Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.

Site na Caesarea Filipai ruo Caesarea Maritima na-anọchi anya oge ahụ site n’elekere nke atọ ruo n’elekere nke itoolu, nke a na-ekewa n’elekere nke isii. Nkewa ahụ sitere na Caesarea ruo Caesarea bụ Ugwu Ntughari. Ugwu Ntughari ahụ na-eme ka ahịrị abụọ ọzọ daba n’akara ụzọ nke nzọụkwụ atọ nke na-ebute Iwu Ụka Pentikọst nke ụbọchị Sọnde ụbọchị ise tupu ya.

At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.

N’Ugwu ahụ, Chineke Nna kwuru okwu nke ugboro abụọ. Oge mbụ O kwuru okwu bụ n’oge baptizim Kraịst, oge ikpeazụ bụ ozugbo tupu obe.

Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.

Ugbu a ka mkpụrụ obi m na-enwe nsogbu; gịnịkwa ka m ga-ekwu? Nna, zoputa m n’oge awa a: ma ọ bụ n’ihi nke a ka m ji bịa ruo n’oge awa a. Nna, nye aha gị otuto. Mgbe ahụ, olu si n’eluigwe bịa, na-asị, Enyeworom ya otuto, ọzọkwa, aga m enye ya otuto ọzọ. Ya mere, ìgwè mmadụ ahụ ndị guzo nso, ma nụ ya, kwuru na ọ bụ égbè eluigwe dara: ndị ọzọ kwuru, Otu mmụọ-ozi gwara ya okwu. Jọn 12:27–29.

God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.

Chineke na-enye aha Ya otuto mgbe Ọ na-akara otu narị puku na puku iri anọ na anọ akara, ma dee aha Ya n’elu ha.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Onye na-emeri emeri ka M ga-eme ogidi n’ụlọ nsọ nke Chineke m, ọ gaghịkwa apụ ọzọ ma ọlị: M ga-edekwasịkwa ya aha nke Chineke m, na aha obodo nke Chineke m, nke bụ Jerusalem ọhụrụ ahụ, nke si n’eluigwe n’aka Chineke m na-abịa ala: M ga-edekwasịkwa ya aha ọhụrụ m. Onye nwere ntị, ya nụrụ ihe Mmụọ ahụ na-agwa chọọchị nile. Nkpughe 3:12, 13.

At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.

N’Ugwu Ntụgharị Ahụ, naanị Pita, Jemis na Jọn bụ ndị na-eso ụzọ nọ ebe ahụ, dịka ha nọkwa n’oge mbilite n’ọnwụ nke nwa nwanyị Jaias, na kwa ọzọ na Gethsemane. Gethsemane, dịka Nna ahụ kwuru okwu na Jọn iri na abụọ—bịara ozugbo tupu obe. Gethsemane pụtara “ebe a na-akụ mmanụ,” na-egosi ule mmanụ nke ụmụ agbọghọ na-amaghị nwoke ahụ. Gethsemane bụ “nsogbu ukwu” nke na-eweta mkpụrụ obi “ihu na ihu na ọnwụ,” ụmụ agbọghọ na-amaghị nwoke ndị amamihe na-agafe ule ahụ, n’ihi na n’ule nke abụọ nke ụlọ nsọ ha bịara ihu na ihu na ndụ, dịka Jisọs kuziri “ihu na ihu” ụbọchị iri atọ.

The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.

Oge mbụ Nna kwuru okwu bụ n’oge baptizim Kraịst, oge mbụkwa O ji naanị Pita, Jems na Jọn kpọrọ iche bụ mgbe e mere ka ada Jaeọs dị afọ iri na abụọ bilie n’ọnwụ. Mbilite n’ọnwụ nke nwa agbọghọ ahụ na-amaghị nwoke, dị afọ iri na abụọ, kwekọrọ n’oge baptizim Kraịst, nke na-anọchi anya ike nke mbilite n’ọnwụ. Mbilite n’ọnwụ nke ada Jaeọs kwekọrọ n’oge baptizim Kraịst na Sisaria Filipai. Getsemani na nkụda mmụọ Kraịst nwere mgbe Nna kwuru okwu tupu obe kwekọrọ na Sisaria Maritima.

Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.

N’ahịrị n’elu ahịrị, Pita na-anọchi anya otu narị na puku iri anọ na anọ ndị ahụ a kara akara na Caesarea Philippi, mgbe a gbanwere aha Saimọn Bà-Jona ka ọ bụrụ Pita. Ozugbo e kàrà ya akara na Panium, bụ́ Caesarea Philippi, Pita gara n’oge awa nke isii n’elu Ugwu ahụ, ebe e buliri ya elu dịka ọkọlọtọ ka ọ na-aga n’ihu ịza ọkpụkpọ Kọnẹliọs na Caesarea Maritima. Na Caesarea Philippi Pita hapụrụ nzukọ ogige Exeter ahụ n’aka na o nwere akara Chineke na ozi nke Mkpu Etiti Abalị ka o kpọsaa. Ozi banyere Islam, dịka emume opi dị iche iche na-anọchi anya ya, na-ebuga Pita n’ihu ruo Caesarea n’akụkụ osimiri. Ozi banyere Islam na-ebuli Pita elu ka ụwa hụ ya, n’ihi na Pita ebuworị amụma banyere ọbịbịa amụma nke Islam tupu emume opi ahụ eruo.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Lee, aga m ezitere unu Ịlaịja onye-amụma tupu ọbịbịa ụbọchị ukwu ahụ na nke dị egwu nke Onyenwe anyị: Ọ ga-eme ka obi ndị nna laghachikwute ụmụ ha, meekwa ka obi ụmụ ahụ laghachikwute ndị nna ha; ka m ghara ịbịa tie ụwa ihe ọnụ. Malakaị 4:5, 6.

Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.

N’ahịrị n’ahịrị, ozi Ịlaịja bụ ozi e hibere n’elu ime ka ndị nna dịrị n’otu na ụmụ ha. Ịlaịja bụ Nna Miller, onye na-anọchi anya ụmụ ya. Puku narị anọ na iri anọ na anọ bụ ụmụ William Miller, ma ime ka obi Miller tụgharịa n’ebe ụmụ ya nọ bụ ime ka akụkọ Millerite kwekọọ na akụkọ Ịlaịja, nakwa Jọn Baptist kwekọọ na onye ozi a jikọtara na puku narị anọ na iri anọ na anọ ahụ. Otu akụkụ nke ime ka ahịrị anọ ndị a kwekọọ bụ na, n’akụkọ ule nke ọ bụla nke Ịlaịja, Jọn na Miller, naanị ozi nke eziokwu dị ugbu a—bụ ozi ahụ nke bịara site n’aka onye ozi ahụ.

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 17:1.

