A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

Ihe nnọchianya nke ndị nchụàjà mmadụ iri asatọ ejikọrọ na Onye Isi Nchụàjà nke Chukwu bụ ọnụọgụ “81,” ebe anyị hụrụ Nrọ Miller n’ime akwụkwọ *Early Writings*. N’ime Mkpughe “81” anyị na-ahụ na mgbe e wepụrụ akara ikpeazụ nke ikpeazụ, e nwere jụụ n’eluigwe ruo ọkara awa. Habakkuk 2:20 na-ekwu na ụwa nile kwesịrị ịnọ jụụ mgbe Onyenwe anyị nọ n’ụlọ nsọ Ya dị nsọ.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

Mgbe O meghere akara nke asaa, e wee nwee nkịtị n’eluigwe ihe dị ka ọkara awa. Mkpughe 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

Iwepụ nke akara nke asaa na-eme n’ime ụbọchị iri atọ ahụ, n’ihi na ọ bụ akara ikpeazụ. N’ụbọchị Disemba 31, 2023, ọkpụkpụ Ezikiel malitere usoro mbilite n’ọnwụ. Kraịst wee malite izi ihe ruo ụbọchị iri anọ. Ụbọchị ahụ kara akara njedebe nke ụbọchị 1,260 kemgbe mmechuihu nke Julaị 18, 2020, ma Jọn na-agwa anyị n’Mkpughe isi nke iri na otu na anyị ga-atụọ ụlọ nsọ ahụ, ma hapụ ogige dị n’èzí. Ogige dị n’èzí ahụ na-agwụ na njedebe nke ịchụsasị ahụ, n’ihi na Jọn na-agwa anyị na e nyere ndị mba ọzọ, bụ ndị bụ ogige dị n’èzí ahụ, ụbọchị 1,260. Mgbe a na-atụọ ihe, a ga-ahapụ akụkọ ihe mere eme ahụ n’azụ.

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Mgbe Miller tetara wee hụ nwoke ahụ ji ahịhịa na-azacha unyi, ụlọ ahụ tọgbọ chakoo, ma ka ọ na-ebuli olu ya elu, Miller ka nọ n’ọzara. Site n’akụkọ banyere mbilite n’ọnwụ ruo n’oge dị ntakịrị tupu iwu Ụka banyere Sọnde, Kraịst na-ewuli ụlọ nsọ nke narị puku mmadụ otu narị na iri anọ na anọ, dịka O mere n’ime afọ iri anọ na isii site n’afọ 1798 ruo n’afọ 1844.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Mgbe Ọ malitere izi ihe, Ọ na-arụ ọrụ n’ụlọ nsọ Ya, karịsịa n’ime ụbọchị iri atọ ahụ. Ndị mmụọ ozi na-agbakwa nkịtị nkeji iri atọ n’oge ahụ, mgbe Ọ na-akụziri ndị nchụàjà Ya nke ndị nkwusa Millerite narị atọ, ma ọ bụ ndị agha Ya nke Gideọn narị atọ, ma ọ bụ mgbe Ọ na-ebipụta chaatị 1843 narị atọ ahụ; Ọ na-emekwa ihe ndị a niile n’ime ụbọchị iri atọ ahụ site na njedebe nke achịcha na-ekoghị eko ruo n’ozi nke opi ndị ahụ. Ọ na-aza ala nke ime ụlọ Miller, ma ebe ọ bụ na ọ bụ ala Ya, ya mere ime ụlọ Miller bụ ụlọ nsọ Ya. Ọ na-emecha ọrụ nke ihichapụ ma ọ bụ mmehie ndị ahụ ma ọ bụ aha ndị nke a kpọrọ dịka ndị a họpụtara ka ha bụrụ n’etiti otu narị puku na iri anọ na anọ.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Ozi opi nke na-abịa ụbọchị ise tupu nrịgo elu na ụbọchị iri tupu ikpe bụ ule nke na-ekpughe ezi ọnọdụ ihe. Ihe na-eme n’ime nkeji iri atọ ahụ nke eluigwe dara jụụ, ma ọ bụ n’ime ụbọchị iri atọ nke Kraịst ji akụziri ndị nchụàjà, emepụtalarị òtù mmadụ abụọ mgbe a na-akpọchie akara ahụ n’ime nzọụkwụ atọ nke opi, nrịgo elu, na ikpe. Ọ dị mfe ịhụ ya.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Ọ bụrụ na ị rutere n’ókè a ga-esi n’aka gị kpọọ ozi nke opi, ma jụ ịkpọ ozi ahụ—ị dara.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

Nzọụkwụ atọ nke “opi, nrigo na ikpe” bụ otu ihe ịrịba ama n’ụzọ n’ime nzọụkwụ atọ, dịka n’mbido akụkọ ihe mere eme ebe e jiri “ọnwụ, olili na mbilite n’ọnwụ” nọchie otu ihe ịrịba ama n’ụzọ. Nnwale nzọụkwụ atọ ahụ n’ọgwụgwụ bụ nnwale ikpeazụ nke na-ebute, ụbọchị ise tupu ya, iwu ụbọchị ụka Pentikọst.

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

Ụbọchị ise mgbe mbilite n’ọnwụ gasịrị, njedebe ememme achịcha na-ekoghị eko rutere, nzukọ nsọ ahụ wee bụrụ ule mbụ na nke ntọala nke afọ 2024. Ị ga-eri Achịcha nke Eluigwe ma ọ bụ achịcha nke echiche mmadụ? Ule ahụ bịarutere n’afọ 2024, e mewokwa ka e gosipụta ya tupu oge ahụ site na nnupụisi ntọala nke Adam na Iv, Nimrọd, Eron, Jeroboam, Kora na ndị nnupụisi ya, ndị Protestant nke akụkọ ihe mere eme Millerite, nnupụisi alfa nke John Harvey Kellogg, nnupụisi nke 1888, nakwa n’ezie nnupụisi nke 9/11. Nnupụisi ntọala nke Ken, na-egosi okwu banyere ekworo megide nwanne gị nwoke, n’ụzọ niile nke ahịrị nnupụisi ntọala.

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Ihe atụ nile nke nnupụisi nke ntọala bụ nnupụisi megide Chineke, ma ụfọdụ n’ime ha; dịka ndị nnupụisi nke 1888, na ndị nnupụisi Kora, gụnyere eziokwu ahụ na onye ozi a họọrọ bụ akụkụ nke ule ahụ. Ijụ njirimara Miller kwuru na ọ bụ Rom na-eme ka ọhụụ ahụ guzosie ike na Daniel 11:14, bụ ịjụ ma ozi ahụ ma onye ozi ahụ. Ule ahụ bụ nke ntọala, n’ihi na ọ bụghị naanị Nna Miller kpọrọ ndị ohi nke amaokwu nke iri na anọ Rom, kama kwa nwa Miller.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

Ụbọchị ise mgbe mbilite n’ọnwụ nke Disemba 31, 2023 gasịrị, Onye ahụ bịara n’azụ Jọn weghaara ozi nkuzi nkwadebe nke Miller. Ruo ụbọchị iri atọ, a ga-enye ndị na-efe ofufe n’ụlọ nsọ ntụziaka pụrụ iche “ihu na ihu” site n’aka Kraịst. Nkwadebe ahụ bụ iji kwadebe ndị nchụàjà iri asatọ, ka ha kpọsaa ozi ịdọ aka ná ntị nke oriri opi ike.

