In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
N’isiokwu gara aga anyị kọwara Ịlaịja dịka ihe nnọchianya. N’ịkwado iwu William Miller, “ihe nnọchianya” nwere ike inwe ihe ọ pụtara karịrị otu. Ya mere, Ịlaịja dị ka ihe nnọchianya nwekwara ike ịnọchi anya otu akụkụ nke ihe nnọchianya abụọ ahụ, bụ Ịlaịja na Mosis. Ihe nnọchianya abụọ ahụ nke Ịlaịja na Mosis na-agafe n’akwụkwọ Mkpughe dum, ma ịbụ onye na-ejighị n’aka ihe ihe nnọchianya abụọ ahụ na-anọchi anya ya pụtara ịbụ onye na-ejighị n’aka banyere ozi dị n’akwụkwọ Mkpughe nke a na-emeghe akara ya ntakịrị tupu oge amara agwụchie. N’ihi nke a, anyị ga-atụle ugbu a kpọmkwem ụfọdụ njirimara amụma ndị a na-ejikọta na ihe nnọchianya nke Ịlaịja.
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
Anyị nwere ndị àmà isi atọ iji guzosie ike njirimara amụma ndị ahụ. Ndị àmà ndị ahụ bụ onye amụma Elaịja, Jọn Baptist, na William Miller, ndị mkpali sitere n’aka Chineke na-akọwa dị ka ihe nnọchianya ndị a pụrụ ịgbanwere ibe ha.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“A dútara ọtụtụ puku mmadụ ka ha nabata eziokwu ahụ William Miller kwusara, e wee kpọlite ndị ohu Chineke n’ime mmụọ na ike nke Ịlaịja ka ha kpọsaa ozi ahụ. Dị ka Jọn, onye bu ụzọ gawa n’ihu Jizọs, ndị ahụ kwusara ozi a dị nsọ hụrụ onwe ha ka a manyere ha itinye anyụike n’akụkụ mgbọrọgwụ osisi ahụ, ma kpọkuo mmadụ ka ha mịa mkpụrụ kwesiri nchegharị. E mere akaebe ha ka o teta ma metụta chọọchị dị iche iche n’ike, ma kpughee ezi agwa ha. Ma mgbe a kpọsara ịdọ aka ná ntị ahụ dị nsọ ka a gbanahụ iwe ahụ na-abịa, ọtụtụ ndị sonyere na chọọchị dị iche iche natara ozi ọgwụgwọ ahụ; ha hụrụ ndaghachi azụ ha, ma jiri anya mmiri ilu nke nchegharị na nnukwu ihe mgbu nke mkpụrụ obi, wedata onwe ha n’ihu Chineke. Ma ka Mmụọ nke Chineke dakwasịrị ha, ha nyekwara aka ime ka mkpu ahụ daa, ‘Tụọnụ egwu Chineke, nyekwanụ Ya otuto; n’ihi na oge ikpe Ya abịawo.’” Early Writings, 233.
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
E nyere Ịlaịja, Jọn Onye Na-eme Baptizim na Miller mmụọ pụrụ iche nke duru ma kọwaa ọrụ ha. Àmà ha bụ nke “a haziri ka o kpalie ma metụta ụka dị iche iche n’ike, ma gosi” “agwa ha n’eziokwu.” Ma ọ bụ n’oge Ehab, Jọn Onye Na-eme Baptizim, ma ọ bụ William Miller, ụka ndị ha na-agwa okwu niile nwere ìsì nke Laodisia nke dị omimi ma gbaa ọchịchịrị nke ukwuu, nke mere na ozi ahụ kwesiri ịdị ozugbo dịka ịtọ “anyụike n’akọrọgwụ osisi.” O gụnyere ọkwa mmechi nke oge amara, nke, n’ihe metụtara Jọn Onye Na-eme Baptizim, bụ ịdọ aka ná ntị banyere “iwe” nke “na-abịa.” Ozi Miller nke ikwusa, “Tụọnụ Chineke egwu, nyekwanụ Ya otuto; n’ihi na awa ikpe Ya eruwo,” bụkwa ịdọ aka ná ntị banyere iwe ahụ na-abịa.
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.
“E buliri olu Jọn elu dị ka opi. Ọrụ e nyere ya bụ, ‘Gosi ndị m njehie ha, na ụlọ Jekọb mmehie ha’ (Aịsaịa 58:1). Ọ nwetaghị agụmakwụkwọ ọ bụla sitere n’aka mmadụ. Chineke na okike bụ ndị nkuzi ya. Ma a chọrọ otu onye ga-akwadebe ụzọ n’ihu Kraịst, onye nwere obi ike zuru ezu ime ka a nụ olu ya dị ka ndị amụma nke oge ochie, na-akpọ mba ahụ dara ada ka ha chegharịa.” Selected Messages, book 2, 148.
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
Elaịja nyere iwu ka ọgbọ ya họrọ n’ụbọchị ahụ ma ha ga-ejere Chineke ozi ma ọ bụ Bel, ọgbọ ahụ ekwughịkwa otu okwu, nke hà nhata na ịhọrọ Bel.
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
“Ọ dịtụbeghị mgbe mkpa ịdọ aka ná ntị ndị kwesị ntụkwasị obi na ịba mba, na ime ihe n’ụzọ siri ike, kpọmkwem, ji bụrụ nnukwu karịa n’oge a ugbu a. Setan ewedatala n’ike dị ukwuu, n’ihi na ọ maara na oge ya dị mkpirikpi. Ọ na-eji akụkọ ifo ndị na-atọ ụtọ ekpuchi ụwa dum, ndị nke Chineke na-achọkwa ka a na-agwa ha ihe dị nro. A naghị asị mmehie na ajọ omume asị. E gosiri m na ndị nke Chineke aghaghị ime mgbalị ndị siri ike karịa, nke kwụsie ike ma kpebisie ike, iji kụghachi ọchịchịrị na-abata abata. A chọrọ ọrụ miri emi nke Mmụọ nke Chineke ugbu a karịa mgbe ọ bụla ọzọ. A ghaghị ịma jijiji pụọ n’ime mgbagwoju anya nke uche. Anyị aghaghị iteta n’ụra ibu nke ga-abụ mbibi anyị ma ọ bụrụ na anyị eguzogideghị ya. Setan nwere mmetụta siri ike, nke na-achịkwa, n’elu uche mmadụ. Ndị nkwusa na ndị mmadụ nọ n’ihe ize ndụ nke ịbụ ndị a hụrụ ka ha nọ n’akụkụ ike nke ọchịchịrị. Enweghị ihe a na-akpọ ọnọdụ etiti ugbu a. Anyị niile nọ n’ezie n’akụkụ ezi ihe, ma ọ bụ n’ezie anyị so n’ihe ọjọọ. Kraịst kwuru, sị: ‘Onye na-anọghị n’akụkụ M na-emegide M; onye na-esoghị M achịkọta, na-achụsasịkwa n’èzí.’” Testimonies, volume 3, 327.
