The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.
Ahịrị nke mmegharị mgbanwe ndị ahụ bụ mkpịsị‑igodo nke nghọta “égbè eluigwe asaa” nke Mkpughe isi nke iri. “Égbe eluigwe asaa” ahụ na-anọchite anya akụkọ ihe mere eme nke inye ozi nke mmụọ ozi mbụ ike, site n’ụbọchị Ọgọọst 11, 1840, ruo Nnukwu Mmechuihu nke Ọktoba 22, 1844. Isi nke iri na-enye ndịàmà ime atọ n’ime isi ahụ iji kwado nghọta a.
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Ngagharị ọbịbịa nke 1840–44 bụ ngosi dị ebube nke ike Chineke; e bu ozi nke mmụọ-ozi mbụ gaa n’ụlọọrụ mgbasa oziọma ọ bụla n’ụwa, ma n’ụfọdụ mba, e nwere mmasị okpukpe kasịnụ nke a hụworo n’ala ọ bụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma ihe ndị a ga-erikpu site n’ngagharị dị ike n’okpuru ịdọ aka ná ntị ikpeazụ nke mmụọ-ozi nke atọ.” The Great Controversy, 611.
The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.
E bupụtara ozi mmụọ-ozi mbụ ahụ nye ụwa malite n’afọ 1840 gaa n’ihu. Uriah Smith kọwara nghọta nke ndị mbụ ahụ n’ụzọ kwekọrọ na nke Sister White. Smith nabatara na mmụọ-ozi mbụ ahụ bịarutere n’afọ 1798 ma gosi na ọ bụ mmụọ-ozi mbụ ahụ ka ọ bịara ala n’afọ 1840. Smith na ndị mbụ ahụ amataghị nanị ọdịiche dị n’etiti ọbịbịa nke ozi na inye ya ike. Smith kwupụtara nke ọma na mgbe mmụọ-ozi nke Mkpughe isi nke iri tinyere otu ụkwụ n’elu oké osimiri na otu n’elu ụwa, nke ahụ kpọpụtara ozi a na-eburu ụwa nile.
“In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
“N’afọ 1798, ya mere, mmachi ahụ megide ikwusa na ụbọchị Kraịst adịla nso kwụsịrị; n’afọ 1798, oge ọgwụgwụ malitere, e wepụkwara akara n’akwụkwọ nta ahụ. Kemgbe oge ahụ, ya mere, mmụọ-ozi nke Mkpughe 14 apụtala na-ekwusa na oge ikpe Chineke eruola; ọ bụkwa kemgbe oge ahụ ka mmụọ-ozi nke isi nke 10 guzoro n’elu oke osimiri na ala, ṅụọkwa iyi na oge agaghị adịzi. Banyere ịbụ otu ha, enweghị ajụjụ ọbụla pụrụ ịdị; ma arụmụka niile nke na-edobe ebe otu nọ, dịkwa irè n’otu aka ahụ n’ihe gbasara nke ọzọ. Anyị ekwesịghị ịbanye n’arụmụka ọbụla ebe a iji gosi na ọgbọ dị ugbu a na-ahụ mmezu nke amụma abụọ a. N’ikwusa ọbịbịa ahụ, karịsịa site n’afọ 1840 ruo 1844, ka mmezu ha zuru ezu ma kpọmkwem bidoro. Ọnọdụ mmụọ-ozi a, otu ụkwụ ya n’elu oke osimiri, nke ọzọkwa n’elu ala, na-egosi obosara dị ukwuu nke nkwusa ya n’elu oke osimiri na n’elu ala. Ọ bụrụ na e bu n’obi ozi a naanị maka otu mba, ọ gaara ezuru ka mmụọ-ozi ahụ guzoro naanị n’elu ala. Ma o nwere otu ụkwụ n’elu oke osimiri, nke site na ya anyị pụrụ ịghọta na ozi ya ga-agafe n’ofe osimiri, gbasaa kwa ruo n’ọtụtụ mba na nkewa dị iche iche nke ụwa; eziokwu a na-eme ka nghọta a sie ike bụ na nkwusa Ọbịbịa ahụ, e zoro aka na ya n’elu, gara n’ebe ọrụ ozioma niile dị n’ụwa. Ihe ndị ọzọ banyere nke a nọ n’okpuru isi nke 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:
Ya mere, amaokwu nke mbụ nke isi nke iri na-akọwa ụbọchị Ọgọst 11, 1840, n’ihi na n’oge ahụ ka njedebe e buru n’amụma banyere ọchịchị kacha elu nke Ottoman kwụsịrị dịka amụma ahụ dị na Mkpughe itoolu si kwuo. Nwannaanyị White na-ekwu:
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“N’afọ 1840, mmezu amụma ọzọ pụrụ iche kpalitere mmasị sara mbara. Afọ abụọ tupu nke ahụ, Josiah Litch, otu n’ime ndị ozi ọma a ma ama nke na-ekwusa ọbịbịa nke ugboro abụọ, bipụtara nkọwa nke Mkpughe 9, na-ebu amụma ọdịda nke Alaeze Ottoman. Dị ka mgbakọ ya siri dị, a ga-akwatu ike a... n’ụbọchị nke 11 nke Ọgọst, 1840, mgbe a pụrụ ịtụ anya na a ga-agbaji ike Ottoman dị na Constantinople. Ma nke a, ekwere m, ka a ga-achọpụta na ọ bụ eziokwu.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“N’oge ahụ kpọmkwem e depụtara, Turkey, site n’aka ndị nnọchi-anya ya, nakweere nchebe nke ike njikọ aka nke Europe, ma si otu a tinye onwe ya n’okpuru ọchịchị mba ndị Kraịst. Ihe omume ahụ mezuru amụma ahụ n’eziokwu kpọmkwem. Mgbe a matara nke a, ìgwè mmadụ dị ukwuu kwenyesiri ike n’izizi nke ụkpụrụ nkọwa amụma nke Miller na ndị ya na ha jikọrọ nakweere, ma e nyere mmegharị ọbịbịa ahụ mkpali dị ịtụnanya. Ndị nwere mmụta na ọnọdụ dị elu sonyeere Miller, ma n’ikwusa ma n’ibipụta echiche ya, ma site n’afọ 1840 ruo 1844 ọrụ ahụ gbasara ngwa ngwa.” The Great Controversy, 334, 335.
Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.
Amaokwu nke mbụ nke isi nke iri bụ 1840, ma n’amaokwu nke iri anyị na-ahụ Jọn ka o were nnukwu ilu n’obi na Ọktoba 22, 1844. Jọn nọchiri anya ndị bu ozi nke obere akwụkwọ ahụ gaa n’ụwa, naanị ka ha wee nata nnukwu nkụda mmụọ dị ilu na Ọktoba 22, 1844. Amaokwu nke mbụ ruo n’amaokwu nke iri na-anọchi anya akụkọ ihe mere eme site na 1840 ruo 1844. Nke ahụ bụ otu àmà dị n’ime isi nke iri.
The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.
Onye-àmà nke ọzọ bụ Jọn, onye na-eri obere akwụkwọ ahụ, ọ dịkwa ụtọ n’ọnụ ya, na-anọchi anya nnabata ya nke ozi nke Ọgọst 11, 1840, ma emesịa ọ ghọrọ ihe ilu n’afọ ya n’oge Nnukwu Ndakpọ Olileanya nke Ọktoba 22, 1844.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.
M’we were obere akwukwọ ahu n’aka mọ-ozi ahu, rie ya; o wee bụrụ ihe dị n’ọnụ m ụtọ dị ka mmanụ aṅụ: ma ozugbo m richara ya, afọ m wee dị ilu. Nkpughe 10:10.
Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.
Amaokwu nke iri na-anọchi anya kpọmkwem akụkọ ihe mere eme nke 1840 ruo 1844 n’otu amaokwu. Nke ahụ bụ àmà ime nke abụọ n’ime isiakwụkwọ ahụ na “égbè eluigwe asaa” na-anọchi anya akụkọ ihe mere eme ahụ. Nwanneanyị White akọwalarị na “égbè eluigwe asaa” na-anọchi anya nkọwa zuru ezu nke ihe omume ndị mere n’okpuru ozi mmụọ ozi mbụ na nke abụọ. Ozi mmụọ ozi nke abụọ kwụsịrị n’oge nnukwu ndakpọ olileanya ahụ, ya mere “égbè eluigwe asaa” na-anọchi anya otu akụkọ ihe mere eme ahụ kpọmkwem. Àmà ime atọ iji kwado eziokwu ahụ na akụkọ ihe mere eme site n’Ọgọst 11, 1840 ruo na Nnukwu Ndakpọ Olileanya n’Ọktoba 22, 1844 bụ akụkọ amụma ahụ a na-emesi ike n’Isi nke iri nke Mkpughe.
Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.
Mgbe ahụ, n’amaokwu ikpeazụ, n’ịdị n’otu na eziokwu metụtara “égbè eluigwe asaa ahụ,” e nyere iwu ka e gosipụta ozi ahụ nakwa na a ghaghị ikwughachi akụkọ ihe mere eme ahụ n’onwe ya.