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

Nkwadebe nke ụbọchị iri atọ ahụ nwere ule mbụ dị ka ntọala na mbido, na ule nke abụọ nke ụlọ nsọ na njedebe. A na-emecha ule nke abụọ nke ụlọ nsọ tupu a kpọọ opi ndị ahụ, ya mere, a na-anọchi anya nkọwa a n’ime nrọ Miller mgbe Kraịst tụbara ọla ndị ahụ n’ime igbe ahụ. Ọ bụ mgbe O mechara nke a ka Ọ kpọrọ Miller òkù ka ọ “bịa hụ.” Ọ bụ site na ịdọ aka ná ntị nke opi, ruo n’ịrịgo elu gaa n’ikpe, ka a na-ebuli ọkọlọtọ ahụ elu tupu iwu Sunday. Ọla ndị ahụ niile nọ n’ụlọ nsọ tupu a kpọọ Miller ka ọ “bịa hụ,” ọ bụkwa mgbe a na-ebuli ndị àmà abụọ ahụ elu n’ígwé ojii ka ndị iro ha na-ahụ ha.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

Amụma ha banyere mwakpo sitere n’aka Islam nke dara na 2020, ka a ga-ekwughachi ọzọ mgbe emezichara ya, dịka o siri bụrụ n’ihe gbasara Ezi Mkpu Etiti Abalị nke Snow. Miller nwere nghọta ọ kpọrọ Mkpu Etiti Abalị, ma Samuel Snow doziri ozi Mkpu Etiti Abalị nke Miller, ma n’ihi nke a, a na-akpọ ozi Mkpu Etiti Abalị nke Snow “ezi” ozi Mkpu Etiti Abalị n’akụkọ ihe mere eme nke ndị Millerite. Ozi nke Mkpu Etiti Abalị bụ ozi e doziri, ma nke enyerela ike site n’imezigharị ahụ.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

“Ndị ahụ e mere ka olileanya ha daa hụrụ n’Akwụkwọ Nsọ na ha nọ n’oge ichere ahụ, nakwa na ha ga-eji ndidi chere mmezu nke ọhụụ ahụ. Otu iheàmà ahụ nke duru ha ile anya maka Onyenwe ha n’afọ 1843, duru ha kwa ịtụ anya Ya n’afọ 1844.” Early Writings, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Ihe omume a mere na njedebe nke oge 1840 ruo 1844, ọ mekwara na mmalite ya. Josiah Litch buru amụma mmezu nke Alakụba n’afọ 1840. O tinyere amụma ya n’akwụkwọ ndekọ ọha n’afọ 1838, ma mesịa mezie ya ụbọchị iri tupu Ọgọst 11, 1840. Mmezu nke amụma a meziri emezi nyere ozi mmụọ ozi mbụ ike. Ozi nke abụọ nwetara ike site n’ozi e meziri emezi nke Mkpu Etiti Abalị. Ndị àmà abụọ sitere n’otu akụkọ ihe mere eme, nke bụ alfa àmà na omega àmà. Ha abụọ ọnụ na-akọwapụta inye ozi ike nke dabere na mmezi nke ozi gara aga.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

Alfa ahụ na-akọwa amụma banyere Islam, omega ahụ kwa na-akọwa amụma banyere ọnụ ụzọ e mechiri emechi. Ahịrị n’elu ahịrị, Islam n’afọ 1840 na ọnụ ụzọ e mechiri emechi n’afọ 1844, na-akọwa Islam na ọnụ ụzọ e mechiri emechi dịka ozi nke Mkpu Etiti Abalị. Ná mmalite nke ozi ahụ, a tọhapụrụ Islam, dịka ọ dị n’mbata mmeri nke Kraịst. N’ebe ahụ ka e mechiri ọnụ ụzọ ahụ n’ilu ndị amaghị nwoke iri ahụ, dịka a na-emechi ọnụ ụzọ ahụ n’elu ikpe ụlọ Chineke. N’ọgwụgwụ nke ozi ahụ, Islam na-akụkwa ọzọ dịka a na-emechi ọnụ ụzọ ahụ n’elu United States.

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

Ọ dị mkpa ịhụ na ahịrị nke Levitikọs iri abụọ na atọ wepụtara na-akọwapụta nzọụkwụ atọ nke Ngabiga ná mmalite na nzọụkwụ atọ nke ndị nchụàjà ná njedebe. A na-ebuli ndị nchụàjà elu dị ka àjà n’iwu ụbọchị Sọnde, ma a na-eme ka ha dị ọcha tupu ihe omume ahụ. Mgbe a na-ebuli ha elu, ha bụ ọkọlọtọ, ma mgbe e buliri Kraịst elu n’nzọụkwụ atọ ahụ ná mmalite nke ahịrị ahụ, O dọtara ụwa nile n’ebe Ọ nọ. Ibulite elu nke otu narị puku iri anọ na anọ bụ njedebe nke ahịrị ahụ nke malitere site n’ibulite Kraịst elu. N’ihe gbasara ma mmalite ma njedebe, a na-akọwapụta otu ihe ịrịba ama nke ụzọ nwere nzọụkwụ atọ.

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Nzọụkwụ atọ ná mmalite nke ụbọchị ise na-eso, na nzọụkwụ atọ ná ngwụcha nke ụbọchị ise na-eso. Site n’ebe ahụ gaa n’ihu, akụkọ ahụ gbasara oké ìgwè mmadụ, n’ihi na e guzobewo ọkàchụàjà ahụ dịka ọkọlọtọ nke otu narị puku iri anọ na anọ. Ụbọchị asaa nke Ụlọikwuu bụ oge nke ndị mba ọzọ. Ọ bụrụ na anyị ewepụ oge nke ndị mba ọzọ nke na-amalite n’iwu ụbọchị Ụka, ma wepụkwa ụbọchị atọ na ọkara nke kwụsịrị n’afọ 2023, anyị ga-enwe ụlọ nsọ nke otu narị puku iri anọ na anọ ka e gosiri ya n’ime ụbọchị iri ise nke oge Pentikọst, site na December 31, 2023 ruo n’iwu ụbọchị Ụka nke na-abịa n’oge na-adịghị anya.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

Ụbọchị ise site na mbilite n’ọnwụ maka ndị na-amaghị nwoke, ụbọchị iri atọ na-eso ya maka ndị nchụàjà. E mesịa, ụbọchị ise nke ozi opi sitere n’aka ndị na-amaghị nwoke, na-ejedebe n’ịrịgo ha elu mgbe ụbọchị iri anọ ahụ zuru, nke na-esochi ya bụ ụbọchị ise ruo n’ikpe, nke na-esochi ya kwa bụ ụbọchị ise ruo n’iwu Ụka. Dị ka akara nke ndị na-amaghị nwoke, ọnụọgụgụ “5” na-egosipụta nzọụkwụ nke puku mmadụ narị otu na iri anọ na anọ, ndị bụ ndị na-amaghị nwoke, bụkwa ndị nchụàjà.