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
Jọn kpọrọ “mba ahụ mebiri emebi” nke akụkọ ihe mere eme ya “ọgbọ nke ajụala.” N’ikpeazụ, ndị Millaịtọs kọwara mba ahụ mebiri emebi nke akụkọ ihe mere eme ha dịka ụmụnwaanyị ndị Babilọn. Ma ọ bụ Ịlaịja, Jọn, ma ọ bụ Milla, ọ dịghị onye n’ime ha atọ bụ ọkà mmụta nkà mmụta okpukpe. A kpọrọ ha niile site n’ụzọ ndụ nkịtị nke mmadụ.
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
“Eziokwu ahụ dịka ọ dị n’ime Jisọs, dịka O kwusara ya mgbe igwe ojii dị nro kpuchiri Ya gburugburu, bụ eziokwu na ntụkwasị-obi n’ụbọchị anyị taa, ọ ga-emekwa ka uche onye na-anabata ya dị ọhụrụ n’ezie dịka o mewo ka uche ndị mmadụ dị ọhụrụ n’oge gara aga. Kraịst ekwupụtawo, ‘Ọ bụrụ na ha anụghị Mozis na Ndị Amụma, a gaghị emekwa ka ha kwenye, ọbụna ma ọ bụrụ na otu onye si n’ọnwụ bilie.’ (Luk 16:31).
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
“Dịka otu ndị, anyị ga-akwadebe ụzọ nke Onyenwe anyị, n’okpuru nduzi na-achị ihe niile nke Mmụọ Nsọ, maka mgbasa nke oziọma n’ịdị ọcha ya. Iyi nke mmiri dị ndụ ga-emikwu emi ma gbasaa n’ụzọ ọ na-aga. N’ubi ọrụ niile, ndị dị nso na ndị dị anya, a ga-akpọ ndị mmadụ pụọ n’aka ugbo, na n’ọrụ azụmahịa nkịtị ndị a na-ahụkarị nke na-ejikarị uche mmadụ n’ọrụ, ha ga-amụkwa ihe n’ịkpakọrịta na ndị ikom nwere ahụmahụ—ndị ikom na-aghọta eziokwu ahụ. Site n’ọrụ ebube kachasị ịtụnanya nke Chineke, ugwu nke ihe isi ike ga-ewepụ, tụbaakwa n’ime oké osimiri. Ka anyị rụọ ọrụ dịka ndị nwetara ịdị irè nke eziokwu dị ka ọ dị n’ime Jisọs.”
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
“N’oge a, a ga-enwe usoro ihe omume nke ga-ekpughe na Chineke bụ Onye nwe ọnọdụ ahụ. A ga-ekwusa eziokwu ahụ n’asụsụ doro anya, nke a na-apụghị imehie. Ndị na-ekwusa eziokwu ahụ ga-agbalị igosi eziokwu ahụ site n’ụzọ ndụ e debere n’usoro nke ọma na omume nsọ. Ma ka ha na-eme nke a, ha ga-adị ike n’ịkwado eziokwu ahụ, na n’inye ya itinye n’ọrụ nke doro anya nke Chineke nyere ya.
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
“Mgbe ndị ikom ahụ, ndị maraworị ma kuziakwa eziokwu ahụ, si n’ezi ụzọ tụgharịa gaa n’amamihe mmadụ, ma na-ekesara uche ndị a ghọgburu aghụghọ efere nke akụkọ ifo nke ha onwe ha, ọ bụ oge dị oke mkpa ka ndị ahụ ndị bụburu ndị ọrụ n’ọrụ izisa ozi-ọma, ma ndị e dọpụrụla gaa n’ilekọta ụlọ nri, ụlọ ahịa nri, na ngalaba ọrụ azụmahịa ndị ọzọ, bịa n’usoro, mụọ Baịbụl ha nke ọma n’ịrụsi ọrụ ike, ma jiri okwu Chineke n’aka, kesaa eziokwu nke Baịbụl, nri nke mmụọ, n’ime mmekọrịta ọrụ ha na ndị mmụọ ozi nke eluigwe. Ugbu a ọrụ a na-akpọku ndị ọrụ ndị e nyere ọrụ site n’aka Chineke n’olu ike. Ike nile ga-asịzị ugwu ndị ahụ nke ihe isi ike, Wepụ onwe gị, tụfuo onwe gị n’ime osimiri.” Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
Elaija, Jọn na Mịla bụ, ma n’ihi ya ha na-anọchi anya, ndị ikom a kpọrọ site n’“ọrụ” ndị “a na-ahụkarị,” n’ihi na “ndị ikom ahụ” bụ ndị kụziri eziokwu na mbụ mechara “atụgharịa n’akụkụ gaa n’amamihe mmadụ, ma nye uche ndị a ghọgburu aghụghọ efere nke akụkọ ifo nke ha.” Ndị nkịtị ahụ a kpọrọ ga-enye “ngwa ziri ezi ahụ” nke amụma Akwụkwọ Nsọ dịka “Chineke nyeworo ya.” Ugboro abụọ, n’akụkụ okwu ahụ, Sister White kọwara “ugwu” dịka “ugwu nke ihe isi ike.” Ọrụ ndị ikom ndị a gụnyere iweda ala “ugwu ọ bụla.” Ọrụ ahụ nke ndị nkịtị a kpọrọ site n’ugbo ịkwọ ihe n’ọnọdụ ịdị umeala n’obi rụzuru na-anọchi anya ọrụ nke ịchọpụta usoro ziri ezi nke Akwụkwọ Nsọ n’iche iche megide efere nke akụkọ ifo mmadụ ndị ndị ọkà mmụta okpukpe nke oge ahụ na-ekesa.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Ọrụ Jọn Onye-nzọ-baptizim, na ọrụ ndị ahụ nke n’ụbọchị ikpeazụ ga-apụta n’ihu n’mmụọ na ike Ịlaịja iji kpọte ndị mmadụ n’ọnọdụ ntụrụndụ na enweghị mmasị ha, bụ otu ihe ahụ n’ọtụtụ akụkụ. Ọrụ ya bụ ihe nnọchianya nke ọrụ a ghaghị ime n’ọgbọ a. Kraịst ga-abịa nke ugboro abụọ ikpé ụwa n’ezi omume. Ndị ozi Chineke, ndị na-ebu ozi ịdọ aka ná ntị ikpeazụ a ga-enye ụwa, ga-akwadebe ụzọ maka ọbịbịa nke ugboro abụọ nke Kraịst, dịka Jọn kwadebere ụzọ maka ọbịbịa mbụ Ya. N’ọrụ nkwadebe a, ‘ndagwurugwu ọ bụla ka a ga-ebuli elu, ugwu ọ bụla na nkume nta ọ bụla ka a ga-eme ka ha dị ala; ebe gbagọrọ agbagọ ka a ga-eme ka ọ tọgbọrọ n’ahịrị, ebe ndị jọrọ njọ kwa ka a ga-eme ka ha bụrụ ala dị larịị’ n’ihi na a ga-emegharị akụkọ ihe mere eme, ma ọzọkwa, ‘ebube nke Onyenwe anyị ka a ga-ekpughe, anụ ahụ niile ga-ahụkwa ya ọnụ; n’ihi na ọnụ Onyenwe anyị ekwuwo ya.’” Southern Watchman, March 21, 1905.
