And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke batara n’ime ha, ha wee guzoro ọtọ n’ụkwụ ha; oké egwu dakwasịrị ndị ahụ hụrụ ha. Ha wee nụ nnukwu olu si n’eluigwe na-agwa ha, Bịanụ n’ebe a. Ha wee rigoo n’eluigwe n’ime igwe ojii; ndị iro ha wee lee ha anya. Mkpughe 11:11, 12.
After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.
Mgbe e zọchara Ịlaịja na Mosis n’ụzọ n’okporo ámá, ha natara Onye Nkasi Obi, ma ha wee guzo n’ụkwụ ha. Ọdọkpụkpụ dị n’ndagwurugwu Ezikiel buru ụzọ nụ mkpọtụ, mesịa nwee ịma jijiji, ma ha ka nọ na-enweghị ume.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Ya mere amụma dịka e nyere m iwu: ma ka m na-amụma, e nwere mkpọtụ, ma lee, e nwere ịma jijiji, ọkpụkpụ ndị ahụ wee zukọta ọnụ, ọkpụkpụ ọ bụla n’ebe ọkpụkpụ ibe ya dị. Ma mgbe m lere anya, lee, akwara na anụ biliri n’elu ha, akpụkpọ wee kpuchie ha n’elu: ma ume adịghị n’ime ha. Ezikiel 37:7, 8.
When the bodies have been reconstituted, they hear the message of the four winds.
Mgbe e megharịrị ahụ ndị ahụ, ha na-anụ ozi nke ifufe anọ ahụ.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:9, 10.
Mgbe ahụ, ọ sịrị m, Buo amụma nye ifufe ahụ, bua amụma, nwa nke mmadụ, gwa ifufe ahụ, Otu a ka Onyenweanyị Chineke kwuru: Si n’ifufe anọ ahụ bịa, O ume, kuo n’ime ndị a e gburu egbu, ka ha wee dị ndụ. Ya mere, eburu m amụma dịka o nyere m iwu, ume ahụ wee bata n’ime ha, ha wee dị ndụ, guzoro n’ụkwụ ha, bụrụ usuu agha dị ukwuu nke ukwuu. Ezekiel 37:9, 10.
All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.
Ndị amụma niile na-akọwapụta njedebe nke ụwa, ya mere amaokwu sitere n’Akwụkwọ Ezikiel na-eweta nsogbu nye ndị chọrọ izere ozi nke ndị amụma abụọ nke Mkpughe isi nke iri na otu. N’ezie, maka ndị chọrọ ịjụ ozi ahụ, ụgha kachasị mfe ha pụrụ ịgwa onwe ha bụ na Mkpughe isi nke iri na otu bụ naanị akụkọ ihe mere eme nke na-anọchi anya Mgbanwe Ọchịchị France, nakwa na ọ nweghị ihe metụtara njedebe nke ụwa. Ma ọ bụrụ na ịnakwere ntọala ahụ na ọbụna Mkpughe isi nke iri na otu na-akọwapụta njedebe nke ụwa, mgbe ahụ ị ghaghị ime ka eziokwu a dakọrịta: na a na-akọwa ndị agha dị ike ahụ n’oge njedebe nke ụwa, bụ ndị na-eweta ozi mmụọ ozi nke atọ n’oké mkpu, dị ka ndị nwụrụ anwụ ma kpọlitekwa ha n’ọnwụ tupu ha ebili guzoro dị ka ndị agha nke Chineke.
Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:11–14.
Mgbe ahụ, ọ sịrị m, Nwa nke mmadụ, ọkpụkpụ ndị a bụ ụlọ Izrel dum: lee, ha na-asị, Ọkpụkpụ anyị akpọnwụwo, olileanya anyị alaala n’iyi: e kewapụwo anyị n’akụkụ anyị nile. Ya mere, buo amụma, sịkwa ha, Otú a ka Onye-nwe Chineke kwuru; Lee, unu ndị m, M ga-emeghe ili unu, mekwa ka unu si n’ili unu pụta, kpọbatakwa unu n’ala Izrel. Unu ga-amakwa na abụ M Onye-nwe, mgbe M meghere ili unu, unu ndị m, ma mee ka unu si n’ili unu pụta, M ga-etinyekwa mmụọ m n’ime unu, unu ga-adịkwa ndụ, M ga-edobekwa unu n’ala nke unu: mgbe ahụ ka unu ga-ama na Mụ onwe m, Onye-nwe, ekwuwo ya, mezuokwa ya, ka Onye-nwe kwuru. Ezekiel 37:11–14.
Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.
Kraịst rịgoro n’eluigwe n’ime igwe ojii, Ọ na-alọghachikwa na igwe ojii, ma igwe ojii ndị ahụ na-anọchi anya ndị mmụọ ozi. Mozis na Ịlaịja rịgoro n’eluigwe n’ime igwe ojii nke na-anọchi anya ozi nke mmụọ ozi nke atọ nke na-efegharị n’etiti eluigwe n’oge iwu Sọnde na United States. Mozis na Ịlaịja rịgoro n’eluigwe n’oge iwu Sọnde n’ihe metụtara ozi nke Alakụba.
Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.
Aịzaya kọwara ọtụtụ n’ime eziokwu ndị metụtara akụkọ ihe a, n’otu akụkụ ahụkwa nke Jisọs zoro aka na ya iji mee ka ọrụ Ya mata. O jiri ndị amụma Ilaịja na Ịlaịsha bụrụ ihe atụ nke ozi amụma ndị obodo nke ha na-anabataghị, nke a wee ozugbo kpalite iwe n’ime ndị nọ n’ụka dị na Nazaret, ha wee chọọ igbu Ya.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.