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

N’ime ụbọchị iri atọ nke izi ozizi ahụ, a na-ewepụ akara ikpeazụ, nke bụ nke asaa, ọ bụkwa n’oge ahụ ka Miller hụrụ ka a na-eweghachi ọla ndị ahụ. “Bịa hụ” bụ ihe nnọchianya e debere n’elu akara anọ mbụ ahụ, ya mere mgbe e meghere akara nke asaa, a gwara Miller ka ọ “bịa hụ,” ma ndị mmụọ ozi nọ n’eluigwe nile nọ naanị na-ekiri n’ịgbachi nkịtị. Nrọ Miller na-akọwapụta ikpuchido ọla ndị ahụ, ndị bụ otu narị puku na iri anọ na anọ, n’otu oge ahụkwa na-akọwapụta ọla ndị ahụ nke bụ ozi nke Mkpu Etiti Abalị. Ozi ahụ na-ebuga ike ahụ nye ụmụ agbọghọ na-amaghị nwoke nke na-emezu ikpuchido ahụ, nwoke na-asachapụ unyi ahụ kwa na-akọwapụta Onye ahụ nke na-achịkwa ma ndị ozi ahụ ma ozi ahụ.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

Afọ 2024 na-anọchi anya ule ntọala, ma ugbu a n’afọ 2026 ule ụlọ nsọ eruola. Anyị nọ ugbu a n’ime oge ụbọchị iri atọ ahụ ebe Kraịst na-akụzi ihe, ma ịghara ịmata eziokwu a bụ ọnwụ.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Ịmata ozi ahụ na onye ozi ahụ bụ otu akụkụ nke ule ntọala nke Rome na-anọchi anya ya n’ịkwado ọhụụ ahụ, ma bụrụkwa otu akụkụ nke akụkọ Elaịja na Ehab.

And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.

N’afọ nke iri atọ na asatọ nke Eza, eze Juda, ka Ehab, nwa Omri, malitere ịbụ eze n’Izrel; Ehab, nwa Omri, wee bụrụ eze n’Izrel, n’Sameria, afọ iri abụọ na abụọ. Ehab, nwa Omri, mekwara ihe ọjọọ n’anya Onyenweanyị karịa ndị niile bu ya ụzọ. O wee ruo na, dị ka a ga-asị na ọ bụ ihe ntakịrị nye ya ije n’ime mmehie Jeroboam, nwa Nebat, na ọ lụrụ Jezebel, ada Etbaal, eze ndị Zaidọn, wee jee fee Beal, kpọọkwara ya isiala. O wukwara ebe ịchụàjà nye Beal n’ụlọ Beal, nke o wuru na Sameria. Ehab mekwara Ashera; Ehab mekwara karịa ndị eze Izrel niile bu ya ụzọ n’ịkpasu Onyenweanyị, Chineke Izrel, iwe. N’ụbọchị ya ka Haiel onye Betel wuru Jeriko: ọ tọsara ntọala ya site n’ọnwụ Ebiram, ọkpara ya, ma guzobekwa ọnụ ụzọ ámá ya site n’ọnwụ Segub, nwa ya nke ikpeazụ, dịka okwu Onyenweanyị siri dị, nke o kwuru site n’ọnụ Joshua nwa Nun. Elaija, onye Tishbe, onye bụ otu n’ime ndị bi na Gilead, sịrị Ehab, Dị ka Onyenweanyị, Chineke Izrel, dị ndụ, onye m na-eguzo n’ihu ya, igirigi agaghị adị maọbụ mmiri ozuzo agaghị ezo n’afọ ndị a, ma e wezụga dịka okwu m si dị. 1 Ndị Eze 16:29–17:1.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

Ọnụọgụgụ ndị metụtara Ehab na-agbakwunye n’ọdịnaya nke amaokwu a. “Iri atọ na asatọ” na-anọchi anya “ibili elu.” E nyere Izrel iwu ka ha “bilie elu” banye n’Ala Nkwa n’afọ nke iri atọ na asatọ.

Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

Ugbu a bilie, ka m kwuru, gafee iyi Zereda. Anyị wee gafee iyi Zereda. Oge ahụ anyị ji si na Kadeshbania pụta ruo mgbe anyị gafere iyi Zereda, bụ afọ iri atọ na asatọ; ruo mgbe ọgbọ niile nke ndị ikom agha lara n’iyi site n’etiti ogige ahụ, dịka Onyenwe anyị ṅụrụ ha iyi. Deuterọnọmi 2:13, 14.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

Jizọs gwọrọ nwoke ahụ dara nkwarụ, onye dị afọ iri atọ na asatọ, mgbe Ọ gwara ya ka o “bilie.”

And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

Ma otu nwoke nọ n’ebe ahụ, onye ọrịa ya dị afọ iri atọ na asatọ. Mgbe Jisọs hụrụ ya ka o dina, ma mara na ọ nọworị ogologo oge n’ọnọdụ ahụ, Ọ sịrị ya, Ì chọrọ ka e mee ka ị dị ike? Nwoke ahụ na-enweghị ike zara Ya, Sị, Onyenwe m, enweghị m onye ga-etinye m n’ime ọdọ mmiri mgbe a kpasuru mmiri ahụ; ma ka m na-abịa, onye ọzọ na-arịda n’ihu m. Jisọs sịrị ya, Bilie, buru ihe ndina gị, ma jee ije. Ozugbo ahụ, e mere nwoke ahụ ka ọ dị ike, o buru ihe ndina ya, ma jee ije: ma ụbọchị ahụ bụ ụbọchị izu ike. Jọn 5:5–9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

Josaya Litch mere amụma n’afọ 1838, nke ọ haziri nke ọma karịa n’afọ 1840. Afọ nke iri atọ na asatọ ahụ Mozis kpọrọ aha na Deuteronomi, bụkwa afọ nke iri anọ. Usoro nzọụkwụ abụọ nke Josaya Litch gara, hà n’otu na mmaliteghachi nzọụkwụ abụọ nke onye ya na ya nwere otu aha, eze Josaya. Ọnụọgụ 38 na 40 n’ihe banyere ibe ha, na-anọchi anya ibili elu, nke bụ ihe na-eme ndị àmà abụọ ahụ mgbe e weliri ha elu banye n’ígwé ojii.

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

N’aka Litch, e mezuru ibuli elu ahụ site n’ozi Alakụba nke ahụhụ nke abụọ. Ibuli elu ahụ nke nrịgogo Kraịst na-akọwapụta, na-abịa mgbe ozi opi nke Alakụba gasịrị. A kpụrụ nzọụkwụ abụọ mbụ ahụ nke akara ụzọ nke opi, nrịgogo, na ikpe site n’aka Litch, onye e ji nzọụkwụ abụọ ya mee ụdị nke mmụlite na ndozigharị nzọụkwụ abụọ nke eze Josaya. N’ime Deuteronomy, iwu ahụ bụ ka ha bilie gaa n’Ala Nkwa ahụ, ma ibuli ọkọlọtọ ahụ elu n’iwu Ụka bụ otu nkwa ahụ kpọmkwem.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

Ehab chịrila afọ iri abụọ na abụọ, ya mere ọ na-achị n’oge ahụ mgbe ejikọtakwara Chi na mmadụ, nke bụ oge ụbọchị iri atọ nke na-ebute ozi opi. Ehab bụ Trump, onye ga-alụ Jezebel n’oge na-adịghị anya nke ukwuu. N’oge Trump, ọ bụ naanị Ịlaịja nwere ozi nke mmiri ozuzo. Eziokwu a bụ ihe ntọala, n’ihi na mmegharị nke narị puku iri anọ na anọ ahụ bụ mmegharị nke usoro nke ahịrị n’elu ahịrị; usoro ahụ kwa dabere n’eziokwu ntọala ahụ bụ na mmegharị ndozigharị nke narị puku iri anọ na anọ ahụ ka e gosipụtaworị n’ụdị n’ime mmegharị ndozigharị ọ bụla nke akụkọ ihe mere eme dị nsọ. N’ime mmegharị ndị ahụ niile, ndị ndú bụ akụkụ nke usoro nnwale ahụ. Oge ọ bụla.