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
Àgwà ndị e ji amata ndị mmegharị atọ ahụ, nke Aịzaịa kọwara, bụ na a ga-ebuli ndagwurugwu ọ bụla elu, a ga-eme ka ugwu ọ bụla dị ala, a ga-eme ka ihe gbagọrọ agbagọ guzozie, a ga-emekwa ka ebe ndị tara akpụ dị larịị. Ụzọ nke Onyenwe anyị nke a na-akwadebe site n’ịbulite ndagwurugwu ndị ahụ elu, n’ime ka ugwu ndị ahụ dị ala, na ime ka ihe gbagọrọ agbagọ guzozie, na ebe ndị tara akpụ bụrụ larịị, bụ ụzọ ochie.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Olu onye ahụ nke na-eti mkpu n’ọzara, Dozienụ ụzọ nke Onyenwe anyị, meenu ka okporo ụzọ dị n’ọzara guzozie maka Chineke anyị. A ga-ebuli ndagwurugwu ọ bụla elu, a ga-eme ka ugwu na nta niile dị ala: a ga-eme ka ebe gbagọrọ agbagọ guzozie, a ga-emekwa ka ebe ndị siri ike bụrụ ala dị larịị: A ga-ekpughekwa ebube nke Onyenwe anyị, anụ ahụ nile ga-ahụkwa ya ọnụ: n’ihi na ọnụ Onyenwe anyị ekwuwo ya. Aịzaya 40:3–5.
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
Mgbe ndị Juu na-ekwurịta okwu n’ụzọ esemokwu jụrụ Jọn Onye Na-eme Baptizim ma ọ bụ ya bụ Ịlaịja ahụ ga-abịa, ọ zara na ọ bụghị; ma o mesịrị kpọọ onwe ya onye e kwuru banyere ya n’akwụkwọ Aịsaịa.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
Nke a bụkwa àmà Jọn, mgbe ndị Juu zitere ndị nchụàjà na ndị Livaị site na Jerusalem ịjụ ya sị, Ònye ka ị bụ? O kwupụtara, ọ gọnahụghịkwa; kama o kwupụtara, Abụghị m Kraịst ahụ. Ha wee jụọ ya sị, Gịnịzi? Ì bụ Ịlaịja? O wee sị, Abụghị m. Ì bụ onye-amụma ahụ? O wee zaa, Mba. Ha wee sị ya, Ònye ka ị bụ, ka anyị wee nye azịza nye ndị zitere anyị. Gịnị ka ị na-ekwu banyere onwe gị? O sịrị, Abụ m olu onye na-eti mkpu n’ọzara, Dozienụ ụzọ nke Onyenweanyị, dị ka onye-amụma Aịsaịa kwuru. Jọn 1:19–23.
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
Nkwadebe nke “ụzọ nke Onyenwe anyị” na-akọwapụta usoro ndị mmụọ ozi duru Miller ka ọ ghọta ma jiri rụọ ọrụ, iji kwadebe nghọta nke Akwụkwọ Nsọ banyere “ụzọ” ahụ ndị mmadụ ga-eje ije n’ime ya. A ghaghị ime ka “ugwu” ọ bụla dị ala, n’ihi na ugwu dị n’amụma Akwụkwọ Nsọ na-anọchi anya eziokwu ndị, n’ile anya mbụ, dị ka ndị siri ike nghọta. Iji ghọta ugwu nsọ ahụ dị ebube nke Daniel isi nke iri na otu amaokwu nke iri anọ na ise, nke eze nke ugwu na-agbalị imeri, a na-amata ya site n’ibu ụzọ chọpụta ugwu nsọ ahụ dị ebube n’eziokwu n’ime Jerusalem, nke n’amụma na-akọwa ugwu nsọ ahụ dị ebube nke mmụọ. Iji kọwaa ugwu ahụ a kpọrọ Armageddon, nke pụtara ugwu Megiddo, mmadụ ga-aga Megiddo n’eziokwu. A na-ewepụ ihe isi ike amụma ndị a na-anọchi anya dị ka ndị siri ike mgbe a na-eji ụkpụrụ ahụ bụ na mmalite nke ihe na-egosi njedebe nke ihe arụ ọrụ.
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
Usoro e gosipụtara site n’aka Aịsaịa, nke Jọn zoro aka na ya, nke Miller wepụtara, na-ebuli ndagwurugwu ọ bụla elu. Ma ọ bụrụ na ọ bụ “ndagwurugwu ọhụụ” dị na Aịsaịa iri abụọ na abụọ, “ndagwurugwu ọkpụkpụ nwụrụ anwụ” dị na Ezikiel, ma ọ bụ “ndagwurugwu Jehoshafat” dị n’akwụkwọ Joel, usorọ ahụ nke e dabeere n’elu nghọta ziri ezi banyere agwa Kraịst—dị ka e si anọchi Ya anya dị ka Palmoni, Onye Na-agụ Ọnụ N’ụzọ Dị Ebube, n’akụkọ ihe mere eme nke ndị Millerait, ma ọ bụ dị ka Alfa na Omega, onye ọkà asụsụ dị ebube, n’akụkọ ihe mere eme anyị—bụ ihe na-ebuli eziokwu amụma ndị a na-anọchi anya ha n’ime “ndagwurugwu” nke Okwu Chineke elu.