Mmụọ nke Onye-nwe anyị Chineke dịkwasị m; n’ihi na Onye-nwe anyị etewo m mmanụ ka m zie ndị dị umeala ozi ọma; o zitela m ka m kechie ndị obi ha tiwara etiwa, ikwusa nnwere onwe nye ndị a dọtara n’agha, na mmeghe ụlọ mkpọrọ nye ndị e kere agbụ; Ikwusa afọ nke amara Onye-nwe anyị, na ụbọchị ịbọ ọbọ nke Chineke anyị; ịkasi ndị niile na-eru uju obi; Idoziiri ndị na-eru uju n’ime Zaịọn, inye ha mma n’ọnọdụ ntụ, mmanụ ọṅụ n’ọnọdụ iru uju, uwe otuto n’ọnọdụ mmụọ nke ibu arọ; ka e wee kpọọ ha osisi nke ezi omume, ihe ọkụkụ nke Onye-nwe anyị, ka e wee nye ya otuto. Ha ga-ewukwa mkpọmkpọ ebe ochie, ha ga-ebulikwa mbibi ndị mbụ, ha ga-arụzikwakwa obodo ndị tọgbọrọ n’efu, mbibi nke ọtụtụ ọgbọ. Ndị mba ọzọ ga-eguzo zụọ atụrụ unu, ụmụ ndị ọbịa ga-abụkwa ndị ọrụ ubi unu na ndị na-elekọta ubi vaịn unu. Ma a ga-akpọ unu Ndị-nchụàjà nke Onye-nwe anyị: mmadụ ga-akpọ unu Ndị-ozi nke Chineke anyị: unu ga-eri akụ nke ndị mba ọzọ, unu ga-anyakwa isi n’ebube ha. N’ọnọdụ ihere unu, unu ga-enwe okpukpu abụọ; n’ọnọdụkwa mgbagwoju anya, ha ga-aṅụrị ọṅụ n’akụkụ nke ha: ya mere n’ala ha ka ha ga-enweta okpukpu abụọ: ọṅụ ebighị ebi ga-abụ nke ha. N’ihi na mụ onwe m, Onye-nwe anyị, hụrụ ikpe ziri ezi n’anya, asịkwara m izu ohi nke a na-eweta dị ka àjà nsure-ọkụ; aga m eduzi ọrụ ha n’eziokwu, aga m emekwa ha ọgbụgba ndụ ebighị ebi. A ga-amakwa mkpụrụ ha n’etiti ndị mba ọzọ, na ụmụ ha n’etiti ndị mmadụ: ndị niile hụrụ ha ga-ekweta ha, na ha bụ mkpụrụ nke Onye-nwe anyị gọziri agọzi. Aga m aṅụrị ọṅụ nke ukwuu n’ime Onye-nwe anyị, mkpụrụ obi m ga-enwe ọṅụ n’ime Chineke m; n’ihi na o yikwasịla m uwe nke nzọpụta, o kpuchila m uwe mwụda nke ezi omume, dịka nwoke na-alụ nwaanyị si eji ihe ịchọ mma maa onwe ya mma, na dịka nwaanyị a na-alụ ọhụrụ si eji ihe ịchọ mma ya chọwa onwe ya mma. N’ihi na dịka ụwa si amịpụta ome ya, na dịka ubi si eme ka ihe a kụrụ n’ime ya puo; otu a ka Onye-nwe anyị Chineke ga-eme ka ezi omume na otuto puo n’ihu mba niile.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.
N’ihi Zayọn ka m’agaghị agba nkịtị, n’ihi Jerusalem ka m’agaghị ezumike, ruo mgbe ezi omume ya ga-apụta dịka ìhè, na nzọpụta ya dịka oriọna na-enwu ọkụ. Mba ọzọ ga-ahụ ezi omume gị, ndị eze niile ga-ahụkwa ebube gị: a ga-akpọkwa gị aha ọhụrụ, nke ọnụ Onyenwe anyị ga-akpọ. Ị ga-abụkwa okpueze ebube n’aka Onyenwe anyị, na okpu-eze nke eze n’aka Chineke gị. A gaghị akpọ gị ọzọ Onye A Hapụworo; a gaghị akpọkwa ala gị ọzọ Ala tọgbọrọ n’efu: kama a ga-akpọ gị Hefziba, a ga-akpọkwa ala gị Beula: n’ihi na Onyenwe anyị nwere mmasị n’ime gị, a ga-alụkwa ala gị. N’ihi na dịka nwa okorobịa si alụ nwa agbọghọ na-amaghị nwoke, otu ahụ ka ụmụ gị ga-alụ gị: dịka nwoke na-alụ nwanyị ọhụrụ si aṅụrị ọṅụ n’ebe nwunye ọhụrụ ya nọ, otu ahụ ka Chineke gị ga-aṅụrị ọṅụ n’ebe ị nọ. Edebeworom ndị nche n’elu mgbidi gị, O Jerusalem, ndị na-agaghị agba nkịtị ehihie ma ọ bụ abalị: unu ndị na-eme ka a cheta Onyenwe anyị, unu agbakwala nkịtị. Unu emekwala ka o nwee ezumike, ruo mgbe o ga-eme ka Jerusalem guzosie ike, ruo mgbe o ga-eme ka ọ bụrụ otuto n’ụwa. Onyenwe anyị ejiwo aka nri ya na ogwe aka ike ya ṅụọ iyi, n’ezie, agaghị m enye ọka gị ọzọ ka ọ bụrụ nri nye ndị iro gị; ụmụ ndị mba ọzọ agaghị aṅụkwa mmanya gị, nke ị rụsịrị ọrụ maka ya: kama ndị chịkọtara ya ga-eri ya ma too Onyenwe anyị; ndị kpọkọtara ya ga-aṅụkwa ya n’ogige nsọ m. Gafenu, gafenu n’ọnụ ụzọ ámá; dozienụ ụzọ maka ndị mmadụ; kụzienụ, kụzienụ ụzọ ukwu ahụ; wepụnụ nkume ndị ahụ; bulienụ ọkọlọtọ elu maka ndị mmadụ. Lee, Onyenwe anyị ekwusawo ruo na nsọtụ ụwa, sịnụ nwaanyị ada Zayọn, Lee, nzọpụta gị na-abịa; lee, ụgwọ ọrụ ya dị n’aka ya, ọrụ ya dịkwa n’ihu ya. Ha ga-akpọkwa ha, Ndị nsọ, Ndị Onyenwe anyị gbapụtara: a ga-akpọkwa gị, Onye A Chọtara, Obodo a na-ahapụghị ahapụ. Aịzaya 61:1–62:12.