Elaịja, onye Tishbe, onye sitere n’etiti ndị bi na Gilead, sịrị Ehab, Dị ka Jehova, Chineke nke Izrel, onye m na-eguzo n’ihu ya, dị ndụ, agaghị enwe igirigi ma ọ bụ mmiri ozuzo n’afọ ndị a, ma e wezụga dịka okwu m si dị. 1 Ndị Eze 17:1.

Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.

Nwannaanyị White kwuru ya nke ọma na ndị na-anabataghị ozi Jọn, onye Jisọs kpọrọ Ịlaịja, agaghị erite uru n’ozizi Jisọs; ọ kọwakwara kwa na ndị jụrụ ozi Miller, nke a na-anọchi anya ya dịka ozi mmụọ ozi mbụ, enweghị ike irite uru n’ozi mmụọ ozi nke abụọ. Ihe sooro nkwupụta Ịlaịja na mmiri ozuzo ga-abịa naanị n’iwu ya, bụ ule ikpeazụ nke gụnyere iwu ahụ ka a họrọ n’etiti ozi Ịlaịja na ozi Bel. Akara amụma nke “rue ole mgbe” na-eme ka Ugwu Kamel nke Ịlaịja kwekọọ na iwu Sọnde.

So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.

Ya mere, Ehab zipụrụ ozi n’ebe ụmụ Izrel niile nọ, chikọtakwa ndị amụma ahụ ọnụ n’Ugwu Kamel. Elaija wee bịakwute mmadụ niile, sị, Ruo ole mgbe ka unu ga-anọ na-agbagharị n’etiti echiche abụọ? Ọ bụrụ na Jehova bụ Chineke, soro ya; ma ọ bụrụ na ọ bụ Beal, soro ya. Ma ndị ahụ azaghị ya ọbụna otu okwu. Elaija wee sị ndị mmadụ ahụ, Ọ bụ naanị m, ọbụna naanị m, fọdụrụ dịka onye-amụma Jehova; ma ndị amụma Beal dị narị anọ na iri ise. Ya mere, ka ha nye anyị ehi nwoke abụọ; ka ha họrọ otu ehi nwoke maka onwe ha, bee ya n’ibe, tọkwasị ya n’elu nkụ, ma ghara itinye ọkụ n’okpuru ya; m onwe m ga-akwadebe nke ọzọ, tọkwasịkwa ya n’elu nkụ, ma ghara itinye ọkụ n’okpuru ya. Unu kpọkuonụ aha chi unu, m ga-akpọkuokwa aha Jehova; Chineke nke ga-eji ọkụ zaa, ya bụrụ Chineke. Ndị mmadụ niile wee zaa, sị, Okwu a dị mma. 1 Ndị Eze 18:20–24.

The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.

Ọnwụnwa nke Kamel bụ ịhọrọ n’etiti ozi abụọ. Ọ bụ ọnwụnwa n’etiti amụma eziokwu na amụma ụgha, nakwa n’etiti onyeozi Elaija na ndị amụma ndị nọ ọdụ na tebụl Jezebel. Ọ gbasara onyeozi ahụ na ozi ahụ. N’afọ 1844, e megharịrị Kamel ka Onyenwe anyị wetara ọnwụnwa nke gosipụtara Miller dịka onye amụma eziokwu, ma gosipụtakwa ozi Miller dịka igirigi na mmiri ozuzo. E gosipụtara ọdịiche dị n’etiti onye amụma eziokwu na ozi eziokwu, n’ịtụnyere ya na onye amụma ụgha na ozi ụgha, na nzukọ ọmụma ụlọikwuu nke Exeter site n’ụlọikwuu Exeter na ụlọikwuu nke ìgwè Watertown. Ụlọikwuu abụọ na-anọchi anya eziokwu n’ịtụnyere ya na ụgha. A na-akọwapụta ọdịiche e mere na Kamel na akụkọ ihe mere eme nke 1844 na Sesarea Filipi, mgbe e mechiri Pita akara ma bulie ya n’ugwu ahụ dịka ọkọlọtọ. E buliri ya elu n’ihi na o kwusiri ike na ozi ya bụ naanị ezi ozi nke mmiri ozuzo ikpeazụ. E buliri ya elu mgbe amụma ya mezuru.

The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.

Ememme opi-ụda bụ nke atọ na ule-nlele n’oge Pentikọst, ma tupu ule-nlele ahụ, Pita na-akọwapụta na a ga-atọhapụ Alakụba iji gosi mmalite nke ikwusa Mkpu Etiti Abalị. Mmezu amụma bụ ihe kpatara nkewa dị n’etiti ndị Millerite na ndị Protestant, ndị na-anọchi anya ndị nke ọgbụgba ndụ mbụ bụ́ ndị a na-agafere agafe. Elaịja n’onwe ya gburu ndị amụma ụgha, ozugbo e gosipụtara ọdịiche dị n’etiti eziokwu na ụgha. A na-eme ọdịiche ahụ n’ememme opi-ụda, mgbe amụma banyere Alakụba mezuru.

The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.

Mkpu N’etiti Abalị nke akụkọ ihe mere eme ndị Millerite bụ amụma e mere nke e mechara dozie ma mezuokwa ya n’azụ. E mezuru ya n’ụbọchị Ọktoba 22, 1844, ebe nghọta mbụ Miller banyere Mkpu N’etiti Abalị bụ afọ 1843. Samuel Snow na-anọchi anya mmezi nke ozi ahụ, ozi ya wee bụrụ nke a maara dị ka ozi Mkpu N’etiti Abalị “eziokwu.”

1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.

Afọ 1844 bụ ihe atụ nke ọdịiche dị n’etiti ozi Miller na ozi ndị Protestant. N’ime usoro nnwale ahụ, Miller gburu ndị Protestant, ha wee bụrụ Protestantism dapụrụ n’ezi okwukwe, ụmụnwaanyị Rome, ndị nchụàjà Jezebel. E gosipụtara ọdịiche ahụ site n’ịnabata ma ọ bụ ịjụ ozi amụma ahụ. N’aka Jọn na Miller, ozi amụma ahụ kpughere ozi ụgha nke ndị mbụ nke ọgbụgba ndụ, bụ ndị a na-agafe. Ozi Ịlaịja kwuru na mmiri agaghị ezo ma e wezụga n’okwu ya, ma mgbe afọ atọ na ọkara gasịrị, a ga-eme ka nnwale nke nkwupụta ahụ pụta ìhè.

And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.

O wee ruo, mb͕e Ehab huru Elaija, Ehab siri ya, Ọ̀ bu gị ka ị na-enye Izrel nsogbu? Ọ zara, Asọtaghị m Izrel nsogbu; kama ọ bụ gị onwe gị na ụlọ nna gị, n’ihi na unu ahapụwo iwu nile nke Onyenwe anyị, ị esowokwa ndị Beal. Ugbu a kwa, zie ozi, kpọkọtakwa m Izrel nile n’ugwu Kamel, na ndị amụma Beal dị narị anọ na iri ise, na ndị amụma nke ọhịa nsọ dị narị anọ, ndị na-eri nri n’akụkụ tebụl Jezebel. 1 Ndị Eze 18:17–19.