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
Ihe gbagọrọ agbagọ ndị a ga-eme ka ha kwụ ọtọ, na ebe ndị ahụ siri ike nke a ga-eme ka ha dị larịị, na-anọchi anya ọrụ nke imezi omenala na ọdịnala ndị otu nchụàjà Laodisia na-eji akwado efere ha e merụrụ emerụ nke akụkọ ifo. A na-akọwapụta ọrụ Ịlaịja kpọmkwem dị ka nke na-anọchi anya usoro ezi nke Akwụkwọ Nsọ, n’ịlụso akụkọ ifo nke ndị ọkà mmụta okpukpe na ndị nchụàjà ọgụ. A na-arụzu ọrụ ahụ site n’aka “ndị nkịtị,” ọ bụghị site n’aka ndị nchụàjà na ndị ọkà mmụta okpukpe gụrụ akwụkwọ. N’ime njirimara amụma nke ndị akaebe atọ a dịkwa eziokwu dị mfe a, bụ na Ịlaịja ahụ ga-abịa ga-abụ nwoke.
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
Nleba anya ahụ pụrụ iyi ihe na-adịghị mkpa, ma ka ndị ọkà mmụta okpukpe nke Adventism na-achọ ịkwado akụkọ ifo ha, ha ewerela otu akụkụ okwu sitere n’aka Sister White ebe ọ na-ekwu n’oge ga-abịa banyere otu nwoke nke ga-abịa n’ime mmụọ na ike nke Ịlaịja, wee tinye akụkọ ifo nkọwa nke ha, ma na-esi ọnwụ na Sister White na-ekwu banyere onwe ya.
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“A ga-emezu amụma. Onye-nwe-anyị na-ekwu, sị: ‘Lee, M ga-ezigara unu Ịlaịja onye-amụma tupu ọbịbịa nke ụbọchị ukwu ahụ dịkwa egwu nke Onye-nwe-anyị.’ O nwere onye ga-abịa n’mmụọ na ike nke Ịlaịja, [Lee mgbakwunye.] ma mgbe ọ pụtara, ndị mmadụ pụrụ ịsị: ‘I ji ezi obi ike nke ukwuu, ị naghị akọwa Akwụkwọ Nsọ n’ụzọ ziri ezi. Ka m gwa gị otu ị ga-esi kuzie ozi gị.’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
“E nwere ọtụtụ ndị na-enweghị ike ịmata ọdịiche dị n’etiti ọrụ Chineke na nke mmadụ. Aga m ekwu eziokwu dịka Chineke si enye m ya, ma ana m ekwu ugbu a, Ọ bụrụ na unu anọgide na-achọ mmehie, na-enwekwa mmụọ nke esemokwu, unu agaghị ama eziokwu ma ọlị. Jisọs sịrị ndị na-eso ụzọ Ya, ‘Enwerem ọtụtụ ihe ọzọ m ga-agwa unu, ma unu apụghị ibu ha ugbu a.’ Ha anọghị n’ọnọdụ nke ga-eme ka ha nwee ike ịghọta ihe ndị dị nsọ na nke ebighị ebi; ma Jisọs kwere nkwa izite Onye Nkasi Obi, onye ga-akụziri ha ihe niile, meekwa ka ha cheta ihe niile ọbụla Ọ gwara ha.”
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
“Ụmụnna, anyị agaghị atụkwasị mmadụ obi. ‘Kwụsịnụ n’ebe mmadụ nọ, onye ume ya dị n’imi ya: n’ihi na gịnị ka a ga-eji were ya dị ka ihe?’ Unu aghaghị ịkwado mkpụrụobi unu ndị na-enweghị enyemaka n’ebe Jisọs nọ. Ọ dịghị ekwesị ka anyị ṅụọ n’isi iyi nke ndagwurugwu mgbe e nwere isi iyi n’ugwu. Ka anyị hapụ iyi ndị dị n’ala; ka anyị bịa n’ebe isi iyi ndị dị elu nọ. Ọ bụrụ na e nwere otu isiokwu nke eziokwu unu na-aghọtaghị, nke unu na-ekwenyeghị banyere ya, nyochaanụ ya, tụnyere Akwụkwọ Nsọ na Akwụkwọ Nsọ, gbadaa omimi nke eziokwu n’ime ọgba akụ nke Okwu Chineke. Unu aghaghị idowe onwe unu na echiche unu n’elu ebe ịchụàjà Chineke, wepụ echiche unu unu butere ụzọ, ma kwe ka Mmụọ nke eluigwe duzie unu n’eziokwu niile.” Testimonies to Ministers, 475, 476.
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
“A ga-abịa mmadụ n’mmụọ na ike Elaịja: Ụfọdụ etinyewo okwu ndị a n’ọrụ n’ụzọ na-ezighị ezi n’ebe mmadụ ụfọdụ nọ, bụ́ onye e chere na ọ ga-apụta na ozi amụma mgbe ndụ na ọrụ Oriakụ White gasịrị. Paragraf atọ mejupụtara isiokwu a nke akpọrọ ‘Ka Eluigwe Duo’ bụ naanị obere akụkụ nke okwu Ellen White kwuru na Battle Creek, Michigan, n’ụtụtụ Jenụwarị 29, 1890. Dịka e bipụtara nke a na Review and Herald nke Febrụwarị 18, 1890, o buuru aha bụ ‘Otu esi ezute Isi Ihe Ozizi a na-arụrịta ụka.’ Mpekere ndị ọzọ e si n’isiokwu a wepụta ma jiri nke ukwuu mejupụta ụfọdụ ibe nke mpịakọta a, nwere ike ịchọta na ibe 23, 104, 111, 119, 158, 278, na 386. E mepụtaghachila isiokwu ahụ n’uju ya nile na Selected Messages 1:406–416, ebe akụkụ mejupụtara mpekere a kpọrọ ‘Ka Eluigwe Duo’ pụtara na ibe 412 na 413. Mgbe a gụrụ isiokwu ahụ n’uju ya nile, ọ na-apụta nke ọma na Ellen White, n’okwu a o kwuru ntakịrị ihe karịrị otu afọ mgbe Nzukọ Minneapolis gasịrị nye otu ìgwè nọ na Battle Creek, na-ekwu maka ozi ya onwe ya. Ụfọdụ amalitela ito ọrụ ya ụta. Lezienụ anya na na paragraf nke bu nke ahụ ụzọ, nke pụtara na mpịakọta a na ibe 475, Ellen White na-ekwu, sị:”
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
“‘Anyị kwesịrị ịbata n’ọnọdụ ebe ọdịiche ọ bụla ga-agbaze pụọ. Ọ bụrụ na echere m na enwere m ìhè, aga m arụ ọrụ m n’ịkpọpụta ya. Were ya na m jụrụ ndị ọzọ ajụjụ banyere ozi Onyenwe anyị ga-achọ ka m nye ndị mmadụ, ọnụ ụzọ ahụ pụrụ imechi ka ìhè ahụ ghara iru ndị ahụ Chineke zitere ya n’aka ha. Mgbe Jisọs banyere n’ime Jerusalem n’ịnyịnya ya, `ìgwè ahụ dum nke ndị na-eso ụzọ ahụ malitere ịṅụrị ọṅụ ma too Chineke n’oké olu n’ihi ọrụ ebube niile ha ahụwo; na-asị, Ngọzi dịrị Eze nke na-abịa n’aha Onyenwe anyị: udo dị n’eluigwe, na ebube dịrị Onye Kasị Elu. Ma ụfọdụ n’ime ndị Farisii sitere n’etiti ìgwè mmadụ ahụ sịrị Ya, Onye Ozizi, baara ndị na-eso ụzọ Gị mba. O wee zaa sị ha, Ana m agwa unu na, ọ bụrụ na ndị a ekwuo nkịtị, nkume ndị ahụ ga-eti mkpu ozugbo’ (Luke 19:37–40).