And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.
O wee sị m, I kwesịkwara ibu amụma ọzọ n’ihu ọtụtụ ndị dị iche iche, na mba dị iche iche, na asụsụ dị iche iche, na ndị eze. Mkpughe 10:11.
The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.
Égbè eluigwe asaa ahụ na-egosi na mmalite nke Adventizim, nke malitere mgbe e nyere ike ozi ahụ e meghere n’“oge ọgwụgwụ,” ga-akọwa njedebe nke Adventizim mgbe a ga-enye ike ozi ahụ e meghere n’afọ 1989 site n’ịrịda, ọ bụghị nke mmụọ ozi nke Mkpughe iri, kama site n’aka mmụọ ozi na-arịda nke Mkpughe iri na asatọ. Mmụọ ozi nke Mkpughe iri na asatọ rịdatara na Septemba 11, 2001, ma anyị na-abịarukwu nso ugbu a n’ịgwụcha mmegharị ugboro ọzọ nke akụkọ ihe mere eme site n’afọ 1840 ruo 1844.
These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.
Nchọpụta ndị a banyere isi nke iri anọwo n’ihu ọha ruo ọtụtụ afọ. Ihe a na-amaghị ama ruo n’oge na-adịbeghị anya bụ na n’ime akụkọ nsọ ahụ e nwekwara akụkọ nsọ ọzọ e tinyeere n’ime ya. Ọ bụ naanị ndị na-anabata ụkpụrụ Alfa na Omega, nke na-akọwapụta njedebe nke ihe site na mmalite ya, ka ga-amata akụkọ ahụ. Akụkọ e tinyeere n’ime akụkọ nsọ ahụ na-amalite site n’ịda mba ma na-ejedebe na Nnukwu Ịda Mba. Akụkọ nke 1843 ruo 1844 bụ ahịrị pụrụ iche nke akụkọ ihe mere eme dị n’ime, ma dị iche na, akụkọ nke 1840 ruo 1844. Sister White na Kraịst abụọ na-ekwu maka ahịrị akụkọ ihe mere eme a.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“A ga-eme ka ozi niile e nyere site n’afọ 1840 ruo 1844 dị ike ugbu a, n’ihi na e nwere ọtụtụ mmadụ ndị tufuru nduzi ha. Ozi ndị ahụ ga-agara ụka niile.”
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kraịst sịrị, ‘Ngọzi nādịrị anya unu, n’ihi na ha nāhụ; na ntị unu, n’ihi na ha nāanụ. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume agụwo ịhụ ihe ndị unu nāahụ, ma ha ahụghị ha; na ịnụ ihe ndị unu nāanụ, ma ha anụghị ha’ [Matt. 13:16, 17]. Ngọzi nādịrị anya ndị ahụ hụrụ ihe ndị ahụ a hụrụ n’afọ 1843 na 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“E nyewo ozi ahụ. O kwesịghịkwa ịdị egbu oge n’ịkwughachi ozi ahụ, n’ihi na ihe ịrịba ama nke oge a na-emezu; ọrụ mmechi ga-arụzu. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’ịhọpụta Chineke nke ga-abawanye bụrụ oké mkpu. Mgbe ahụ Daniel ga-eguzo n’oke ya, inye akaebe ya.” Manuscript Releases, volume 21, 437.
The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.
“Ndị-amụma na ndị ezi omume achọwo ịhụ ihe ndị ahụ” nke “a hụrụ n’afọ 1843 na 1844.” Jizọs kpọrọ ihe gbasara akụkọ nsọ a n’Oziọma abụọ, ma nke ọ bụla n’ime ntụaka ahụ dị n’ọnọdụ dị iche.
And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.
O wee gwa ha ọtụtụ ihe n’ọ̀tụ̀tụ̀ ilu, sị, Lee, onye-ọgha mkpụrụ pụrụ ịgha mkpụrụ; ma mgbe ọ na-agha, ụfọdụ mkpụrụ dara n’akụkụ ụzọ, nnụnụ wee bịara rie ha. Ụfọdụ dara n’ala nkume, ebe ha enweghị ala dị ukwuu; ngwa ngwa ha puru, n’ihi na ha enweghị omimi ala. Ma mgbe anyanwụ wara, ha kpọrọ nkụ; n’ihi na ha enweghị mgbọrọgwụ, ha kpọrọ nkụ laa. Ụfọdụkwa dara n’etiti ogwu; ogwu ndị ahụ wee too, kpọọ ha nkụ. Ma ụfọdụ dara n’ala ọma, wee mịa mkpụrụ, ụfọdụ narị ugboro, ụfọdụ iri isii ugboro, ụfọdụ iri atọ ugboro. Onye nwere ntị ịnụ ihe, ya nụ. Ndị na-eso ụzọ ya wee bịakwute ya, sị ya, Gịnị mere i ji agwa ha okwu n’ọ̀tụ̀tụ̀ ilu? Ọ zara ha, sị, N’ihi na e nyere unu ka unu mata ihe omimi nke alaeze eluigwe, ma e nyeghị ha ya. N’ihi na onye ọbụla nwere, a ga-enye ya, ọ ga-enwekwa karịa n’ụba; ma onye ọbụla na-enweghị, ọbụna nke o nwere ka a ga-anapụ ya. N’ihi ya ka m ji agwa ha okwu n’ọ̀tụ̀tụ̀ ilu: n’ihi na ha na-ele ma ha adịghị ahụ ụzọ; ha na-anụkwa ma ha anaghị anụ, ọ dịghịkwa ihe ha na-aghọta. N’ime ha ka amụma Aịsaịa mezuru, nke na-asị, N’ịnụ ka unu ga-anụ, ma unu agaghị aghọta; n’ile ka unu ga-ele, ma unu agaghị aghọta ihe. N’ihi na obi ndị mmadụ a adịwo arọ, ntị ha adịwo umengwụ n’ịnụ ihe, ha emechikwala anya ha; ka o wee ghara ịbụ na n’oge ọbụla ha ga-eji anya ha hụ, jiri ntị ha nụ, jiri obi ha ghọta, wee chegharịa, m wee gwọọ ha. Ma a gọziri anya unu, n’ihi na ha na-ahụ ụzọ; na ntị unu, n’ihi na ha na-anụ ihe. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume chọsiri ike ịhụ ihe ndị unu na-ahụ, ma ha ahụghị ha; na ịnụ ihe ndị unu na-anụ, ma ha anụghị ha. Matiu 13:3–17.
Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.
Jisọs n’Oziọma Matiu, mgbe Ọ na-ekwu maka mmetụta nke Okwu Chineke, ma na-akpọ ndị mmadụ òkù ka ha “nụ,” na-egosi na ndị Laodisia ndị jụrụ ozi ahụ ndị amụma chọsiri ike ịhụ, ka e sere onyinyo ha n’Isi nke isii nke Aịzaya. Future for America egosila Aịzaya isii ugboro ugboro n’okwu gbasara Septemba 11, 2001, n’ihi na site n’ịwakpo Islam wakporo n’ụbọchị ahụ, mmụọ ozi dị ike nke Mkpughe iri na asatọ siri n’eluigwe gbadata ma were ebube ya mee ka ụwa na-enwu. Ndị amụma niile kwekọrọ n’otu n’otu, ma n’amaokwu nke atọ nke Aịzaya isii ka anyị na-ahụ ntụaka kpọmkwem banyere kpọmkwem mmụọ ozi ahụ.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.
N’afọ ahụ eze Uzaịa nwụrụ, ahụkwara m Onye-nwe-anyị ka ọ nọ ọdụ n’ocheeze, dị elu ma e buliri ya elu, uwe-nsọtụ ya wee juo ụlọ nsọ ahụ. N’elu ya ka ndị serafim guzo: onye ọ bụla n’ime ha nwere nku isii; n’akụkụ nku abụọ o ji kpuchie ihu ya, n’akụkụ nku abụọ o ji kpuchie ụkwụ ya, n’akụkụ nku abụọkwa ka o ji efe. Otu wee kpọkuo ibe ya, sị, Nsọ, nsọ, nsọ ka Jehova nke ndị agha bụ: ụwa nile juputara n’ebube ya. Aịsaịa 6:1–3.
The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.