The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.

E mere ka e si dị iche n’etiti ụgha na eziokwu—ma ọ bụ onye ozi ma ọ bụ ozi ahụ n’onwe ya—ka e mere n’ime usoro nnwale nke gụnyere ebubo e boro ma ozi ahụ ma onye ozi ahụ. Ọ bụ Elaịja ka e boro ebubo na ọ na-enye Izrel nsogbu, n’ihi na ozi ya egbochila mmiri ozuzo. A sị na mmiri ozuzo gara n’ihu na-ezo n’Izrel, a gaghị ebilite okwu ọ bụla banyere Elaịja. Okwu ahụ dabere n’amụma Elaịja, na mmezu ya n’ime afọ atọ na ọkara.

When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.

Mgbe Pita nọ n’ule nnwale nke Sisiaria Filipai, nke bụ oriri nke opi, nakwa ebe a tọhapụrụ ịnyịnya-ibu ahụ, a na-akara mmalite nke ozi Mkpu Etiti Abalị. Pita, dịka Ịlaịja, ka hụworo nkwenye nke amụma o buru, e gosikwara ọdịiche dị n’etiti eziokwu na ụgha ka mmadụ niile hụ. A na-anọchi nkwenye nke amụma ahụ anya site n’oriri nke opi—nke bụ ule nnwale ahụ. E ji ma 1840 ma 1844 kpọọ amụma ahụ ụdị, ebe a na-emezi amụma ma emesịa mezuo ya. Amụma e meziri nke Josiah Litch nyere mmụọ ozi mbụ ike na Ọgọst 11, 1840, a kpọzikwa amụma nke afọ 1843 nke Miller site n’aka Snow.

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“N’afọ 1840, mmezu amụma ọzọ pụrụ iche kpaliri mmasị sara mbara. Afọ abụọ tupu nke ahụ, Josiah Litch, otu n’ime ndị isi ozi ndị na-ekwusa ọbịbịa nke abụọ, bipụtara nkọwa nke Mkpughe 9, na-ebu amụma ọdịda nke Alaeze Ukwu Ottoman. Dị ka ngụkọta ya siri dị, a ga-akwatu ọchịchị a ... n’abalị iri na otu nke Ọgọstụ, 1840, mgbe a pụrụ ịtụ anya na a ga-agbaji ike ọchịchị Ottoman dị na Constantinople. Nke a kwa, ekwere m, a ga-achọpụta na ọ bụ otú ahụ ka ọ dị.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“N’oge ahụ a kpọmkwem e depụtara, Turkey, site n’aka ndị nnọchianya-ukwu ya, nabatara nchebe nke ike ndị jikọrọ aka nke Europe, ma si otú a tinye onwe ya n’okpuru ọchịchị mba ndị Kraịst. Ihe ahụ merenụ mezuru amụma ahụ kpọmkwem. Mgbe a matara ya, ìgwè mmadụ buru ibu kwenyesiri ike n’izi ezi nke ụkpụrụ nkọwa amụma nke Miller na ndị otu ya nakweere, e nyekwara ije Adventist nnukwu mkpali dị ịtụnanya. Ndị nwoke nwere ọgụgụ isi na ọnọdụ dị elu sonyeere Miller, ma n’ikwusa ma n’ịbipụta echiche ya, site n’afọ 1840 ruo 1844 ọrụ ahụ gbasara ngwa ngwa.” The Great Controversy, 334, 335.

The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.

Amụma Litch metụtara Alakụba, ma amụma Snow metụtara ọnụ ụzọ e mechiri emechi. Mgbe amụma Litch mezuru, a nabatara usoro nke guzobere ozi ahụ, ma ndị nabatara ozi ahụ “jikọtara onwe ha” na onye ozi ahụ. A ghọtara ma ozi ahụ ma onye ozi ahụ n’ime mmezu nke amụma ahụ. Amụma Litch metụtara Alakụba, ma amụma Snow metụtara ọnụ ụzọ e mechiri emechi.

“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

“Ahụrụ m ndị nke Chineke ka ha jupụtara n’ọṅụ n’olileanya, na-ele anya n’ịbịa nke Onyenwe ha. Ma Chineke kpebiri ịnwa ha. Aka Ya kpuchiri njehie dị n’ịgụkọta oge amụma ndị ahụ. Ndị na-ele anya n’ịbịa nke Onyenwe ha achọpụtaghị njehie a, ndị ikom kacha mmụta bụ́ ndị na-emegide oge ahụ ahụghịkwa ya. Chineke zubere ka ndị nke Ya zute nkụda mmụọ. Oge ahụ gafere, ndị ahụ e jiri ọṅụ n’olileanya na-ele anya Onye Nzọpụta ha wee bụrụ ndị juru n’ụjọ na mwute, ebe ndị ahụ na-ahụghị n’anya mpụta nke Jisọs, kama ha nabatara ozi ahụ n’ihi egwu, nwere obi ụtọ na Ọ bịaghị n’oge a tụrụ anya ya. Nkwupụta okwukwe ha emetụtaghị obi ma sachapụ ndụ. Ịgafe nke oge ahụ tụrụ nke ọma iji kpughee ụdị obi ndị dị otu a. Ha bụ ndị mbụ tụgharịrị ma kwara ndị ahụ na-eru uju ma daa mbà n’obi emo, bụ́ ndị hụrụ n’ezie n’anya mpụta nke Onye Nzọpụta ha. Ahụrụ m amamihe Chineke n’ịnwa ndị nke Ya na inye ha ule na-enyocha nke ọma, iji chọpụta ndị ga-alaghachi azụ ma pụọ n’oge ọnwụnwa.

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

“Jisọs na ìgwè ndị agha eluigwe nile ji ọmịiko na ịhụnanya lee ndị ahụ anya, bụ ndị jiri atụmanya dị ụtọ na-agụsi agụụ ike ịhụ Onye ahụ mkpụrụ obi ha hụrụ n’anya. Ndị mmụọ ozi nọ na-efegharị gburugburu ha, iji kwado ha n’oge ọnwụnwa ha. Ndị ahụ leghaara ịnata ozi nke eluigwe anya ka a hapụrụ n’ọchịchịrị, iwe Chineke wee gbaa ọkụ megide ha, n’ihi na ha achọghị ịnata ìhè ahụ nke O zitere ha site n’eluigwe. Ndị ahụ kwesịrị ntụkwasị obi ma nwee nkụda mmụọ, ndị na-apụghị ịghọta ihe mere Onyenwe ha ji abịaghị, ahapụghị ha n’ọchịchịrị. E duru ha ọzọ laghachi n’Akwụkwọ Nsọ ha ka ha nyochaa oge amụma dị iche iche. Aka nke Onyenwe anyị wepụrụ n’elu ọnụ ọgụgụ ndị ahụ, a kọwakwara njehie ahụ. Ha hụrụ na oge amụma ndị ahụ ruru n’afọ 1844, nakwa na otu ihe akaebe ahụ ha wetara iji gosi na oge amụma ndị ahụ mechiri n’afọ 1843, gosiri na ha ga-akwụsị n’afọ 1844. Ìhè sitere n’Okwu Chineke mụkwasịrị n’ọnọdụ ha, ha wee chọpụta oge ichere—‘Ọ bụ ezie na ọ [ọhụ ahụ] egbuo oge, chere ya.’ N’ịhụnanya ha nwere maka ọbịbịa Kraịst ozugbo, ha elegharala oge igbu oge nke ọhụ ahụ anya, nke e mere ka ọ gosi ndị ezi ndị na-eche nche. Ha nwekwara ọzọ otu kpọmkwem oge. Ma ahụrụ m na ọtụtụ n’ime ha enweghị ike isi n’elu nnukwu nkụda mmụọ ha bilie ka ha nweta ọkwa ahụ nke ịnụ ọkụ n’obi na ume ahụ nke kara akara okwukwe ha n’afọ 1843.”

