In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.
N’Aịzaya iri abụọ na asatọ, a na-anọchi “ndị ikom nlelị nke na-achị” “Jerusalem” anya dị ka “ndị aṅụrụma nke Ifrem,” nakwa dị ka “okpueze nke nganga.” “Okpueze” na-anọchi anya nduzi, “nganga” na-anọchi anyà agwa Setan.
The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.
A na-eme ka ndị mmanya pụta ìhè n’iche dị iche na ndị fọdụrụnụ (“ndị a hapụrụ”), bụ ndị na-aghọ “okpueze” nke ebube Chineke, n’ihi na n’oge mmiri ozuzo nke ikpeazụ, Onyenwe anyị na-eguzobe “alaeze” nke ebube Ya, dịka e gosiri ya n’ụdị site n’ịgụnye Ya iguzobe “alaeze nke amara” n’obe. Alaeze nke amara n’obe na-anọchite n’ụdị alaeze nke ebube n’iwu Ụka. Mmiri ozuzo nke ikpeazụ malitere na 9/11 mgbe mmekwu akara nke otu narị puku na iri anọ na anọ malitere, tinyere ikpe nke ndị dị ndụ.
“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?
“Ahụrụ m na ihe niile na-ele anya nke ukwuu ma na-agbatị echiche ha n’ebe nsogbu ukwu na-abịa n’ihu ha nọ. Mmehie nile nke Izrel aghaghị ibu ụzọ jee n’ikpe. A ghaghị ikwupụta mmehie ọ bụla n’ebe nsọ ahụ, mgbe ahụ ọrụ ahụ ga-aga n’ihu. A ghaghị ime ya ugbu a. Ndị fọdụrụ na oge nsogbu ahụ ga-eti mkpu, Chineke m, Chineke m, gịnị mere I ji hapụ m?
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Mmiri ozuzo nke ikpeazụ na-abịakwasị ndị ahụ dị ọcha—mgbe ahụ ha niile ga-anata ya dịka na mbụ.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Mgbe ndị mmụọ ozi anọ ahụ ga-ahapụ ijide, Kraịst ga-eguzobe alaeze Ya. Ọ dịghị onye ga-anata mmiri ozuzo ikpeazụ ma e wezụga ndị na-eme ihe niile ha pụrụ ime. Kraịst ga-enyere anyị aka. Ndị niile pụrụ ịbụ ndị mmeri site n’amara nke Chineke, site n’ọbara Jisọs. Eluigwe niile nwere mmasị n’ọrụ a. Ndị mmụọ ozi nwere mmasị.” Spalding and Magan, 3.
The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.
A na-anọchikwa anya ifufe anọ nke Mkpughe n’akwụkwọ Aịsaịa dịka ifufe ike nke e jidere n’oge ụbọchị ifufe ọwụwa anyanwụ, dịkwa ka ifufe anọ nke esemokwu nke Mkpughe ndị mmụọ ozi anọ jidere ka ọ ghara ịpụ. Nwanneanyị White kọwara ifufe anọ ahụ dịka “ịnyịnya iwe na-achọ ịkwụsị njide ya,” nke na-eweta “ọnwụ na mbibi.” A na-ahapụ ifufe anọ ahụ nwayọọ nwayọọ, malite na 9/11, emesịa a na-amụba ya nke ukwuu n’oge iwu ụbọchị Sọnde, ma mesịa a tọhapụ ya kpamkpam mgbe oge amara mmadụ mechiri emechi.
Released and Restrained
Atọpụtara ma Jidere Ahụhụ
The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.
Opì-ikpe nke-asa, nke bụkwa ahuhu nke-atọ, nke na-ekwupụta mmezu nke ihe-omimi Chineke, dara n’amụma n’oge 9/11 mgbe a tọhapụrụ Islam, ma emesịa, n’amụma, George W. Bush jidere ya azụ mgbe 9/11 gasịrị. Nne Islam, Hega, nne Ishmael, bụ akara nke igbochi na ịtọhapụ. Sera tọhapụrụ ya ka ya na Abraham mụpụta nwa n’ihi Sera; mgbe ahụ, n’ihi ekworo, Sera jidere ya azụ, nke mere ka Hega gbapụ, ruo mgbe mmụọ ozi ahụ gbochiri Hega ịgbapụ ma gwa ya ka ọ laghachi. Mgbe a mụsịrị Aịzik, esemokwu Hega na Sera gara n’ihu ruo mgbe Abraham chụpụrụ nwanyị odibo ahụ, si otú a tinye mmachi ọzọ n’ahụ ya.
The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.
A tọhapụrụ ndị mmụọ ozi anọ nke Islam na mmalite amụma afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise nke Mkpughe isi nke itoolu amaokwu nke iri na ise, e mesịa e gbochiri ha n’ọnwa Ọgọọst 11, 1840.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Mmụọ-ozi nke isii wee kpọọ opi ya, m wee nụ olu si n’akụkụ mpi anọ nke ebe-ichu-àjà ọlaedo ahụ nke dị n’ihu Chineke, na-asị mmụọ-ozi nke isii ahụ nke nwere opi, Tọhapụ mmụọ-ozi anọ ahụ e kere agbụ n’osimiri ukwu ahụ, Yufretis. E wee tọhapụ mmụọ-ozi anọ ahụ, ndị a kwadebere maka otu elekere, na otu ụbọchị, na otu ọnwa, na otu afọ, iji gbuo ụzọ n’ime ụzọ atọ nke mmadụ. Mkpughe 9:13–15.
After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.
Mgbe a tọhapụsịrị Alakụba nke ahụhụ nke atọ ka ọ wakpo n’oge 9/11, George W. Bush malitere agha ya zuru ụwa ọnụ megide iyi ọha egwu ma tinyekwa ihe mgbochi n’elu Alakụba. Nkwupụta mbụ banyere Ishmael, ihe nnọchianya nke Alakụba, na-egosi na ụmụ Ishmael ga-emegide mmadụ niile, mmadụ niile kwa ga-emegide ha.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Mmụọ-ozi nke Onyenwe anyị wee sị ya, Lee, i di ime, ị ga-amụkwa nwa nwoke, ị ga-akpọkwa aha ya Ishmael; n’ihi na Onyenwe anyị anụwo ahụhụ gị. Ọ ga-abụkwa onye ọhịa; aka ya ga-emegide mmadụ nile, aka mmadụ nile ga-emegidekwa ya; ọ ga-ebikwa n’ihu ụmụnne ya nile. Jenesis 16:11, 12.
Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.
Alakụba bụ ike ahụ dị na njedebe nke ụwa nke “aka mmadụ nile” ga-ebuso, Alakụba onwe ya kwa ga-ebuso mmadụ nile, dịka a na-ahụ ya ka ọ na-emezu n’ụzọ zuru okè taa. Ọrụ pụrụ iche nke Alakụba dị ka akara amụma bụ ime ka agha ụwa bilie. A na-akwado isiokwu a site n’akụkọ banyere Ịlaịja, Jọn Baptist, a na-anọchitekwa ya anya dị ka “iwe mba nile” n’akwụkwọ Mkpughe.
“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“‘Mmalite nke oge ahụ nke nsogbu,’ nke a kpọrọ aha n’ebe a, adịghị ekwu maka oge a ga-amalite ịwụsa ihe otiti ndị ahụ, kama ọ na-ekwu maka obere oge tupu a wụsa ha, mgbe Kraịst nọ n’ụlọ nsọ. N’oge ahụ, mgbe ọrụ nzọpụta na-eru ngwụcha, nsogbu ga na-abịa n’ụwa, mba dị iche iche ga-ewekwa iwe, ma a ga-ejide ha ka ha ghara igbochi ọrụ nke mmụọ ozi nke atọ. N’oge ahụ, ‘mmiri ikpeazụ,’ ma ọ bụ ume ọhụrụ sitere n’ihu Onyenwe anyị, ga-abịa, iji nye ike n’oké olu nke mmụọ ozi nke atọ, ma kwadebe ndị nsọ ka ha guzo n’oge a ga-awụsa ihe otiti asaa ikpeazụ ahụ.” Early Writings, 85.
In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.
N’ime “ụbọchị” ndị ahụ mgbe mmiri ikpeazụ na-ezo, Kraịst na-ewulite alaeze nke ebube Ya dịka e gosiri ya n’akwụkwọ Daniel.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.
Ma n’ụbọchị ndị eze ndị a ka Chineke nke eluigwe ga-eme ka alaeze bilie, nke a gaghị ebibi ebibi ruo mgbe ebighị ebi: a gaghịkwa ahapụ alaeze ahụ n’aka ndị ọzọ, kama ọ ga-etipịa ma lakpuo alaeze ndị a niile, ọ ga-eguzokwa ruo mgbe ebighị ebi. Daniel 2:44.