The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.
Onyenweanyị na-abanye n’ime “ọgbụgba ndụ ebighị ebi” ya na ndị ahụ ruru otu narị puku na iri anọ na anọ, ndị e “gbahapụrụ” na mbụ, ma emesịa ha aghọọ “obodo” nke “a naghị agbahapụ.” Ha bụ ndị “a tọgbọrọ n’efu,” ma bụrụ ndị nwụrụ anwụ n’okporo ámá. Aịzaya na-akọwa ha dịka “Ndị Nchụàjà nke Onyenweanyị,” “ndị ozi” nke Onyenweanyị, “ndị nsọ” na “ndị nche” n’elu mgbidi Zayọn.
In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.
N’iche megidere ndị ahụ ṅụrịrị ọṅụ n’ihi ozu ha, Chineke n’oge ahụ na-aṅụrịkwa ọṅụ n’ihi ha, “dịka nwoke na-alụ nwaanyị ọhụrụ si aṅụrị ọṅụ n’ihi nwunye ọhụrụ.” Nwunye ọhụrụ ahụ n’oge ahụ e mewo ka ọ dị njikere. Dị nnọọ ka n’ime nkwa e nyere Filadelfia ka Onyenwe anyị na-enye ha “aha ọhụrụ,” Ọ na-akọwapụtakwa aha ha dịka “Hefziba” na “Beula.” Hefziba pụtara na ihe na-atọ m ụtọ dị n’ime ya, Beula pụtakwara ịlụ di ma ọ bụ nwunye. Onyenwe anyị na-alụ ndị ahụ anyaọchianya ha bụ Ịlaịja na Mozis.
The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.
Ọrụ e nyere ha bụ ịkwadebe ụzọ maka Ọbịbịa nke Abụọ nke Kraịst site n’ikwusa “ozi ọma” nke Kraịst na ezi omume Ya “ruo ọgwụgwụ nke ụwa.” E teworo ha mmanụ site n’aka Onye Nkasi Obi n’ịwusịrị Mmụọ Nsọ, ma mgbe ahụ a ga-ebuli ha “elu dịka ọkọlọtọ,” dịka “oke olu si n’eluigwe” na-asị “ha, Bilienụ ebe a.” Mgbe ahụ ha ga-adị dịka “okpueze nke ebube” na “okpu-eze nke eze” n’aka Onyenweanyị. Zekaraya na-akọwapụta otu okpueze ahụ dịka ọkọlọtọ, mgbe ọ na-etinyekwa ihe omume ahụ n’oge mmiri ikpeazụ.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.
Ma Onyenwe anyị Chineke ha ga-azọpụta ha n’ụbọchị ahụ dị ka ìgwè atụrụ nke ndị Ya; n’ihi na ha ga-adị ka nkume nke okpueze, e weliri elu dị ka ọkọlọtọ n’elu ala Ya. N’ihi na lee, ịdị mma Ya hà ukwuu, mma Ya hà oke ukwuu! ọka ga-eme ka ụmụ okorobịa ṅụrịa ọṅụ, mmanya ọhụrụ kwa, ụmụ agbọghọ. Rịọọnụ n’aka Onyenwe anyị mmiri ozuzo n’oge mmiri ozuzo nke ikpeazụ; ya mere Onyenwe anyị ga-eme igwe ojii na-enwu enwu, nyekwa ha mmiri ozuzo nke ukwuu, onye ọ bụla ahịhịa n’ubi. Zekaraya 9:16–10:1.
They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.
Ha ga-abụ “ìgwè atụrụ nke ndị Ya,” ma Onyenwe anyị nwere ìgwè atụrụ nke abụọ nke ka nọ n’ime Babilọn n’oge ahụ, ndị Ọ ga-akpọkwa. Ọrụ ha ga-abụ iwughachi ebe ndị “ochie” a tọgbọrọ n’efu na “mbibi” nke ọtụtụ ọgbọ. Ha ga-abụ ndị ga-alaghachi ma guzobekwa ọzọ ụzọ ndị ochie ndị a jụrụ ajụ ma kpuchie n’ime Adventism nakwa n’èzí Adventism. Ha ga-alaghachi n’eziokwu ntọala nke ndị Millerite ma gosipụta ha n’ịdị ọcha ha nye Adventism Laodisia, ha ga-ewepụtakwa ozi nye ndị nọ n’èzí Adventism banyere eziokwu ndị “ochie” jikọtara na iwu Chineke, ọkachasị ụbọchị izu ike. N’ime ime nke a, ha ga-eji akụkọ ihe mere eme nke ọtụtụ ọgbọ kọwaa akụkọ ihe mere eme ọhụrụ ahụ. Ọrụ ha ga-eme n’oge mmiri ikpeazụ, mgbe ikpe Chineke dị n’ala ahụ. Mgbe Onyenwe anyị jiri aka nri Ya bulie ha elu dịka ọkọlọtọ, ụwa niile nke bu ụzọ ṅụrịrị ọṅụ n’ihi ozu ha ndị tọgbọrọ n’okporo ámá ga-ahụ ọkọlọtọ ahụ, ma nụ opi ịdọ aka ná ntị nke ndị nche.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Ndị niile bi n’ụwa, unu ndị niile na-ebi n’elu ụwa, lezienụ anya, mgbe ọ ga-ebuli ọkọlọtọ n’elu ugwu; ma mgbe ọ ga-afụ opi, nụnụ ya. Aịzaya 18:3.