“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

“Setan na ndị mmụọ ozi ya meriri ha, ndị ahụ na-anabataghị ozi ahụ wee kelee onwe ha n’ihi amamihe na nghọta ha nke na-ele anya n’ihu, n’ịjụ ịnabata aghụghọ ahụ, dịka ha kpọrọ ya. Ha aghọtaghị na ha na-ajụ ndụmọdụ Chineke megide onwe ha, nakwa na ha na Setan na ndị mmụọ ozi ya na-arụkọ ọrụ ime ka ndị Chineke, ndị nọ na-ebi ozi ahụ e si n’eluigwe zitere, nwee mgbagwoju anya.”

“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

“A na-emegbu ndị kwere na ozi a n’ime ụka dị iche iche. Ruo nwa oge, ndị na-achọghị ịnara ozi ahụ ka ụjọ jidere, nke mere ka ha ghara imepụta n’èzí echiche nke obi ha; ma ịgafe oge ahụ kpughere ezi mmetụta ha. Ha chọrọ ime ka akaebe ahụ daa jụụ, nke ndị na-eche ka a manyere iburu, na oge amụma ahụ gbatịrị ruo n’afọ 1844. N’ịdị doo anya, ndị kwere ekwe kọwara njehie ha ma nye ihe kpatara ha ji atụ anya Onyenwe anyị n’afọ 1844. Ndị na-emegide ha enweghị ike iweta arụmụka ọbụla megide ihe kpatara ndị e nyere nke dị ike. Ma iwe nke ụka dị iche iche mụbara; ha kpebisiri ike na ha agaghị ege ihe akaebe ntị, nakwa na ha ga-emechi akaebe ahụ n’èzí ụka, ka ndị ọzọ ghara ịnụ ya. Ndị na-amaghị ama ịnọchiere ndị ọzọ ìhè ahụ Chineke nyere ha, ka a chụpụrụ n’ime ụka; ma Jisọs nọnyere ha, ha wee jupụta n’ọṅụ n’ìhè nke ihu Ya. A kwadebere ha ịnata ozi nke mmụọ ozi nke abụọ.” Early Writings, 235–237.

Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.

Pita nọchiri anya puku mmadụ narị otu na iri anọ na anọ ndị, dị ka Litch, na-eweta amụma edoziri nke ọma gbasara Alakụba na njedebe nke otu alaeze; ma dịkwa ka Snow, Pita na-ewetakwa amụma edoziri nke ọma banyere ụzọ emechiri emechi. Ozi Litch banyere ahụhụ nke abụọ nke Alakụba bụ amụma nke dị n’èzí, ebe ụzọ emechiri emechi nke Snow bụ amụma nke dị n’ime. N’aka Snow, ọrụ ahụ bidoro mgbe Onyenwe anyị wepụrụ aka Ya n’ọnụọgụgụ ndị ahụ, ma n’oge ahụ ka a hụrụ na otu ihe àmà ahụ nke e cheburu na mbụ na ọ na-egosi 1843, n’eziokwu na-egosi Ọktoba 22, 1844. N’aka Litch, ọ bụ mgbakọ nke, mgbe e mezuru ya, wetara mmụọ ozi nke Mkpughe iri ka o bịa guzoro n’elu ụwa na n’elu oké osimiri.

The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?

Eziokwu ahụ bụ na Litch gbakọrọ amụma ya ọzọ ụbọchị iri tupu mmezu ya na-akọwa ọrụ nke imezi amụma e buru ụzọ kwuo dị ka ule. Ọ bụ n’eziokwu na mbido ya n’afọ 1840 na njedebe ya n’afọ 1844 bụ n’eziokwu ihe nnọchianya amụma nke amụma e gbakọrọ ọzọ ka ọ bụrụ ezigbo Mkpu Etiti Abalị? Ọ̀ bụ n’eziokwu na alpha na omega nke akụkọ ihe mere eme nke ndị Millerite, nke kwụsịrị n’ịkpọsa Mkpu Etiti Abalị, na-anọchi anya n’ezie njirimara amụma nke ezigbo Mkpu Etiti Abalị nke puku narị na iri anọ na anọ ahụ?

In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.

N’oge abụọ ahụ e kwusara amụma e doziri emezighị, a gosipụtara esemokwu megide ozi ndị Millerite, n’ihi na ozi ahụ kpasuru ndị mmadụ iwe. Mgbe Pita guzoro na Caesarea Philippi, e nwere esemokwu banyere ozi ahụ nke malitere tupu Caesarea Philippi, n’ihi na ọ bụ mmezu ahụ na-akwado na ọ bụ nanị n’okwu Pita ka ozi mmiri ozuzo ahụ ga-adaba. Caesarea Philippi bụ ememme opi, nke kwekọrọ na Kraịst iziga ndị na-eso ụzọ ya abụọ, ndị na-anọchi anya mmụọ ozi nke abụọ, ka ha tọpụ ịnyịnya ibu nke Islam. Ịtọpụ ịnyịnya ibu nke Islam na-ekwupụta mmalite nke ozi Mkpu Etiti Abalị na nzukọ ogige Exeter, n’ihi na mgbe Samuel Snow bịarutere n’elu ịnyịnya otu ụbọchị n’azụ oge, n’August 13, ebe ọ gbuola oge kama ịbịa n’ụbọchị mmeghe, ọ na-akara njedebe nke oge ichere ahụ na mmalite nke ozi ahụ a ga-eburu dị ka ebili mmiri ukwu mgbe nzukọ ahụ kwụsịrị n’abalị iri na asaa.

The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.

