-ebulikwa ya elu karịa ugwu nta; mba niile ga-asọbakwa bịa n’ebe ọ nọ. Ọtụtụ ndị mmadụ ga-aga sị, Bianụ, ka anyị rigoo n’ugwu nke Onyenwe anyị, n’ụlọ Chineke nke Jekọb; ọ ga-ezikwa anyị ụzọ Ya, anyị ga-ejekwa ije n’ụzọ Ya: n’ihi na n’iwu ga-apụ na Zaịọn, okwu nke Onyenwe anyị kwa ga-esi na Jerusalem pụta. Aịzaya 2:2, 3.
The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.
Nsachapụ a na-arụzu maka Jerusalem n’oge iwu ụbọchị Sọnde bụ iwepụ ndị Adventist Laodisia, ebe naanị ndị Adventist Filadelfia ga-anọgide. Mgbe ahụ, usoro ụlọọrụ iwu ahụ agwụla, n’ihi na ọchịchị United States bụ ihe nchịkwa n’usoro iwu ahụ e guzobere n’afọ 1863; ma mgbe ọchịchị United States na-amanye idebe ụbọchị Sọnde n’ala ahụ, a ga-ebibi usoro ụlọọrụ nke ụka Seventh-day Adventist n’iwu, ma ọ bụ ikekwe a ga-agbanwe aha ya n’iwu ka ọ bụrụ ihe yiri ụka Sunday Adventist.
When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.
Mgbe e wepụrụ ndị ajọ omume nọ na Jerusalem n’ite ukwu ahụ, site n’aka ndị mmụọ ozi na-ebibi, ụka Adventist nke Laodisia na-eru ọgwụgwụ, ma mmegharị Filadelfia aghọọ Jerusalem nke mmụọ nke a na-ebuli elu dịka ọkọlọtọ. Maika na-agwa ndị okenye ahụ okwu, ndị Aịzaịa kpọrọ ndị ikom na-akparị akparị, ndị na-akpọ ìhè ọchịchịrị, na ọchịchịrị ìhè; ma site n’ajụjụ, ọ na-egosi na ndị okenye ahụ kwesịrị ịbụ ndị maara “ikpe.” Ha kwesịrị ịma oge nleta ha.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.
M wee sị, Nụrụnụ, biko, unu ndị isi Jekọb, na unu ndị eze nke ụlọ Izrel; ọ̀ bụghị ọrụ unu ịmata ikpe ziri ezi? Unu ndị kpọrọ ezi ihe asị, hụkwa ihe ọjọọ n’anya; ndị na-adọpụ akpụkpọ ha n’ahụ́ ha, na anụ ha n’ọkpụkpụ ha; ndị na-erikwa anụ nke ndị m, na-agbakwa akpụkpọ ha n’ahụ́ ha; ha na-agbajikwa ọkpụkpụ ha, na-egbutu ha iberibe, dị ka ihe a na-etinye n’ite, na dị ka anụ dị n’ime ite esi nri. Maịka 3:1–3.
God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”
Chineke zubere, ma ọ ka na-achọkwa, ka ndị Ya nke ụbọchị ikpeazụ “mara ikpe,” ma ikpe abụghị otu echiche naanị ya. Ọ bụ akụkọ ihe mere eme na-aga n’ihu, nke nwere ọtụtụ akụkụ na ihe ịrịba ama doro anya. Ọ bụ oge amụma nke malitere n’afọ 1798, ma na-aga n’ihu ruo ọgwụgwụ nke puku afọ ahụ. Ọ bụ ma nke nnyocha ma nke mmezu ikpe. A na-emezu ya n’ahụ mmadụ ọbụla nke biriworo ndụ n’elu ụwa a, nakwa n’ahụ ndị mmụọ ozi ahụ a chụpụrụ n’eluigwe. Oge dị iche iche nke ikpe bụ nghọta dị mkpa nye ndị Chineke kwesịrị ntụkwasị obi n’ụbọchị ikpeazụ, n’ihi na azịza nye ajụjụ Maịka bụ, “ee, Izrel aghaghị ịghọta ikpe ahụ.”
Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”
Jeremaịa na-akọwa na ndị ikom ochie nke Jerusalem n’ụbọchị ikpeazụ na-anọchi anya njedebe nke “nlaghachị azụ na-adịgide adịgide,” dịka e gosiri ya site n’ọgbọ anọ nke nnupụisi na-arịwanye elu, nke a sịrị ihe nnọchianya ya n’ihe arụ anọ na-arịwanye elu nke Ezikiel isi nke asatọ. Jeremaịa na-akọwa na ndị ikom ochie ahụ emikpuru n’ime ime mmụọ, n’ihi na ha “na-efe ofufe” “anyanwụ, ọnwa, na ndị agha niile nke eluigwe.” Ọ na-akọwa na ha ga “ada, ghara ibili,” n’ihi na “ha ajụwo okwu nke Onyenwe anyị.” Site n’àgwà ndị a Jeremaịa na-akọwa na “ndị mmadụ amaghị ikpe nke Onyenwe anyị.”
At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.
N’oge ahụ, ka Onyenwe anyị kwuru, ha ga-ewepụta ọkpụkpụ ndị eze Juda, na ọkpụkpụ ndị isi ya, na ọkpụkpụ ndị nchụàjà, na ọkpụkpụ ndị amụma, na ọkpụkpụ ndị bi na Jerusalem, n’ili ha: ha ga-agbasakwa ha n’ihu anyanwụ, na ọnwa, na kpakpando niile nke eluigwe, ndị ha hụrụ n’anya, ndị ha fere, ndị ha soro n’azụ ha jee ije, ndị ha chọworo, na ndị ha kpọrọ isiala nye: a gaghị achịkọta ha, a gaghị elikwakwa ha; ha ga-adị ka nsị n’elu ụwa. Ma ọnwụ ka a ga-ahọrọ karịa ndụ site n’aka ndị niile fọdụrụnụ nke ezinụlọ ọjọọ a, ndị fọdụrụ n’ebe niile ebe m chụpụrụ ha, ka Onyenwe ndị agha kwuru. Ọzọkwa, ị ga-asị ha, Otu a ka Onyenwe anyị kwuru; Ọ bụrụ na ha ada, ha agaghị ebili kwa? ọ bụrụ na mmadụ atụgharị pụọ, ọ gaghị alọghachi kwa? Gịnịzi mere ndị Jerusalem a ji azụ azụ site n’ịla azụ na-adịghị akwụsị akwụsị? ha jidesiri aghụghọ ike, ha ajụ ịlọghachi. Egeere m ntị, m wee nụ, ma ha ekwughị ihe ziri ezi: ọ dịghị onye chegharịrị na ajọ omume ya, na-asị, Gịnị ka m mere? onye ọ bụla tụgharịrị n’ụzọ nke ya, dị ka ịnyịnya na-agba ọsọ n’ike banye n’agha. Ee, ụgbala n’eluigwe maara oge a kara aka ya; nduru na kreen na loro na-edebe oge ọbịbịa ha; ma ndị m amaghị ikpe Onyenwe anyị. Olee otú unu si ekwu, Anyị bụ ndị amamihe, iwu Onyenwe anyị dịkwa n’etiti anyị? Lee, n’ezie, ọ rụrụ ya n’efu; mkpịsị edemede ndị odeakwụkwọ bụ n’efu. Ndị amamihe emeela ihere, obi adịghịkwa ha mma, e jidekwara ha: lee, ha ajụla okwu Onyenwe anyị; amamihe dị aṅaa dịkwa n’ime ha? Jeremiah 8:1–9.
In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”
N’isi nke ise, Jeremaya na-akọwa na ndị na-amaghị ikpe nke Onyenwe anyị bụ “ndị nzuzu.”
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.