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
“Ndị Juu gbalịrị igbochi ikwusa ozi ahụ e buru n’amụma n’Okwu Chineke.”
“Then she makes reference again to her own experience:
“Mgbe ahụ, ọ na-eme ọzọ ntụaka n’ihe ọ hụrụ n’onwe ya:
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
“‘Amụma aghaghị imezu. Onyenwe anyị na-asị, “Lee, M ga-ezitere unu Ịlaịja onye-amụma tupu ọbịbịa nke ụbọchị ukwu ahụ na nke dị egwu nke Onyenwe anyị” (Malachi 4:5). O nwere onye ga-abịa n’ime mmụọ na ike nke Ịlaịja, ma mgbe ọ pụtara, ndị mmadụ pụrụ ikwu, “Ị na-anụ ọkụ n’obi nke ukwuu, ị naghị atụgharị Akwụkwọ Nsọ n’ụzọ kwesịrị ekwesị.”—Selected Messages, volume 1, 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
“Na ọ na-ezo kwa aka n’ahụmịhe nke ya onwe ya ka a na-emekwa ka o doo anya site na paragraf sochirinụ, nke ọ na-ekwupụta n’ime ya, sị:”
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
“‘Aga m akọwa eziokwu dịka Chineke na-enye m ya….’” Nkwụnye na Testimonies to Ministers.
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
Eziokwu ahụ bụ na Ellen White ghaghị ilebara akụkọ ifo ndị ọkà mmụta okpukpe na ndị ndu nke oge ya anya, adịghị enye ihe àmà ọbụla na ọ na-akọwapụta onwe ya dịka “nwoke” ahụ ga-abịa n’ọdịnihu n’mmụọ na ike Elaịja. Ebee ka ihe àmà ọbụla dị banyere ọtụtụ ndị mmegide Ellen White n’ime Adventism na-awakpo usoro o jiri tinye Akwụkwọ Nsọ n’ọrụ? Ebee ka a gwara ya mgbe ọbụla, “ị naghị akọwa Akwụkwọ Nsọ n’ụzọ ziri ezi”? Ọ na-akọwa nke ọma na a ga-enwe mmegharị nke ndị mmadụ na njedebe nke ụwa nke a ga-enye ike site n’mmụọ na ike Elaịja, ma ọ dịghị ụzọ ziri ezi ọbụla a pụrụ isi tụọ aro na o chere na mmegharị ahụ nke mkpu ukwu nke mmụọ ozi nke atọ na-eme n’oge ahụ ọ buru amụma banyere ngosipụta n’ọdịnihu nke ike Elaịja. Ndị ọkà mmụta okpukpe Adventist nke Laodicea ga-achọ ka ìgwè atụrụ ha kwere na Sister White nọ “na-ezo aka” na “ahụmahụ nke onwe ya” dịka mmezu nke onye amụma Elaịja a ga-ezite tupu nnukwu ụbọchị ahụ dị egwu nke Onyenwe anyị.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Lee, M gāzitere unu Ịlaịja onye-amụma tupu ọbịbịa nke nnukwu ụbọchị ahụ nke Jehova, nke dịkwa egwu. Malakaị 4:5.
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
Otu njirimara amụma nke Ịlaịja dị ka akara bụ na ọ na-egosi usoro ọmụmụ Akwụkwọ Nsọ nke na-emegide akụkọ ifo nke otu nchụàjà nke na-ekesa akụkọ ifo banyere omenala na ọdịnala. A na-arụzu ọrụ ya nke ịkwadebe ụzọ (nke a bụ ụzọ, jeenụ ije n’ime ya) site n’usoro ọmụmụ Akwụkwọ Nsọ nke na-emegide ozizi nke nchụàjà emerụrụ emerụ. Ma dị ka ndị àmà atọ ahụ nke Ịlaịja, Jọn Onye Na-eme Baptizim, na Miller siri dị; tinyere àmà Sister White banyere ọdịdịnihu pụta ìhè nke Ịlaịja n’oge ahụ, ọ ga-abụ nwoke, ọ bụghị nwanyị. Mgbe a ghọtara usoro ọmụmụ nke Palmoni na Alfa na Omega n’ezi ụzọ, a na-amata ya ọ bụghị nanị dị ka otu nchịkọta iwu Akwụkwọ Nsọ maka ịkọwa Akwụkwọ Nsọ, kama dị ka oyiri agwa nke Kraịst, nke bụ ebube Ya.
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
A ga-ekpughekwa ebube nke Onyenwe anyị, anụ arụ niile ga-ahụkwa ya ọnụ: n’ihi na ọnụ Onyenwe anyị ekwuwo ya. Aịzaịa 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
A na-anọchi anya agwa Kraịst n’onwe ya site n’ụzọ e kwesịrị iji ghọta Okwu Ya, n’ihi na Ọ bụ Okwu ahụ.