In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”
N’isi nke iri na otu nke Mkpughe, mgbe ndị ahụ ndị nọ na-aṅụrị ọṅụ n’ihi ozu ha hụrụ ka ha biliri ọtọ, “oké egwu dakwasịrị ndị ahụ hụrụ ha.”
Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.
Mgbe ahụ, onye-Asiria ga-ada site n’ọgụ-agha, ọ bụghị nke dike; mma-agha ahụkwa, ọ bụghị nke onye nkịtị, ga-elo ya: ma ọ ga-agbapụ n’ihu mma-agha ahụ, ndị ikom ya na-eto eto ga-akụdasịkwa mmụọ. Ọ ga-agafekwa ruo n’ebe ewusiri ike ya n’ihi egwu, ndị isi ya ga-atụkwa ụjọ n’ihi ọkọlọtọ ahụ, ka Onyenwe anyị kwuru, onye ọkụ Ya dị na Zayọn, na ebe-ọkụ Ya dị na Jerusalem. Aịzaya 31:8, 9.
All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.
Ihe àmà nile nke onye-amụma ahụ na-ezukọta ọnụ n’akwụkwọ Mkpughe. Onye Asiria ahụ na-anọchi anya eze nke ugwu ahụ n’ime Daniel isi nke iri na otu amaokwu nke iri anọ ruo iri anọ na ise, onye na-abịa ná njedebe ya, ma ọ dịghị onye ga-enyere ya aka. Mgbe ndị otu narị puku na iri anọ na anọ, ndị bụ ndị nche Chineke, fụrụ opi, ụwa dum ga-anụ ya ma tụọ egwu. Ndị e ji ndị amụma abụọ ahụ nọchite anya ha ka Onye Nkasi Obi ga-“ete mmanụ” “ikwusa ozi ọma” nke bụ “akụkọ sitere n’ọwụwa anyanwụ na n’ugwu” nke “na-enye nsogbu” nye eze nke ugwu ahụ n’ime Daniel isi nke iri na otu amaokwu nke iri anọ na anọ, nke ahụkwa na-akara mmalite nke mkpagbu nke nsogbu iwu Sọnde. N’oge ahụ, ndị mba ọzọ ga-aza ozi ahụ nke na-akpọ ka ha si na Babilọn pụta, bịa sonyere ndị nchụàjà nke Onyenwe anyị, ndị a na-anọchikwa anya ha dịka “mgbọrọgwụ Jesi,” si otú a na-achọpụta usoro ọmụmụ Akwụkwọ Nsọ nke ha ga-eji gosi ozi ịdọ aka ná ntị ahụ nye ndị mba ọzọ.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
N’ụbọchị ahụ, mgbọrọgwụ Jesi ga-adị, nke ga-eguzo dịka ọkọlọtọ nye ndị mmadụ; ya ka ndị mba ọzọ ga-achọkwa: ezumike ya ga-abụkwa nke dị ebube. Ọ ga-erukwa, n’ụbọchị ahụ, na Onyenwe anyị ga-etinye aka ya ọzọ, nke ugboro nke abụọ, iji weghachite ndị fọdụrụnụ nke ndị ya, ndị ga-adịrị ndụ, site n’Asiria, na site n’Ijipt, na site na Patros, na site na Kush, na site na Elam, na site na Shaina, na site na Hamat, na site n’agwaetiti nke oké osimiri. Ọ ga-ebulikwa ọkọlọtọ nye mba nile, ọ ga-achịkọtakwa ndị a chụpụrụ achụpụ nke Izrel, ma kpọkọtakwa ndị Juda a chụsasịrị site n’akụkụ anọ nke ụwa. Aịzaịa 11:10–12.
The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.
Onyenwe anyị kpọkọtara ndị Ya na Septemba 11, 2001, site n’ozi nke kọwara mwakpo Islam dị ka ọbịbịa nke ahụhụ nke atọ. Onyenwe anyị na-akpọkọta ndị Ya ọzọ nke ugboro abụọ mgbe ha nwụsịrị n’okporo ámá. Mgbe Ọ na-eme nke a, a na-amata ndị a kpọkọtara dị ka “ndị a chụpụrụ achụpụ nke Israel,” na “ndị a gbasasịrị gbasasị nke Juda.” A chụpụrụ ha n’okporo ámá na Julaị 18, 2020, ma a na-akpọkọta ha nke ugboro abụọ ka ha bụrụ ọkọlọtọ nke na-akpọkọta ìgwè atụrụ ọzọ nke Chineke nke ka nọ na Babilọn. Nchịkọta nke ndị ahụ ka nọ na Babilọn na-amalite n’oge iwu ụbọchị Sọnde na United States, nke bụ olu nke abụọ n’ime olu abụọ ahụ dị na Mkpughe iri na asatọ.
The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.
Nzukọ mbụ ahụ mere na Septemba 11, 2001 mgbe Islam tigburu United States. Dị ka ọkọlọtọ ahụ nke a ga-achịkọta n’oge nke abụọ, a na-anọchi ha anya dịka mgbọrọgwụ Jesse, nke bụ akara nke na-anọchi anya ọrụ nke Alfa na Omega, na-egosi njedebe nke ihe tinyere mmalite nke ihe. A kara akara nchịkọta mbụ ahụ site n’itị ọkpọ Islam megide United States, ọ na-egosikwa ma na-akọwapụta itị ọkpọ Islam megide United States dịka nchịkọta nke abụọ. Mgbe mgbọrọgwụ Jesse guzoro dịka ọkọlọtọ nye ndị mba ọzọ, “izu ike” ya ga-abụ nke ebube, n’ihi na ọkọlọtọ ahụ ga-eduga ndị ka nọ na Babilọn laghachi n’ụzọ ochie nke Akwụkwọ Nsọ nke Sabbath ụbọchị nke asaa, si otu a na-akara ibuli ọkọlọtọ ahụ nye ndị mba ọzọ n’oge nsogbu iwu Sọnde.