A na-eme ka ụwa mụchaa site n’ebube ya mgbe mmụọ-ozi nke Mkpughe iri na asatọ na-arịdata, ma Aịzaya na-enye anyị igodo ọzọ dị mkpa mgbe ọ na-eme ka anyị mata na ọhụụ ya banyere ebe nsọ ahụ mere n’afọ Eze Uzaya nwụrụ. Eze Uzaya anwalewo ịrụ ọrụ nke onye nchụàjà n’ime ụlọ nsọ ahụ. Ndị nchụàjà iri asatọ na nnukwu onye nchụàjà guzogidere ya ka ọ ghara ime nke a ruo mgbe Onyenwe anyị tiri ya ekpenta n’egedege ihu ya. Ọ natara akara nke anụ ọhịa ahụ n’ihi ịnwa ijikọta ikike ọchịchị ya na ikike ụka. Ọ nwụghị ozugbo; e wepụrụ ya n’ocheeze ma dochie ya anya, ma n’ime oge ụfọdụ o mechara nwụọ na Septemba 11, 2001. Ụka Adventist na-anwụ nwayọọ nwayọọ dịka ụka ndị Juu mere n’oge Kraịst. Ma na Septemba 11, 2001, Adventism, nke jụlarị ozi nke amaokwu isii ikpeazụ nke Daniel iri na otu, bịara ná njedebe dịka mpi Protestant nke United States, ma ndị Aịzaya nọchiri anya ha ka a kpọrọ ka ha buru ozi ahụ nke olu mbụ nke Mkpughe iri na asatọ nọchiri anya ya.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.
Azaraịa onye nchụàjà soro ya banye, ya na ndị nchụàjà Jehova iri asatọ, bụ́ ndị ikom dike: ha guzogidere Eze Uzaịa, sị ya, Ọ bụghị nke gị, Uzaịa, isure Jehova ihe nsure ọkụ na-esi ísì ụtọ, kama ọ bụ nke ndị nchụàjà, ụmụ Erọn, ndị e doro nsọ ka ha sure ihe nsure ọkụ na-esi ísì ụtọ: si n’ebe nsọ ahụ pụọ; n’ihi na i mehiere; ọ gaghị abụkwara gị nsọpụrụ sitere n’aka Onyenwe anyị Chineke. Mgbe ahụ Uzaịa wee wee iwe, o nwekwara ihe-ọkụ-nsure-nsì n’aka ya ka o sure ihe nsure ọkụ na-esi ísì ụtọ: ma mgbe o were ndị nchụàjà iwe, ekpenta wee pụta n’egedege ihu ya n’ihu ndị nchụàjà n’ụlọ Jehova, n’akụkụ ebe ịchụàjà ihe nsure ọkụ na-esi ísì ụtọ. Azaraịa, onyeisi nchụàjà, na ndị nchụàjà niile wee lee ya anya, ma, le, o nwere ekpenta n’egedege ihu ya, ha wee chụpụ ya ngwa ngwa n’ebe ahụ; ee, ya onwe ya mekwara ngwa ịpụ, n’ihi na Jehova etiela ya. Eze Uzaịa wee bụrụ onye ekpenta ruo ụbọchị ọnwụ ya, o bikwa n’ụlọ dị iche, ebe ọ bụ onye ekpenta; n’ihi na e kewapụrụ ya n’ụlọ Jehova: Jotam nwa ya nwoke nọkwara n’elu ụlọ eze, na-ekpe ndị mmadụ nke ala ahụ ikpe. 2 Ihe E Mere 26:17–21.
It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”
Ọ dị mkpa ịmata na e wepụrụ mpi Protestant n’aka ụka Seventh-day Adventist n’ụbọchị Septemba 11, 2001, n’ihi na e nwere ihe atọ bụ isi nke mmeghe nke ozi Mkpughe n’ụbọchị ikpeazụ. Otu bụ akụkọ ihe mere eme yiri ibe ya nke mpi Republicanism na mpi Protestantism. Ihe ọzọ a ga-amata bụ mkpa ụka asaa ahụ, ma n’ezie nke atọ bụ “égbè-eluigwe asaa ahụ.” Ihe amụma atọ ndị a niile mejupụtara ozi a na-emepe, ma ọ dị mkpa ịmata na dịka e si gafere ụka ndị Juu n’oge Kraịst, a na-agafekwa Adventism n’ime “ụbọchị ikpeazụ.”
Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.
Aịzaya ji onwe ya were ozi ga-eru ndị Chineke họpụtara ma ghara ikwesị ntụkwasị obi n’akụkọ ihe mere eme ya, ma Jisọs jiri otu okwu ahụ kwuo okwu banyere otu ọnọdụ ahụ n’akụkọ ihe mere eme Ya. A na-agafe ndị ọgbụgba ndụ, bụ́ ndị a họpụtara, ma ha ajụ “ịnụ” ka e wee gwọọ ha.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
O wee sị, Gaa, gwa ndị a, Nụrụnụ n’ezie, ma unu aghọtakwala; hụnụ n’ezie, ma unu aghọtakwala. Mee ka obi ndị a sie ike, mee ka ntị ha dị arọ, mechiekwa anya ha; ka ha wee ghara iji anya ha hụ, ma jiri ntị ha nụ, ma jiri obi ha ghọta, ma laghachi, ma ka a gwọọ ha. Aịsaịa 6:9, 10.
The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.
Ọrụ Aịzaya na-eburu bụ otu ọrụ ahụ Jọn na Ịzikiel buru mgbe ha riri obere akwụkwọ ahụ. Ha na-ewere ozi nke ịdọ aka ná ntị nye ndị a họọrọ n’ọgbụgba ndụ, ndị nọ n’usoro nke a na-agbọpụ n’ọnụ Onyenwe anyị. Oge nke abụọ Jizọs zoro aka n’akụkọ ihe mere eme ahụ ndị amụma na ndị ezi omume gụrụ agụụ ịhụ ka Luk dere ya.
And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.
Ma gị onwe gị, Kapanọm, bụ́ nke e buliri elu ruo n’eluigwe, a ga-atụda gị ruo n’ọkụ mmụọ. Onye na-anụ unu na-anụ m; onye na-elelịkwa unu na-elelị m; onye na-elelịkwa m na-elelị Onye zitere m. Ndị iri asaa ahụ wee laghachikwa n’ọṅụ, na-asị, Onyenweanyị, ọbụna ndị mmụọ ọjọọ na-edo onwe ha n’okpuru anyị n’aha gị. O wee sị ha, Ahụrụ m Setan ka àmụ̀mà ka ọ si n’eluigwe daa. Lee, enyewo m unu ike ịzọ ụkwụ n’elu agwọ na akpị, nakwa n’elu ike nile nke onye iro: ọ dịghịkwa ihe ọ bụla ga-emetụta unu n’ụzọ ọ bụla. Ma n’ihe a unu aṅụrịla ọṅụ, na mmụọ ndị ahụ na-edo onwe ha n’okpuru unu; kama, ṅụrịanụ ọṅụ n’ihi na e dere aha unu n’eluigwe. N’oge ahụ Jisọs ṅụrịrị ọṅụ n’ime mmụọ, wee sị, Ana m ekele gị, O Nna, Onyenwe eluigwe na ụwa, na i zoro ihe ndị a n’aka ndị amamihe na ndị nwere uche, ma kpugheere ha ụmụntakịrị: ee, Nna; n’ihi na otu a ka o si dị mma n’anya gị. E nyefewo m ihe niile n’aka Nna m: ọ dịghịkwa onye maara Onye Ọkpara ahụ bụ, ma ọ bụghị Nna; ma ọ bụ Onye Nna ahụ bụ, ma ọ bụghị Ọkpara ahụ, na onye ahụ Ọkpara ahụ ga-achọ ikpughe ya. O wee tụgharịa gwa ndị na-eso ụzọ ya okwu na nzuzo, sị, Ngọzi nādiri anya ndị na-ahụ ihe ndị unu na-ahụ: n’ihi na asị m unu, ọtụtụ ndị amụma na ndị eze achọwo ịhụ ihe ndị unu na-ahụ, ma ha ahụghị ha; na ịnụkwa ihe ndị unu na-anụ, ma ha anụghị ha. Luk 10:15–24.
Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]
Ọzọkwa, ihe gbara gburugburu nke ngọzi e jikọtara na ndị nwere ihe ùgwù ịhụ ihe ndị ezi omume chọsiri ike ịhụ metụtara ndị mmadụ a họpụtara n’ọgbụgba ndụ, ndị a na-agafe, ma ndị na-achọghị “ịnụ.” Sister White kpọrọ ikpé ọmụma Kraịst megide Kapanọm, nke bụ ihe nnọchianya nke ịjụ nnukwu ìhè, ma o mesiri Adventism ike site n’itinye ịdọ aka ná ntị ahụ megide Adventism n’ime [brackets.]