Gbaanụ ọsọ n’ụzọ dị iche iche n’okporo ámá nile nke Jerusalem, hụnụ ugbu a, maranụ, chọọkwa n’ebe sara mbara ya nile, ma ọ bụrụ na unu pụrụ ịhụ otu nwoke, ma ọ bụrụ na e nwere onye ọbụla na-eme ikpe ziri ezi, na-achọ eziokwu; m ga-agbagharakwa ya. Ma ọ bụ ezie na ha na-ekwu, Dịka Jehova dị ndụ; n’ezie, ha na-aṅụ iyi ụgha. O Jehova, ọ̀ bụghị eziokwu ka anya gị dịkwasịrị? I tiewo ha ihe, ma o wutebeghị ha; I laala ha n’iyi, ma ha ajụwo ịnata mgbazi: ha emewo ka ihu ha sie ike karịa nkume; ha ajụwo ịlaghachi. N’ihi ya ka m kwuru, N’ezie, ndị a bụ ndị ogbenye; ha bụ ndị nzuzu: n’ihi na ha amaghị ụzọ Jehova, ma ọ bụ ikpe Chineke ha. Jeremiah 5:1–4.
In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.
N’ụbọchị ikpeazụ nke Adventizim Laodisia, ndị a na-anọchi anya ha dị ka ụmụ agbọghọ amaghị ihe n’ilu nke ụmụ agbọghọ iri ahụ, nke Sista White kọwara na ọ na-anọchi anya “ahụmahụ nke ndị Adventist,” “amaghị ụzọ nke Onyenwe anyị, ma ọ bụkwa ikpe Chineke ha.” N’isi nke na-esote, Jeremaya na-akọwapụta na “ụzọ” nke Onyenwe anyị bụ “ụzọ ochie dị iche iche,” ma ndị Adventist Laodisia ndị amaghị ihe na-ajụ ije n’ime ya, ma ọ bụ ịnụ olu opi ahụ. “Opi” ahụ bụ akara nke ikpe, nke, n’eziokwu, ndị Adventist Laodisia ndị amaghị ihe ahụ amaghị.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Otú a ka Onyenwe anyị kwuru, Guzonụ n’ụzọ dị iche iche, lezienụ anya, jụkwaa ajụjụ banyere ụzọ ochie ahụ, ebe ụzọ ọma ahụ dị, gagharanụ n’ime ya, unu ga-ahụkwa izu ike maka mkpụrụ obi unu. Ma ha sịrị, Anyị agaghị ejegharị n’ime ya. Emedokwa m ndị nche n’elu unu, na-asị, Nụrụnụ ụda opi ahụ. Ma ha sịrị, Anyị agaghị anụ. Ya mere, nụrụnụ, unu mba dị iche iche, maranụkwa, unu nzukọ, ihe dị n’etiti ha. Nụrụ, ụwa: lee, aga m eweta ihe ọjọọ n’elu ndị a, bụ mkpụrụ nke echiche ha, n’ihi na ha egeghị ntị n’okwu m, ma ọ bụ n’iwu m, kama ha jụrụ ya. Jeremiah 6:16–19.
The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.
“Ihe ọjọọ” a ga-eweta n’elu “ọgbakọ” ahụ jụrụ “ige ntị n’olu opi,” na “ije” n’ime “ụzọ ochie,” ebe a ga-ahụ “ezumike” nke mmiri ozuzo ikpeazụ, na-eme mgbe “ọgbakọ” ahụ “jụrụ iwu Ya” n’oge iwu Sọnde na-abịa n’oge na-adịghị anya.
The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.
Ngwa ugboro atọ nke Elaịja na-akọwapụta ọrụ nke onyeozi na mmegharị n’oge ikpe ikpeazụ nke na-amalite n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. Nke jikọtara ya nke ọma na ngwa ugboro atọ nke Elaịja bụ ngwa ugboro atọ nke onyeozi ahụ na-akwadebe ụzọ maka Onyeozi nke Ọgbụgba ndụ ahụ. Ngwa ugboro atọ nke onyeozi ahụ na-akwadebe ụzọ na-akọwapụta ọrụ nke onyeozi na mmegharị n’oge ikpe nchọpụta. Onyeozi ahụ na-akwadebe ụzọ, na Elaịja, bụ ngwa ugboro atọ ndị nwere njikọ chiri anya, dịka ngwa ugboro atọ nke Rom si dịkwa na ngwa ugboro atọ nke ọdịda Babilọn, ma ha nwere ọdịiche ndị dị mkpa nke metụtara ikpe Chineke.