Esemokwu nke akụkọ ihe mere eme nke ndị Millerite, ebubo eze Ehab na nguzogide nke ndị Juu na-achọ ịrụ ụka mgbe Kraịst batara na Jerusalem, ha niile na-akọwapụta esemokwu nke na-eru na mmechi ya n’oriri nke opi, mgbe a tọpụsịrị ịnyịnya ibu ahụ. Ntọpụ nke ịnyịnya ibu ahụ bụ nkwenye nke amụma nke na-akọwapụta ụzọ e mechiri emechi n’elu Adventism na mmalite ya na Caesarea Philippi, na ụzọ e mechiri emechi na njedebe nke oge ahụ na Caesarea Maritima. Ịnyịnya ibu ahụ bụ akara nke Islam nke ahụhụ nke atọ nke na-eti United States, tinyere Nashville, Tennessee. Amụma dara ada nke July 18, 2020, ugbu a ka a na-agbazi nwayọ nwayọ ka Onyenwe anyị na-ewepụ aka Ya, ma na-emepe akara nke mkpughe nke Jisọs Kraịst. Mmepe akara ahụ malitere n’ọzara na July nke afọ 2023.

The vision of Daniel Eleven

Ọhụụ Daniel nke Iri na Otu

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.

Emume opi na-anọchi anya opi nke asaa, nke bụ ahụhụ nke atọ, nke bụ Islam. Opi bụ ozi ịdọ aka ná ntị gbasara agha si n’èzí, ma a pụkwara ịghọta ya dịka oku si n’ime bịa maka nzukọ nsọ. Dịka ule nnwale nke na-amalite mgbe ụbọchị iri atọ nke ule ụlọ nsọ nke abụọ gwụchara, ọ bụ ma ozi si n’èzí ma ozi si n’ime. Ule ntọala mbụ bịara n’oge opupu ihe ubi nke afọ 2024 site n’ọhụụ si n’èzí nke onye-emegide Kraịst dịka e gosiri ya na Daniel 11:14.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Ma n’oge ndị ahụ, ọtụtụ ga-ebili imegide eze nke ndịda: ndị ohi nke ndị gị kwa ga-ebuli onwe ha elu iji mezuo ọhụ; ma ha ga-ada. Daniel 11:14.

The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.

Amaokwu gara aga webatara Panium, ma àmà Panium na-aga n’ihu ruo n’amaokwu nke iri na ise.

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

N’ihi na eze nke ugwu ga-alọghachi, ọ ga-akpọkọta ìgwè mmadụ buru ibu karịa nke mbụ, ma n’ezie ọ ga-abịa mgbe afọ ụfọdụ gafesịrị ya na nnukwu agha na nnukwu akụ. Daniel 11:13.

The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.

Eze nke ugwu n’amaokwu iri ruo iri na ise bụ ike nnọchi anya nke papacy, onye Ronald Reagan nọchiri anya ya n’amaokwu iri mgbe e wepụrụ mgbidi nke ákwà mgbochi ígwè, dịka e gosiri ya n’ụdị site n’ọdịda nke Mgbidi Berlin na Nọvemba 9, 1989. Amaokwu iri na isii na-akara iwepụ mgbidi nkewa dị n’etiti ụka na ọchịchị n’iwu ụbọchị Sọnde. Amaokwu iri na otu na iri na abụọ na-anọchi anya agha Ukraine nke malitere na 2014, ma amaokwu iri na atọ na-akọwapụta ntuli aka nke 2024, mgbe Trump, onyeisiala nke asatọ kemgbe Reagan, onye bụkwa onyeisiala nke asatọ nke sitere n’ime ndịisiala asaa gara aga, “na-alọghachi” n’ike ka ukwuu, n’ihi na mgbe ọ lọghachiri, ọ “ga-ebupụta ìgwè mmadụ ka ukwuu karịa nke mbụ, ọ ga-abịakwa n’ezie mgbe afọ ụfọdụ gasịrị.” “Afọ ụfọdụ” ahụ bụ afọ anọ nke Joe Biden.

After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.

Mgbe 2024 gasịrị, n’ịkwado amaokwu nke iri na atọ, Rome ga-etinye onwe ya n’akụkọ ihe-amụma nke Panium. N’ụbọchị Mee 8, 2025, a họpụtara poopu mbụ sitere n’ala ebube ime mmụọ, ma ọ họọrọ aha Leo, nke na-eburu n’ime ya ọtụtụ àgwà amụma dị mkpa nke ukwuu. Mgbe ahụ, n’amaokwu nke iri na ise, a na-abanye n’agha ahụ.

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

Ya mere, eze nke ugwu ga-abịa, kụkọta ugwu agha, werekwa obodo ndị e wusiri ike nke ukwuu: ogwe aka nke ndịda agaghị enwe ike iguzogide ya, ọbụnadị ndị agha ya a họpụtara; agaghịkwa enwe ike ọbụla iguzogide ya. Daniel 11:15.

The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.

Agha Panium na-amalite n’amaokwu nke iri na ise, anụ ọhịa nke ụwa ahụ nke Donald Trump nọchiri anya ya ga-emeri alaeze nke ndịda. Eze nke ndịda n’amaokwu nke iri na otu malitere agha megide Ukraine, ike nnọchi anya nke papacy, onye ike nnọchi anya nke papacy nke amaokwu nke iri kwadoro ma kwụọ ụgwọ ya—United States. Eze nke ndịda ga-enwe mmeri n’agha Raphia, ma n’oge sochirinụ nke mmeri ahụ, ndakpọ na-aga n’ihu nke a na-ejikọ mgbe niile na ọnwụ alaeze dragọn nke ndịda, na-ahapụ eze nke ndịda n’ọnọdụ adịghị ike nke ukwuu ka eze nke ugwu na-alọghachi, sie ike karịa mgbe ọ bụla ọzọ, ma na-akwadebe maka agha Panium. Russia na Putin bụ eze nke ndịda mgbe United States bidoro Agha Ukraine n’afọ 2014. N’afọ 2022 mwakpo ahụ malitere, ọbara amalitekwa ịsọ. N’afọ 2024 eze nke ugwu laghachiri.

Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.

Pita nọ na Sisia Filipa, nke bụ mmalite nke ikwusa ozi nke Mkpu Etiti Abalị. Pita, dịka Ịlaịja na ndị Millerait dịka Litch na Snow nọchiri anya ha, ebuburu ụzọ kwupụta amụma banyere ụzọ e mechiri emechi na Islam. Mmezu ya na-akọwapụta ọdịiche dị n’etiti ozi mmiri ikpeazụ nke eziokwu na nke ụgha, na ndị ozi eziokwu na ndị ụgha. Ozi Pita bụ ozi Nashville na Islam nke a doziri, ma mgbe ọ guzo na Sisia Filipa, ọ guzo na Panium, agha nke na-eduga n’iwu ụbọchị Sọnde nke amaokwu nke iri na isii. Mmezu nke amụma Pita na-akọwapụta mmalite nke ikwusa Mkpu Etiti Abalị, mgbe a tọhapụrụ Islam, nke bụkwa, ahịrị n’elu ahịrị, mgbe agha Panium bịarutere.

The Vision of Daniel ten

Ọhụ Daniel iri

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.