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
“Iwu Chineke nke dị n’ebe nsọ n’eluigwe bụ nnukwu mbu-isi nke iwu ahụ, nke ihe e dere n’elu mbadamba nkume ma Mozis dekọọ n’ime Pentatiuk bụ nnọọ oyiyi ziri ezi nke na-adịghị aghọ aghụghọ. Ndị bịarutere n’ịghọta isi okwu a dị mkpa ka e duru ha otú ahụ ịhụ ọdịdị nsọ na nke na-adịghị agbanwe agbanwe nke iwu Chineke. Ha hụrụ, dịka ha na-ahụtụbeghị mbụ, ike nke okwu Onye Nzọpụta ahụ: ‘Ruo mgbe eluigwe na ụwa ga-agabiga, ọbụna otu mkpụrụedemede nta ma ọ bụ otu akara nta agaghị apụ n’iwu n’ụzọ ọ bụla.’ Matiu 5:18. Ebe iwu Chineke bụ mkpughe nke ọchịchọ Ya, oyiyi nke agwa Ya, ọ ghaghị ịdịgide ruo mgbe ebighị ebi, ‘dịka onye-àmà kwesiri ntụkwasị obi n’eluigwe.’ Ọ dịghị otu iwu e kagburu; ọ dịghị otu mkpụrụedemede nta ma ọ bụ akara nta e gbanwere. Onye ọbụ abụ ahụ kwuru, sị: ‘Ruo mgbe ebighị ebi, O Jehova, okwu Gị ka edoziri n’eluigwe.’ ‘Iwu Ya niile siri ike. Ha guzosiri ike ruo mgbe ebighị ebi na mgbe nile.’ Abụ Ọma 119:89; 111:7, 8.” The Great Controversy, 434.
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
Dị nnọọ ka iwu iri ahụ bụ ngụkọta e dere nke agwa Kraịst nke na-apụghị ịgbanwe agbanwe, otu a kwa ka ụkpụrụ nke nkọwa amụma bụ ngụkọta nke agwa Ya.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Anyi kwesị ịmata n’onwe anyị ihe bụ Iso Ụzọ Kraịst, ihe bụ eziokwu, ihe bụ okwukwe ahụ anyị natara, ihe bụ iwu ndị dị n’Akwụkwọ Nsọ—iwu ndị e nyere anyị site n’aka ikike kachasị elu. E nwere ọtụtụ ndị na-ekwere n’enweghị ihe kpatara ya ha ga-eji guzobe okwukwe ha, n’enweghị ihe akaebe zuru ezu banyere eziokwu nke okwu ahụ. Ọ bụrụ na e webata echiche nke kwekọrọ na echiche ndị ha burula ụzọ nwee, ha dị njikere ozugbo ịnakwere ya. Ha anaghị esite n’akpata ihe ruo na nsonaazụ ya ewere echiche, okwukwe ha enweghị ezi ntọala, ma n’oge ọnwụnwa ha ga-achọpụta na ha ewuwo n’elu ájá.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Onye ọ bụla zuru ike n’obi, juo afọ n’ihe ọmụma ya nke ugbu a na-ezughị okè banyere Akwụkwọ Nsọ, na-eche na nke a ezuru maka nzọpụta ya, ọ na-ezu ike n’ime aghụghọ na-ebute ọnwụ. E nwere ọtụtụ ndị a na-ejighị n’aka kwadebe nke ọma site n’arụmụka ndị sitere n’Akwụkwọ Nsọ, ka ha wee nwee ike ịmata njehie, ma kpee ikpe megide omenala na nkwenkwe ụgha niile e nyefere dị ka eziokwu. Setan etinyewo echiche nke ya n’ofufe Chineke, ka o wee mebie ịdị mfe nke oziọma Kraịst. Ọtụtụ mmadụ ndị na-ekwu na ha kwere eziokwu nke ugbu a, amaghị ihe mejupụtara okwukwe ahụ e nyere ndị nsọ otu ugboro—Kraịst n’ime unu, olileanya nke ebube. Ha na-eche na ha na-agbachitere akara ókè ochie, ma ha dị ọkụ nwayọ ma bụrụ ndị na-enweghị mmasị. Ha amaghị ihe ọ pụtara ịkpa n’ime ahụmahụ ha ma nwee ezi ike nke ịhụnanya na okwukwe. Ha abụghị ndị na-amụ Baịbụl nke ọma na nkenke, kama ha bụ ndị umengwụ na ndị na-adịghị etinye uche. Mgbe ọdịiche nke echiche bilitere banyere amaokwu dị n’Akwụkwọ Nsọ, ndị a na-amụbeghị ya n’ihi ebumnuche doro anya, ndịkwa na-edoghị anya n’ihe ha kweere, na-apụ n’eziokwu. Anyị kwesịrị ime ka e tinye n’obi mmadụ niile mkpa ọ dị iji nlezianya mụchaa eziokwu Chineke, ka ha wee mara na ha maara ihe bụ eziokwu. Ụfọdụ na-ekwu na ha nwere nnukwu ihe ọmụma, ma na-enwe afọ ojuju n’ọnọdụ ha, mgbe ha enweghịkwa agụụ ike maka ọrụ ahụ, enweghịkwa ịhụnanya na-ere ọkụ maka Chineke na maka mkpụrụ obi ndị Kraịst nwụrụ n’ihi ha, karịa ka ọ ga-adị ma ọ bụrụ na ha amabeghị Chineke mgbe ọ bụla. Ha anaghị agụ Baịbụl [ka ha wee] were mmanụ na ọkpụrụkpụ ya bụrụ nke mkpụrụ obi nke ha. Ha anaghị enwe mmetụta na ọ bụ olu Chineke na-agwa ha okwu. Ma ọ bụrụ na anyị chọrọ ịghọta ụzọ nzọpụta, ma ọ bụrụ na anyị chọrọ ịhụ ụzarị nke Anyanwụ ezi omume, anyị ga-amụ Akwụkwọ Nsọ n’ihi ebumnuche doro anya; n’ihi na nkwa na amụma nke Baịbụl na-awụsa ụzarị doro anya nke ebube n’elu atụmatụ mgbapụta nke Chineke, bụ́ eziokwu ukwu ndị a na-adịghị aghọta nke ọma.” The 1888 Materials, 403.
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
Iji bụrụ onye Kraịst n’ezie pụtara ịdị ka Kraịst. Akụkụ edere a na-egosi na anyị “kwesịrị ịma n’onwe anyị ihe bụ ezi okpukpe Kraịst.” Ọ na-ekwu na anyị “kwesịrị ịma” “ihe bụ eziokwu.” Anyị “kwesịrị ịma” “ihe bụ okwukwe ahụ anyị natara.” Anyị kwesịrị ịma “ihe bụ iwu nile nke Akwụkwọ Nsọ—iwu ndị e nyere anyị site n’aka ikike kachasị elu.” Ịdị ka Kraịst chọrọ ka mmadụ mara ihe iwu nile nke Akwụkwọ Nsọ bụ, bụ́ ndị e nyere anyị site n’aka ikike kachasị elu. E wezụga iwu ndị ahụ, anyị apụghị ịdị ka Kraịst, n’ihi na iwu ndị e nyere site n’aka ikike kachasị elu bụ oyiri agwa Ya.