In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”
N’ime “ụbọchị” ndị ahụ mgbe Kraịst ga-eguzobe alaeze nke ebube Ya, a na-etinye ndị bụ “okpueze” nke ebube Ya n’ọdịiche megide ndị mmanya na-egbu egbu na-eyi “okpueze” nke mpako. “Ọhụụ” Habakuk nke e nyere iwu ka e dee ma mee ka o doo anya n’elu “mbadamba” na-egosi n’ụzọ doro anya àmà akụkọ ihe mere eme nke eziokwu ntọala nke Adventism. N’ime àmà Habakuk, a na-anọchi anya klas abụọ nke Joel, ma nke “mpako” ma ọ bụ nke “ebube,” dịka klas ndị bụ—ndi a gụrụ n’ime ezi omume site n’okwukwe ma ọ bụ ndị bụ—ndi e buliri elu n’mpako. Amaokwu nke anọ nke isi nke abụọ na-agwa klas abụọ ahụ okwu, ha na-adakọkwa na ihe atụ a ma ama nke Onye-Farisi na Onye-Ọtụ Ụtụ. Onye-Ọtụ Ụtụ laghachiri n’ụlọ ya ka a gụọ ya n’ime ezi omume, ma “mkpụrụ obi” Onye-Farisi ahụ “adịghị ziri ezi” n’ihi na e “buliri ya elu.”
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Lee, mkpụrụ-obi ya nke ebuliri elu adịghị ezi-okwu n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Habakkuk 2:4.
In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”
N’amaokwu na-esonụ, Habakuk na-akọwa òtù ahụ ndị obi ha ebuliri elu n’nganga dị ka ndị aṅụrụma, si otú a jikọta ndị aṅụrụma nke Aịzaya na nke Habakuk na “nganga.”
Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.
Ee, n’eziekwa, n’ihi na o mehiere site n’ọṅụṅụ-vain, ọ bụ nwoke nganga, ọ dịghịkwa anọ n’ụlọ; onye na-eme ka agụụ ya saa mbara dị ka ala mmụọ, ọ dịkwa ka ọnwụ, a pụghịkwa imeju ya afọ; kama ọ na-achịkọtara onwe ya mba nile, na-akpọkọbakwaara onwe ya ndị mmadụ nile. Habakkuk 2:5.
It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.
Ọ dị mkpa icheta na amaokwu ndị a dị na Habakuk emezuputaghị naanị n’akụkọ ihe mere eme nke ndị Miller, kama imezu ha bụkwa isiokwu a na-ahụkarị n’aka Ellen White na ndị mbido mbụ nke Adventizim. Ndị ahụ e mere ka ha bụrụ ndị ezi omume site n’okwukwe a na-anọchi anya na amaokwu nke anọ n’akụkọ ihe mere eme nke ndị Miller bụ ndị ahụ tachiri obi n’oge nsogbu nke ndakpọ olileanya mbụ, nke kpọrọ ma oge ichere ahụ ma mbata nke ozi nke mmụọ ozi nke abụọ nke na-ekwusa ọdịda Babilọn. Ndị Miller ghọtara n’ime akụkọ ihe mere eme nke ule ahụ na ndị mbụ so n’ọgbụgba ndụ, ndị bụbu ndị Protestant n’akụkọ ihe mere eme, aghọwo ụmụ nwanyị Babilọn. Ndị Protestant ahụ bụ ndị Protestant e ji ụka Sardis nọchite anya ya, nke na-anọchi anya ndị nọ n’ọgbụgba ndụ, n’ihi na ha nwere “aha”, ihe nnọchianya nke ma agwa ma mmekọrịta ọgbụgba ndụ, ma ha nwụrụ anwụ.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.
Dee degaara mmụọ-ozi nke chọọchị dị na Sadis akwụkwọ; Ihe ndị a ka Onye ahụ nwere Mmụọ asaa nke Chineke, na kpakpando asaa na-ekwu; Amaara m ọrụ gị niile, na i nwere aha na ị dị ndụ, ma ị nwụrụ anwụ. Mkpughe 3:1.
In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.
N’ime usoro nnwale nke afọ 1844 nke malitere n’April 19 ma mesịa kwụsị n’October 22—ndị dara n’usoro nnwale ahụ ka ebuliworo elu n’nganga, ma ọ bụrụ na anyị ga-agụ naanị amaokwu ndị na-eso amaokwu nke ise, a na-egosi n’ebe ahụ àgwà nke nganga mmadụ site n’ihe atụ nke mpako papal na mbuli onwe ya elu. Ọ na-ejedebe n’amaokwu nke iri abụọ ebe e kwupụtara na Onyenwe anyị nọ n’ụlọ nsọ Ya dị nsọ; ka ụwa nile nọrọ jụụ.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ma Onye-nwe-anyị nọ n’ụlọ nsọ ya dị nsọ: ka ụwa niile nọrọ jụụ n’ihu ya. Habakuk 2:20.
Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.
Amaokwu nke abụọ nke Habakkuk isi nke abụọ na-akọwa nkụda mmụọ mbụ nke Eprel 19, 1844, isi ahụ wee kwụsị n’amaokwu nke iri abụọ, nke na-egosi nke ọma Ọktoba 22, 1844 mgbe Onyenwe anyị bịara na mberede n’ụlọ nsọ Ya.
Four Comings on October 22, 1844 (line upon line)
Ọbịbịa Anọ n’ụbọchị Ọktoba 22, 1844 (ahịrị n’elu ahịrị)
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ọbịbịa nke Kraịst dị ka Onye Nnukwu Nchụàjà anyị n’ebe kachasị nsọ, maka ime ka ebe nsọ dị ọcha, nke e mere ka a hụ na Daniel 8:14; ọbịbịa nke Nwa nke mmadụ n’ihu Onye Ochie nke Ụbọchị, dịka e si gosi ya na Daniel 7:13; na ọbịbịa nke Onyenwe anyị n’ụlọ nsọ Ya, nke Malakaị buru amụma banyere ya, bụ nkọwa nke otu ihe omume ahụ; a na-anọchikwakwa nke a anya site n’ọbịbịa nke nwoke na-alụ nwaanyị n’oriri alụmdi na nwunye, dịka Kraịst kọwara ya n’ilu nke ụmụ agbọghọ iri ahụ, nke Matthew 25.” The Great Controversy, 426.
Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.
Amaokwu nke atọ na nke anọ na-akọwapụta klas abụọ ahụ a na-emepụta n’ime usoro ule nke amaokwu nke abụọ ruo n’amaokwu nke iri abụọ, ya bụ, usoro ule ahụ sitere n’April 19, 1844 ruo n’October 22, 1844. Amaokwu nke anọ ruo n’amaokwu nke iri na itoolu na-agwa ike ndị popu okwu, ma e wezụga amaokwu nke iri na anọ nke na-ekwu banyere akụkọ ihe mere eme nke na-esote ọdịda nke mmụọ ozi nke Mkpughe isi nke iri na asatọ na 9/11.
For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.
N’ihi na a ga-eme ka ụwa jupụta n’amamịghe nke ebube nke Onyenwe anyị, dịka mmiri si ekpuchi oke osimiri. Habakkuk 2:14.
In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.
N’usoro nnwale nke mmụọ-ozi nke abụọ n’akụkọ ihe mere eme nke ndị Millerite, e mepụtara ụdị abụọ nke ndị na-efe ofufe, ma emesịa e gosipụta ha n’oge nsogbu ahụ nke Ọktoba 22, 1844. Àgwà ndị ajọ omume ahụ n’akwụkwọ amaokwu ahụ bụ àgwà nke ọchịchị papal, ma n’oge nnwale ahụ ndị Millerite kwesịrị ntụkwasị obi bịara ikwusa, n’ime nkwekọrịta na ozi nke mmụọ-ozi nke abụọ, na ụka Protestant aghọwo ụmụ nwanyị Rome n’ihi ịjụ ha jụrụ ozi Millerite ahụ. Esemokwu ahụ nke mepere emepe n’etiti mmalite ya n’Eprel 19 na njedebe ya na Ọktoba 22 bụ ebe e ji ama àgwà, ma ọ bụ dị ka onye na-aṅụ mmanya Babilọn n’ime nganga dị ka Belshaza, ma ọ bụ dị ka onye, dịka Daniel n’ihu Belshaza, e gụrụ dịka onye ezi omume site n’okwukwe ya. Esemokwu ahụ bụ ebe ihe nkiri ahụ na-emepe emepe nke na-eteta ụwa ka ọ mata eziokwu ebighị ebi ndị jikọtara na ozi nke mmụọ-ozi nke atọ. A na-etinye ndabere nke onye mmanya megide onye e gụrụ dịka onye ezi omume n’ime usoro esemokwu ahụ nke isi okwu ya bụ otú e si mee ka ụwa nwee ìhè banyere okwu ndị ahụ, “N’ihi na ụwa ga-ejupụta n’amamihe nke ebube nke Jehova, dịka mmiri si kpuchie oké osimiri.” Ìhè ahụ malitere na 9/11.
At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.