The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.
Ngwa ugboro atọ nke Ịlaịja na ngwa ugboro atọ nke onye ozi ahụ nke na-akwado ụzọ maka Onye Ozi nke Ọgbụgba-ndụ jikọtara ya na ọrụ ikpe abụọ pụrụ iche nke Chineke na-emezu, site n’aka onye ozi Ọ họrọrọ na mmegharị ahụ nke na-ejikọta onwe ya na ozi nke onye ozi ahụ. A na-ejikọta ọrụ abụọ ahụ na oge ikpe abụọ pụrụ iche, ọ bụ ezie na e nwere nkwakọrịta n’etiti ihe nnọchianya ndị ahụ.
The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.
Ọrụ nke Ịlaịja nke atọ na nke ikpeazụ metụtara ikpe mmezu nke njikọ atọ nke Babilọn nke oge a, ma ọrụ nke onyeozi ahụ nke na-akwadebe ụzọ metụtara ikpe nyocha na ime ka ndị nke Chineke dị ọcha. Isi nke atọ nke Malakaị, e webatara ya site n’amaokwu ikpeazụ nke isi nke abụọ.
Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.
Unu ejiela Jehova ike site n’okwu unu. Ma unu na-asị, Òlee n’ụzọ gịnị ka anyị si ejie ya ike? Mgbe unu na-asị, Onye ọbụla nke na-eme ihe ọjọọ dị mma n’anya Jehova, na ọ na-enwekwa mmasị n’ime ha; ma ọ bụ, Òleekwanụ ebe Chineke nke ikpe ziri ezi nọ? Lee, aga m eziga onyeozi m, ọ ga-akwadebekwa ụzọ n’ihu m: Onyenwe anyị ahụ, onye unu na-achọ, ga-abịa na mberede n’ụlọ nsọ ya, ọbụna onyeozi ọgbụgba ndụ ahụ, onye unu na-enwe mmasị n’ime ya: lee, ọ ga-abịa, ka Jehova nke ụsụụ ndị agha kwuru. Ma ònye ga-anọgide n’ụbọchị ọbịbịa ya? ònyekwa ga-eguzo mgbe ọ pụtara? n’ihi na ọ dị ka ọkụ nke onye na-anụcha ọla, dịkwa ka ncha nke ndị na-asa akwa: Ọ ga-anọdụkwa dịka onye na-anụcha na onye na-eme ka ọlaọcha dị ọcha: ọ ga-emekwa ka ụmụ Levi dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee chụọrọ Jehova àjà n’ezi omume. Mgbe ahụ ka àjà nke Juda na Jerusalem ga-atọ Jehova ụtọ, dịka n’ụbọchị ochie, na dịka n’afọ ndị gara aga. Malakaị 2:17–3:4.
In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.
N’ụbọchị ikpeazụ, dị ka àmà Malakaị si dị, Adventizim Laodisia nke na-arapara na nnupụisi nke 1888 na-eme ka ike gwụ Chineke. E sere nnupụisi nke 1888 onyinyo ya site na nnupụisi nke Kora, Datan na Abiram, ma arụmụka nkuzi nke nnupụisi Kora bụ ma ndị na-eme ihe ọjọọ ka bụ ndị ezi omume n’anya Onyenwe anyị.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Ugbu a, Kora, nwa Iza, nwa Kohat, nwa Livaị, na Datan na Abairam, ụmụ Eliab, na Ọn, nwa Pelet, ụmụ Ruben, kpọkọrọ ndị mmadụ: Ha wee bilie n’ihu Mozis, ha na ụfọdụ n’ime ụmụ Izrel, ndị isi ọgbakọ narị abụọ na iri ise, ndị a ma ama n’etiti nzukọ ahụ, ndị ikom a ma ama: Ha wee zukọta megide Mozis na megide Erọn, wee sị ha, Unu ewerela ihe karịrị ókè n’aka unu, ebe ọ bụ na nzukọ ahụ dum dị nsọ, onye ọ bụla n’ime ha, ma Jehova nọ n’etiti ha: gịnị mere unu ji ebulite onwe unu n’elu ọgbakọ Jehova? Ọnụ Ọgụgụ 16:1–3.