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

Ehab bụ eze nke asaa site n’aka Jeroboam, anyị egosikwala ugboro ugboro otú Ehab si bụrụ steeti n’oge nsogbu iwu Sọnde. Anyị egosila otú ụka Laodisia nke Seventh-day Adventist siri wughachi Jeriko n’afọ 1863, nke riri ndị White nwa ha nwoke nke mbụ na nke ikpeazụ, ma bụrụkwa ihe nnọchianya nke Jeriko n’oge iwu Sọnde. Afọ 1863 bụ ihe nnọchianya nke iwu Sọnde.

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Akụkụ Akwụkwọ Nsọ a jupụtara n’ihe nnọchianya nke na-egosi oge ahụ dịka oge a na-eme akara-nsopụrụ nke otu narị puku na iri anọ na anọ, ma n’ime oge ahụ, ịjụ nghọta Miller banyere eziokwu e debere n’elu tebụl Habakuk nke 1843 bụ nnupụisi ntọala; nke a na-agụnyekwa ileghara onyeozi Chineke họpụtara anya n’okpuru otu ihe ngọpụ ahụ nke ndị nnupụisi Kora na ndị nnupụisi nke 1888 ji, ndị kwuru na nzukọ ahụ dum dị nsọ.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

Anyị nọ ugbu a n’ule nke ụlọ nsọ mgbe e meghere windo nke eluigwe yana ọnụ ụzọ nke oge nlekọta nzọpụta. Ọnụ ụzọ nke oge nlekọta nzọpụta ahụ na-akara mgbanwe maka ndị nchụàjà site na Laodicea ruo n’aka ndị nchụàjà nke Filadelfia. Ọ na-akara nkewa nke ọla dị oké ọnụ adịgboroja na nke eziokwu nke nrọ Miller. Windo ndị ahụ na-egosi ọbụbụ ọnụ ma ọ bụ ngọzi. Malakaị atọ na-etinye ule ahụ n’elu ịlọghachi. Nrọ Miller na-emesi mweghachi nke ma ọkwa nchụàjà ma ozi ahụ ike. Mkpughe iri na itoolu na-egosi ndị agha nke Onyenwe anyị a na-ebuli elu mgbe e mezuru amụma nke ozi opi nke Islam.

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

Ule nke na-ebute ule litmus nke ozi opi bụ ule nke abụọ, ọ bụkwa ule nke ụlọ nsọ. Nrọ Miller na-emepụta ịgbakọ ugboro abụọ, nke a na-ejikọta mgbe niile na ule nke abụọ, n’ihi na nrọ Miller na-eji nkume dị oké ọnụ ahịa nọchite anya ma ozi ahụ ma ndị ozi ahụ. Ule nke ụlọ nsọ gụnyere itinye n’ọrụ usoro line upon line nke mmiri ozuzo ikpeazụ. Ọ na-achọ ka ndị nchụàjà hụ ụlọ nsọ ahụ n’ime ahịrị amụma dị iche iche ka e wee mee ka ozi ndị ahụ kwekọọ. Akpa ozu ka ukwuu nke nwoke ahụ na-eji ahịhịa ehicha unyi bụ ụlọ nsọ nke otu narị puku na iri anọ na anọ, na ụlọ nkwakọba ihe Malakaị bụkwa otu ihe ahụ. Obi nke ihe ndozi ụlọ nsọ ahụ bụ Igbe Ọgbụgba Ndụ ahụ, nke cherubim ndị na-ekpuchi ya na-ele anya n’ebe ọ dị mgbe niile, si otu a na-ekwusi ike ebe nlebara anya nke ndị nsọ niile kwesịrị ịdị. Ndị nsọ nọ n’akụkọ ihe mere eme a kwesịrị ilekwasị anya n’ụlọ nsọ ahụ ma leba anya n’ime Igbe ahụ.

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

Ụlọ nsọ nke ndị otu narị puku iri anọ na anọ bụ isiokwu nke Levitikọs iri abụọ na atọ, ọ na-egosikwa ahịrị akụkọ ihe mere eme nke mezuru n’oge Kraịst site n’ihe Nwanyị White kpọrọ “oge Pentikọst.” Site na mbilite n’ọnwụ ruo Pentikọst, ma ọ bụ site na Disemba 31, 2023 ruo iwu ụbọchị Sọnde, ahịrị amụma nke Levitikọs iri abụọ na atọ na-anọchi anya ụlọ nsọ nke ndị otu narị puku iri anọ na anọ. Akụkọ ihe mere eme ahụ na-amalite site n’akara ụzọ nke nzọụkwụ atọ, nke ụbọchị ise sochiri, ọ na-ejedebekwa n’akara ụzọ nke nzọụkwụ atọ, nke ụbọchị ise sochiri. N’etiti akụkọ ihe mere eme alpha na omega dị ụbọchị iri atọ nke ịka ndị nchụàjà akara. Ahịrị ahụ n’ozuzu ya na-amalite na Sabbath nke ụbọchị nke asaa, ọ na-ejedebekwa na Sabbath nke afọ nke asaa. N’ogo a, ụlọ nsọ nke ndị otu narị puku iri anọ na anọ bụ ụgbọ nke ga-eburu mkpụrụ obi asatọ gaa n’ụwa e mere ọhụrụ, ọ bụkwa igbe ọgbụgba ndụ nke ndị mmụọ ozi abụọ na-ekpuchi n’onyinyo, dịka Sabbath abụọ ahụ si ekpuchi n’onyinyo ụlọ nsọ nke òtù nchụàjà nke ndị otu narị puku iri anọ na anọ nke e ji oge Pentikọst nọchite anya ya.

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

Livaịtikọs iri abụọ na atọ bụ gbasara ọkwa nchụàjà nke puku mmadụ narị otu na iri anọ na anọ n’oge ngosipụta ikpeazụ nke oge Pentikọst nke malitere na mbilite n’ọnwụ Kraịst ma gaa n’ihu ruo ụbọchị iri ise ka e mesịrị n’Ụbọchị Pentikọst. E guzobere oge Pentikọst mgbe e kwekọrọ amaokwu iri abụọ na abụọ mbụ nke Livaịtikọs iri abụọ na atọ na amaokwu iri abụọ na abụọ ikpeazụ. Nrọ William Miller na-akọwapụta na ọla dị oké ọnụ ahịa nke okwu Chineke bụ ma ozi ahụ ma ndị ozi ahụ.

“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

“Enwewo m ohere ndị dị oké ọnụ ahịa iji nweta ahụmahụ. Enwewo m ahụmahụ n’ozi ndị mmụọ ozi nke mbụ, nke abụọ, na nke atọ. E gosiri ndị mmụọ ozi ahụ dị ka ndị na-efegharị n’etiti eluigwe, na-ekwusara ụwa ozi ịdọ aka ná ntị, ma nwee mmetụta kpọmkwem n’ahụ ndị mmadụ bi n’ụbọchị ikpeazụ nke akụkọ ihe mere eme nke ụwa a. Ọ dịghị onye na-anụ olu ndị mmụọ ozi ndị a, n’ihi na ha bụ akara nnọchianya nke na-anọchi anya ndị nke Chineke na-arụ ọrụ n’otu nkwekọrịta na eluigwe na ụwa ya niile. Ndị ikom na ndị inyom, ndị Mmụọ nke Chineke mere ka ha nwee ìhè, ma ndị e doro nsọ site n’eziokwu, na-ekwusa ozi atọ ahụ n’usoro ha.” Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Ndị mmụọ ozi ahụ bụ ihe nnọchianya nke ndị nke Chineke na-ekwusa ozi ahụ nke mmụọ ozi ahụ na-anọchi anya ya.

“Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

“Oge dị mkpirikpi. Ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ bụ ozi ndị a ga-enye ụwa. Anyị anaghị anụ n’ezie olu nke mmụọ ozi atọ ahụ, ma mmụọ ozi ndị a n’Akwụkwọ Mkpughe na-anọchi anya otu ndị ga-adị n’elu ụwa ma nye ozi ndị a.

“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

“Jọn hụrụ ‘mmụọ-ozi ọzọ ka ọ na-esite n’eluigwe abịa, onye nwere ike dị ukwuu; e wee mee ka ebube ya mee ka ụwa dum nwee ìhè.’ Mkpughe 18:1. Ọrụ ahụ bụ olu nke ndị nke Chineke na-ekwusa ozi ịdọ aka ná ntị nye ụwa.” The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Ndị mmụọ ozi na-anọchi anya ndị mmadụ na-enye ozi ndị ahụ ndị mmụọ ozi ahụ na-anọchi anya ha. A na-anọchi anya William Miller n’amụma n’ọtụtụ ụzọ dị iche iche e si etinye ya n’ọrụ. Otu n’ime ụzọ ndị ahụ bụ na a na-anọchi anya Miller site n’amụma oge mbụ na nke ikpeazụ e duru ya ikwusa. Oge asaa ahụ, ma ọ bụ afọ 2,520, nke kwụsịrị n’afọ 1798, bụ nchọpụta alfa nke Miller; na ime ka ebe nsọ dị ọcha na ngwụcha mgbede na ụtụtụ 2,300 n’October 22, 1844, bụ nchọpụta omega nke Miller. A na-anọchi anya akụkọ ihe mere eme nke ndị Millerite site n’afọ 1798 ruo 1844, ma ọ bụ ezie na ọ bụ akụkọ ihe mere eme nke ndị mmụọ ozi mbụ na nke abụọ, a na-akpọ ya aha onye ozi nke akụkọ ihe mere eme ahụ. Akụkọ ihe mere eme nke ndị Millerite na-egosi na Miller bụ “olu” ahụ nke na-ekwusa ozi nke ndị mmụọ ozi mbụ na nke abụọ, ma mmụọ ozi mbụ ahụ kpọsara mmalite nke ikpe n’October 22, 1844, ma mmụọ ozi mbụ ahụ bịara n’oge ọgwụgwụ n’afọ 1798, na njedebe nke “oge asaa” nke ịgbasa alaeze Izrel. Miller bụ ihe nnọchianya nke ma amụma afọ 2,520 ma amụma afọ 2,300.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

Akara mbụ nke njem nke 1798 kwupụtara na ikpe ahụ ga-amalite mgbe afọ 2,300 ga-akwụsị na Ọktoba 22, 1844. Mgbe ahụ Onyenwe anyị mepere ìhè nke ụbọchị izu ike nke ụbọchị nke asaa, ma ọ bụ nzube Ya imecha ọrụ ahụ, ya mere Ọ nwara imeghekwuo ìhè ọzọ banyere ugboro asaa ahụ na 1856, ma e gosipụtara nnupụisi kama okwukwe. Ugboro asaa ahụ bụ alfa nke akụkọ ihe mere eme ndị Millerite, ma 2,300 ahụ bụ omega.

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

A na-anọchi anya oge asaa ahụ site n’izu-ike nke afọ nke asaa, a na-anọchikwa anya puku abụọ na narị atọ ahụ site n’izu-ike nke ụbọchị nke asaa. A na-anọchi anya akụkọ ihe mere eme nke ndị Millerite site n’afọ 1798 na 1844, ma 1798 na-anọchi anya oge asaa ahụ, ebe 1844 na-anọchi anya afọ 2,300 ahụ. Izu-ike abụọ ahụ bụ ihe njedebe abụọ nke akụkọ ihe mere eme a na-anọchi anya n’ime Levitikọs iri abụọ na atọ. Izu-ike abụọ ahụ na-anọchi anya ozi abụọ, ndị na-eme otu ozi. Ozi abụọ ahụ na-anọchi anya ndị Millerite, n’ihi na ndị mmadụ na-ekwusa ozi ndị ahụ na-anọchi anya ndị mmụọ ozi ahụ bụ ndị na-anọchite ozi ahụ n’akara. N’afọ 1798 mmụọ ozi mbụ bịarutere, ma n’afọ 1844 mmụọ ozi nke atọ bịarutere.

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

Livayịkas isi nke iri abụọ na atọ nwere ememme asaa na nzukọ nsọ asaa, ọ bụ ezie na ememme ọ bụla abụghị nzukọ nsọ, ma nzukọ nsọ ọ bụla abụghịkwa ememme. Ememme ndị ahụ niile dị n’etiti nzukọ nsọ mbụ na nke ikpeazụ, nke bụ ụbọchị izu ike nke ụbọchị nke asaa na mbido, na ụbọchị izu ike nke afọ nke asaa na njedebe. Akụkọ ihe mere eme nke ememme ndị a ka e ji ụbọchị izu ike abụọ ahụ gbaa gburugburu, bụ ndị na-anọchi anya William Miller na ndị Millerait.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Mgbe agbakọtara amaokwu iri abụọ na abụọ mbụ na amaokwu iri abụọ na abụọ ikpeazụ n’ime Levitikọs iri abụọ na atọ, a na-achọpụta oge Pentikọst. Nhazi e guzobere site n’ịkpọkọta ahịrị ndị ahụ ọnụ bụ nke Chukwu kpamkpam. Oge Pentikọst nke nhazi ahụ na-egosi nke ọma nzọụkwụ atọ nke ndị mmụọ-ozi atọ ahụ. Ọ na-eburu akara aka nke “Eziokwu.” Ọ na-eburu akara aka nke Alfa na Omega. Ọ na-eburu akara aka nke Palmoni. Ọ na-eduga nwa akwụkwọ ruo n’obi nke Ebe Kachasị Nsọ. Ọ na-akọwapụta ụlọ nsọ nke puku narị na iri anọ na anọ ahụ. Ọ na-agbatị ruo n’ụwa emere ka ọ bụrụ ọhụụ.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

A na-ekpughe ugbu a eziokwu a nke Levitikọs iri abụọ na atọ n’ihe metụtara ule ụlọ nsọ nke na-ebute ule litmus na ule nke atọ. Mmụọ ozi nke atọ bịara n’afọ 1844, wee bịakwa ọzọ na 9/11, ma bịakwa ọzọ na 2023. Mgbe mmụọ ozi nke atọ bịara n’afọ 1844, ndị kwesịrị ntụkwasị obi ga-eji okwukwe soro Kraịst banye n’Ebe Nsọ Kachasị Nsọ. Levitikọs iri abụọ na atọ bụ ụzọ banye n’Ebe Nsọ Kachasị Nsọ, ma na-anọchi anya otu akụkụ nke ule ụlọ nsọ ahụ. A gwara Jọn ka ọ tụọ ụlọ nsọ ahụ, tinyekwara ndị na-efe ofufe nọ n’ime ya.