N’ọgwụgwụ akụkọ ihe mere eme nke e gosipụtara na Habakuk isi nke abụọ, Onyenwe anyị bịara na mberede n’ụlọ nsọ Ya n’ụbọchị Ọktoba 22, 1844. O mere nke a n’ime mmezu amụma ahụ nke O gosipụtara dịka Palmoni n’amaokwu nke iri na anọ nke Daniel asatọ.
Palmoni
Palmoni
On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.
N’ụbọchị nke iri nke ọnwa nke asaa n’akalenda Akwụkwọ Nsọ, nke n’afọ 1844 dakwasịrị n’ụbọchị nke iri abụọ na abụọ nke ọnwa nke iri, Habakuk 2:20 mezuru, a pụkwara ịhụ ọnụọgụ ihe nnọchianya “220” n’ime ‘isiakwụkwọ na amaokwu’ nke na-akọwa mgbanwe oge-nlekọta n’ọrụ Kraịst n’ebe nsọ nke eluigwe. Otu njirimara amụma nke ndị otu narị puku na iri anọ na anọ bụ na ha bụ ndị ahụ na-eso Nwa Atụrụ ebe ọ bụla Ọ na-aga. Iso Kraịst pụtara iso Ya n’Okwu Ya.
In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.
N’Okwu Ya, ọnụọgụgụ “220” na-anọchi anya, n’ụzọ ihe nnọchianya, njikọta nke ịbụ Chukwu na ịbụ mmadụ, ma ọrụ ahụ Kraịst malitere n’ụbọchị ahụ n’onwe ya bụ ọrụ nke ijikọta ịbụ Chukwu Ya na ịbụ mmadụ. N’afọ 1844, n’ụbọchị nke iri abụọ na abụọ nke ọnwa nke iri, ma ọ bụ n’ụzọ ihe nnọchianya, iri abụọ na abụọ ugboro iri hà “220” (22 X 10 = 220), ma ọ bụ i nwere ike ikwu, n’ụbọchị ahụ n’onwe ya nke n’ụzọ ihe nnọchianya hà “220,” Habakọk “2:20” mezuru mgbe Kraịst si n’Ebe Nsọ kwaga n’Ebe Kachasị Nsọ iji malite ikpe nyocha.
Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.
Palmoni, Ọnụọgụ Ebube, dị n’ime “ajụjụ na azịza” nke bụ ogidi etiti nke Adventism, ma ọtụtụ n’ime ndị Adventist amaghị eziokwu ahụ nke ọma.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Akwụkwọ Nsọ nke, karịa nke ọ bụla ọzọ, bụ ma ntọala ma ogidi etiti nke okwukwe Ọbịbịa ahụ bụ nkwupụta a, ‘Ruo puku ụbọchị abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ ahụ dị ọcha.’ [Daniel 8:14.]” The Great Controversy, 409.
Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.
Daniel isi nke asatọ, amaokwu nke iri na atọ na nke iri na anọ, na-anọchi anya ajụjụ dị n’amaokwu nke iri na atọ nke azịza ya sochiri n’amaokwu nke iri na anọ. A sụgharịrị okwu Hibru ahụ, Palmoni, dị ka “onye nsọ ahụ pụrụ iche” n’amaokwu nke iri na atọ, aha ahụ pụrụ iche nke Kraịst pụtakwara Onye Ọnụọgụ Dị Ịtụnanya ma ọ bụ Onye Na-agụpụta Ihe Nzuzo.
When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.
Mgbe Ellen White kọwara na amaokwu nke iri na anọ bụ ogidi etiti na ntọala nke Adventizim, ọ na-etinye nkwụsi ike nke Chineke n’elu ajụjụ na azịza nke amaokwu abụọ a, nke na-achọ ka Kraịst, dịka Onye-ọgụgụ-ọnụọgụ Dị Ịtụnanya, bụrụ isi ebe a ga-elekwasị anya. Nwanyị White ugboro ugboro kwusiri ike mkpa ọ dị ile Kraịst anya dịka eziokwu etiti nke akụkụ Akwụkwọ Nsọ ọ bụla, ma n’amaokwu nke iri na atọ na nke iri na anọ e nwere ngosipụta kpọmkwem nke Kraịst—“onye nsọ ahụ pụrụ iche,”—onye bụ Palmoni.
When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.
Mgbe Adventism jụrụ “oge asaa” nke Levitikọs iri abụọ na isii n’afọ 1863, ha mechiri anya ha n’ebe Palmoni nọ, n’ihi na ihe owuwu amụma nke ajụjụ na azịza ahụ dabeere n’elu mmekọrịta dị n’etiti “oge asaa” nke Mosis na “ụbọchị puku abụọ na narị atọ” nke Daniel. “Oge asaa” nke Mosis, ma ọ bụ afọ puku abụọ na narị ise na iri abụọ, na “uhuruchi na ụtụtụ puku abụọ na narị atọ” nke Daniel, ma ọ bụ afọ puku abụọ na narị atọ, mmekọrịta amụma ha ka e guzobere site n’oge, nke a na-anọchi anya ya site n’ọnụọgụgụ, Ma Ọnụọgụ Ebube ahụ nọ kpọmkwem n’etiti ajụjụ na azịza ahụ nke bụ ogidi etiti nke Adventism. Ndị nwere ike ịbụ na ha agụwo ihe odide Josephus nwere ike icheta arụmụka ezi uche ya nke na-akọwapụta ihe abụọ pụrụ iche Chineke kere. Otu bụ asụsụ Hibru, nke ọzọkwa bụ oge a pụrụ ịtụ, nke n’aka nke ya na-achọ mgbakọ na mwepụ.
Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”
Amaokwu nke iri na atọ na-ajụ, “Ruo ole ogologo oge?” Amaokwu ahụ anaghị ajụ, “mgbe ole,” kama ọ na-ajụ, “ruo ole ogologo oge?” Ma ajụjụ ahụ ọ̀ bụ banyere ogologo oge (ruo ole ogologo oge?) ma ọ bụ ma ọ bụ banyere otu kpọmkwem oge n’ime oge (mgbe ole?) dị oke mkpa iji ghọta nke ọma. Azịza nke ajụjụ ahụ dị n’amaokwu nke iri na anọ bụ ma ịkọwa otu kpọmkwem oge, ma ọ bụ otu ogologo oge, ma eleghị anya ha abụọ; ma n’agbanyeghị ihe azịza ahụ pụrụ ịbụ, a ghaghị itinye ya n’ime onodu nke ajụjụ dị n’amaokwu nke iri na atọ. Iji kewaa Okwu ahụ nke ọma, ma ọ bụ ikwu ya n’ụzọ ọzọ, iji ghọta nke ọma azịza amaokwu nke iri na anọ, chọrọ nghọta ziri ezi banyere onodu ajụjụ ahụ. Ọ̀ bụ “mgbe ole” ka ọ bụ “mgbe ahụ?”
The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.
Ndị mmanya nke Efraim na-akụzi n’ụzọ na-edoghị anya na amaokwu nke iri na anọ na-akọwa otu oge kpọmkwem, nke ha na-akọwa dịka Ọktoba 22, 1844, ma mgbe ha na-eme nke a, o nwere ike ịbụ n’ezie na ha na-ezo aka n’akụkụ ahụ anyị ka kpọrọ site na The Great Controversy, ma Okwu Chineke anaghị agbanwe agbanwe ma ọ dịghịkwa ada ada. Ajụjụ nke “ruo ole mgbe” na-akọwa ogologo oge, ọ bụghị otu oge kpọmkwem. Ọktoba 22, 1844 malitere oge ikpe nnyocha, eziokwu ndị metụtara ọrụ ahụ na-anọchite anya ozi ọma ebighị ebi, ma ha dị oke mkpa karịa naanị ụbọchị nke ọ malitere.
The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.
Asụsụ Hibru ahụ doro anya, ma e sụgharịrị otu ihe ọ pụtara ahụ kpọmkwem n’ime King James Version. Ọ bụghị naanị na ụkpụrụ asụsụ ahụ na-edobe ajụjụ ahụ n’ime nkọwa oge doro anya, kama ajụjụ ahụ bụ “ogologo oge ole” bụkwa akara nke amụma Akwụkwọ Nsọ. A pụrụ igosi site n’ọtụtụ ndị akaebe na ajụjụ ahụ bụ “ogologo oge ole,” dịka akara, na-anọchi anya akụkọ ihe mere eme nke 9/11 ruo n’iwu Sunday. Anyị ga-ebu ụzọ tụlee akara ahụ bụ “ogologo oge ole” tupu anyị alaghachi na Palmoni na Joel.