Oriri opi na-anọchi anya opi nke asaa, nke bụ ahuhu nke atọ, nke bụ Alakụba. Opi bụ ozi ịdọ aka ná ntị, bụrụkwa oku a na-akpọ ka e nwee nzukọ nsọ. Ọzọkwa, ọ bụkwa ule nnwale doro anya nke na-amalite mgbe ụbọchị iri atọ nke ule ụlọ nsọ nke abụọ gachara. Ọhụụ nnwale mpụga mbụ, nke bụ isi ntọala, banyere onye na-emegide Kraịst bịara n’oge opupu ihe ubi nke afọ 2024, ma ọhụụ nnwale ime nke abụọ banyere Kraịst, dịka e gosiri ya na Daniel 10, bịara n’afọ 2026.

Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

Mgbe ahụ, eweliri m anya m elu, lee, ma hụ otu nwoke yi uwe ákwà ọcha ọcha, onye e ji ọla-edo ọma nke Uphaz kee n'úkwù ya: Ahụ́ ya dịkwa ka nkume beril, ihu ya dịkwa ka ọdịdị àmụ̀mà, anya ya dịkwa ka oriọna ọkụ, ogwe aka ya na ụkwụ ya dịkwa ka ọla kọpa a hichapụrụ nke ọma n'ịcha ya, olu okwu ya dịkwa ka olu nke igwe mmadụ.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

Mụ onwe m, Daniel, naanị m hụrụ ọhụụ ahụ; n’ihi na ndị ikom ndị so m ahụghị ọhụụ ahụ; ma oké ịma jijiji dakwasịrị ha, nke mere ka ha gbapụ zoo onwe ha.

Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

Ya mere, a hapụrụ m naanị m, m wee hụ nnukwu ọhụụ a, ọ nweghịkwa ike fọdụrụ n’ime m; n’ihi na mma m gbanwere n’ime m ghọọ ire ure, enweghịkwa m ike ọ bụla fọdụrụ.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

Ma anụrụ m olu okwu ya; ma mgbe m nụrụ olu okwu ya, mgbe ahụ, aradara m n’ụra miri emi n’ihu m, ihu m dịkwa n’ala.

And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

Ma, le, otu aka metụrụ m aka, nke mere ka m guzoro n’ikpere m abụọ na n’elu ọbụ aka m abụọ. O wee sị m, O Daniel, nwoke a hụrụ n’anya nke ukwuu, ghọta okwu ndị m na-agwa gị, guzoziekwa n’ụkwụ gị: n’ihi na ọ bụ gị ka e zitewo m ugbu a. Ma mgbe o kwuchara okwu a nye m, m guzoro, na-ama jijiji. O wee sị m, Atụla egwu, Daniel: n’ihi na site n’ụbọchị mbụ i tinyere obi gị n’ịghọta ihe, na n’ịdọ onwe gị n’ala n’ihu Chineke gị, a nụrụ okwu gị, abịakwakwa m n’ihi okwu gị. Ma onye-isi nke alaeze Peshia guzogidere m ụbọchị iri abụọ na otu: ma, le, Maikel, otu n’ime ndị-isi ukwu ahụ, bịara inyere m aka; m wee nọgide ebe ahụ n’etiti ndị eze Peshia. Ugbu a abịawo m ime ka ị ghọta ihe ga-adakwasị ndị gị n’ụbọchị ikpeazụ: n’ihi na ọhụ a ka bụkwa nke ọtụtụ ụbọchị ka na-abịa. Ma mgbe o gwara m okwu ndị dị otu a, m chegharịrị ihu m n’ala, m wee bụrụ onye ogbi.

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

Ma, lee, otu onye yiri oyiyi nke ụmụ mmadụ metụrụ egbugbere ọnụ m aka: mgbe ahụ ka m meghere ọnụ m, kwuo okwu, sị onye ahụ nke guzo n’ihu m, O onyenwe m, site n’ọhụụ a, ihe mgbu m alaghachikwutewo m, enweghịkwa m ike ọ bụla fọdụrụ. N’ihi na kedu ka ohu nke onyenwe m a ga-esi gwa onyenwe m a okwu? n’ihi na, banyere m, ozugbo ahụ ike ọ bụla apụwo n’ime m, ọbụnadị ume adịghịkwa fọdụrụ n’ime m.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.

Mgbe ahụ, otu onye ọzọ bịakwara, metụkwa m aka, onye ịdị ya ka nke mmadụ, ọ mekwaara m ike. O wee sị, Gị nwoke a hụrụ n’anya nke ukwuu, atụla egwu; udo dịrị gị; sie ike, ee, sie ike. Ma mgbe o kwuworo okwu ahụ n’ebe m nọ, e mere m ka m sie ike, m wee sị, Ka Onyenwe m kwuo okwu; n’ihi na i meela ka m sie ike. Daniel 10:5–19.

Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.

Daniel n’ụbọchị nke iri abụọ na abụọ, hụrụ ọhụụ nke Nnukwu Onye Nchụàjà nke eluigwe n’ụbọchị ikpeazụ. Ọhụụ nke Rom nke na-eme ka ọhụụ ahụ guzosie ike bụ ule ntọala na ule alfa nke afọ 2024, ma ọhụụ nke Kraịst bụ ule nke ụlọ nsọ. Ọ na-emepụta nkewa nke òtù ahụ nke na-agbapụ n’ihu Daniel ma zoo onwe ha. Òtù ahụ na-ezo n’okpuru ụgha na okwu ụgha, ma n’ihi nke a ka a na-enye ha aghụghọ siri ike.

Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.

Mgbe ahụ, a metụrụ Daniel aka ugboro atọ, nke mbụ site n’aka Gabriel, emesia site n’aka Kraịst, ma mgbe ahụ ugboro nke atọ site n’aka Gabriel. N’ebe Kasị Nsọ, mgbe a metụrụ Daniel aka ugboro atọ, ọ na-anọchite iguzosi ike e nyere, n’ihi na ọ malitere n’enweghị ike ọ bụla mgbe ọ hụrụ ọhụụ ahụ, ma site n’imetụ aka nke atọ, e mesịrị mee ka o sie ike. E nyere ya ike ka ọ ghọta ihe ga-adakwasị ndị nke Chineke n’ụbọchị ikpeazụ. Ozi amụma banyere ihe ga-adakwasị ndị nke Chineke n’ụbọchị ikpeazụ bụ ozi a nọchiri anya n’ime ilu ụmụ agbọghọ iri ahụ.

Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!