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Igbe Miller bụ ụlọ nsọ, ma ọla ndị ahụ bụ ndị na-efe ofufe nọ n’ime ya. Ụlọ nkwakọba nke Malakaị bụ ụlọ nsọ, ma otu ụzọ n’ụzọ iri ndị ahụ bụ ndị na-efe ofufe nọ n’ime ya. Oge Pentikost, dịka e si anọchi ya anya n’itinye “ahịrị n’elu ahịrị” n’ọrụ nke Levitikọs iri abụọ na atọ, na-anọchi anya ụlọ nsọ nke narị puku iri anọ na anọ ahụ. N’ụzọ ka kpọmkwem, ọ na-egosi igbe ọgbụgba ndụ ahụ, ya na ndị cherub na-ekpuchi ya na-ele Iwu Iri ahụ, mkpara Erọn nke pupụtara, na ite ọlaedo nke manna.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

Ndị cherub ndị na-ekpuchi bụ ndị mmụọ ozi, ma ndị mmụọ ozi na-anọchi anya ozi na onye ozi ahụ. Ozi ahụ nke bụ ozi alfa nke Levitikọs iri abụọ na atọ bụ Ụbọchị Izu Ike nke ụbọchị nke asaa, ma ozi omega bụ Ụbọchị Izu Ike nke afọ nke asaa. Ha abụọ bụ ozi, ma ha bụkwa ozi alfa na omega nke William Miller na ndị Millerite, ebe mmezu nke “ugboro asaa,” n’afọ 1798, bụ akara nke Ụbọchị Izu Ike nke afọ nke asaa, ma n’afọ 1844, Chineke duru ndị Ya banye n’Ebe Nsọ Kachasị Nsọ, ebe ha chọpụtara Ụbọchị Izu Ike nke ụbọchị nke asaa. Ụbọchị Izu Ike abụọ ahụ bụ nzukọ nsọ mbụ na nke ikpeazụ n’ime Levitikọs iri abụọ na atọ, ma oge Pentikọst dị n’etiti ha abụọ, dịka igbe ọgbụgba ndụ ahụ dịkwa n’etiti cherub abụọ ahụ na-ekpuchi.

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

A ga-atụ ụlọ nsọ ahụ, ma nke a gụnyekwara ịhapụ ogige dị n’èzí nke e nyere ndị mba ọzọ. N’oge ikpe iwu Sọnde, ikpe ụlọ nke Chineke na-akwụsị, ikpe ndị mba ọzọ amalite. Oge ndị mba ọzọ kwụsịrị n’afọ 1798, ná njedebe nke afọ 1,260, ma ná njedebe nke ụbọchị atọ na ọkara, (ihe nnọchianya nke 1,260) e nyere Jọn iwu ka ọ hapụ ogige dị n’èzí.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

E nyekwara m otu ahịhịa e ji atụ ihe nke yiri mkpara: mmụọ-ozi ahụ guzo, na-asị, Bilie, tụọ ụlọ nsọ nke Chineke, na ebe ịchụàjà, na ndị na-efe ofufe n’ime ya. Ma hapụ ogige ahụ nke dị n’èzí ụlọ nsọ, atụla ya; n’ihi na e nyere ya ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ọnwa iri anọ na abụọ. Mkpughe 11:1, 2.

The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

A ga-ahapụ ogige ahụ n’èzí, n’ihi na e nyere ya ndị mba ọzọ, ndị zọchara ya n’okpuru ụkwụ ruo ụbọchị atọ na ọkara, ma ọ bụ ọnwa iri anọ na abụọ.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Ha ga-ada n’ọnụ mma agha, a ga-ebukwa ha n’agha dọkpụrọ ha n’etiti mba niile: a ga-azọkwa Jerusalem ụkwụ site n’aka ndị mba ọzọ, ruo mgbe oge ndị mba ọzọ ga-ezu oke. Luk 21:24.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Oge ndị mba ọzọ mezuru na 1798, mgbe e meghere akwụkwọ Daniel.

“In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

“N’ụlọ nsọ dị na Jerusalem, mgbidi dị ala kewara ogige dị n’èzí site n’akụkụ ndị ọzọ niile nke ụlọ nsọ ahụ dị nsọ. N’elu mgbidi a, e nwere ihe odide n’asụsụ dị iche iche, na-ekwupụta na ọ dịghị onye ọbụla ma e wezụga ndị Juu ka a na-ekwe ka ha gafee ókè a. Ọ bụrụ na onye mba ọzọ eweere onwe ya banye n’ogige dị ime, ọ gaara emerụ ụlọ nsọ ahụ, a gaara ejikwa ndụ ya kwụọ ụgwọ ahụhụ ahụ. Ma Jisọs, onye malitere ụlọ nsọ ahụ na ọrụ ofufe ya, ji njikọ nke ọmịiko mmadụ dọtara ndị mba ọzọ bịakwute Ya, ebe amara Chineke Ya wetara ha nzọpụta ahụ nke ndị Juu jụrụ ajụ.” The Desire of Ages, 194.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

Ụbọchị 31 Disemba, 2023 mechiri ụbọchị amụma atọ na ọkara site n’ịda mba nke Julaị 18, 2020. Afọ atọ na ọkara ahụ na-egosi na a ga-emeghe ozi amụma n’oge ahụ, nakwa na oge ndị mba ọzọ emezuola, wee kwụsị n’ịtụ ụlọ nsọ ahụ na ndị na-efe ofufe nọ n’ime ya. N’oge iwu Sọnde, nke n’oge Pentikọst bụ Ụbọchị Pentikọst, ikpe na-agafere ndị mba ọzọ. Mgbe anyị kwụsịrị oge ndị mba ọzọ n’ịtụ ụlọ nsọ nke narị puku iri anọ na anọ, anyị na-achọpụta na site na 31 Disemba, 2023 ruo n’iwu Sọnde bụ ụlọ nsọ ahụ.

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Àmà nke ụlọ nsọ ahụ bụ na a na-ewuli ya elu n’ụzọ abụọ; nke mbụ, a na-atọ ntọala ya, emesịa ka a mara ụlọ nsọ ahụ dị ka ihe e mechara mgbe nkume ntọala ahụ a jụrụ ajụ, n’ụzọ dị ịtụnanya, ghọrọ isi nkuku. A tọọrọ ntọala ahụ mgbe Izrel oge ochie si na Babilọn pụta n’akụkọ ihe mere eme nke iwu mbụ, e mezukwara ụlọ nsọ ahụ n’akụkọ ihe mere eme nke iwu nke abụọ, ma tupu iwu nke atọ. Nnwale ntọala ahụ mere na 2024, ma ugbu a anyị nọ na nnwale ụlọ nsọ ahụ. Nnwale ụlọ nsọ ahụ na-agwụ n’iwu nke atọ na nnwale litmus, nnwale ụlọ nsọ ahụ na-achọkwa ka ndị Chineke tụọ ụlọ nsọ ahụ.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

Ụlọ nsọ dị na Levitikọs iri abụọ na atọ ka e si n’ụbọchị Disemba 31, 2023 wulite ruo n’iwu ụbọchị Sọnde, ma n’ime akụkọ amụma ahụ a na-anọchi anya ule atọ ahụ nke na-eme mgbe niile mgbe a kpughere amụma. Nke ikpeazụ n’ime atọ ahụ bụ ule litmus, nke e ji nzukọ ogige Exeter nọchie anya. N’ọgbakọ ahụ, ị gara ma ọ bụ nzukọ ndị ahụ n’ụlọikwuu ebe Okenye Snow gosipụtara ozi ya banyere ezigbo Mkpu Etiti Ụra ugboro abụọ, ma ọ bụ ị gara nzukọ mmetụta uche na nke enweghị nguzozi n’ụlọikwuu Watertown. Mgbe nzukọ ndị ahụ kwụsịrị, ozi nke ezigbo Mkpu Etiti Ụra gara dịka ebili mmiri nke oke osimiri. Exeter bụ ule litmus ahụ, ule litmus ahụ na-anọchi anyachi.