The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.
“Nkpuru-ọkọlọtọ” ahụ na-amalite site n’ịnụ usoro nke ime ka ọ dị ọcha, nke e gosiri na Malakaị isi nke atọ, nsacha abụọ ahụ Kraịst sachara ụlọ nsọ, na n’ezie ilu ahụ banyere ụmụ agbọghọ iri na njedebe nke mmegharị Millerite. A na-emeghachi usoro ime ka ọ dị ọcha nke dị na mmalite ahụ ruo n’akwụkwọ ozi ikpeazụ na njedebe, ma Aịsaịa na-anọchi anya ya n’ihe metụtara otu tebụl pụrụ iche nke e depụtara n’akwụkwọ. Nnupụisi nke Adventism bụ tebụl adịgboroja e mepụtara n’afọ 1863 iji jụ ma dochie tebụl abụọ ahụ e depụtara n’akwụkwọ Habakkuk isi nke abụọ.
Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.
Ugbu a jee, deere ya n’ihu ha n’akwụkwọ mbadamba, detakwa ya n’akwụkwọ, ka o wee bụrụ maka oge na-abịa, ruo mgbe ebighị ebi: na nke a bụ ndị nnupụisi, ụmụ ụgha, ụmụ na-achọghị ịnụ iwu nke Onyenwe anyị: ndị na-asị ndị ọhụ ụzọ, Unu ahụla; ndị amụma, Unu amụkwala anyị ihe ziri ezi, gwa anyị ihe dị nro, bukwanụ amụma aghụghọ: si n’ụzọ pụọ, wezuga onwe unu n’okporo ụzọ, mee ka Onye Nsọ nke Izrel kwụsị ịdị n’ihu anyị. Ya mere otú a ka Onye Nsọ nke Izrel kwuru, N’ihi na unu ledara okwu a anya, tụkwasị obi n’imegide na n’ịkpọọ nkụ, guzosiekwa ike n’elu ha: ya mere ajọ omume a ga-abụrụ unu dịka mgbawa dị njikere ịda, nke na-apụta ìhè n’ime mgbidi dị elu, nke ida ya na-abịa na mberede, n’otu ntabi anya. Ọ ga-agbajikwa ya dịka e si agbaji ite onye ọkpụ ite nke agbajiri agbaji n’iberibe; ọ gaghị ebere: nke mere na a gaghị ahụ n’etiti iberibe ya otu mpekere nke a ga-eji were ọkụ n’ọkụ ebe a na-esi nri, ma ọ bụ were were mmiri n’olulu. N’ihi na otu a ka Onye-nwe-ayi Jehova, Onye Nsọ nke Izrel kwuru; N’ịlaghachi na izu ike ka a ga-azọpụta unu; n’udo na n’ịtụkwasị obi ka ike unu ga-adị: ma unu achọghị. Kama unu kwuru, Mba; n’ihi na anyị ga-agba ọsọ n’elu ịnyịnya; ya mere unu ga-agba ọsọ: ma, Anyị ga-agba n’elu ndị dị ọsọ; ya mere ndị na-achụ unu ga-adị ọsọ. Otu puku ga-agba ọsọ n’ihi ịba mba nke otu; n’ihi ịba mba nke ise ka unu ga-agba ọsọ: ruo mgbe a ga-ahapụ unu dịka akara n’elu ugwu, na dịka ọkọlọtọ n’elu ugwu nta. Ya mere Onyenwe anyị ga-eche, ka o wee meere unu amara, ya mere a ga-ebuli ya elu, ka o wee meere unu ebere: n’ihi na Onyenwe anyị bụ Chineke nke ikpe ziri ezi: ndị ngọziri agọzi ka ha bụ, bụ ndị niile na-eche ya. N’ihi na ndị mmadụ ga-ebi na Zayọn n’ime Jerusalem: ị gaghịkwa akwa ákwá ọzọ: ọ ga-emere gị ebere nke ukwuu n’olu mkpu ákwá gị; mgbe ọ nụrụ ya, ọ ga-aza gị. Aịzaịa 30:8–19.
In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”
N’afọ 1863, Adventism malitere usoro nke ịjụ ozi amụma nke William Miller dịka e gosiri ya n’elu mbadamba abụọ ahụ dị nsọ nke Habakkuk. Jizọs ji mmalite kọwaa ọgwụgwụ. N’akụkụ Akwụkwọ Nsọ a, ndị nnupụisi nọ ná mmalite nke Adventism na-anọchikwakwa anya ndị nnupụisi nọ na ọgwụgwụ nke Adventism. N’ime ha abụọ, nnupụisi ahụ na-anọchi anya ịjụ ozi amụma na usoro ọmụmụ nke akụkọ ihe mere eme nke ọ bụla, mgbe ha na-agwa “ndị ọhụ ụzọ” sị, “Unu ahụla; ma ndị amụma, Unu ebulaara anyị amụma ihe ziri ezi, gwa anyị ihe na-atọ ntị, buoro anyị amụma aghụghọ.”
They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.