How Long? Isaiah Six
Ruo Olee Ogologo A? Aịsaịa Isi nke Isii N’afọ eze Uzaịa nwụrụ, ahụrụ m Onyenwe anyị ka Ọ nọ ọdụ n’ocheeze, nke dị elu ma e bulie ya elu; uwe mwụda Ya jupụtakwa n’ụlọ nsọ ahụ. N’elu Ya ka serafim dị; nke ọ bụla n’ime ha nwere nku isii: ọ jiri abụọ kpuchie ihu ya, jiri abụọ kpuchie ụkwụ ya, jiri abụọkwa fefe. Ha wee kpọkuo ibe ha, sị: Nsọ, nsọ, nsọ ka Jehova nke usuu nile bụ; ụwa dum jupụtara n’ebube Ya. Mkpọrọ ụkwụ ọnụ ụzọ ama jijiji n’olu onye kpọrọ òkù ahụ, ụlọ ahụ wee juputa n’anwụrụ ọkụ. Mgbe ahụ ka m sịrị: Ahụhụ diri m! n’ihi na alaala m n’iyi; n’ihi na abụ m nwoke nke egbugbere ọnụ ya na-adịghị ọcha, ana m ebikwa n’etiti ndị egbugbere ọnụ ha na-adịghị ọcha: n’ihi na anya m ahụwo Eze ahụ, Jehova nke usuu nile. Mgbe ahụ otu n’ime serafim feere m, o jide ọkụ na-enwu enwu n’aka ya, nke o were mkpisi nwetara n’elu ebe ịchụàjà: o wee metụ ya n’ọnụ m, sị: Lee, nke a emetụwo egbugbere ọnụ gị; ewepụwokwa ajọ omume gị, emekwara ka mmehie gị dị ọcha. M wee nụ olu Onyenwe anyị, sị: Ònye ka M ga-eziga, ònye ga-agakwara Anyị? Mgbe ahụ ka m sịrị: Lee m; ziga m. Ọ sịrị: Gaa, gwa ndị a, Nụrụnụ n’ezie, ma unu aghọtaghị; hụnụ n’ezie, ma unu aghọtala. Me ka obi ndị a maa abụba, meekwa ka ntị ha dị arọ, mechikwa anya ha; ka ha ghara iji anya ha hụ, ma jiri ntị ha nụ, ma jiri obi ha ghọta, ma laghachi, e wee gwọọ ha. Mgbe ahụ ka m sịrị, Onyenwe anyị, ruo olee mgbe? O wee zaa, Ruo mgbe obodo ndị ahụ ga-abụ mkpọmkpọ ebe n’enweghị onye bi n’ime ha, ụlọ ndị ahụ n’enweghị mmadụ, ala ahụkwa bụrụkwa ihe tọgbọrọ n’efu kpamkpam, Jehova emekwa ka ndị mmadụ laa n’ebe dị anya, ma ịgbahapụ dị ukwuu dị n’etiti ala ahụ. Ma otu ụzọ n’ụzọ iri ka ga-anọgide n’ime ya, ọ ga-alaghachi ọzọ, a ga-erikwa ya: dị ka osisi tebinth na dịka osisi oak, nke na-ahapụwo ogwe ya mgbe a chụpụrụ akwụkwọ ya: otu a ka mkpụrụ nsọ ahụ ga-abụ ogwe ya.
In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.
N’Aịzaya isi nke isii amaokwu nke atọ, ndị mmụọ ozi na-ekwupụta na ụwa jupụtara n’ebube Chineke.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Otu kpọkuru ibe ya, sị, Nsọ, nsọ, nsọ, ka Onyenwe anyị nke usuu ndị agha bụ: ụwa nile ejupụtawo n’ebube Ya. Aịzaya 6:3.
Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.
Nwanyị White jikọtara nridata nke mmụọ ozi nke Mkpughe iri na asatọ na ndị mmụọ ozi nke amaokwu nke atọ.
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.
“Ka ha [ndị mmụọ ozi] na-ahụ ọdịnihu, mgbe ebube Ya ga-ejupụta ụwa nile, a na-eme ka abụ mmeri nke otuto gbagharịa site n’aka otu ruo n’aka nke ọzọ n’egwu olu dị ụtọ, ‘Nsọ, nsọ, nsọ, ka Onyenwe ndị agha dị.’” Review and Herald, December 22, 1896.
Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.
Aịzaịa nọ na 9/11, ọ jụrụ, “Ruo ole mgbe” ka ọ ga-anọgide na-ewetara ndị Laodisia ozi nke 9/11, bụ́ ndị na-achọghị ịhụ ma ọ bụ ịnụ. A gwara ya na ọ ghaghị ịdịgide ruo mgbe a ga-agbajisịa obodo ndị ahụ; mbibi nke obodo ndị ahụ, nke na-amalite n’iwu Ụka, mgbe ndapụ n’ezi ofufe nke mba na-esochi mmebi mba.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
Mgbe ahụ, asịrị m, Onyenwe m, ruo ole mgbe? Ọ zara, Ruo mgbe obodo dị iche iche ga-abụ ihe tọgbọrọ n’efu, na-enweghị onye bi n’ime ha, na ụlọ dị iche iche ga-adịkwa na-enweghị mmadụ, ala ahụ kwa ga-abụkwa ihe tọgbọrọ n’efu kpamkpam, Onyenwe anyị ewepụkwa mmadụ n’ebe dị anya, ma n’etiti ala ahụ e nwee nnukwu ịhapụ ya n’efu. Ma otu ụzọ n’ime iri ka ga-adịkwa n’ime ya, ọ ga-alaghachikwa, a ga-eripịakwa ya: dị ka osisi teil, na dịka osisi ọk, nke ihe dị n’ime ha ka na-adịgide mgbe ha tufuru akwụkwọ ha: otu a ka mkpụrụ nsọ ahụ ga-abụ ihe dịrị ya n’ime ya. Aịsaịa 6:11–13.
At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.
N’oge 9/11, mgbe e mere ka ụwa maa ọkụ site n’ebube Chineke, e tere Aịzaya mmanụ ka o weta ozi mmiri ozuzo ikpeazụ, o wee jụọ, “ruo ole mgbe” ka ọ ga-achọ iweta ozi nke 9/11 n’ihu ndị obi ha buru abụba? Azịza ya bụ “ruo mgbe” iwu Sọnde ga-abịa, mgbe a ga-enwe “oké ịhapụ n’etiti ala ahụ.” Ọ bụ Adventizim Laodisia ka ọ na-arụzu “oké ịhapụ” ahụ, nke Aịzaya, n’isi nke iri abụọ na abụọ, na-anọchi anya dịka Shebna.
Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.
Lee, Onyenwe anyị ga-eburu gị pụọ n’ọgbọga dị ike, ọ ga-emekwa ka e kpuchie gị n’ezie. N’ezie, ọ ga-atụgharị gị ike ike ma tụba gị dịka bọl n’ala sara mbara: n’ebe ahụ ka ị ga-anwụ, n’ebe ahụkwa ka ụgbọ ịnyịnya nke ebube gị ga-abụ ihere nke ụlọ nke nna gị ukwu. Aga m achụpụ gị n’ọnọdụ gị, ọ ga-adọkpụrụkwa gị ala site n’ọkwá gị. Aịsaịa 22:17–19.
Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.
Ndị Adventist nke Laodisia ga-ahapụ eziokwu ahụ n’oge iwu ụbọchị Sọnde, a ga-esi otú ahụ “kpatuo ha n’ala,” dịka e gosiri na Daniel isi nke iri na otu, amaokwu nke iri anọ na otu.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Ọ ga-abanyekwa n’ala ahụ dị ebube, a ga-emekwa ka ọtụtụ mba daa: ma ndị a ga-agbanahụ n’aka ya, ọbụna Edọm, na Moab, na ndị isi nke ụmụ Amọn. Daniel 11:41.
When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”
Mgbe Aịzaya jụrụ, “rue mgbe ole,” a gwara ya ka o nyefee ozi ahụ nye Adventizim ruo kpọmkwem n’iwu Sọnde, mgbe a ga-“akwatugharia” “ọtụtụ” ahụ nke Daniel isi nke iri na otu, amaokwu nke iri anọ na otu, mgbe ha ga-ahapụ Sabbath na Chineke. A ga-asọpụta ha mgbe ahụ n’ọnụ Onyenwe anyị, dịka e siri gosi ya n’akwụkwọ Mkpughe, ebe akwụkwọ niile nke Akwụkwọ Nsọ na-ezukọta ma na-ejedebe, nakwa ebe Aịzaya iri abụọ na abụọ na-egosi Shebna ka a na-atụfu ya “n’ike” “dị ka bọl n’ala buru ibu,” dịka a na-“ewepụ” ha “n’ebe dị anya.”
In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.
N’oge ahụ, fọdụrụnụ ahụ, nke a na-anọchi anya dị ka “otu n’ime iri” (nke bụ otù ụzọ n’ụzọ iri), “ga-alaghachi”; ndị a ka e jiri ha tụnyere osisi ndị nwere “mkpụrụ” nke na-anọgide mgbe akwụkwọ ha dapụrụ. “Akwụkwọ” na-anọchi anya nkwupụta okwukwe n’ihe nnọchianya amụma. Mgbe Adventism rutere n’iwu Ụka ma nabata ụbọchị mbụ nke izu n’ọnọdụ ụbọchị izu ike Chineke, ha ga-atụfuo akwụkwọ ha nke “nkwupụta okwukwe” ma ghara ikwuzi ọzọ na ha na-akwado ụbọchị izu ike Chineke nke ụbọchị nke asaa.