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
Njirimara ọzọ nke Ịlaịja bụ ọrụ ịkwadebe ụzọ maka onyeozi nke ọgbụgba-ndụ ahụ. Ịlaịja na-anọchi anya ọrụ a na-arụzu n’oge akụkọ ihe mere eme mgbe a na-agabiga ndị bụbu ndị a họpụtara, ma n’otu oge ahụ a na-ahọrọkwa ndị ọhụụ a họpụtara. Akụkọ ihe mere eme ahụ na-anọchi anya usoro ime ka ihe dị ọcha nke na-amịpụta otu ndị a na-anọchi anya dị ka onyinye dị ọcha, n’iche megide ndị bụbu ndị a họpụtara na-adịghị ọcha.
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 3:1–4.
Lee, Aga m ezite onye-ozi m, ọ ga-akwadebekwa ụzọ n’ihu m: Onye-nwe anyị, onye unu na-achọ, ga-abata n’ụlọ nsọ ya na mberede, ọbụna onye-ozi ọgbụgba-ndụ ahụ, onye unu na-enwe mmasị n’ebe ọ nọ: lee, ọ ga-abịa, ka Jehova nke ndị agha kwuru. Ma ònye ga-enwe ike idi ụbọchị ọbịbịa ya? ònye ga-eguzokwa mgbe ọ ga-apụta? n’ihi na ọ dị ka ọkụ nke onye na-edozi ọla, dịkwa ka ncha nke ndị na-asa ákwà: Ọ ga-anọdụkwa dịka onye na-edozi na onye na-eme ka ọlaọcha dị ọcha: ọ ga-emekwa ka ụmụ ndị Livaị dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee nye Jehova onyinye n’ezi omume. Mgbe ahụ onyinye Juda na Jerusalem ga-atọ Jehova ụtọ, dịka n’ụbọchị ochie, na dịka n’afọ ndị gara aga. Malakaị 3:1–4.
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
Jọn Baptist kwadoro ụzọ ka Kraịst wee bịaruo na mberede ma sachapụ ụlọ nsọ Ya. Isachapụ ụlọ nsọ ahụ ná mmalite na ná njedebe ozi Kraịst bụ mmezu nke Malakaị isi nke atọ. Jọn bụ onye ozi ahụ kwadebere ụzọ maka Onye Ozi nke ọgbụgba ndụ ka o mee ka ụmụ Levi dị ọcha.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘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.’ Malachi 3:1–3.” The Desire of Ages, 161.
“N’ime ime ka e mere n’ịsacha ụlọ nsọ ahụ, Jisọs na-ekwupụta ozi Ya dịka Mesaya, ma na-abanye n’ọrụ Ya. Ụlọ nsọ ahụ, e wuru ka ọ bụrụ ebe obibi nke Ọnụnọ nke Chi, ka e mere ka ọ bụrụ ihe nkuzi anya nye Izrel na nye ụwa. Site n’oge ebighị ebi niile, ọ bụ nzube Chineke na ihe ọ bụla e kere eke, site n’aka serafim ndị ahụ na-enwu gbaa ma dị nsọ ruo n’ebe mmadụ nọ, ga-abụ ụlọ nsọ ka Onye Okike biri n’ime ya. N’ihi mmehie, mmadụ kwụsịrị ịbụ ụlọ nsọ nye Chineke. N’ihi na ihe ọjọọ gbara ya ọchịchịrị ma mebie ya, obi mmadụ anaghịzi ekpughe ebube nke Onye Dị Nsọ ahụ. Ma site n’ịdị mmadụ nke Ọkpara Chineke, nzube nke Eluigwe ezuola. Chineke na-ebi n’ime mmadụ, ma site n’amara nzọpụta, obi mmadụ aghọkwa ọzọ ụlọ nsọ Ya. Chineke zubere na ụlọ nsọ ahụ dị na Jerusalem ga-abụ ihe akaebe na-adịgide adịgide banyere nnukwu akara aka ahụ mepere emepe nye mkpụrụobi ọ bụla. Ma ndị Juu aghọtaghị ihe ụlọ ahụ ha ji oke mpako ele anya pụtara. Ha enyeghị onwe ha dịka ụlọ nsọ dị nsọ nye Mmụọ Nsọ nke Chineke. Ogige ụlọ nsọ ahụ dị na Jerusalem, ebe mkpọtụ ahịa na-adịghị nsọ jupụtara, na-anọchi anya n’ezie nke ukwuu ụlọ nsọ nke obi, nke e merụrụ emerụ site n’ọnụnọ nke agụụ anụ ahụ na echiche na-adịghị nsọ. N’ịsacha ụlọ nsọ ahụ pụọ n’aka ndị na-azụ ahịa na ndị na-ere ahịa nke ụwa, Jisọs kwupụtara ozi Ya nke ịsacha obi pụọ n’emerụ emerụ nke mmehie,—site n’agụụ ụwa, ọchịchọ ịchọ onwe onye, àgwà ọjọọ ndị ahụ na-emebi mkpụrụobi. ‘Onyenwe anyị, onye unu na-achọ, ga-abịa na mberede n’ụlọ nsọ Ya, ọbụna Onye Ozi nke 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? ònye ga-eguzokwa mgbe Ọ pụtara? n’ihi na Ọ dị ka ọkụ onye na-anụcha ọla, dịkwa ka ncha ndị na-asa ákwà: Ọ ga-anọdụ ala dịka onye na-anụcha na onye na-eme ka ọlaọcha dị ọcha: Ọ ga-eme ka ụmụ Livai dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha.’ Malakaị 3:1–3.” The Desire of Ages, 161.