Ha na-ekpebikwa ịhapụ ụzọ ahụ mgbe ha na-ekwusa sị, “Wepụnụ onwe unu n’ụzọ, siapụnụ n’ụzọ ahụ, mekwanụ ka Onye Nsọ nke Izrel kwụsị ịnọ n’ihu anyị.” Ụzọ nke ndị ezi omume bụ “ụzọ ochie ahụ” nke dị na Jeremaịa isi nke isii amaokwu iri na isii na iri na asaa. Ndị nnupụisi ekpebiela na ha agaghị eje ije n’eziokwu ndị ntọala, ma ọ bụ gee nti n’olu opì a na-afụ site n’aka ndị nche e buliri elu, nke na-anọchi anya mmegharị Millerite na mmegharị Future for America.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Otú a ka Onyenwe anyị kwuru, Guzonu n’ụzọ dị iche iche, lezienụ anya, jụkwaa maka ụzọ ochie nile, ebe ezi ụzọ ahụ dị, gagharịkwanụ n’ime ya, unu ga-ahụkwa izuike nye mkpụrụobi unu. Ma ha sịrị, Anyị agaghị aga n’ime ya. O mekwara ka ndị nche guzo n’elu unu, na-asị, Nụrụnụ olu opì ahụ. Ma ha sịrị, Anyị agaghị anụ ya. Ya mere nụrụnụ, unu mba nile, marakwa, unu nzukọ, ihe dị n’etiti ha. Nụkwa, gị ụwa: lee, M ga-ewetara ndị a ihe ọjọọ, ọbụna mkpụrụ nke echiche ha, n’ihi na ha egeghị ntị n’okwu m, ma ọ bụ n’iwu m, kama ha jụrụ ya. Jeremiah 6:16–19.
The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.
A na-egosipụta kwa ịjụ nke ndị nnupụisi ije n’ụzọ ochie ahụ dị ka ọchịchọ ha “ime ka Onye Nsọ nke Izrel kwụsị ịnọ n’ihu ha”, ma nke a na-anọchikwa anya ịjụ ozi nke Mkpu Etiti Abalị, nke e wuru n’elu Alfa na Omega na-egosi njedebe nke Adventism site ná mmalite ya.
“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 gbaa etinyere n’azụ ha n’mbido ụzọ ahụ, nke otu mmụọ ozi gwara m na ọ bụ ‘mkpu etiti abalị.’ Ìhè a na-enwu n’ogologo ụzọ ahụ dum, ma na-enye ìhè n’ụkwụ ha, ka ha 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.” Christian Experience and Teachings of Ellen G. White, 57.
“Ọ bụrụ na ha nọgide na-elekwasị anya ha n’ebe Jisọs nọ, onye nọ kpọmkwem n’ihu ha, na-edu ha gaa n’obodo ahụ, ha nọ na nchekwa. Ma n’oge na-adịghị anya ụfọdụ dara mbà n’obi, wee 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 ga-agba ha ume site n’ịwelite ogwe aka nri Ya dị ebube, ma site n’ogwe aka Ya, ìhè pụtara nke na-efegharị n’elu òtù ọbịbịa ahụ, ha wee tie mkpu, ‘Alleluia!’ Ndị ọzọ, n’ịtụghị uche nke ọma, gọnarịrị ìhè ahụ dị n’azụ ha, wee sị na ọ bụghị Chineke duru ha pụta ruo otu a. Ìhè ahụ dị n’azụ ha gbanyụrụ, hapụ ụkwụ ha n’oké ọchịchịrị zuru oke, ha wee sụọ ngọngọ, tufuo akara ahụ na Jisọs n’anya, si n’ụzọ ahụ dapụ daa n’ime ụwa ọchịchịrị na ajọ omume dị n’okpuru.” Christian Experience and Teachings of Ellen G. White, 57.
The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.
Usoro ime ka ọ dị ọcha nke Mkpu Etiti Abalị nọchiri anya na-amịpụta òtù abụọ nke ndị na-efe ofufe, ma isi nke iri atọ nke Aịzaịa nọchiri anya enweghị mmanụ nke ndị-amaghị-ama dịka enweghị ike ịnakọta mmiri ma ọ bụ ọkụ, nke ha abụọ bụ ihe nnọchianya nke Onye Nkasịobi, mgbe Aịzaịa dere, “onye mgbaji ya na-abịa na mberede, n’otu ntabi anya. Ọ ga-agbajikwa ya dịka e si agbaji arịa onye-ite nke agbajiri n’ibe; ọ gaghị ebere: nke mere na a gaghị ahụ n’ime iberibe ya ọbụna otu mkpuru-iberibe iji si n’ọkụ-nsọ were ọkụ, ma ọ bụ iji were ya dọta mmiri n’olulu.” Ikpe ha na-abịa “na mberede” dịka e siri nọchite ya anya n’ime mkpu n’etiti abalị, mgbe ahụ ka ha na-achọpụta na ọ dịlarị oke oge iji nweta mmanụ ahụ. Ọkụ na mmiri dị n’akaebe Aịzaịa bụ nnọchite ọzọ nke mmanụ ahụ n’ilu ụmụ-agbọghọ-amaghị-ama iri. Mmanụ, mmiri na ọkụ na-anọchi anya agwa; ha na-anọchikwa anya ozi ahụ, nakwa ọnụnọ nke Onye Nkasịobi. Ọ dịghị nke ọ bụla n’ime ihe nnọchianya ndị a a pụrụ inweta mgbe ikpe nke ụmụ-agbọghọ-amaghị-ama iri ahụ “na-abịa na mberede, n’otu ntabi anya.” Mgbe ahụ, ọ dịlarị oke oge.
The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.