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“N’etiti ndị na-ekwu na ha bụ ụmụ Chineke, olee ntakịrị ndidi e gosipụtara, olee ọtụtụ okwu ilu e kwuworo, olee oke ikpe-ama e kwupụtara megide ndị na-abụghị nke okwukwe anyị. Ọtụtụ elewo ndị nke ụka ndị ọzọ anya dịka ndị mmehie ukwu, ebe Onyenwe anyị anaghị ele ha anya otu a. Ndị na-ele ndị otu ụka ndị ọzọ anya n’ụzọ dị otu a, kwesịrị iweda onwe ha n’okpuru aka dị ike nke Chineke. Ndị ahụ ha na-ama ikpe nwere ike ịbụ na ha natara naanị ntakịrị ìhè, ohere ole na ole na uru ole na ole. Ọ bụrụ na ha enweela ìhè nke ọtụtụ n’ime ndị otu ụka anyị enweela, ha gaara aga n’ihu n’ogo ka ukwuu karịa, ma gosipụta okwukwe ha n’ụwa nke ọma karịa. Banyere ndị na-etu ọnụ maka ìhè ha, ma ha ada ịga ije n’ime ya, Kraịst na-ekwu, ‘Ma asị m unu, ọ ga-adịrị Taịa na Saịdọn mfe karị n’ụbọchị ikpe, karịa unu. Gịkwa, Kapaniọm [Ndị Adventist nke Ụbọchị nke Asaa, ndị natara nnukwu ìhè], nke e weliri elu ruo n’eluigwe [n’ihe banyere uru e nyere], a ga-ewedata gị ruo n’ala mmụọ; n’ihi na ọ bụrụ na ọrụ ebube ndị ahụ, ndị e mere n’ime gị, e mere ha na Sọdọm, ọ gaara anọgide ruo taa. Ma asị m gị, na ọ ga-adịrị ala Sọdọm mfe karị n’ụbọchị ikpe, karịa gị.’ N’oge ahụ Jizọs zara sị, ‘Ana m ekele gị, O Nna, Onyenwe eluigwe na ụwa, n’ihi na i zoro ihe ndị a ndị amamihe na ndị nwere nghọta [n’echiche nke onwe ha], ma kpughee ha ụmụaka nta.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.
“‘Ma ugbu a, n’ihi na unu emeela ọrụ ndị a nile, ka Onyenwe anyị kwuru, ma ekwuwo m okwu n’ebe unu nọ, na-ebili n’isi ụtụtụ na-ekwu okwu, ma unu anụghị; akpọkwara m unu, ma unu azaghị; ya mere aga m eme ụlọ a, nke a kpọrọ n’aha m, nke unu tụkwasịrị obi n’ime ya, na ebe ahụ nke m nyere unu na ndị nna unu, dịka m mere Shailo. Aga m atụfukwa unu n’ihu m, dịka m tụfuru ụmụnne unu niile, ọbụna mkpụrụ nile nke Ifrem.’” Review and Herald, August 1, 1893.
The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.
“Ọrụ dị ike” ndị e mere n’ime Adventism bụ ọrụ ndị ndị ezi omume na ndị amụma gụrụ agụụ ịhụ ma nụ. E gosipụtara ọrụ ndị ahụ dị ike n’akụkọ ihe mere eme nke 1843 na 1844 mgbe a kpọsara ozi nke Mkpu Etiti Abalị. Adventism ajụla akụkọ ihe mere eme ha, karịsịa akụkọ ihe mere eme nke 1843 na 1844. Akụkọ ihe mere eme nke malitere ma kwụsị n’ime ndakpọ olileanya, nakwa akụkọ ihe mere eme e zubere idu ha banye n’ala e mere ọhụrụ.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Ha nwere ìhè na-enwu nke ọma e debere n’azụ ha n’mmalite nke ụzọ ahụ, nke mmụọ ozi gwara m na ọ bụ ‘mkpu etiti abalị.’ Ìhè a na-enwu n’ogologo ụzọ ahụ dum, ma na-enye ìhè maka ụkwụ ha, ka ha wee ghara ịsụ ngọngọ.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.
“Ọ bụrụ na ha debere anya ha n’aka Jisọs, onye nọ kpọmkwem n’ihu ha, na-eduga ha n’obodo ahụ, ha nọ n’udo. Ma n’oge na-adịghị anya ụfọdụ dara mba, sị na obodo ahụ ka dị nnọọ anya, nakwa na ha tụrụ anya na ha gaara abanyeworị n’ime ya tupu ahụ. Mgbe ahụ Jisọs na-agba ha ume site n’ịwelite ogwe-aka nri Ya dị ebube, ma site n’ogwe-aka Ya ka ìhè si pụta nke na-efegharị n’elu ìgwè ndị Advent, ha wee tie mkpu, ‘Alleluia!’ Ndị ọzọ ji ọsọ na-enweghị uche gọnarịrị ìhè ahụ dị n’azụ ha, sị na ọ bụghị Chineke duuru ha pụta ruo ebe dị anya otu a. Ìhè ahụ dị n’azụ ha nyụsịrị, hapụ ụkwụ ha n’ọchịchịrị zuru ezu, ha wee sụọ ngọngọ, tufuo ịhụ ihe mgbaàmà ahụ na Jisọs anya, wee dapụ n’ụzọ ahụ banye n’ime ụwa gbara ọchịchịrị ma jọgburu onwe ya nke dị n’okpuru.” Early Writings, 15.
What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.
Ihe Odum sitere n’ebo Juda na-emeghe akara ya ugbu a bụ akụkọ ihe mere n’afọ 1843 na 1844. “Égbè-elu-igwe asaa” ahụ nọchiri anya afọ 1840 ruo 1844, ma n’ime oge ahụ e nwere akụkọ pụrụ iche nke e jirila ihe atụ gosipụta kemgbe mmalite nke akụkọ ọgbụgba ndụ. Ngalaba mmegharị ndozigharị nke ọ bụla na-emekọ ibe ha, na-enwe otu ihe ịrịba ama ndị ahụ kpọmkwem. Ọ bụrụ na ha dị iche n’ebe ibe ha nọ, Setan ga-emepụta atụmatụ ọgụ dị iche iche maka mmegharị ndozigharị ọ bụla, ma ọ dịghị mgbe ọ na-eme otú ahụ.
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
“Ma Setan anọghị n’ọrụ n’efu. Ọ gbalịrị ugbu a ihe ọ gbalịrị n’ime mmegharị ndozigharị ọ bụla ọzọ—ịghọgbu ma bibie ndị mmadụ site n’itinye n’aka ha ihe adịgboroja n’ọnọdụ ezi ọrụ ahụ. Dịka e nwere ndị Kraịst ụgha n’arọ mbụ nke ụka Ndị Kraịst, otu a ka ndị amụma ụgha pụtara na narị afọ nke iri na isii.” The Great Controversy, 186.
The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.
Isi okwu dị mkpa n’akụkụ a, n’ihe gbasara ozi zuru ezu anyị na-ekekọrịta, bụ na mgbe Adventism kwụsịrị ijide uwe-nsọ nke Protestantism ma wepụ ya kpamkpam n’aka ya na Septemba 11, 2001, ha ka na-ekwusi ike na ha bụ mmegharị fọdụrụnụ nke na-ekwusa oke mkpu nke mmụọ ozi nke atọ. Ma ha bụ nke adịgboroja. Ọ bụrụ na ị maghị mmegharị nke na-eburu mpi nke Protestantism ugbu a, ọ fọrọ nke nta ka ọ bụrụ ihe agaghị ekwe omume ịghọta myirịta dị n’etiti mpi abụọ ahụ n’United States.
The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.
A na-anọchi anya akụkọ nke afọ 1843 na 1844 n’ime mmegharị ndozigharị ọ bụla, ma ugbu a anyị ga-eji mmalite nke Izrel oge ochie dịka ndị Chineke họpụtara na njedebe nke Izrel dịka ndị Chineke họpụtara kọwaa otu ihe ahụ banyere Izrel nke oge a, ebe a na-elekwasị anya n’afọ 1843 na 1844 dịka e si anọchi anya ha n’ime nke ọ bụla n’ime ahịrị nke mmegharị ndozigharị.
Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.
Mosis buru amụma na Onyenwe anyị ga-ebuli onye-amụma dị ka ya onwe ya, onye-amụma ahụ bụkwa Jisọs. Luk n’Ọrụ Ndịozi na-akwado na Jisọs mezuru amụma Mosis.
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.
Onyenwe anyị Chineke gị ga-eme ka Onye-amụma bilie n’etiti gị, site n’ime ụmụnne gị, dị ka m; ọ bụ Ya ka unu ga-ege ntị. Deuterọnọmi 18:15.
Jesus is the prophet we are to listen to.
Jisọs bụ onye-amụma ahụ anyị kwesịrị ige ntị na ya.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.
N’ihi na Mosis kwuru n’ezie nye nna nna anyị ha, sị, Onye-amụma ka Onyenweanyị bụ Chineke unu ga-esi n’etiti ụmụnne unu biliriere unu, dịka m; ya ka unu ga-anụ n’ihe niile ọbụla ọ ga-agwa unu. Ọ ga-erukwa na mkpụrụobi ọbụla nke na-agaghị anụ onye-amụma ahụ, a ga-ebibi ya site n’etiti ndị mmadụ. Ee, ma ndị-amụma niile, malite na Samuel na ndị sochirinụ, ka ọtụtụ n’ime ha kwuru okwu, bụkwa ndị buru amụma banyere ụbọchị ndị a. Unu bụ ụmụ ndị-amụma, na nke ọgbụgba-ndụ ahụ nke Chineke mere na nna nna anyị ha, mgbe Ọ gwara Abraham, sị, Ọ bụkwa n’ime mkpụrụ gị ka a ga-agọzi ebo niile nke ụwa. Ọ bụ unu ka Chineke bu ụzọ zitere Ọkpara ya Jisọs, mgbe O biliriere ya, ka O gọzie unu, site n’ịtụgharị onye ọbụla n’ime unu pụọ n’ajọ omume ya. Ọrụ Ndịozi 3:22–26.