In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.
N’ụbọchị ikpeazụ, ike gwụrụ Chineke n’ihi Adventism nke Laodicea, ndị na-arapara n’inupụ isi nke 1957, nke bụ nanị ngosipụta nke inupụ isi nke 1888, etinyere n’ime nkwupụta gọọmenti. Akwụkwọ ahụ, Questions on Doctrine, kwadoro inupụ isi nke 1888, nke bụ mmegharị ọzọ nke inupụ isi Kora, Datan na Abiram, dịka àmà nke mmụọ-ozi ahụ si dị, onye gwara Sister White na ọ ghaghị ịnọgide na nnọkọ ogbako nke 1888, ka o wee dekọọ mmegharị ọzọ nke akụkọ ihe mere eme nke inupụ isi Kora. Ndị ikom narị abụọ na iri ise a ma ama zukọtara ọnụ na Kora, Datan na Abiram, imegide Mozis, onye nnọchi anya Chineke, n’inupụ isi ahụ.
The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.
Ndị ikom iri abụọ na ise ahụ na-akpọ isiala nye anyanwụ n’isi nke asatọ nke Ezikiel, na-anọchi anya otu ụzọ n’ụzọ iri, ma ọ bụ otu n’ime iri, nke ndị ikom narị abụọ na iri ise ahụ chụụrụ aja ísì ụtọ n’ime nnupụisi Kora, Deitan na Abiram, ndị bụ ụdị nke ndị ndú nke nnupụisi nke 1888, ndị e mere nnupụisi nkuzi ha ka ọ bụrụ nke a haziri n’usoro na 1957, site n’ịbipụta akwụkwọ ahụ Questions on Doctrine.
The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.
Nnupụisi nke Kora, Datan na Abiram jụrụ “ikpé” ahụ Chineke kpeburu, nke kọrọ na ha ga-awagharị n’ọzara afọ iri anọ. Adventizim Laodisia malitere ịwagharị n’ọzara Laodisia n’afọ 1863, mgbe ha jụrụ ozi Laodisia e wetara n’afọ 1856, nke mịpụtara ikpe nke ịwagharị n’ọzara ọtụtụ afọ ndị ọzọ, n’ihi enweghị okwukwe ha. N’ime nnupụisi nke 1888, ha ka na-achọghị ịnakwere ozi Laodisia e wetara site n’aka ndị okenye Jones na Waggoner.
Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.
Ndị nnupụisi ahụ n’afọ 1888 ajụghị naanị ikike ime mmụọ nke Ndị Okenye Jones na Waggoner, kama ha jụkwara ikike onye amụma nwanyị Ellen White na ikike Mmụọ Nsọ, n’ihi na ha gosipụtara n’omume echiche ahụ na nzukọ niile hà dị nsọ n’otu aka ahụ.
In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”
N’afọ 1863, ha laghachiri rie nri na onye amụma ụgha nke Betel, ma n’ime ime nke a ha mechara nabata nkọwa nke nzọpụta nke nnupụisi Kora nọchiri anya ya, wee mesịa debe ozizi ụgha ahụ n’akwụkwọ ahụ, Questions on Doctrine, n’ụzọ gọọmentị. Ozizi ahụ bụ nkọwa ụgha nke “ịgụ onye ezi omume site n’okwukwe.”
The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.