Naanị nchebe dị n’“ịlọghachi azụ,” nke bụ nkwa e nyere Jeremaya mgbe ọ nọchiri anya ndị ahụ nke nkụda mmụọ mbụ mere ka ha nwee nkụda mmụọ. Ọ bụrụ na ndị nke Chineke alaghachikwute Ya, Ọ ga-alaghachikwutekwa ha, ma ndị nnupụisi jụrụ, ìhè ahụ nke na-enwupụta ụzọ wee nwụọ. Ìhè ahụ n’mmalite bụ Mkpu Etiti Abalị, e mekwaa ka ụzọ dị n’ihu pụta ìhè site n’ogwe aka nri ebube nke Kraịst ruo n’ime ebighị ebi dum. Kraịst nọ n’ihu ndị ahụ nọ n’ụzọ ahụ, ìhè ahụ dị n’azụ aghaghịkwa ịbụ otu ìhè ahụ, n’ihi na Kraịst ji mmalite nke ụzọ ahụ kọwaa njedebe nke ụzọ ahụ. Mkpu Etiti Abalị bụkwa, ọ dịkwa ugbu a, eziokwu dị ugbu a.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“A na-ezo m ugboro ugboro n’ilu banyere ụmụ agbọghọ iri ahụ, ise n’ime ha bụ ndị amamihe, ma ise bụ ndị nzuzu. E mezuworị ilu a ma a ka ga-emezu ya ruo n’ókè nke mkpụrụokwu ya niile, n’ihi na o nwere ngwa pụrụ iche metụtara oge a, ma, dịka ozi nke mmụọ-ozi nke atọ, e mezuworị ya, ọ ga-anọgidekwa bụrụ eziokwu dị ugbu a ruo n’ngwụcha oge.” Review and Herald, August 19, 1890.
A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.
Ọchịchọ ime ka Onye Nsọ ahụ kwụsị ịdị n’ihu ha bụ ịjụ ọ bụghị naanị Kraịst, kama Kraịst dị ka Alfa na Omega. Ọ bụ ịjụ ozi Mkpu Etiti Abalị. Ozi Mkpu Etiti Abalị n’mmalite nke Adventizim bụ mmezi nke amụma oge ahụ dara ada.
The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.
Ndị nnupụisi ahụ jụrụ “ụzọ ochie” wee mepụta “tebụl” adịgboroja nke kewapụrụ n’ebe ndị ezi omume nọ, dịka e gosiri ya n’ime mmezu nke Mkpu Etiti Abalị nke mmegharị Millerite. Mgbe ahụ “otu puku” gbara ọsọ “n’ihi ịba mba nke otu,” mmegharị ahụ wee n’otu ntabi anya si na puku iri ise daa ruo iri ise. Ha gbara ọsọ n’ihi “ịba mba” nke sitere n’aka “ise” ụmụ agbọghọ amamihe ahụ, ndị gwara ha na ha enweghị mmanụ ha ga-ekekọrịta, nakwa na ha ga-aga zụta mmanụ nke ha. Nkewapụ nke ndị nzuzu n’ebe ndị amamihe nọ hapụrụ ụmụ agbọghọ amamihe ahụ “dị ka ihe mgbama n’elu ugwu, na dịka ọkọlọtọ n’elu ọdụdọ ugwu.” Nnupụisi nke ụmụ agbọghọ nzuzu ahụ n’October 22, 1844 gosipụtara n’ihu nnupụisi nke 1863, n’ihi na October 22, 1844 bụ mmalite nke afọ iri na itoolu ahụ nke na-anọchi anya njedebe nke “oge asaa” nke Levitikọs iri abụọ na isii. Anyị ka nwere ihe ọzọ anyị ga-ekwu banyere isiokwu a, ma nnupụisi ahụ nke 1844 bụ ihe nnọchianya nke nnupụisi nke 1863, ọ na-egosikwa ebe e si kee tebụl adịgboroja ahụ.
The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.
Ụjọ ahụ nke ndị na-amaghị ihe n’ime ụmụ agbọghọ ndị na-amaghị ihe na-enwe, bụ ụjọ ahụ e ji anọchi anya ya mgbe a kpọlitere ụmụ agbọghọ ndị amamihe dị na ya n’ọnwụ, ha eguzo kwa n’ukwu ha. Ọ bụ mgbe ahụ ka oge agafeworị ịlaghachi site na nkụda mmụọ nke July 18, 2020, ma ihe na-esote ime bụ irigo elu banye n’eluigwe nke na-eme n’oge iwu Sọnde. Ọ bụkwa mgbe ahụ ka nnukwu ala ọma jijiji na-eme.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
N’otu hour ahụ kwa ka nnukwu ala ọma jijiji mere, otu ụzọ n’ime iri nke obodo ahụ wee daa, e wee gbuo mmadụ puku asaa n’ala ọma jijiji ahụ: ndị fọdụrụ wee tụọ egwu, wee nye Chineke nke eluigwe otuto. Ahụhụ nke abụọ agafewo; ma, lee, ahụhụ nke atọ na-abịa ọsọ ọsọ. Mkpughe 11:13, 14.
Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.
Mkpughe nke iri na otu na-akọwa na n’oge Mgbanwe France, otu ụzọ n’ime iri nke obodo ahụ dara, nakwa na n’akụkọ ihe mere eme ahụ e kwaturu mba France, bụ́ mba nke mejupụtara mpi amụma abụọ a na-anọchi anya dịka Sọdọm na Ijipt. Mpi abụọ nke France na-anọchi anya ụdị nke mpi abụọ nke United States.
France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.
France bụ n’amụma otu n’ime alaeze iri ahụ nke na-anọchi anya Rome ndị na-ekpere arụsị na Daniel isi nke asaa, ya mere otu ụzọ n’ime iri nke alaeze ahụ (obodo ahụ) dara. N’eziokwu, n’ime mpi iri ahụ nke Daniel isi nke asaa nke mechara debe ọchịchị popu n’ocheeze ụwa n’afọ 538, France bụ alaeze bụ isi nke guzobere ọchịchị popu. Dị ka otu n’ime ike iri nke Daniel isi nke asaa, France na-anọchite anya ọrụ anụ ọhịa ahụ nwere mpi abụọ nke si n’ala pụta nke Mkpughe isi nke iri na atọ. United States na-arụkwa otu ọrụ ahụ maka ọchịchị popu n’oge ọgwụgwụ dịka France mere ná mmalite. United States bụ ike kachasị elu n’etiti ndị eze iri ahụ nke na-anọchi anya United Nations, ọ na-adakwa n’oge ala ọma jijiji nke iwu Sunday. Anyị ga-atụle amaokwu ndị a n’uju karịa n’isiokwu na-esonụ.