The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.
Ahịrị mgbanwe nke Kraịst na-amalite n’oge ọgwụgwụ, dịka ahịrị mgbanwe niile na-amalite. “Oge ọgwụgwụ” n’ụbọchị Kraịst bụ ọmụmụ Ya. Akwụkwọ Nsọ na-egosi na n’oge ọmụmụ Ya e nwere mmụba nke ihe ọmụma, kwekọrọ na nkọwa nke “oge ọgwụgwụ” dị n’akwụkwọ Daniel. Ma ọ̀ bụ ndị ọzụzụ atụrụ, ndị amamihe si n’ọwụwa anyanwụ, Herọd iwe ji, ma ọ bụ Ana na Saịmọn n’ụlọ nsọ, e nwere mmụba nke ihe ọmụma mgbe a mụrụ Ya. N’oge ahụ ka e si n’aka nduzi nke nzukọ ndị Juu gafee. Ịgba alụkwaghịm ahụ gara n’ihu nwayọọ nwayọọ, ma ọ malitere site n’ịjụ ha ozi ahụ e mepere emeghe n’oge ọgwụgwụ.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
“Ndị mmadụ amaghị ya, ma ozi ahụ na-eju eluigwe afọ ọṅụ. Site n’ime mmasị miri emi karị na nke dị nro karị, a na-adọta ndị nsọ ahụ sitere n’ụwa nke ìhè ka ha bịaruo ụwa nso. Ụwa dum na-enwu karịa n’ihi ọnụnọ Ya. N’elu ugwu nta Betlehem ka e zukọtara igwe mmadụ a na-apụghị ịgụta agụta nke ndị mmụọ ozi. Ha na-eche ihe ịrịba ama ahụ nke ga-eme ka ha kwusaa ozi ọṅụ ahụ nye ụwa. Ọ bụrụ na ndị ndú n’Izrel eguzosiwo ike n’ọrụ ntụkwasị obi e nyere ha, ha gaara esonyekwa n’ọṅụ nke ikwusa ọmụmụ Jisọs. Ma ugbu a, a gafewo ha.” The Desire of Ages, 47.
The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”
A gabigara n’isi nke Adventism ka a hapụrụ na 1989 mgbe e mezuru Daniel isi nke iri na otu amaokwu nke iri anọ. “Oge ọgwụgwụ” n’akụkọ ihe mere eme nke Mosis, onye bụ onyinyo Jizọs, bụ ọmụmụ ya, mgbe ezinụlọ ya na, mgbe nke ahụ gasịrị, ada Fero natara mmụba nke ihe ọmụma banyere nwa ọhụrụ Mosis. N’ezie, aha ya pụtara “azọpụtara site n’ime mmiri,” ma Jizọs pụtara “Jehova na-azọpụta.”
After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.
Mgbe “oge ọgwụgwụ” gasịrị, ahịrị mgbanwe niile na-egosi otu ebe a na-ahazi ihe ọmụma ahụ e mụbara n’akụkọ ihe mere eme ahụ pụrụ iche ka ọ bụrụ ozi a pụrụ iguzo elu dị ka àmà nye ọgbọ ahụ ndị a ga-eme ka ha zaa ajụjụ maka ìhè ahụ e kpughere n’oge ọgwụgwụ.
John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.
Jọn Onye-nsọ-baptizim mere ka ozi Kraịst bụrụ nke e guzobere n’ụzọ doro anya, a kpọkwasịkwara ozi Mozis n’ụzọ doro anya n’afọ ya nke iri anọ, mgbe ọ nwara ịzọpụta Izrel n’Ijipt n’ike nke aka ya. Ozi nke nzọpụta site n’Ijipt adịkwala ugbu a n’akwụkwọ ndekọ ọha.
Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.
Afọ iri anọ ka e mesịrị, e nyere ozi Mozis ike n’ọhia ọkụ, ma e soro ya ihe ịrịba ama abụọ nke ịdị nsọ Chineke, dị ka e gosipụtara ha n’osisi ahụ nke ghọrọ agwọ na aka ekpenta ahụ Mozis wepụtara n’obi ya. E nyere ozi Jizọs ike n’oge baptizim Ya, nke e soro ihe ịrịba ama abụọ nke ịdị nsọ Chineke, olu Nna na Mmụọ Nsọ. Ihe akara ụzọ na-esonụ n’akụkọ ihe mere eme abụọ ahụ na-anọchi anya ndakpọ olileanya mbụ, oge ichere, mbata nke mmụọ ozi nke abụọ ma ọ bụ 1843.
The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.
E gosipụtara ndakpọ olileanya dị n’ahịrị Moses site n’aka nwunye ya mgbe mmụọ ozi ahụ siri n’eluigwe bịa igbu Moses n’ihi na ọ naghị ebi nwa ya úgwù. N’egwu, Zipora mere emume ahụ n’onwe ya n’ahụ́ nwa ha. Moses echefuola ibi nwa ya úgwù! Ihe nnọchianya ahụ n’onwe ya nke ọgbụgba ndụ e nyere Abraham ka Moses chefuru. Nna ukwu anyị Abraham ebutela amụma banyere ịdọkpụ ndị Hibru n’agha na mgbapụta ha n’Ijipt na site n’Ijipt, a ga-emekwa ka amụma ya mezuo kpọmkwem site n’aka Moses, ma Moses chefuru ibi nwa ya úgwù. N’oge ahụ Moses zigara Zipora ka ọ laghachi biri n’ụlọ nna ya ruo mgbe mgbapụta ahụ gasịrị. Ọ nọrọ na Midian ruo mgbe Moses duuru ụmụ Izrel gafee n’ime mmiri Osimiri Uhie, nke onyeozi Pọl na-agwa anyị na ọ bụ ihe nnọchianya nke baptism, emume ahụ kpọmkwem nke nọchiri ibi úgwù. Echefula isi okwu ahụ. Ọbịbịa nke waymark nke na-anọchi anya mmụọ ozi nke abụọ n’akụkọ ihe mere eme nke Moses, waymark ahụ nke na-emepụta ndakpọ olileanya mbụ n’akụkọ ihe mere eme ahụ, bụ ịjụ iwu mbụ kachasị mkpa nke mmekọrịta ọgbụgba ndụ Abraham na Chineke.
The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.
Mmechuihu mbụ n’usoro nke Kraịst bụ ọnwụ Lazarọs, nke Mata na Meri ji n’aka na ọ gaghịara ime ma ọ bụrụ na Jisọs anọgideghị ruo mgbe Lazarọs anwụọla ụbọchị anọ. Mmechuihu ahụ nke Jisọs ikwe ka enyi Ya nso, Lazarọs, nwụọ ma ree ure n’ili, dị ukwuu nke ukwuu, ọ bụghị naanị nye ụmụnne nwanyị abụọ ahụ, kama kwa nye ndị na-eso ụzọ Ya. Ma mbilite n’ọnwụ Lazarọs ghọrọ akara nkwado nke ozi Kraịst dum.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
“N’ịla azụ ịbịakwute Lazarọs, Kraịst nwere nzube ebere n’ebe ndị ahụ nọ bụ́ ndị na-anabatabeghị Ya. O chere, ka site n’ịkpọlite Lazarọs n’ọnwụ, O wee nye ndị Ya ndị isiike n’olu ha, ndị na-ekweghị ekwe, ihe-àmà ọzọ na Ọ bụ n’ezie ‘mbilite n’ọnwụ na ndụ.’ Ọ naghị achọ ịhapụ olileanya nile banyere ndị ahụ, atụrụ ogbenye, ndị na-awagharị awagharị nke ụlọ Izrel. Obi Ya na-agbawa n’ihi obi ha na-adịghị echegharị. N’ime ebere Ya O zubere inye ha otu ihe-àmà ọzọ na Ọ bụ Onye Mweghachi ahụ, Onye naanị Ya pụrụ ime ka ndụ na anwụghị anwụ pụta ìhè. Nke a ga-abụ ihe-àmà ndị nchụàjà na-apụghị ịkọwahie. Nke a bụ ihe kpatara igbu oge Ya n’ịga Betani. Ọrụ ebube a kachasị elu, mbilite Lazarọs n’ọnwụ, ga-abụ iji tinye akara Chineke n’ọrụ Ya na n’okwu Ya na Ọ bụ Chukwu.” The Desire of Ages, 529.
The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.