“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.
“Ibụ ọnụ e tinyere n’osisi fig ahụ bụ ilu e ji omume gosipụta. Osisi ahụ nke na-amịghị mkpụrụ, nke ji akwụkwọ ya jupụtara n’ịkpọ isi n’ihu Kraịst n’onwe ya, bụ ihe nnọchianya nke mba ndị Juu. Onye Nzọpụta ahụ chọrọ ime ka ihe kpatara na ijide n’aka nke mbibi Izrel doo ndị na-eso ụzọ Ya anya. N’ihi nke a, O nyere osisi ahụ agwa ime mmụọ, ma mee ka ọ bụrụ onye na-akọwa eziokwu nke Chineke. Ndị Juu guzoro iche n’etiti mba niile ọzọ, na-ekwupụta nrubeisi ha nye Chineke. O meela ka ha bụrụ ndị Ọ kwadoro pụrụ iche, ha wee kwuo na ha nwere ezi omume karịa mmadụ niile ọzọ. Ma ịhụ ụwa n’anya na anyaukwu uru mebiri ha. Ha na-anya isi maka ọmụma ha, ma ha amaghị ihe Chineke chọrọ, ha juputakwara n’ihu abụọ. Dị ka osisi ahụ na-amịghị mkpụrụ, ha gbasara alaka ha nke ịkpọ isi elu, ndị mara mma n’ile anya ma na-adọrọ adọrọ n’anya, ma ha amịtaghị “ihe ọ bụla ma e wezụga akwụkwọ.” Okpukpe ndị Juu, ya na ụlọ nsọ ya dị ebube, ebe ịchụàjà ya ndị dị nsọ, ndị nchụàjà ya yi okpu ukwu, na emume ya ndị na-akpali akpali, n’ezie mara mma n’ile anya n’èzí, ma ịdị umeala n’obi, ịhụnanya, na obiọma adịghị ya.”
“All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.
“Osisi niile dị n’ubi mkpụrụ fig enweghị mkpụrụ; ma osisi ndị na-enweghị epupụta akpalighị atụmanya ọ bụla, ha emekwaghi ka e nwee mmechuihu. Site n’osisi ndị a ka e ji nọchite anya ndị mba ọzọ. Ha enweghị nsọpụrụ Chineke dịka ndị Juu enweghịkwa ya; ma ha ekwughị na ha na-ejere Chineke ozi. Ha emeghị mpako n’ịkpọ onwe ha ezi omume. Ha kpuru ìsì banyere ọrụ na ụzọ dị iche iche nke Chineke. N’ebe ha nọ, oge mkpụrụ fig erubeghị. Ha ka nọ na-echere ụbọchị nke ga-ewetara ha ìhè na olileanya. Ndị Juu, ndị natara ngọzi ka ukwuu sitere n’aka Chineke, ka e mere ka ha zaa ajụjụ maka iji onyinye ndị a eme ihe n’ụzọ ọjọọ. Ihe ùgwù ndị ha ji anya isi bụ naanị ihe mere ikpe ọmụma ha ji baa ụba.” The Desire of Ages. 582, 583.
At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.
N’iwu Sọnde, nkwupụta nke Adventizim Laodisia na ha bụ ndị ọgbụgba ndụ Chineke agwụla, ebe ha na-anabata akara nke ọgbụgba ndụ ọnwụ ma na-ajụ akara-mmechi nke ọgbụgba ndụ ndụ. Mgbe ahụ, ha tufuru akwụkwọ ndụ nke nkwupụta ha, ma ihe a na-eme ka a hụ bụ ndị fọdụrụnụ nke Aịzaya nọchiri anya ha, ndị “laghachiri” n’ụzọ ochie na 9/11, bụ ndị e mechara wedata n’ájá mgbe ha (Aịzaya) ghọtara ahụmahụ ya emebiwo, ma e mesịa sachapụ ya site n’ọkụkọ si n’elu ebe ịchụàjà. Nwannaanyị White na-eme ka anyị mara na ọkụkọ si n’ebe ịchụàjà nọchiri anya nsachapụ, ma nsachapụ bụ nanị ihe a na-arụzu mgbe ọkụkọ ahụ metụrụ egbugbere ọnụ Aịzaya.
“The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.
“Ọkụ ndụ ahụ bụ ihe nnọchianya nke ime ka mmadụ dị ọcha. Ọ bụrụ na ọ metụ egbugbere ọnụ aka, okwu ọ bụla na-adịghị ọcha agaghị esi na ha pụta. Ọkụ ndụ ahụ na-anọchikwakwa ike dị irè nke mgbalị ndị ohu nke Onyenwe anyị.” Review and Herald, October 16, 1888.
The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.
“Ọkụ unyi” ahụ sitere n’ebe ịchụàjà nke a na-atụba n’ụwa n’ụbọchị ikpeazụ bụ ọkụ unyi ndị ahụ a tụbara n’ụwa mgbe a meghere akara nke asaa na nke ikpeazụ n’amaokwu ise mbụ nke Mkpughe isi nke asatọ. A na-eme ka Aịsaịa, ya mere kwa otu narị puku iri anọ na anọ ahụ, dị ọcha site n’ọkụ unyi ahụ imetụ egbugbere ọnụ ha aka, ma “ọkụ unyi” ahụ bụ ozi. Ọ na-emetụ egbugbere ọnụ ha aka mgbe ha napụtara akwụkwọ ahụ n’aka mmụọ ozi ahụ wee rie ya.
Sanctify them through thy truth: thy word is truth. John 17:17.
Doo ha nsọ site n’eziokwu gị: okwu gị bụ eziokwu. Jọn 17:17.
Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.
Ndị ahụ “na-alaghachi” wee bụrụ ndị fọdụrụnụ (ndị ntakịrị fọdụrụ) ka a na-anọchi anya dị ka osisi oak na osisi teal, ma dịka Kraịst “tinyere àgwà omume n’osisi ahụ, mee ya onye na-akọwa eziokwu nke Chineke,” otu a kwa osisi nke Aịzaya nwere “àgwà omume” ahụ n’ime ha dịka e si anọchi anya ya site na “ihe dị n’ime ya.” Ihe dị n’ime ya na-anọgide n’ime osisi ndị ahụ, ọbụna mgbe a tụfuru ndị bụ naanị akwụkwọ nke nkwupụta okwukwe. “Mkpụrụ nsọ” ahụ bụ “ihe dị n’ime ya,” Kraịst kwa bụ “mkpụrụ nsọ” nke amụma. Osisi ndị ahụ a na-anọchi anya dịka ndị fọdụrụnụ, nakwa site n’aka Aịzaya n’onwe ya n’isi nke isii, na-anọchi anya mmadụ, ya mere ha na-anọchi anya mmadụ n’ozuzu; “mkpụrụ nsọ” ahụ kwa na-anọchi anya ịdị chi. Ya mere, Aịzaya isi nke isii na-akọwapụta ime ka Adventism dị ọcha site na 9/11 ruo n’iwu ụbọchị Ụka, nkọwa niile Aịzaya na-agbakwunye n’akụkọ amụma ahụ kwa ka a na-anọchi anya ha site n’ajụjụ ya nke “ruo ole mgbe.” Nye Aịzaya, azịza nke “ruo ole mgbe” sitere na 9/11 ruo n’iwu ụbọchị Ụka.
How Long? 1840–1844
Ogologo Oge? 1840–1844
August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.
Ọgọst 11, 1840 bụ ihe nnọchianya nke 9/11, ma site n’akụkọ ihe mere eme amụma nke Ọgọst 11, 1840 ruo Ọktoba 22, 1844, agha Ugwu Kamel n’etiti Elaịja na ndị amụma Jezebel mere. N’ikpeazụ, e gosiri na ndị amụma Bel bụ ndị amụma ụgha, Elaịja wee gbuo ha; ma n’isi mmalite nke ọgụ ahụ, Elaịja jụrụ ajụjụ a, “ruo ole mgbe” ka unu ga-anọ na-atụgharị uche n’etiti echiche abụọ.
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. 1 Kings 18:21, 22.
Elaija wee bịakwute ndị mmadụ niile, sị, Ruo ole mgbe ka unu ga-anọ na-ama jijiji n’etiti echiche abụọ? Ọ bụrụ na Onyenwe anyị bụ Chineke, soro Ya; ma ọ bụrụ na ọ bụ Bel, soro ya. Ma ndị mmadụ azaghị ya ọbụna otu okwu. Mgbe ahụ, Elaija gwara ndị mmadụ, Mụ onwe m, ọ bụ naanị m fọdụrụ dịka onye amụma nke Onyenwe anyị; ma ndị amụma Bel dị narị anọ na iri ise. 1 Ndị Eze 18:21, 22.
Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.