Nnupụisi nke afọ 1863 bụ mmalite nke ịjụ ọla-edo Miller nke e gosipụtara n’elu mbadamba abụọ Habakuk. N’isi nke abụọ nke Habakuk, “mkparịta ụka” nke amaokwu mbụ n’ikpeazụ na-amịpụta òtù abụọ nke ndị na-efe ofufe, ndị a na-eme ka ha pụta ìhè site n’esemokwu ha banyere ozi ahụ nke ghere oge.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Lee, mkpụrụ obi ya nke a na-ebuli elu adịghị eguzozi n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Habakkuk 2:4.
The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.
“okwukwe” nke “onye ezi omume” n’ime “arụmụka” nke Habakuk isi nke abụọ, dabeere n’elu “ọhụụ” ahụ e dere nke ọma n’elu mbadamba. Nnupụisi nke afọ 1863, mezuru nzọụkwụ mbụ iji wepụ ihe ahụ e dere n’elu mbadamba site n’aka ndị na-enweghịzi okwukwe nke “onye ezi omume.” Nnupụisi nke afọ 1863 nọchiri anya mkpụrụ mbụ nke nnupụisi ahụ nke ga-emecha kwado nkọwa ụgha banyere ozizi nke ime ka mmadụ bụrụ onye ezi omume site n’okwukwe n’afọ 1957.
We will continue this study in the next article.
Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esote.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Onyenwe anyị n’ebere Ya dị ukwuu zitere ndị Ya ozi kachasị oke ọnụ ahịa site n’aka Ndị Okenye Waggoner na Jones. Ozi a bụ ime ka e wetakwuo n’ihu ụwa Onye Nzọpụta e weliri elu, àjà e ji kpuchie mmehie nke ụwa dum. O gosipụtara izi ezi site n’okwukwe n’ime Onye Nkwado ahụ; ọ kpọrọ ndị mmadụ òkù ka ha nata ezi omume nke Kraịst, nke a na-eme ka ọ pụta ìhè n’irube isi nye iwu niile nke Chineke. Ọtụtụ furu efu n’ilekwasị anya ha n’ebe Jisọs nọ. Ha kwesịrị ka e duzie anya ha n’ebe Onye Ya bụ nke Chukwu, uru Ya nile, na ịhụnanya Ya na-adịghị agbanwe agbanwe n’ebe ezinụlọ mmadụ nọ. E nyere ike nile n’aka Ya, ka O wee kesara mmadụ onyinye bara ụba, na-enye onye ọrụ mmadụ na-enweghị enyemaka onyinye ahụ na-enweghị ọnụ ahịa, bụ ezi omume nke Ya onwe Ya. Nke a bụ ozi ahụ Chineke nyere iwu ka e nye ụwa. Ọ bụ ozi mmụọ ozi nke atọ ahụ, nke a ga-ekwusa n’oké olu, ma a ga-esokwa ya ịwụsa Mmụọ Ya n’ụba dị ukwuu.” Testimonies to Ministers, 91.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“A ga-ekwusara eziokwu nke oge a, ya bụ, ozi mmụọ-ozi nke atọ, n’olu dị ike,” nke pụtara n’ike na-arịwanye elu, ka anyị na-eru nso n’ule ikpeazụ ukwu ahụ. The 1888 Materials, 1710.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Oge ule ahụ eruola n’isi anyị, n’ihi na mkpu ukwu nke mmụọ ozi nke atọ amalitelarị n’ikpughe ezi omume nke Kraịst, Onye Mgbapụta na-agbaghara mmehie. Nke a bụ mmalite nke ìhè nke mmụọ ozi ahụ onye ebube ya ga-ejupụta ụwa dum.” Selected Messages, book 1, 362.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Mmiri ozuzo ikpeazụ ga-adakwasị ndị nke Chineke. Otu mmụọ ozi dị ike ga-esi n’eluigwe rịdata, a ga-emekwa ka ụwa dum jupụta n’ìhè nke ebube ya.” Review and Herald, April 21, 1891.