A na-egosi imechi akara nke puku narị anọ na iri anọ na anọ nke Chineke n’akụkọ ihe mere eme nke 1843 na 1844, n’ihi na a gwara anyị na ọ bụ Lazarọs duru Kraịst banye na Jerusalem n’ịbanye Ya n’mmeri. Akụkọ banyere ịbanye ahụ n’mmeri bụ akụkọ Nwanyị White ji akọwa Mkpu Etiti Abalị nke 1843 na 1844. Ọ bụ nghọtahie banyere na Kraịst nwere ike ịkpọlite ndị nwụrụ anwụ site n’ike okike nke Chineke. Meri na Elizabet kwupụtara na ha maara na Jizọs nwere ike ịkpọlite Lazarọs n’ụda opi ikpeazụ, ma ha enweghị ike ịhụ na n’eziokwu Ọ nwere ike ịkpọlite ya ozugbo n’ebe ahụ. Ha nọ n’ịjụ eziokwu ahụ n’onwe ya nke O bịara igosi site n’ime baptizim Ya na ọnwụ Ya, mmalite na njedebe nke ozi Ya nke onwe Ya nke afọ atọ na ọkara. Ha enweghị ike ịhụ ruo mgbe e wepụrụ nkume ahụ n’ili ahụ, dị nnọọ ka a ga-emecha wepụ aka Ya n’ụfọdụ mmejọ dị n’ọnụọgụ ụfọdụ dị na chaatị 1843.
Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.
Mosis, mgbe ọ chụpụrụ Zipora ka ọ ghara iso n’ọgụ na-abịa n’ihu Fero, zutere nwanne ya nwoke okenye, Eron, ndị ozi abụọ ahụ wee gawa Ijipt dịka ndị na-anọchi anya ozi nke mmụọ ozi nke abụọ. Tupu ewetara Ijipt ihe otiti ọ bụla, Mosis dọrọ Fero aka ná ntị na ọ bụrụ na ọ gaghị ekwe ka Izrel, ọkpara Chineke, pụọ jee fee ofufe, mgbe ahụ Chineke ga-egbu ọkpara Ijipt.
And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.
Jehova wee sị Mozis, Mgbe ị na-alaghachi n’Ijipt, lezie anya ka i mee ihe-ebube ndị ahụ niile n’ihu Fero, ndị ahụ nke M tinyeworo n’aka gị; ma M ga-eme ka obi ya sie ike, ka ọ ghara ikwe ka ndị ahụ pụọ. Ị ga-asịkwa Fero, Otu a ka Jehova kwuru, Izrel bụ nwa m, ọbụna ọkpara m: Ma asị m gị, Hapụ nwa m ka ọ laa, ka o wee fee m òfùfè: ma ọ bụrụ na ị jụ ịhapụ ya ka ọ laa, lee, M ga-egbu nwa gị, ọbụna ọkpara gị. Ọpụpụ 4:21–23.
The Midnight Cry was a prediction that in the future would be fulfilled.
Mkpu nke Etiti Abalị bụ amụma na n’ọdịnihu a ga-emezu ya.
“In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.
“N’ịtọhapụ Israel n’Ijipt, e nyere iwu ọzọ banyere ido nsọ nke ndị e buru ụzọ mụọ. Mgbe ụmụ Izrel nọ n’ohu n’okpuru ndị Ijipt, Onyenwe anyị nyere Mosis iwu ka ọ gakwuuru Fero, eze Ijipt, gwa ya sị, ‘Otú a ka Onyenwe anyị kwuru, Israel bụ Nwa m, ọbụna Ọkpara m: ma asị m gị, Hapụ Nwa m ka ọ gaa, ka o fee M; ma ọ bụrụ na ị jụ ịhapụ ya ka ọ laa, lee, Aga m egbu nwa gị, ọbụna ọkpara gị.’ Ọpụpụ 4:22, 23.
“Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.
“Mosis nyefere ozi ya; ma azịza nke eze mpako ahụ bụ, ‘Ònye ka Onyenwe anyị bụ, ka m gee olu Ya ntị ka m hapụ Izrel ka ha laa? Amaghị m Onyenwe anyị, agaghịkwa m ahapụ Izrel ka ha laa.’ Ọpụpụ 5:2. Onyenwe anyị rụrụ ọrụ maka ndị Ya site n’ihe ịrịba ama na ihe ebube, na-ezite ikpe dị egwu n’ahụ Fero. N’ikpeazụ, e nyere mmụọ ozi mbibi iwu ka o gbuo ụmụ mbụ amụrụ nke mmadụ na nke anụmanụ n’etiti ndị Ijipt. Ka e wee chebe ndị Izrel, a gwara ha ka ha tee ọbara nke nwa atụrụ e gburu egbu n’osisi ọnụ ụzọ ụlọ ha. A ga-akara ụlọ ọ bụla akara, ka mgbe mmụọ ozi ahụ bịara n’ọrụ ya nke ọnwụ, o nwee ike ịgafe ụlọ ndị Izrel.” The Desire of Ages, 51.
The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.
Ozi nke Mkpu Etiti Abalị e zigara Fero na-akọwapụta ọnwụ nke ndị amụ mbụ dịka nzaghachi nye nnupụisi Fero. Ozugbo e debanyere ozi ahụ n’akụkọ, e wetara Ijọ ndị ahụ n’elu Ijipt, bụ́ ndị na-anọchi anya ike nke Mkpu Etiti Abalị n’oge okpomọkụ nke afọ 1844. Ozi nke Mkpu Etiti Abalị sara gafee ala ahụ dịka nnukwu ebili mmiri n’oge okpomọkụ nke afọ 1844. Ijọ ndị ahụ sara gafee Ijipt, ma mgbe ọnwụ e kwere nkwa nke ndị amụ mbụ rutere, a nụrụ mkpu n’etiti abalị n’ime Ijipt niile.
And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.
Mozis wee sị, Otú a ka Onyenwe anyị kwuru: N’ihe dị ka etiti abalị ka M ga-apụ banye n’etiti Ijipt; ụmụ nwoke mbụ niile nọ n’ala Ijipt ga-anwụ, site n’ọkpara Fero nke nọ ọdụ n’ocheeze ya ruo n’ọkpara nwanyị odibo nke nọ n’azụ igwe nri; nakwa ụmụ mbụ niile nke anụmanụ. Mkpu akwa dị ukwuu ga-adịkwa n’ala Ijipt niile, nke a na-ahụtụbeghị ụdị ya mbụ, a gaghịkwa ahụ ụdị ya ọzọ. Ọpụpụ 11:4–6.
The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.
Mbata mmeri nke Kraịst n’ime Jerusalem dugara n’obe Kalvari, ndị na-eso ụzọ Kraịst na ndị ọzọ soro ya wee nwee Nnukwu Mmechuihu Olileanya.
“Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.
“Ndakpọrọ-ihu anyị adịghị ukwuu dịka nke ndịozi ahụ. Mgbe Nwa nke mmadụ ji mmeri banye n’ime Jerusalem, ha tụrụ anya na a ga-ekpu Ya okpu-eze. Ndị mmadụ si n’ógbè niile gbara ya gburugburu zukọta, wee tie mkpu, sị: ‘Hosanna nye Nwa Devid.’ Ma mgbe ndị nchụàjà na ndị okenye rịọrọ Jizọs ka O mee ka igwe mmadụ ahụ daa jụụ, Ọ kwupụtara na ọ bụrụ na ndị a agbachi nkịtị, ọbụna nkume ga-eti mkpu, n’ihi na amụma ga-emezu. Ma n’ime ụbọchị ole na ole, ndịozi ndị a n’onwe ha hụrụ Onye-nwe-ha ha hụrụ n’anya, Onye ha kweere na Ọ ga-achị n’ocheeze Devid, ka a dọgbatara n’elu obe obi ọjọọ ahụ n’elu ndị Farisii na-akwa Ya emo ma na-akparị Ya. Olileanya ha dị elu dara n’ala, ọchịchịrị nke ọnwụ wee mechie ha gburugburu.” Testimonies, volium 1, 57, 58.
The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.
Nnukwu ndakpọ olileanya nke ndị na-eso ụzọ Jizọs na ndị Millerite nọkwara anya n’ihe e ji ndị Hibru, mgbe ha tọrọ n’etiti agha Fero na Oké Osimiri Uhie, na-anọchi anya ya.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
“Ìhè nke ìhè a chịkọbara n’oge ndị gara aga na-enwupụta n’elu anyị. E debere akụkọ banyere nchezọ nke Izrel ka ọ bụrụ maka ime ka anyị nwee nghọta. N’oge a, Chineke etinyela aka Ya ịkpọkọtara Onwe Ya otu ndị sitere ná mba nile, na ebo nile, na asụsụ nile. N’ime mmegharị ọbịbịa ahụ, Ọ rụrụ ọrụ n’ihi ihe nketa Ya, ọbụna dịka Ọ rụrụ ọrụ n’ihi ndị Izrel n’ịdu ha pụọ n’Ijipt. N’ime nnukwu ndakpọ olileanya nke afọ 1844, a nwara okwukwe nke ndị Ya dị ka e si nwaa nke ndị Hibru n’Oké Osimiri Uhie.” Testimonies, volume 8, 115, 116.