Elaịja nọ n’ọnwa Ọgọst 11, 1840; na-ajụ ọgbọ ahụ ma ozi Millerite ahụ ọ bụ eziokwu ka ọ bụ ụgha? Ọ bụ ozi ọzọ nye Laodisia, dị ka Aịzaya isii dịkwa.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“A duru puku kwuru puku ka e duuru ka ha nabata eziokwu nke William Miller kwusara, e wee kpọlite ndị odibo Chineke n’ime mmụọ na ike nke Ịlaịja ka ha kpọsaa ozi ahụ. Dị ka Jọn, onye bu ụzọ Jizọs, ndị niile kwusara ozi a dị nsọ chere onwe ha ka a manyere ha itinye anyụike n’akụkụ mgbọrọgwụ osisi ahụ, ma kpọọ ụmụ mmadụ ka ha mịpụta mkpụrụ kwesịrị ekwesị maka nchegharị. E mere ka àmà ha bụrụ nke ga-akpalite ma metụta ụka dị iche iche n’ike, ma gosipụta ezi agwa ha. Ma mgbe a kpọsara ịdọ aka ná ntị ahụ dị nsọ ka a gbapụ n’ọnụma nke ga-abịa, ọtụtụ n’ime ndị jikọtara onwe ha na ụka nataara ozi mgbake ahụ; ha hụrụ azụlịhachi ha, ma jiri anya mmiri ilu nke nchegharị na oke ahụhụ miri emi nke mkpụrụ obi, wedara onwe ha ala n’ihu Chineke. Ma dịka Mmụọ nke Chineke dakwasịrị ha, ha nyere aka ime ka mkpu ahụ daa ụda, ‘Tụọnụ Chineke egwu, nyekwanụ Ya otuto; n’ihi na oge ikpe Ya abịawo.’” Early Writings, 233.
In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.
N’akụkọ nnwale nke 1840 ruo 1844, ndị Protestant jụrụ ozi Elaịja ghọrọ ụmụ nwanyị Rom ma nyefee uwe-mkpọ nke Protestantism n’aka Adventism nke Millerite. Site n’aka Aịsaịa na Elaịja, anyị nwere ndị àmà abụọ na-agba akaebe na ajụjụ a bụ, “olee ogologo oge,” bụ akara nke akụkọ ihe mere eme nke malitere na 9/11 ma kwụsị na iwu Sunday. N’akụkọ ihe mere eme nke Millerite, Ọgọọst 11, 1840 kwekọrọ na 9/11, ma Ọktoba 22, 1844 kwekọrọ na iwu Sunday. Mgbe ọkụ sitere n’eluigwe rịdata ma kpọọ àjà Elaịja ọkụ, nkume iri na abụọ ahụ niile ji àjà ahụ nwuo ìhè, si otu a kaa otu narị na iri anọ na anọ puku ahụ dị ka ọkọlọtọ e gosipụtara dịka nkume ndị nwuo ìhè. E mesịa, Elaịja gburu ndị amụma ụgha ahụ, dịka United States, onye amụma ụgha ahụ, a na-egbu ya dịka alaeze nke isii n’oge iwu Sunday.
Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.
Aịzaya isi nke isii na-emesi usoro nnwale, nsachapụ na ime ka ndị nke Chineke dị ọcha n’etiti ndị Chineke ike, site na 9/11 ruo n’iwu Ụka. Ịlaịja na-ekwu okwu banyere àgwà Laodisia nke ndị Chineke, ma ọ na-enyekwa akaebe iji mata ọdịiche dị n’etiti onye amụma eziokwu na onye amụma ụgha, ya bụkwa ozi eziokwu ma ọ bụ ozi ụgha. N’ihi ya, malite n’August 11, 1840 ma kwụsị na October 22, 1844, e wetara nnwale amụma n’ahụ ndị Protestant nke oge Sardis, ma dịka ọkụ ahụ dị n’Ugwu Kamel si mepụta nkewa n’ime ìgwè abụọ, otu a ka e gosipụtara ìgwè abụọ n’afọ 1844. Otu ìgwè n’ime usoro nnwale ahụ bụ ndị ga-abụ ndị “bụrụbu” ndị ọgbụgba ndụ, ebe ìgwè nke ọzọ bụ Adventizim Millerite nke Chineke ga-abanye n’ọgbụgba ndụ na ya na October 22, 1844. Oge nnwale na nkewa ahụ bụ akụkọ ubi vaịn, ebe e gosiri Adventizim Millerite ịbụ onye amụma eziokwu n’otu ebe ahụ Sardian Protestantism bidoro imezu ọrụ ya dịka Protestantism nke dapụụrụ n’ezi okwukwe. Dịka e kpughere ndị amụma Beal dịka ndị ụgha, otu a kwa ka e kpughere ndị bụbu ndị ọgbụgba ndụ ahụ, ma ndị Millerite wee mata ha dịka ada Rom. Akụkọ Ugwu Kamel, tinyere mmezu nke akụkọ ihe mere eme ahụ n’oge ndị Millerite, na-enye akaebe nke abụọ nye nke Aịzaya isi nke isii na ajụjụ ahụ, “ruo ole mgbe,” bụ akara nke oge ahụ site na 9/11 ruo n’iwu Ụka.
“‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’
“‘Onyenweanyị Chineke nke Abraham, Aịzik, na nke Izrel,’ ka onye-amụma ahụ na-arịọ, ‘mee ka a mara taa na Gị onwe Gị bụ Chineke n’Izrel, na na m bụ ohu Gị, na na emewo m ihe ndị a nile n’okwu Gị. Nụrụ m, O Onyenweanyị, nụrụ m, ka ndị a wee mara na Gị onwe Gị bụ Onyenweanyị Chineke, na na I megharịrị obi ha azụ ọzọ.’”
“A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.
“Nnọ jụụ, nke ịdịnsọ ya na-ebute ibu arọ, dakwasịrị mmadụ niile. Ụkọchukwu Beal na-ama jijiji n’egwu. N’ịma mmehie ha nke ọma, ha na-atụ anya ntaramahụhụ ga-abịa ngwa ngwa.”
“No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.
“Ozugbo ekpere Ịlaịja gwụchara, ire ọkụ, dị ka amụma ìhè ọkụ na-enwu gbaa nke amụma eluigwe, si n’eluigwe rịdata n’elu ebe-ichụ-aja e wuru elu, rie àjà ahụ, rapịa mmiri dị n’ọwa ahụ, ma rie ọbụna nkume nke ebe-ichụ-aja ahụ. Nchapụta nke ọkụ ahụ na-eme ka ugwu ahụ gbaa ìhè ma na-eme ka ìgwè mmadụ ahụ ghara ịhụ nke ọma n’anya. N’ndagwurugwu ndị dị n’okpuru, ebe ọtụtụ na-ele n’anya na nchekasị na-atụ anya mmegharị nke ndị nọ n’elu, a na-ahụ n’ụzọ doro anya nridata nke ọkụ ahụ, ha niile wee ju anya n’ihi ihe ahụ ha hụrụ. Ọ dị ka ogidi ọkụ ahụ nke n’Oké Osimiri Uhie kewapụrụ ụmụ Izrel n’aka usuu ndị Ijipt.”
“The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.
“Ndị nọ n’elu ugwu ahụ na-ada n’ala n’ịtụ egwu n’ihu Chineke a na-ahụghị anya. Ha enweghị obi ike ịnọgide na-ele ọkụ ahụ si n’eluigwe bịa anya. Ha na-atụ egwu na ha onwe ha ga-agwụcha n’ọkụ; ma, ebe e kpebisiri ha ikpe n’ime obi ha banyere ọrụ ha ịnakwere Chineke Ịlaịja dị ka Chineke nke nna nna ha, Onye ha ji nrubeisi, ha na-etiku ọnụ ọnụ dị ka otu olu, sị, ‘Onyenwe anyị, Ya bụ Chineke; Onyenwe anyị, Ya bụ Chineke.’ Site n’ịdị doo anya na-akpali akpali, mkpu ahụ na-ada ụda n’elu ugwu ahụ ma na-ekwughachi n’ugwu dị larịị dị n’okpuru. N’ikpeazụ, a kpọtetala Izrel, aghọtaghịkwa ya ọzọ site n’aghụghọ, o chegharịala. N’ikpeazụ, ndị ahụ na-ahụ otú ha siri mebie nsọpụrụ Chineke nke ukwuu. A na-ekpughe nke ọma agwa ofufe Beal, n’ichekọrịta ya na ozi ezi uche dị na ya nke ezi Chineke na-achọ. Ndị ahụ na-amata ikpe ziri ezi na ebere Chineke n’ịkwụsị igirigi na mmiri ozuzo ruo mgbe e mere ka ha kwupụta aha Ya. Ugbu a, ha dị njikere ikweta na Chineke Ịlaịja dị elu karịa arụsị ọ bụla.” Prophets and Kings, 153.
How Long? Moses
Ruo Olee Oge? Mosis
The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).