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

Nzuko ọmụmụ n’ogige Exeter ka e ji mbata mmeri nke Kraịst n’ime Jerusalem gosi n’amụma, ma Lazarọs duru ịnyịnya ibu ahụ Jizọs nọkwasịrị. Ọnwụ Lazarọs bụ nkụda-mmụọ nke Julaị 18, 2020, ma ọ bụkwa ọrụ ebube kachasị elu nke Kraịst na “akara” nke ịdị nsọ Ya.

“Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

“Ọ bụrụ na Kraịst nọ n’ụlọ ndị ọrịa, Lazarọs agaraghị anwụ; n’ihi na Setan agaghị enwe ike ọ bụla n’ahụ ya. Ọnwụ agaraghị enwe ike ịtụpụ mgbọ ya n’ebe Lazarọs nọ n’ihu Onye na-enye ndụ. N’ihi ya Kraịst nọrọ n’ebe dị anya. O kwere ka onye iro jiri ike ya rụọ ọrụ, ka O wee chụghachi ya azụ dịka onye iro e meriri emeri. O kwere ka Lazarọs banye n’okpuru ọchịchị ọnwụ; ụmụnne nwanyị ahụ na-ata ahụhụ wee hụ ka a tọgbọrọ nwanne ha nwoke n’ili. Kraịst maara na ka ha na-ele ihu nwụrụ anwụ nke nwanne ha nwoke anya, a ga-anwale okwukwe ha n’ime Onye mgbapụta ha n’ụzọ siri ike. Ma Ọ maara na n’ihi ọgụ ahụ ha na-agabiga ugbu a, okwukwe ha ga-apụta ìhè site n’ike ka ukwuu karịa. O tara ahụhụ n’ime mgbu ọ bụla nke iru újú ahụ ha diri. Ọ hụrụ ha n’anya n’enweghị ibelata n’ihi na Ọ nọọrọ anya; ma Ọ maara na maka ha, maka Lazarọs, maka Onwe Ya, na maka ndị na-eso ụzọ Ya, a ghaghị inweta mmeri.”

“‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

“‘N’ihi unu,’ ‘ka unu we kwere.’ N’ebe ndị niile na-agbatị aka ha ka ha nwee ike inụ aka nduzi nke Chineke, oge nke nkụda mmụọ kasịnụ bụ oge enyemaka nke eluigwe nọ nso karịa. Ha ga-eleghachi azụ n’ekele n’ebe akụkụ kasị ọchịchịrị nke ụzọ ha dị. ‘Onyenwe anyị maara otú e si anapụta ndị nsọpụrụ Chineke,’ 2 Pita 2:9. N’ọnwale nile na ọnwụnwa nile Ọ ga-eme ka ha pụta, n’iji okwukwe siri ike karịa na ahụmịhe bara ụba karịa.”

“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, 528, 529.

“N’ịla oge ịbịakwute Lazarọs, Kraịst nwere ebumnuche ebere n’ebe ndị ahụ nọ ndị na-anabatabeghị Ya. Ọ nọrọ oge, ka site n’ịkpọlite Lazarọs n’ọnwụ Ọ wee nye ndị Ya ndị isiike n’isi, ndị na-ekweghị ekwe, ihe akaebe ọzọ na Ọ bụ n’ezie ‘mbilite n’ọnwụ, na ndụ.’ O sighị Ya ike ịhapụ olileanya nile banyere ndị mmadụ ahụ, ndị ogbenye, atụrụ na-awagharị awagharị nke ụlọ Izrel. Obi Ya na-agbaji n’ihi enweghị nchegharị ha. N’ebere Ya O kpebiri inye ha otu ihe akaebe ọzọ na Ọ bụ Onye Na-eweghachi, Onye naanị Ya pụrụ ime ka ndụ na anwụghị anwụ pụta ìhè. Nke a ga-abụ ihe akaebe ndị nchụàjà agaghị enwe ike ịkọwahie. Nke a bụ ihe kpatara igbu oge Ya n’ịga Betani. Ọrụ ebube a kasị elu, ịkpọlite Lazarọs, ga-abụ ịtinye akara Chineke n’ọrụ Ya na n’ihe Ọ na-ekwupụta banyere ịbụ Chi.” The Desire of Ages, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Mbata ahụ nke mmeri malitere site n’ịtọghe ịnyịnya ibu ka Kraịst nọrọkwasị ya.

And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

Mgbe ha bịaruru nso Jerusalem, ma rute Betfage, n’ugwu Oliv, mgbe ahụ Jisọs zigara ụmụ-azụ abụọ, sị ha, Gaanụ n’obodo nta ahụ nke dị n’ihu unu, ozugbo unu ga-ahụ ịnyịnya ibu e kegidere, na nwa ya nọnyere ya: tọpụnụ ha, kpọtaranụ m ha. Ma ọ bụrụ na onye ọbụla asị unu ihe ọbụla, unu ga-asị, Onyenwe anyị chọrọ ha; ozugbo ahụkwa ọ ga-ezite ha. E mere ihe ndị a niile, ka e wee mezuo ihe e kwuru site n’ọnụ onye-amụma, sị, Gwanụ ada Zayọn, Lee, Eze gị na-abịakwute gị, dị umeala n’obi, nọkwasị n’ịnyịnya ibu, na n’elu nwa ịnyịnya ibu, nwa nke ịnyịnya ibu. Ndị na-eso ụzọ ya wee gawa, mee dịka Jisọs nyere ha iwu. Matiu 21:1–6.

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Ozi Mkpu Abalị jikọtara na ozi nke mmụọ ozi nke abụọ nke bịara n’oge ndakpọ olileanya mbụ. N’oge Kraịst, ndakpọ olileanya ahụ bụ ọnwụ Lazarọs, ma n’ebe ndị Millerite nọ, ọ bụ amụma 1843 nke dara ada, nke rutere n’ụbọchị Eprel 19, 1844. Ndakpọ olileanya abụọ ahụ na-anọchi anya Julaị 18, 2020.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

N’oge Pentikọst nke Levitikọs iri abụọ na atọ nọchiri anya, a na-anọchi ule litmus anya site n’akara ụzọ atọ nke emume opi, nrịgo Kraịst n’eluigwe, na Ụbọchị Mkpuchi Mmehie. Nzọụkwụ atọ ahụ nọchiri anya ule litmus ahụ n’ihe metụtara ule abụọ mbụ nke ntọala na ụlọ nsọ. Nzọụkwụ atọ ahụ na-abịa ụbọchị ise tupu iwu Sọnde nke Pentikọst ma nọchite anya ibuli puku mmadụ narị otu na iri anọ na anọ ahụ elu dịka ọkọlọtọ. Ọ bụrụ na ha agafe ule litmus ahụ, a ga-ebuli ha elu; ọ bụrụ na ha agafeeghị ya, a ga-efusi ha site na windo dị na nrọ Miller.

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

Nzọụkwụ nke atọ nke ịkachi akara ahụ bụ Ụbọchị Mkpuchi Mmehie, ọ na-anọchikwa anya ihichapụ mmehie. Nzọụkwụ nke abụọ bụ ibuli onyinye nke Malakaị, nke ndị Livaị, elu, ma nzọụkwụ nke mbụ bụ ozi nke opi ndị ahụ. Ebe ọ bụ na afọ 1844, ụmụ mmadụ anọwo na-ebi n’akụkọ ihe mere eme nke ịfụ opi nke asaa. Ozi nke mpụta nke opi nke asaa bụ ozi nke ahuhu nke atọ nke Alakụba, ma ozi nke ime nke opi nke asaa bụ ọrụ Kraịst nke ijikọta Chi Ya na mmadụ nke otu narị puku iri anọ na anọ.