It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.
Ọ dị mkpa ịhụ na mgbe Kraịst banyere Jerusalem, mmụọ nsọ nke oge ahụ mụtara ntiwapụ nke otuto, nke ndị Farisii chọrọ ime ka ọ daa jụụ. Isi okwu nke ukwe otuto ahụ bụ nkwupụta na Jisọs bụ Ọkpara Devid, bụ́kwa nnọọ akara ahụ Kraịst jiri gosi njedebe nke mkparịta ụka okwu ya na ndị Juu ndị na-arụ ụka n’efu. Ihe kpasuru ndị Juu iwe karịa bụ nkwenye ahụ na, mgbe ha na-akpọ Jisọs Ọkpara Devid, ha na-ezo aka site n’ọtụtụ nghọta n’ịbata mmeri nke Eze Devid n’ime Jerusalem.
In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.
N’akụkọ ihe mere eme nke ọrụ Devid n’ịkpọbata igbe ọgbụgba ndụ ahụ na Jerusalem, e gosipụtara ikikere ozi ahụ site n’ike e nyere Devid.
And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.
Devid we gara n’ihu, wee too ukwuu; Jehova, Chineke nke usuu ndị agha, nọkwaara ya. 2 Samuel 5:10.
Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.
Mgbe nke ahụ gasịrị, Devid kpebiri iweta igbe ọgbụgba ndụ ahụ na Jerusalem. N’iwebata igbe ahụ n’obodo Devid, a ga-enwe mmechuihu, dịka ọ dị n’ahịrị mgbanwe ọ bụla. Uza, onye aha ya pụtara ike, n’agbanyeghị na ọ maara nke ọma na e nyeghị ya ikike imetụ igbe ahụ aka, mere ya otu o sina dị. Isi okwu ahụ nke butere igbe ahụ n’ịdaba n’agha n’oge mbụ, bụ nnupụisi megide uche Onyenwe anyị e kpugheere, na nkwulu-obi gbasara ike e jikọtara na igbe Chineke. Ma Uza, nwoke siri ike nke Devid, nupụrụ isi, dịka Mozis nupụrụ isi n’iwu gbasara ibi úgwù. E tiri Uza ọnwụ, igbe ahụ wee nọrọ ná mpụga Jerusalem ruo mgbe Devid ghọtara na a na-agọzi ndị na-elekọta ebe igbe ahụ nọgidere mgbe Uza nwụsịrị. Devid wee malitekwa ọzọ iweta igbe ahụ n’ime Jerusalem. Ka Devid na-agba egwú na-abanye na Jerusalem, nwunye ya hụrụ ịgba ọtọ ya, nke ahụ wee mee ka mmechuihu dị ukwuu jide ya.
Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.
Usoro mmegharị nke imezigharị ihe atọ nke ha nile na-ekwu maka 1843 na 1844, oge ahụ ndị ezi omume na ndị amụma chọsiri ike ịhụ ma nụ. Àgwà ndị na-egosi ọbịbịa nke mmụọ ozi nke abụọ, ya mere na-akara oge ichere na nkụda mmụọ, dị mfe ịhụ ha nile. Eziokwu ndị miri emi karị na-egosi na nkụda mmụọ ahụ abụghị nanị nghọtahie n’akụkụ Moses, ma ọ bụ Uzzah ma ọ bụ Martha na Mary, kama ọ bụ nkụda mmụọ nke jikọtara na ịjụ otu ụkpụrụ ntọala e jikọtara na kpọmkwem akụkọ ihe mere eme ahụ ebe e mezuru nkụda mmụọ ahụ. N’ebe Moses nọ, ọ bụ akara ibi úgwù; n’ebe Uzzah nọ, ọ bụ nkwulu obi ike banyere iwu Chineke banyere igbe ọgbụgba ndụ ahụ; n’ebe Martha na Mary nọ, ọ bụ enweghị okwukwe n’ike okike nke Kraịst ịkpọlite ndị nwụrụ anwụ.
With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.
N’ebe Mosis, isi okwu bụ́ isi nke ozi ya bụ iwulite mmekọrịta ọgbụgba-ndụ na ndị a họpụtara, ma Mosis chefuru ihe ịrịba ama nke ọgbụgba-ndụ ahụ. N’ihe gbasara Uza, ọ bụ kpọmkwem ụkpụrụ nke ido nsọ nke iwu Chineke, nke e mere ka ọ pụta ìhè n’ime igbe ọgbụgba-ndụ ahụ. N’ihe gbasara Mata na Meri, ọ bụ kpọmkwem etiti ozi Kraịst, nke malitere site na baptizim Ya, ma kwụsị na ọnwụ Ya, olili Ya, na mbilite n’ọnwụ Ya dị ka e gosipụtara n’ụdị n’mmalite ozi Ya. Nkụda mmụọ mbụ nke afọ 1843 sitere na njehie dị na ụfọdụ ọnụ ọgụgụ dị n’elu chaatị ahụ nke bụ mmezu nke amụma Habakuk. Njehie ahụ metụtara ụkpụrụ mbụ kachasị mkpa nke mmegharị Miller—ụkpụrụ otu ụbọchị n’ọnọdụ otu afọ.
The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.
“Igwe égbè asaa” na-anọchi anya mmegharị nke Ọbịbịa nke afọ 1840 ruo 1844, ma n’ime mmegharị ahụ dị akụkọ ihe mere eme nke afọ 1843 ruo 1844, nke malitere ma kwụsị n’ime ndakpọ olileanya, si otu a tinye akara nke Alfa na Omega n’akụkọ ahụ. Ma akụkọ ahụ bụ kpọmkwem akụkọ ahụ Jizọs na Ellen White na-atụ aka na ya dịka akụkọ dị nsọ nke ndị ezi omume na-agụsi agụụ ike ịhụ mgbe niile.
Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.
Ahịrị anọ ahụ; Mosis, Devid, Kraịst na ndị Milerait na-akụzi na mgbe e mesịrị ilu ahụ banyere ụmụ agbọghọ iri ahụ n’ọgwụgwụ ụwa, a ga-enwe inye ike, ọ bụghị nke ozi mmụọ ozi nke abụọ, kama nke ozi mmụọ ozi nke atọ, nke nkụda mmụọ ga-esote, nke na-amalite oge ichere.
When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.
Mgbe mmụọ-ozi mbụ ahụ bịarutere n’ụbọchị Ọgọst 11, 1840, o kwadoro iwu amụma kachasị mkpa nke ndị Millerite, mmechuihu mbụ ha ga-ejikọtakwa kpọmkwem na iwu ahụ. Mgbe mmechuihu ahụ na oge ichere ahụ gwụsịrị n’Oku Etiti Abalị, ozi ahụ ga-ejikwa kwa na ụkpụrụ ụbọchị maka afọ, dịkwa ka njirimara ahụ na Kraịst ga-abịa n’ụbọchị Ọktoba 22, 1844. Akara ụzọ anọ niile nke 1840 ruo 1844 nwere njikọ na ụkpụrụ ụbọchị maka afọ.
The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.
E mere ndị Juu ka ha bụrụ ndị e nyere idobe iwu nke Chineke n’aka, ma isi okwu ahụ nke e gosipụtara n’ahịrị Moses bụ iwu nke Chineke na ụkpụrụ Ya. N’akụkọ ndụ Devid, ọ bụkwa iwu nke Chineke ọzọ. N’akụkọ ndụ Kraịst, ọ bụ iwu nke Chineke, n’ihi na ma ọ bụrụ na a naghị awụfu ọbara, mgbaghara adịghị maka mmehie nke iwu nke Chineke kpugheere onye mmehie. Ma e mere Adventism ka ọ bụrụ ndị e nyere idobe ọ bụghị naanị iwu nke Chineke kamakwa Okwu amụma ahụ.
Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.
Ya mere, isiokwu dị n’usoro akụkọ ihe mere eme nke ndị Millerite bụ iwu amụma nile nke Chineke. N’ọgwụgwụ Adventism, ọ ga-abụkwa ọzọ gbasara iwu nkọwa amụma, ma ebe ọ bụ na kemgbe 1844 a gaghịzi etinye oge amụma n’ọrụ. Iwu ndị ahụ n’ọgwụgwụ dabeere n’echiche nke Alfa na Omega, nke na-egosi ọgwụgwụ site na mmalite.
When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.
Mgbe ọchịchị elu nke ndị Ottoman kwụsịrị n’imezuo ahụhụ nke abụọ, nke na-anọchi anya ọrụ amụma nke Alakụba, e mezuru amụma nke Mkpughe 9:15 nke afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise, ma e kwadoro “ụkpụrụ ụbọchị maka otu afọ,” nke bụ ezi obi ọrụ Miller.
When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.