Oge mbụ e jụrụ ajụjụ ihe atụ ahụ, “ruo ole mgbe,” n’Okwu amụma ahụ, bụ n’ihe otiti nke asatọ e wedara ndị Ijipt n’oge Mosis. Ihe otiti nke asatọ ahụ bụ “igurube” (akara nke Alakụba) nke “ifufe ọwụwa anyanwụ” (akara nke Alakụba) wetara.
And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.
Mozis na Eron bịakwutere Fero, sị ya, Otu a ka Onyenwe anyị, Chineke nke ndị Hibru, kwuru: Ruo ole mgbe ka ị ga-ajụ ịdị umeala n’obi n’ihu m? Hapụ ndị m ka ha laa, ka ha fee m. Ma ọ bụghị ya, ọ bụrụ na ị jụ ịhapụ ndị m ka ha laa, lee, echi ka m ga-eme ka igurube bịa n’ókè ala gị: Ha ga-ekpuchikwa ihu ụwa, nke mere na a gaghị enwe ike ịhụ ala ahụ: ha ga-eripịakwa ihe fọdụrụ nke gbapụrụ, nke fọdụrụịrị unu site n’akụkụ akụ mmiri igwe, ha ga-erikwa osisi niile nke na-etopụtara unu n’ubi: Ha ga-ejukwa ụlọ gị nile, na ụlọ ndị ohu gị nile, na ụlọ ndị Ijipt niile; nke nna gị hà, maọbụ nna nna gị hà, ahụbeghị kemgbe ụbọchị ha nọ n’elu ụwa ruo taa. O wee tụgharịa, si n’ebe Fero nọ pụọ.
And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?
Ndị ohu Fero wee sị ya, Ruo ole mgbe ka nwoke a ga-abụ ọnyà nye anyị? Hapụ ụmụ nwoke ahụ ka ha gaa, ka ha fee Jehova Chineke ha ofufe; ọ̀ bụ na ị ka amaghị na Ezikipt ebibiwo?
And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?
A kpọghachikwara Mozis na Erọn n’ihu Fero ọzọ; ọ sịrị ha, Jeenụ, fee Onyenwe anyị bụ Chineke unu; ma ònye bụ ndị ga-aga?
And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.
Mosis wee sị, Anyị ga-eji ndị ntakịrị anyị na ndị okenye anyị jee, na ụmụ anyị ndị ikom na ụmụ anyị ndị inyom; anyị ga-eji atụrụ anyị na ìgwè ehi anyị jee; n’ihi na anyị aghaghị ime emume nye Onyenwe anyị.
And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.
Ọ si ha, Ka Onyenwe anyị dịnyere unu otú ahụ m ga-esi hapụ unu ka unu laa, unu na ụmụntakịrị unu: lezienụ ya anya; n’ihi na ihe ọjọọ dị n’ihu unu. Ọ gaghị adị otú ahụ: gaanụ ugbu a, unu ndị bụ ndị ikom, jeere Onyenwe anyị ozi; n’ihi na ọ bụ nke ahụ ka unu rịọrọ. A chụpụrụkwa ha n’ihu Fero.
And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.
Jehova we si Moses, Setịpụ aka gị n’elu ala Ijipt n’ihi igurube, ka ha rịgoro n’elu ala Ijipt, rie ahịhịa niile nke ala ahụ, ọbụna ihe niile akụ́-mkpụrụ-ice hapụrụ. Moses wee setịpụ mkpara ya n’elu ala Ijipt; Jehova wee mee ka ifufe ọwụwa-anyanwụ fee n’elu ala ahụ ụbọchị ahụ dum na abalị ahụ dum; ma mgbe ọ bọrọ ụtụtụ, ifufe ọwụwa-anyanwụ ahụ wetara igurube ahụ. Igurube ahụ wee rịgoro n’elu ala Ijipt niile, dakwasịkwa n’ókèala Ijipt niile: ha dị oke njọ; tupu ha, ọ dịbeghị igurube dịka ha, ọbụnadị mgbe ha gasịrị, ọ gaghị adịkwa otu dị ka ha. N’ihi na ha kpuchiri ihu ụwa nile, nke mere na ala ahụ gbara ọchịchịrị; ha wee rie ahịhịa niile nke ala ahụ, na mkpụrụ niile nke osisi ndị ahụ nke akụ́-mkpụrụ-ice hapụrụ: ọ dịghịkwa ihe ọbụla na-acha akwụkwọ ndụ fọdụrụ n’osisi nile, ma ọ bụ n’ahịhịa nke ubi, n’ala Ijipt niile.
Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.
Mgbe ahụ, Fero kpọrọ Mozis na Eron n’ụzọ ngwa ngwa; o wee sị, Emehieworom megide Onyenwe anyị Chineke unu, na megide unu. Ugbu a kwa, biko, gbagharanụ m mmehie m naanị otu ugboro a, ma rịọ Onyenwe anyị Chineke unu ka O wepụ n’ebe m nọ ọnwụ a naanị ya. Ọ pụtara n’ihu Fero, wee rịọ Onyenwe anyị. Onyenwe anyị wee mee ka ifufe ọdịda anyanwụ dị ike nke ukwuu fee, nke wepụrụ ụkpara ndị ahụ, tụba ha n’Oké Osimiri Uhie; ọ dịghị otu ụkpara fọdụrụ n’ókèala Ijipt niile. Ọpụpụ 10:3–19.
First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.
Mbụ “Onyenwe anyị Chineke nke ndị Hibru” jụrụ sị, “Ruo ole mgbe ka ị ga-ajụ iweda onwe gị ala n’ihu m?” ma emesịa ndị ohu Fero jụkwara Fero ọzọ sị, “Ruo ole mgbe ka nwoke a ga-abụ ọnyà nye anyị?” A jụrụ ajụjụ ahụ n’oge ihe otiti nke asatọ, nke kwekọrọ na 9/11 n’ihi ọtụtụ ihe. Ihe otiti nke iri bụ igbu ụmụ mbụ amụrụ, nke kwekọrọ na obe ma sochiri ya nkụda mmụọ n’akụkụ Oké Osimiri Uhie, nke mkpughe nsọ na-eme ka ọ kwekọọ na nkụda mmụọ nke ndị na-eso ụzọ Jisọs n’obe, nke kwa kwekọrọ na nnukwu nkụda mmụọ nke ndị Miller n’afọ 1844. Ndị àmà atọ ahụ niile na-adakọ na iwu Sọnde. Ihe otiti nke iri bụ iwu Sọnde, ma ihe otiti abụọ tupu ya, ihe otiti nke asatọ wetara “igurube” n’elu “ifufe ọwụwa anyanwụ.” “Igurube” ahụ juputara n’ụwa nile, dịka Islam na-ama jijiji n’ụwa nile taa ebe ọ gbasasịrị ọchịchịrị ya site n’ịkwaga mmadụ n’amanye. Aha Latịn nke “igurube ọzara” bụ “locusta migratoria,” nke na-anọchite anya mgbasa nke Islam site n’ịkwaga mmadụ, nke a na-anọchi anya ya n’ụwa eke dịka mbiligharị.
The ninth plague was a darkness that could be felt.
Ihe otiti nke itoolu bụ ọchịchịrị a pụrụ ịnụ n’ahụ́.
And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.
Jehova wee sị Mozis, Setịpụ aka gị elu n’ebe eluigwe dị, ka ọchịchịrị dịrị n’ala Ijipt, ọbụna ọchịchịrị a pụrụ imetụ aka. Mozis wee setịpụ aka ya n’ebe eluigwe dị; ọchịchịrị gbara ọkpụrụkpụ wee dị n’ala Ijipt niile ụbọchị atọ: Ha ahụghị ibe ha, onye ọbụla esighịkwa n’ebe ọ nọ bilie ụbọchị atọ: ma ụmụ Izrel niile nwere ìhè n’ebe obibi ha. Ọpụpụ 10:21–23.
In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”
N’ihe nnọchianya amụma nke “ruo ole mgbe” nke Ugwu Kamel na Ịlaịja nọchiri anya ya, e gosipụtara ọdịiche mgbe ọkụ sitere n’eluigwe rịdata. Chineke nke Ịlaịja mere ihe Bel na-apụghị ime. N’akụkọ ihe mere eme nke ndị Millerite, e mere ọdịiche ahụ n’etiti Protestantizim Sardis dara ada na Adventizim Millerite. N’aka Mozis, ọdịiche ahụ bụ ọchịchịrị ma ọ bụ ìhè. E nwere ìhè n’ụlọ ndị Hibru. Aịsaịa na-agakwa n’ihu ịgwa anyị na ndị na-enweghị ìhè n’ahịrị Mozis, ndị ahụ kwa bụ ndị Ịlaịja bibiri, na ndị tufuru uwe mwụda nke Protestantizim n’oge Millerite, bụ “ndị mmadụ” nke “n’ezie na-anụ, ma ha aghọtaghị; ma n’ezie na-ahụ” “ma ha aghọtaghị.” Mgbe ahụ e mere nkwupụta banyere ndị a nke na-asị, “Mee ka obi ndị mmadụ a bụrụ abụba, mee ka ntị ha dị arọ, mechikwa anya ha; ka ha ghara iji anya ha hụ, ma jiri ntị ha nụ, ma jiri obi ha ghọta, ma chigharịa, ka e wee gwọọ ha.”
Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”
N'ịbụ onye dị njikere ịrụ ọrụ ahụ, ma ibu ọrụ a nke ikwusara ndị na-agaghị ege ntị wee ju ya anya, Aịzaịa “wee sị,” “Onyenwe anyị, ruo ole mgbe?”
The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.
Ihe otiti atọ ikpeazụ n’ime otiti iri nke Ijipt na-enye àmà banyere nzọụkwụ atọ sitere na 9/11 ruo n’iwu ụbọchị Sọnde. N’ụbọchị Ọgọst 11, 1840, e nyere ozi nke mmụọ ozi mbụ ike, ma n’ụbọchị Eprel 19, 1844, mmụọ ozi nke abụọ bịarutere, e nyekwara ya ike na Nzukọ Ụlọikwuu Exeter n’ụbọchị Ọgọst 12–17, ma mmụọ ozi nke atọ bịarutere n’ụbọchị Ọktoba 22, 1844. Mmụọ ozi nke atọ kwekọrọ n’iwu ụbọchị Sọnde, ya mere ọ na-egosi usoro nke nzọụkwụ atọ; n’ihi na ị gaghị enwe nke atọ ma ọ bụrụ na e nweghị nke mbụ na nke abụọ.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“E nyere ozi nke mbụ na nke abụọ n’afọ 1843 na 1844, ma ugbu a anyị nọ n’okpuru nkwusa nke ozi nke atọ; ma a ka ga-ekwusa ozi atọ ahụ nile. Ọ ka dị nnọọ mkpa ugbu a dịka ọ dịbu mgbe ọ bụla gara aga ka a kpọgharịa ha nye ndị na-achọ eziokwu. Site n’ede na n’okwu anyị ga-eme ka nkwusa ahụ daa ụda, na-egosi usoro ha, na ngwa nke amụma ndị na-eduga anyị ruo n’ozi mmụọ ozi nke atọ. O nweghị ike ịdị ozi nke atọ ma ọ bụrụ na nke mbụ na nke abụọ adịghị. Ozi ndị a ka anyị ga-enye ụwa site n’akwụkwọ e bipụtara, na n’okwuchukwu, na-egosi n’ahịrị akụkọ amụma ihe ndị dịla na ihe ndị ga-abịa.” Selected Messages, book 2, 104, 105.
The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.
E site n’ike mmụọ nsọ dozie ihe otiti nke iri nke Ijipt ka ọ kwekọọ na obe na ndakpọ olileanya sochirinụ nke metụtara ya. Ya mere, ihe otiti nke iri ahụ bụ ozi nke atọ, nke, n’ihi mkpa amụma, ga-abụrịrị nke ozi nke mbụ na nke abụọ buru ya ụzọ. N’oge 9/11 Onyenwe anyị jụrụ Fero, “ruo ole mgbe,” ma ozugbo nke ahụ gasịrị, ndị ohu Fero jụkwara, “ruo ole mgbe.” Mgbe Mozis nyefere Fero ajụjụ Chineke ahụ nke “ruo ole mgbe,” ma tupu ndị ohu ahụ ekwughachi Fero ajụjụ Mozis, Mozis na-akara ebe mgbanwe dị ka, “o wee chigharia onwe ya, pụọ n’ebe Fero nọ.” Ọpụpụ 10:6.
9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.
9/11 bụ ntụgharị amụma dị mkpa, nke e gosiri n’ụdị ya mgbe Mosis wetara ihe otiti nke igurube, nke bịara site n’ifufe ọwụwa anyanwụ.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.
“E nwere oge ụfọdụ bụ isi mgbanwe n’akụkọ ihe mere eme nke mba dị iche iche na nke ụka. N’ime nduzi nke Chineke, mgbe nsogbu ndị a dị iche iche rutere, a na-enye ìhè maka oge ahụ.” Bible Echo, August 26, 1895.
The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:
Ihe otiti nke sochirinụ mụtara ọchịchịrị ma ọ bụ ìhè, dabere n’otu ọkwa mmadụ ị nọ na ya. 9/11 bụ “ntụgharị dị mkpa n’akụkọ ihe mere eme nke mba dị iche iche na nke ụka.” N’oge ahụ, a kpọrọ ndị nke Chineke ka ha laghachi ma jee ije n’ụzọ ochie, ma ha jụrụ ije n’ime ya, ha egeghịkwa ntị n’olu opi ahụ. E mezuwo nkewa dị n’etiti ọchịchịrị na ìhè mgbe Elaịja gasịrị, Mozis wee jụọ, “ruo ole mgbe?” O kwukwara n’ihu n’amaokwu ahụ:
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
“E nwere oge dị iche iche bụ ebe ntụgharị n’akụkọ ihe mere eme nke mba dị iche iche na nke ụka. N’ime nduzi nke Chineke, mgbe nsogbu ndị a dị iche iche rutere, a na-enye ìhè maka oge ahụ. Ọ bụrụ na anabatara ya, e nwere ọganihu ime mmụọ; ma ọ bụrụ na ajụ ya, ndalata ime mmụọ na mbibi na-eso.” Bible Echo, August 26, 1895.
We will continue the subject of “how long” in the next article.
Anyị ga-aga n’ihu n’isiokwu nke “ruo mgbe ole” n’isiokwu na-esonụ.
“In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.
“N’ọnwa Mee, n’afọ 1842, e kpọkọrọ Nzukọ Ukpụhọde Izugbe na Boston, Massachusetts. Mgbe e meghere nzukọ a, Ụmụnna Charles Fitch na Apollos Hale, ndị Haverhill, gosipụtara amụma e sere n’onyinyo nke Daniel na Jọn, ndị ha were agba tee n’akwa, tinyere ọnụọgụ amụma ndị ahụ, na-egosi mmezu ha. Nwanne Fitch, mgbe ọ na-akọwa site na chaatị ya n’ihu Nzukọ ahụ, kwuru na, ka ọ na-enyocha amụma ndị a, o chewo na ọ bụrụ na o nwee ike iwepụta ihe yiri nke a dịka e gosiri ebe a, ọ ga-eme ka isiokwu ahụ doo mfe ma mee ka ọ dịrị ya mfe igosi ya n’ihu ọgbakọ ndị na-ege ntị. Ebe a ka ìhè ka ukwuu dị n’ụzọ anyị. Ụmụnna ndị a nọ na-eme ihe Onyenwe anyị gosiri Habakuk n’ọhụụ ya afọ 2,468 tupu ahụ, sị, ‘Dee ọhụụ ahụ ma mee ka o doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ. N’ihi na ọhụụ ahụ ka bụ maka oge a kara aka.’ Habakuk 2:2.”
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Mgbe e nwesịrị mkparịta ụka ụfọdụ banyere isiokwu ahụ, e jiri otu olu kpebie ka e bipụta narị atọ yiri nke a n’ụzọ lithograph, nke e mezuru n’oge na-adịghị anya. A kpọrọ ha ‘chaatị nke ‘43.’ Nke a bụ Nzukọ dị nnọọ mkpa.” The Autobiography of Joseph Bates, 263.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ahụwo m na e jiri aka Onyenwe anyị duzie chaatị 1843 ahụ, nakwa na a gaghị agbanwe ya; na ọnụọgụgụ ndị ahụ dị ka Ọ chọrọ ka ha bụrụ; na aka Ya dịkwasịrị ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụgụ ndị ahụ, ka onye ọbụla ghara ịhụ ya, ruo mgbe e wepụrụ aka Ya.” Early Writings, 74.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.
“Ọ bụ àmà jikọtara ọnụ nke ndị nkuzi na akwụkwọ akụkọ nke Ọbịbịa nke Abụọ, mgbe ha guzo n’elu ‘okwukwe mbụ ahụ,’ na mbipụta nke chart ahụ bụ mmezu nke Habakuk 2:2, 3. Ọ bụrụ na chart ahụ bụ isiokwu nke amụma (ma ndị na-agọnarị nke a na-ahapụ okwukwe mbụ ahụ), mgbe ahụ ọ na-eso na BC 457 bụ afọ a ga-esi na ya gụọ ụbọchị 2300 ahụ. Ọ dị mkpa ka 1843 bụrụ oge mbụ e bipụtara ya, ka ‘ọhụụ ahụ’ wee ‘chie oge,’ ma ọ bụ ka e nwee oge ichere, nke n’ime ya òtù ụmụ agbọghọ-amaghị nwoke ahụ ga-awụ ụra ma lakpuo n’ụra n’ihe ukwu ahụ banyere oge, kpọmkwem tupu e kpọtee ha site n’Iti N’etiti Abalị.” Second Advent Review and Sabbath Herald, Mpịakọta I, Nọmba 2, James White.