Daniel malitere n’enweghị ike, n’ihi na ọhụụ nke iko na-enyo enyo nke Kraịst hapụrụ ya n’enweghị ike; ma n’ọgwụgwụ mmetụ atọ ahụ, a na-enye ya ike, ma iwu ahụ a sịrị ya, “sie ike, ee, sie ike,” bụ mmụba ugboro abụọ nke na-akara mmụọ ozi nke abụọ ma ọ bụ ule nke abụọ. Ule nke abụọ bụ ule nke ụlọ nsọ ebe a na-enye ndị Chineke ike ikwusa ozi nke Mkpu Etiti Abalị mgbe nzukọ ogige Exeter kwụsịrị. Ule ahụ bụ ule nke ụlọ nsọ ebe nkume isi okpu ahụ, nke bụ ntọala na nkume nkuku, ghọrọ nkume isi okpu dị ebube nke ụlọ nsọ ahụ, si otu a na-akara mmezu ya. Daniel na-enweta ike n’ụbọchị nke iri abụọ na abụọ, mgbe o ji okwukwe banye n’Ebe Kachasị Nsọ. Mgbe o mere nke a, Gebriel metụrụ ya aka, mgbe ahụ Kraịst metụrụ ya aka, emesịa Gebriel metụkwa ya aka ọzọ. Ya mere, a na-enye Daniel ike ikwusa ozi ahụ n’Ebe Kachasị Nsọ ebe ọ hụrụ Kraịst n’etiti ndị mmụọ ozi abụọ; ebe ahụ n’Ebe Kachasị Nsọ ebe Kraịst nọ n’etiti bụ oche ebere ahụ, tinyere cherub abụọ ndị na-ekpuchi ekpuchi na-elekwasị anya n’Igbe ahụ nke ìhè nke ebube Shekinah nke Kraịst, onye nọ ọdụ n’ocheeze Ya, na-enwu gbaa. E ji usoro amụma wuo ọhụụ nke Daniel iri nke na-egosi Daniel ka ọ na-ele ebube Kraịst anya dị ka Shekinah n’elu ocheeze nke oche ebere ahụ, ebe cherub abụọ ndị na-ekpuchi ekpuchi na-eleba anya n’ime Igbe ahụ!

Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.

Tupu emume opi, Elaịja na-ekwupụta na ozi ya banyere mmiri ozuzo bụ naanị ozi mmiri ozuzo nke sitere n’aka Onyenwe anyị, ọ na-edobekwa amụma nke na-eru ná mmezu ya site n’ịkọwapụta ihe n’ụzọ doro anya nke na-egosi onye bụ ma ọ bụ onye na-abụghị onyeozi ahụ, nakwa ihe bụ ma ọ bụ ihe na-abụghị ozi ahụ. Ruo afọ atọ na ọkara tupu Kamel, eze Ehab nọ na-achọ Elaịja, n’ihi na e nwere oge nke esemokwu nke na-ebute ụzọ tupu Kamel. Ugwu Kamel bụ naanị ule doro anya ebe a na-egosipụta agwa mmadụ. Otu oge ahụ n’akụkọ ihe mere eme ndị Millerite nwere otu àmà ahụ, dịka ndị kpọrọ ozi ahụ asị mechiri ndị kwesị ntụkwasị obi ụzọ n’ụlọ ụka dị iche iche, ma ndị kwesị ntụkwasị obi wee mesịa bulie ozi nke na-akpọ ndị mmadụ ka ha si n’etiti ndị nke ọgbụgba ndụ mbụ dara ada pụta, bụ ndị a na-agabiga.

Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.

Pita nọ na iwu ụbọchị ụka Pentikọstal na-ekwusa ozi Joel, nke pụtara na Pita na-ekwusa otu ozi ahụ mgbe oge nke Mkpu Etiti Abalị malitere ná ngwụcha nzukọ ogige Exeter, nke malitere mgbe e meziri amụma Pita dịka e meziri ozi Snow na Litch. Esemokwu na-ebute mmezu nke amụma mgbe niile. Ya mere, esemokwu ahụ na-amalite tupu mmezu nke amụma ahụ.

The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.

Ozi nke na-akpata Aháb, Jezebel na ndị amụma ya nchekasị, nakwa ndị Juu na-akparịta ụka n’ụbọchị Kraịst, na ndị Protestant dara ada nke akụkọ Millerite, ka Pita kọwara dị ka akwụkwọ Joel. Tupu ule ikpeazụ nke atọ nke e ji ịtọpụta eziokwu, nke a na-akara site n’ịtọhapụ ịnyịnya ibu, Adventism nke Laodisia na-awakpo ozi Pita, Pita wee zaghachi mgbochi ahụ site n’ịkọwa na ndị ozi ahụ ebughị mmanya; ha bụ nanị mmezu nke isi atọ Joel. Isi atọ Joel na-amalite site n’ikpe ọmụma siri ike megide Adventism nke Laodisia. Mgbe ozi ahụ rutere na ntị ndị mmanya na-aba n’anya siri ike ga-aza ya. Ha zutere Kraịst mgbe Ọ na-arịda n’ugwu n’ụzọ Ya na-aga Jerusalem, ha wee zutekwa Ya ọzọ na Jerusalem.

The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.

E kewapụla ịnyịnya ibu ahụ, mbata ahụ amalitela; ndị Juu na-arụ ụka n’efu chọrọ ka e mechie ozi ahụ ọnụ. Jizọs na-aga n’ihu, emesịa kwụsị ma bee akwa n’ihi oge ikpeazụ nke amara nnwale nke Adventizim. Mgbe ahụ, na Jerusalem, esemokwu ọzọ bilitere megide ndị Juu ndị chọrọ ka ndị mmadụ kwụsị ozi ha. Mgbe anyanwụ dara n’ụbọchị ahụ, oge amara nke mba ndị Juu rutere n’ọkwa ọzọ. Ọganihu nke iguzogide ahụ gara n’ihu ruo n’ọnwụ nke obe, ọ malitekwara nke ọma site na mbilite n’ọnwụ nke Lazarọs, nke kpọpụtara mbata nke mmụọ-ozi nke abụọ na oge ichere ahụ.

“Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.

“Betani dị nso na Jerusalem nke ukwuu, nke mere na akụkọ banyere mbilite Lazarọs e biliri n’ọnwụ rutere n’obodo ahụ ngwa ngwa. Site n’aka ndị nledo ndị hụrụ ọrụ ebube ahụ anya, ndị ọchịchị ndị Juu matara eziokwu ahụ ọsọ ọsọ. E kpọrọ nzukọ ndị Sanhedrin ozugbo ka e kpebie ihe a ga-eme. Kraịst emewo ka ọchịchị Ya n’elu ọnwụ na ili pụta ìhè n’uju ugbu a. Ọrụ ebube ahụ dị ukwuu bụ ihe àmà kasị elu Chineke nyere ụmụ mmadụ na Ọ zitere Ọkpara Ya n’ụwa maka nzọpụta ha. Ọ bụ ngosipụta nke ike Chineke zuru ezu iji mee ka uche ọ bụla nke ezi uche na akọ na uche e mere ka ọ maa ìhè na-achị kwenye. Ọtụtụ ndị hụrụ mbilite Lazarọs n’ọnwụ kwere na Jisọs. Ma ịkpọasị ndị nchụàjà kpọrọ Ya kara njọ karị. Ha ajụlarị ihe àmà nta nile banyere ịdị nsọ Ya, ma ọrụ ebube ọhụrụ a kpasuru ha iwe naanị karịa. E mere ka onye nwụrụ anwụ bilie n’ìhè zuru oke nke ehihie, n’ihu ìgwè ndị akaebe. Ọ dịghị aghụghọ ọ bụla pụrụ ịkọwa ihe àmà dị otu a ka ọ ghara ịdị irè. N’ihi nke a kpọmkwem, iro nke ndị nchụàjà toro bụrụ nke na-egbu egbu karịa. Ha kpebisiri ike karịa mgbe ọ bụla ịkwụsị ọrụ Kraịst.”