One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.
Otu n’ime isi okwu ndị bụ́ isi nke edemede a bụ na ọ bụ ozi nke na-eme ka ndị nke Chineke guzo n’ụkwụ ha; n’ihi na Onye Nkasi Obi nke na-eme ka ha guzo n’ụkwụ ha na-anọchi anya mmanụ, nke ọ bụghị nanị na-anọchi anya Mmụọ Nsọ kamakwa nkwukọrịta ndị Chineke na-ezigara ndị Ya. Ozi nke Mkpughe isi nke iri na otu nke na-eme ka Mozis na Ịlaịja guzo n’ụkwụ ha ka e ji kwa nkwa e nyere Jeremaya nọchie anya.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Ya mere, otu a ka Onye-nwe-anyị kwuru, Ọ bụrụ na i laghachi, mgbe ahụ ka M ga-eme ka ị laghachi ọzọ, ị ga-eguzokwa n’ihu M: ma ọ bụrụ na i kewapụ ihe dị oké ọnụ ahịa n’ihe rụrụ arụ, ị ga-adị ka ọnụ M: ka ha laghachikwute gị; ma gị onwe gị alaghachikwutela ha. M ga-emekwa ka ị bụrụ nye ndị a mgbidi ọla a kpara akpa: ha ga-alụso gị ọgụ, ma ha agaghị emeri gị: n’ihi na M nọnyere gị ịzọpụta gị na ịnapụta gị, ka Onye-nwe-anyị kwuru. M ga-anapụta gị n’aka ndị ajọ omume, M ga-agbapụta gịkwa n’aka ndị dị egwu. Jeremiah 15:19–21.
Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”
Aịsaịa emeela otu arịrịọ ahụ mgbe o kwuru, “N’ihi na otu a ka Onye-nwe Chineke, Onye Nsọ nke Izrel, kwuru; N’ịlọghachi na izu ike ka a ga-azọpụta unu.” Aịsaịa gbakwụnyere na “ịlọghachi” ahụ metụtara oge ichere nke ilu ahụ, n’ihi na o dere, “Ya mere Onye-nwe ga-eche, ka o wee meere unu amara, ya mere a ga-ebulikwa ya elu, ka o wee meere unu ebere: n’ihi na Onye-nwe bụ Chineke nke ikpe ziri ezi: ngọzi na-adịrị ndị niile na-eche ya.”
The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.
Ihe ùgwù nke ịbụ “ọnụ” Chineke, dịka Jeremiah kọwara, bụ ùgwù nke ikwuru Chineke okwu n’oge ahụ mgbe United States “na-ekwu dị ka dragọn.” Okwu ndị ndị Chineke ga-ekwupụta n’oge ahụ bụ ịdọ aka ná ntị megide akara nke anụ ọhịa papal ahụ. Iji sonye n’ime ngagharị ahụ dị ebube, ọ dị mkpa ka anyị laghachi.
If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.
Ọ bụrụ na ị ga-alaghachi, O Izrel, ka Onyenwe anyị kwuru, lọghachikwute m: ma ọ bụrụ na ị ga-ewepụ ihe arụ gị nile n’ihu m, mgbe ahụ ị gaghị awagharị. Ị ga-aṅụkwa iyi, sị, Onyenwe anyị dị ndụ, n’eziokwu, na n’ikpe ziri ezi, na n’ezi omume; mba dị iche iche ga-agọzikwa onwe ha n’ime ya, ha ga-ebukwa ọnụ n’ime ya. N’ihi na otu a ka Onyenwe anyị kwuru nye ndị ikom Juda na Jerusalem, Kọwaa ala unu nke dara n’efu, unu akụkwala mkpụrụ n’etiti ogwu. Bìe onwe unu ugwu nye Onyenwe anyị, wepụkwanụ akpụkpọ obi unu, unu ndị ikom Juda na ndị bi na Jerusalem: ka iwe m ghara ịpụta dịka ọkụ, wee rechapụ n’enweghị onye pụrụ ịmenyụ ya, n’ihi ajọ omume nke omume unu. Kwuputanụ ya na Juda, mekwaanụ ka a mara ya na Jerusalem; sị, Fụọnụ opi n’ala: tisie mkpu, kpọkọtanụ onwe unu ọnụ, sịkwa, Kpọkọtanụ onwe unu, ka anyị banye n’obodo ndị e wusiri ike. Tụkwasịnụ ọkọlọtọ n’ebe Zayọn nọ: laghachanụ, echelala: n’ihi na aga m ewetara ajọ ihe site n’ugwu, na mbibi dị ukwuu. Ọdụm esiwo n’ọhịa ya pụta, onye mbibi nke mba dị iche iche nọkwa n’ụzọ ya; o siwo n’ebe ya pụọ ime ka ala gị bụrụ nkịtị; a ga-emekwa ka obodo gị nile bụrụ ihe tọgbọrọ n’efu, na-enweghị onye bi n’ime ha. Jeremiah 4:1–7.
But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.
Ma Mmụọ nke Onyenwe anyị bịakwutere Gideọn, o wee fụọ opi; e wee kpọkọta Abieza ka o soro ya. O zipụkwara ndị ozi n’ala Manase nile; e wee kpọkọtakwa ha ka ha soro ya: o zipụkwara ndị ozi n’ebe Asher, na n’ebe Zebulun, na n’ebe Naphtali; ha wee rigota izute ha. Ndị Ikpe 6:34, 35.