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
Jọn Onye Na-eme Baptizim bụ onye-ozi ahụ kwadebere ụzọ ka Kraịst bịa na mberede sachapụ ụlọ nsọ Ya, ma William Miller mezukwara otu ọrụ nkwadebe ahụ ka Kraịst bịa na mberede n’Ebe Kachasị Nsọ na Ọktoba 22, 1844.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ọbịbịa nke Kraịst dịka Nnukwu Onye Nchụàjà anyị n’Ebe Kachasị Nsọ, maka ime ka ebe nsọ dị ọcha, nke e gosipụtara na Daniel 8:14; ọbịbịa nke Nwa nke mmadụ n’ihu Onye Ochie nke Ụbọchị, dịka e si kọwaa ya na Daniel 7:13; na ọbịbịa nke Onyenwe anyị n’ụlọ nsọ Ya, dịka Malakaị buru amụma ya, bụ nkọwa nke otu ihe omume ahụ; ma a na-anọchikwa nke a anya site n’ọbịbịa nke onye na-alụ nwanyị ọhụrụ n’oriri alụmdi na nwunye, nke Kraịst kọwara n’ilu banyere ụmụ agbọghọ iri ahụ, nke Matthew 25.” The Great Controversy, 426.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
Jọn na Mịla gosipụtara n’ụdị ihe ịsachapụ ahụ nke Malakaị nọchiri anya ya, nke a na-emezu ugbu a n’akụkọ ihe mere eme anyị ugbu a.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Onye-amụma ahụ na-ekwu, ‘Ahụrụ m mmụọ-ozi ọzọ ka ọ na-arịdata site n’eluigwe, nwere ike dị ukwuu; e wee mee ka ụwa niile maa ìhè site n’ebube ya. O wee tie mkpu n’ike n’oké olu, sị, Babilọn ukwu ahụ adawo, adawo, ma ọ ghọọla ebe obibi ndị mmụọ ọjọọ’ (Mkpughe 18:1, 2). Nke a bụ otu ozi ahụ nke e nyere site n’aka mmụọ-ozi nke abụọ. Babilọn adawo, ‘n’ihi na o meela ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Gịnị bụ mmanya ahụ?—Ozizi ụgha ya. O nyewo ụwa ụbọchị izu ike ụgha n’ọnọdụ ụbọchị izu ike nke iwu nke anọ, ma kwughachi ụgha ahụ Setan buru ụzọ gwa Iv n’Iden—anwụghị anwụ nke mkpụrụ obi site n’okike. Ọ gbasawo ọtụtụ njehie ndị ikwu ha n’ebe dị anya na n’ebe sara mbara, ‘na-akụzi iwu mmadụ dịka ozizi’ (Matiu 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Mgbe Jisọs malitere ozi Ọha Ya, O mere ka e kpochapụ Ụlọ Nsọ ahụ n’ime mmebi nsọ ya nke ịsọpụrụ ihe arụ. N’etiti omume ikpeazụ nke ozi Ya bụ nsacha nke abụọ nke Ụlọ Nsọ ahụ. Ya mere, n’ọrụ ikpeazụ maka ịdọ ụwa aka ná ntị, a na-enye chọọchị abụọ oku abụọ pụrụ iche. Ozi mmụọ ozi nke abụọ bụ, ‘Babilọn adaala, adaala, obodo ukwu ahụ, n’ihi na o mere ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Ma n’oké mkpu nke ozi mmụọ ozi nke atọ, a na-anụ olu sitere n’eluigwe na-asị, ‘Si n’ime ya pụta, ndị m, ka unu ghara iso na mmehie ya, ka unu ghara inata kwa ihe otiti ya. N’ihi na mmehie ya eruola eluigwe, Chineke echetakwala ajọ omume ya’ (Mkpughe 18:4, 5).” Selected Messages, book 2, 118.
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
Nsacha ụlọ nsọ abụọ nke ozi Kraịst, na nsacha ụlọ nsọ abụọ nke akụkọ ihe mere eme nke ndị Millerite, bụ mmezu nke Malakaị isi nke atọ, ha na-atụkwa aka n’ihu gaa na nsacha ụlọ nsọ abụọ ahụ nke malitere na Septemba 11, 2001, mgbe e wedara nnukwu ụlọ nile nke Obodo New York n’ala site n’imetụ aka nke Chineke, ma mmụọ ozi dị ike nke Mkpughe iri na asatọ wee rịdata ime ka ụwa nwee ìhè site n’ebube ya. N’etiti ihe ndị ọzọ, nke a na-agbagha efere akụkọ ifo nke ndị ọkà mmụta okpukpe Laodisia nke Adventism na-enye, ndị na-ekwu na Ellen White bụ Elaịja onye amụma ahụ nke ga-abịa tupu nnukwu ụbọchị nke Onyenwe anyị, nke dịkwa egwu. Nsacha ụlọ nsọ nke na-eme mgbe mmụọ ozi nke Mkpughe iri na asatọ na-arịdata malitere afọ iri asatọ na isii mgbe e tinyere Ellen White n’izu ike ikpeazụ ya.
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
Jọn onye na-eme baptizim na ndị na-eso ụzọ ya, Mịla na ndị Mịlairait, na Future for America na-anọchi anya ndị ozi ahụ na-akwadebe ụzọ maka Onyeozi nke ọgbụgba-ndụ ka O wee bịa n’ụlọ nsọ Ya na mberede ma sachapụ ya n’ime mmebi-nsọ nkwulu ya.
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
Ịlaịja, dịka akara, na-anọchi anya mmadụ. Ọ na-anọchi anya mmadụ a kpọrọ site n’ụzọ ndụ nkịtị nke mmadụ na-abụghịkwa onye ụkọchukwu na onye mmụta nkà mmụta Chineke. Ozi ya na-egosi usoro ziri ezi nke Akwụkwọ Nsọ, nke bụ iwu ndị e nyere site n’aka Ikike Kasị Elu. Ozi ya na-emegide usoro nke ndị ụkọchukwu Laodisia nke oge a, ya bụ nke akụkọ ifo, omenala na ọdịnala. Ọ na-akwadebe ụzọ maka usoro ịdị ọcha nke na-ebulite ndị ọhụrụ a họpụtara site n’ihe fọdụrụ n’ime ndị a họpụtara e si n’akụkụ gafee. E debere usoro ịdị ọcha ahụ n’ọnọdụ nke ime n’ụzọ mberede.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Ịlaịja na-anọchikwa kwa ozi na ọrụ nke Chineke n’onwe Ya guzobere kpọmkwem ma kọwaa dịka naanị ozi nke Chineke.
We will demonstrate this in the history of the Millerites in the next article.
Anyị ga-egosi nke a n’akụkọ ihe mere eme nke ndị Millerite n’isiokwu na-esote.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
O wee ruo n’oge a na-achụ àjà nke mgbede, Elaija onye-amụma bịarutere nso, wee sị, O Onyenweanyị Chineke nke Abraham, Aịzik, na nke Izrel, ka e mee ka a mara taa na gị onwe gị bụ Chineke n’Izrel, nakwa na m bụ ohu gị, nakwa na o bu n’okwu gị ka m mere ihe ndị a nile. 1 Ndị Eze 18:36.