“The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.

“Ndị Sadusii, ọ bụ ezie na ha adịghị akwado Kraịst, ejughị ha obi ọjọọ megide Ya dịka ndị Farisii. Ịkpọasị ha adịghịkwa ilu nke ukwuu. Ma ugbu a, ụjọ jidere ha nke ọma. Ha ekweghị na mbilite n’ọnwụ nke ndị nwụrụ anwụ. N’ịkpọpụta ihe a na-akpọ sayensị, ha atụgharịala uche na ọ gaghị ekwe omume ka e mee ka ahụ nwụrụ anwụ dị ndụ ọzọ. Ma site n’okwu ole na ole nke Kraịst, a kwaturu ozizi ha. E gosiri ha na ha amaghi Ma Akwụkwọ Nsọ ma ike nke Chineke. Ha enweghị ike ịhụ ụzọ ọ bụla isi wepu mmetụta ọrụ ebube ahụ kpatara n’etiti ndị mmadụ. Olee otú a ga-esi mee ka ndị mmadụ hapụ Onye meriri ili wee napụ ya ndị nwụrụ anwụ ya? A gbasara akụkọ ụgha n’ebe niile, ma a pụghị ịgọnarị ọrụ ebube ahụ, ha amaghịkwa otú e si egbochi mmetụta ya. Ruo oge ahụ, ndị Sadusii akwadoghị atụmatụ igbu Kraịst. Ma mgbe Lazarọs bilisịrị n’ọnwụ, ha kpebiri na ọ bụ naanị site n’ọnwụ Ya ka a pụrụ isi kwụsị ịkatọ ha n’atụghị egwu nke Ọ na-eme megide ha.” The Desire of Ages, 537.

Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.

Ọnwụ Lazarọs bụ ihe ji akara mmalite nke ụbọchị anọ ahụ Jizọs nọrọ na-egbu oge. Ọnwụ ya nọchiri anya ọbịbịa nke mmụọ ozi nke abụọ, nke na-akara mmalite nke oge ichere ahụ. Mbilite n’ọnwụ ya na-akara mbilite n’ọnwụ nke ndị àmà abụọ ahụ n’ụbọchị Disemba 31, 2023, afọ iri abụọ na abụọ mgbe 9/11 gasịrị. Mbilite n’ọnwụ ya na-akara mbilite n’ọnwụ nke ọkpụkpụ akọrọ ndị nwụrụ anwụ nke Ezikiel. E ji mbilite n’ọnwụ ya maa atụ site n’okike Adam, nke mejupụtara mmadụ, nke ụrọ nọchiri anya ya, ka e jikọtara ya na Chukwu, nke ume nke ndụ nọchiri anya ya.

“The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.

“Ndị nchụàjà na ndị-isi nke ndị Juu kpọrọ Jisọs asị; ma ìgwè mmadụ buru ibu gbakọrọ ka ha gee ntị n’okwu amamihe Ya ma hụkwa ọrụ ike Ya. E kpaliri ndị mmadụ n’ime mmasị kachasị omimi, ha wee jiri nchekasị soro Jisọs iji nụ ntụziaka nke onye nkụzi a dị ebube. Ọtụtụ n’ime ndị-isi kweere na Ya, ma ha enweghi obi ike ikwupụta okwukwe ha, ka a ghara ịchụpụ ha n’ụlọ nzukọ. Ndị nchụàjà na ndị okenye kpebiri na a ghaghị ime ihe ga-adọpụ uche ndị mmadụ n’ebe Jisọs nọ. Ha tụrụ egwu na mmadụ niile ga-ekwere na Ya. Ha enweghị ike ịhụ nchekwa ọbụla maka onwe ha. Ha aghaghị ịhapụ ọnọdụ ha ma ọ bụ gbuo Jisọs. Ma mgbe ha ga-egbuchara Ya, a ka ga-enwe ndị bụ ihe ncheta dị ndụ nke ike Ya. Jisọs emeela ka Lazarọs si n’ọnwụ bilie, ha wee tụọ egwu na ọ bụrụ na ha egbuo Jisọs, Lazarọs ga-agba akaebe banyere ike dị ukwuu Ya. Ndị mmadụ na-abịa n’ìgwè ịhụ onye ahụ e si n’ọnwụ kpọlite, ndị-isi ahụ wee kpebie igbu Lazarọs kwa, ma kwụsị mkpali ahụ. Mgbe ahụ, ha ga-eme ka ndị mmadụ laghachi n’omenala na ozizi nke mmadụ, ịtụ otù-ụzọ n’elu mint na rue, ma nwetakwa mmetụta n’ahụ ha ọzọ. Ha kwekọrịtara ijide Jisọs mgbe Ọ nọ naanị Ya; n’ihi na ọ bụrụ na ha anwaa ijide Ya n’etiti ìgwè mmadụ, mgbe uche ndị mmadụ niile nọ n’ọrụ n’ebe Ọ nọ, a ga-atụ ha nkume.” Early Writings, 165.

On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.

Na Julaị 18, 2020, e gburu ndịàmà abụọ nke Mkpughe, mmụọ-ozi nke abụọ na oge ichere wee rute. Disemba 31, 2023, usoro mbilite n’ọnwụ nke nzọụkwụ abụọ bidoro. Nzọụkwụ mbụ bụ ntọala; nzọụkwụ nke abụọ bụ iwulite ụlọ nsọ ahụ n’elu ntọala ahụ. Ụka Seventh-day Adventist nke Laodisia kpọrọ ozi ahụ asị kemgbe a mụrụ ya n’afọ 1989, ha ka na-akpọkwa ya asị ruo taa. Ugbu a ndịàmà ahụ a kpọrọ asị, ndị ha chere na ha anwụọla, adịla ndụ ọzọ; ha ga-akpọ ozi ahụ asị karịa. Ha ga-arụ ụka banyere amụma nke Julaị 18, 2020 n’ọjọọ obi ọjọọ ahụ ndị Juu nwere megide mbilite n’ọnwụ Lazarọs. N’akụkọ ihe mere eme nke ule ụlọ nsọ, Pita ga-aza ebubo ha na-ezighị ezi site n’ịtụ aka n’akwụkwọ Joel dịka azịza nye ụgha ha nile.

We will continue this study in the next article.

Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esote.