We will continue in the next article.

Anyi ga-aga n’ihu n’isiokwu na-esonụ.

“In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

“N’akwụkwọ ndị amụma ka a na-egosi ihe nlereanya ndị nke, ọ bụ ezie na isi awọ agadi ekpuchiela ha, ha na-apụta n’ihu anyị n’ọhụrụ na n’ike nke mkpughe ọhụrụ. Site n’okwukwe ka anyị ji aghọta na e chebere akụkọ ndị a banyere otu Chineke siri mesoo ndị Ya n’oge ndị gara aga, ka anyị wee nwee ike ịmata ihe mmụta Chineke chọrọ ịkụziri anyị site n’ahụmahụ nke ụbọchị ndị a.”

“Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

“Ebe anyị na-ebi, dịka anyị dị, n’oge na-enweghị ịdị mkpa ala karịa nke dị nnọọ tupu ọbịbịa nke ugboro abụọ nke Kraịst, anyị kwesịrị ịkpachapụ anya pụrụ iche ka anyị zere imehie ihe yiri nke ndị Juu bi n’oge ọbịbịa mbụ nke Kraịst mere.

“Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

“Dị ka ndị ndú ndị Juu, ndị jiri nwayọọ nwayọọ chepụta usoro ofufe e debere n’usoro, nke e mere ka ịdị mkpa nke ihe ndị na-adịghị mkpa bawanye nke ukwu, ụfọdụ ndị mmadụ nọ ugbu a n’ihe ize ndụ nke ịhapụ ịhụ eziokwu ndị dị mkpa nke metụtara ọgbọ a, ma na-achọ ihe ndị ahụ nke dị ọhụụ, dị ijuanya, na-adọrọ adọrọ.

“There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

“Ọ dị mkpa ịnọgide na-elekọta ụkpụrụ ndị dị elu. A ghaghị ịkụziri ndị na-achọ ma na-akwado echiche efu ihe bụ eziokwu tupu ha anwa ịkụziri ndị ọzọ ihe. E kwesịghị ịchọ ozizi na nkwubi okwu ndị mmadụ chepụtara dị ka eziokwu.

“There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

“E nwere ọtụtụ ndị bụ ndị kwesiri ntụkwasị obi n’ihe gbasara ụkpụrụ dịka igwe, ndị a ga-enyere aka ma gọziekwa ha; n’ihi na ha na-akwa ákwá n’etiti ọnụ ụzọ ụlọ nsọ na ebe ịchụàjà, na-asị, ‘Chebere ndị nke gị, O Onyenwe anyị, enyefekwala ihe nketa gị ka ọ bụrụ ihe ịta ụta.’ Anyị aghaghị ikwe ka ụkpụrụ ntọala nke ozi mmụọ ozi nke atọ pụta ìhè nke ọma ma bụrụkwa ihe doro anya iche. Ogidi ukwu nke okwukwe anyị ga-eburu ibu niile a pụrụ itinye n’elu ha.”

“In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

“N’oge njehie a, nke nrọ ehihie na nrọ efu, anyị kwesịrị ịmụ ụkpụrụ mbụ nke ozizi Kraịst. Ka anyị gbalịsie ike inwe ike ikwu ya na onye-ozi ahụ sịrị, ‘Anyị esoghị akụkọ ifo a kpara n’ụzọ aghụghọ mgbe anyị mere ka unu mara ike na ọbịbịa nke Onyenwe anyị Jisọs Kraịst.’ Onyenwe anyị na-akpọ anyị ka anyị soro ụkpụrụ dị elu ma dị nsọ.”

“Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

“Eziokwu, eziokwu nke ugbu a, bụ ihe nile Okwu Chineke na-anọchi anya ya ka ọ bụrụ. Onye-nwe ga-achọ ka ndị Ya debe onwe ha pụọ n’ihe nile na-abụghị mkpa, pụọ n’ihe nile na-eduga n’ịdị omimi anwansi. Ka ndị a na-anwale ịbanye n’ozizi ndị efu, ndị a na-eche n’uche, mịpụta ogwe olulu ha nke ọma n’ime nkume ebe a na-egwupụta eziokwu nke eluigwe, ma nweta akụ ahụ nke pụtara ndụ ebighị ebi nye onye na-anata ya. N’Okwu ahụ ka e nwere eziokwu ndị kacha dị oké ọnụ ahịa. A ga-achọta ndị a site n’aka ndị ji obi ike mụọ ya; n’ihi na ndị mmụọ ozi nke eluigwe ga-edu nchọgharị ahụ.”

“Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

“N’izo aka n’ebe ndị ahụ bi ugbu a n’elu ụwa, Pọl kwuru, sị: ‘Oge ga-abịa mgbe ha na-agaghị anabata ozizi ziri ezi, kama dị ka agụụ ihe ọjọọ nke ha si dị, ha ga-achịkọbara onwe ha ndị nkụzi, ebe ntị ha na-achọ ihe a ga-agwa ha; ha ga-atụgharịkwa ntị ha pụọ n’eziokwu, a ga-eme ka ha laghachikwuru akụkọ ifo.’”

“How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

“Lee ihe dị mkpa nke ukwuu, lee kwa otú ọ na-akpalite mkpụrụ obi, bụ iwu ahụ Pọl nyere n’oge ọ na-ebu amụma banyere ndị na-agaghị anagide ezi ozizi: ‘Ya mere, ana m enye gị iwu n’ihu Chineke, na Onyenweanyị Jizọs Kraịst, onye ga-ekpe ndị dị ndụ na ndị nwụrụ anwụ ikpe n’oge ọbịbịa ya na alaeze ya: kwusaa okwu ahụ; dị njikere n’oge kwesịrị ekwesị na n’oge na-ekwesịghị ekwesị; baara mba, tua ụta, gbaa ume, jiri ndidi nile na ozizi mee ya.’”

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Ndị na-enwe mmekọrịta nsọ na Chineke na-eje ije n’ìhè nke Anyanwụ nke Ezi Omume. Ha adịghị emebi nsọpụrụ nke Onye Mgbapụta ha site n’imerụ ụzọ ha n’ihu Chineke. Ìhè nke eluigwe na-enwu n’elu ha. Ka ha na-eru nso na mmechi nke akụkọ ụwa a, ọmụma ha banyere Kraịst, na banyere amụma ndị metụtara ya, na-abawanye nke ukwuu. Ha bara uru na-enweghị nsọtụ n’anya Chineke; n’ihi na ha nọ n’otu na Ọkpara ya. Nye ha, okwu Chineke jupụtara n’ịma mma na ịdị n’anya nke karịrị akarị. Ha na-ahụ mkpa ọ dị. A na-ekpughe eziokwu nye ha. E ji ìhè dị nro yikwasị ozizi nke ịnwe mmadụ nke Kraịst. Ha na-ahụ na Akwụkwọ Nsọ bụ mkpịsị ugodi nke na-emeghe ihe omimi niile ma na-edozi ihe isi ike niile. Ndị jụrụ ịnata ìhè ma jee ije n’ìhè agaghị enwe ike ịghọta ihe omimi nke nsọpụrụ Chineke, ma ndị na-atụghị egwu iburu obe ma soro Jisọs, ga-ahụ ìhè n’ìhè Chineke.” The Southern Watchman, Eprel 4, 1905.