Mgbe Islam kụrụ na Septemba 11, 2001, mbata nke ahụhụ nke atọ na mmezu nke Mkpughe 8:13 mezuru, ma e kwadoro ụkpụrụ ahụ nke bụ nnọọ obi ọrụ Future for America; ya bụ, dịka e si kwuo ya n’ụzọ dị mfe, ikwughachi nke akụkọ ihe mere eme. E kwadoro amụma nke opi ahụhụ nke na-anọchi anya Islam mgbe e mezuru ma mmụọ ozi nke Mkpughe iri na 1840, ma mmụọ ozi nke Mkpughe iri na asatọ na 2001. Akụkọ ihe mere eme ekwughachila onwe ya. Ihe a ga-atụ anya ya ọzọ bụ mmechuihu.
The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.
Nkụda mmụọ ahụ ga-ebute oge ichere. Nkụda mmụọ ahụ ga-eme ka obi dajụọ ma gbasasịa ndị sonyere n’ọrụ ahụ. A ga-eme ka nkụda mmụọ ahụ pụta site n’ileghara otu iwu bụ isi nke amụma anya, n’eziokwu, iwu mbụ nke amụma e guzobere ná mmalite nke Adventism. Nkwado ike nke Septemba 11, 2001 jikọtara na Islam, ma nkụda mmụọ nke Julaị 18, 2020 metụtara Islam. A gwara anyị na ihe mere Samuel Snow na ndị ọzọ mesịrị nwee ike ịmata ụbọchị Ọktoba 22, 1844 bụ na Onyenwe anyị wepụrụ aka Ya n’ezighị ezi dị n’ụfọdụ n’ime ọnụọgụ ndị dị na chaatị 1843. Mgbe ahụ Snow na ndị Millerite hụrụ na otu ihe akaebe ahụ nke dugara ha ibu amụma afọ 1843 dịka oge mmezu nke amụma afọ puku abụọ na narị atọ ahụ ka e mesịrị ghọtara dị ka otu ihe akaebe ahụ n’onwe ya nke mere ka ha nwee ike ịmata Ọktoba 22, 1844.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.
“Jisọs na usuu nile nke eluigwe ji ebere na ịhụnanya lee ndị ahụ anya bụ́ ndị ji atụmanya dị ụtọ na-atụsi anya ike ịhụ Ya, Onye mkpụrụ obi ha hụrụ n’anya. Ndị mmụọ ozi nọ na-agagharị gburugburu ha, iji kwado ha n’oge ule ha. A hapụrụ ndị ahụ leghaara ịnata ozi nke eluigwe anya n’ọchịchịrị, iwe Chineke wee mụtakwa megide ha, n’ihi na ha jụrụ ịnata ìhè ahụ nke O zitere ha site n’eluigwe. Ndị ahụ kwesị ntụkwasị obi ma nwee nkụda mmụọ, ndị na-enweghị ike ịghọta ihe mere Onyenwe ha ji abịaghị, ahapụghị ha n’ọchịchịrị. E duziri ha ọzọ n’Akwụkwọ Nsọ ha ka ha nyochaa oge amụma ndị ahụ. E wepụrụ aka Onyenwe anyị n’elu ọnụọgụgụ ndị ahụ, e wee kọwaa njehie ahụ. Ha hụrụ na oge amụma ndị ahụ rutere n’afọ 1844, nakwa na otu ihe akaebe ahụ ha wetara iji gosi na oge amụma ndị ahụ mechiri n’afọ 1843, gosipụtara na ha ga-akwụsị n’afọ 1844. Ìhè sitere n’Okwu Chineke mụbara n’ọnọdụ ha, ha wee chọpụta oge ichere—‘Ọ bụrụgodị na ọ [ọhụ ahụ] egbuo oge, chere ya.’ N’ihi ịhụnanya ha nwere maka ọbịbịa Kraịst ozugbo, ha elegharala oge ọbịbịa ahụ ga-egbu anya, nke e mere iji gosi ndị ezi ndị na-echere echere. Ha nwetakwara ọzọ otu isi oge. Ma ahụrụ m na ọtụtụ n’ime ha enweghị ike ibili karịa nkụda mmụọ siri ike ha nwere iji nweta ogo ịnụ ọkụ n’obi na ume ahụ nke kara akara okwukwe ha n’afọ 1843.” Early Writings, 236, 237.
We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.
Anyị kwesị ịtụ anya na ihe akaebe ndị dugara n’amụma banyere Islam ịwakpo United States na July 18, 2020, ga-akwado na n’iwu Sunday nke na-abịa n’oge na-adịghị anya, Islam bụ ikpe a ga-eweta megide United States, ebe ihe mgbakwunye nke oge adịkwaghị ejikọta ya na ihe omume ahụ.
Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.
Akara ụzọ anọ bụ isi n’akụkọ ihe mere eme site n’afọ 1840 ruo 1844. Akara ụzọ ọ bụla nwere njikọ na itinye iwu bụ isi nke Miller n’ọrụ—ụkpụrụ ụbọchị maka otu afọ.
Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.
Akara ụzọ anọ bụ isi n’akụkọ ihe mere eme nke 2001, ruo n’iwu Sunday. Septemba 11, 2001 bụ Islam. Amụma dara ada nke Julaị 18, 2020 bụ banyere Islam. Akara ụzọ ọ bụla na-ejikọta ya na itinye n’ọrụ iwu bụ isi nke Future for America—mmegharị nke akụkọ ihe mere eme. “Égbè eluigwe asaa” na-anọchi anya ihe omume ndị ga-abịa nke a ga-ekpughe n’usoro ha. Nke mbụ n’ime akara ụzọ anọ ahụ bụ Septemba 11, 2001, na-akọwapụta mwakpo Islam wakporo United States n’ime mmezu nke ahụhụ nke atọ. Akara ụzọ ikpeazụ ahụ, nke na-anọchi anya iwu Sunday n’akụkọ ihe mere eme anyị, aghaghị ịbụ banyere Islam n’ihi na Alfa na Omega na-egosi mgbe niile ọgwụgwụ site ná mmalite, ma Alfa na Omega bụ Onye ahụ nke kachiri “égbè eluigwe asaa” ahụ maka akụkọ ihe mere eme a kpọmkwem. Islam ga-awakpo United States n’oge iwu Sunday.
This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.
Nke a bụ otu n’ime akụkụ atọ bụ isi nke mmeghe nke égbè eluigwe asaa ahụ a na-emeghe ugbu a. Ozugbo Mozis kwupụtara ozi ahụ nke na-anọchi Anya Ụtụtụ Etiti Abalị n’ahịrị akụkọ ihe mere eme ya, mmegharị ikpeazụ ahụ gara ọsọ ọsọ. Ihe otiti iri nke karịrị nke mmadụ, ndị na-ebibi ihe nke ukwuu, ruo mgbe amụma banyere nwa mbụ a mụrụ mezuru, si otú a mụọ mkpu ahụ n’etiti abalị n’Ijipt. Ozugbo Kraịst banyere na Jerusalem, nzọụkwụ ngwa ngwa ndị na-eduga n’obe ahụ amalitela. Mgbe a kwupụtara ozi ahụ, enweghịzi ịlaghachi azụ. Site na nzukọ ogige Exeter na Ọgọst 12, 1844, n’ime ihe na-erughị ọnwa abụọ ka e mesịrị, amụma ahụ mezuru.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Okwu nke Onyenwe anyị wee bịakwute m, sị, Nwa nke mmadụ, gịnị bụ ilu ahụ unu nwere n’ala Izrel, nke na-asị, Ụbọchị ndị a na-adigide, ọhụụ ọ bụla adaghịkwa n’ọrụ? Ya mere gwa ha, Otu a ka Onye-nwe-ayi Jehova kwuru; Aga m eme ka ilu a kwụsị, ha agaghịkwa eji ya ọzọ dịka ilu n’Izrel; kama gwa ha, Ụbọchị ndị ahụ dị nso, ya na mmezu nke ọhụụ ọ bụla. N’ihi na a gaghị enwekwa ọhụụ efu ọbụla ma ọ bụ ịgba afa nke ire ụtọ n’etiti ụlọ Izrel. N’ihi na Mu onwem bụ Onyenwe anyị: Aga m ekwu okwu, okwu ahụ nke m ga-ekwu ga-emezu; a gaghịkwa eme ka ọ dịte aka ọzọ: n’ihi na n’ụbọchị unu, unu ụlọ nnupụisi, ka m ga-ekwu okwu ahụ, meekwa ya, ka Onye-nwe-ayi Jehova kwuru. Ọzọkwa okwu nke Onyenwe anyị bịakwutere m, sị, Nwa nke mmadụ, lee, ndị ụlọ Izrel na-asị, Ọhụụ ahụ ọ na-ahụ bụ maka ọtụtụ ụbọchị na-abịa, ọ na-ebu amụma banyere oge ndị dị anya. Ya mere gwa ha, Otu a ka Onye-nwe-ayi Jehova kwuru; O nweghị okwu m ọbụla a ga-eme ka ọ dịte aka ọzọ, kama okwu ahụ nke m kwuru ga-emezu, ka Onye-nwe-ayi Jehova kwuru. Ezikiel 12:21–28.