I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Abarala m n’ókè a n’okwu mmalite a banyere akwụkwọ Joel ka m kpụmkpụ kpọkọọ ụfọdụ isi ihe ndị sitere n’isiokwu asatọ mbụ ahụ ma kọwaa ihe anyị kwesịrị ịtụ anya ya n’akwụkwọ Joel ugbu a ka anyị na-ebido ile ya anya n’ụzọ kpọmkwem karị, ma e mesịa n’ezie, gịnịkwa ka nke ahụ metụtara agha Raphia na Panium nke Daniel 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Anyị etinyela nkwanye-ugwu pụrụ iche n’abụ nke ubi-vine ahụ n’ihi na “ahụmahụ” ka e ji “abụ” nọchianya ya n’ụzọ amụma. Otu n’ime njirimara nke puku narị anọ na iri anọ na anọ ahụ bụ ka ha na-abụ abụ Mosis na nke Nwa Atụrụ ahụ, nke bụ naanị ụzọ Jọn si anọchi anya abụ ubi-vine nke Aịsaịa. Onye-amụma ukwu ọ bụla na-amalite akwụkwọ ya site n’ikpe-ama megide Izrel n’ihi nnupu-isi ha, ma ọ bụ i nwere ike ikwu na onye-amụma ukwu ọ bụla na-abụ abụ ubi-vine ahụ mbụ. Ana m ekwusi ike na abụ ubi-vine Joel dị n’isi nke mbụ bụ otu n’ime mkpughe kachasị mkpa banyere abụ ubi-vine ahụ. Enweghị m ike ikwu ma m ziri ezi ma ọ bụ na m ezighi ezi, ma ihe kpatara m ji nwee nkwenye a bụ na njikọ amụma ndị e ji akara-anọchi anya ha n’akwụkwọ Joel yiri ka ha bụ igodo, ma ọ bụ ikekwe otu axle nke ọtụtụ spokes. Akaebe Joel abụghị naanị na ọ na-ejikọta na ahịrị ndị ọzọ yiri ibe ha, kama o yiri ka ọ na-edobe otu ebe ntụaka, karịchaa site n’akara-anọchi anya nke ibibi ubi-vine ahụ n’isi nke mbụ, na isi abụọ sochirinụ na-akọwapụta ma oge ule oyiyi nke anụ-ọhịa ahụ na United States, ma oge ule oyiyi nke anụ-ọhịa ahụ maka ụwa. A na-edokwa ihe a nile n’ime okirikiri nke ubi-vine, ma ubi-vine abụghị ubi-vine dị ndụ—ma ọ bụrụ na o nwetaghị mmiri ozuzo.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Anyị etinyekwala kwa nkwụsi-ike n’oge amụma nke akara “ruo ole mgbe?” nọchiri anya ya. Ahụrụ m mkpa ọ dị ichetara anyị ụkpụrụ a e guzobeworo na mbụ banyere “ruo ole mgbe?” iji tinye nkwụsi-ike n’elu “nkume isi” nke bụ, ma bụkwa ntọala na nkume nkuku. Mmepe zuru ezu ikpeazụ nke ozi Mkpu Etiti Abalị nke na-aga n’ihu ugbu a bụ “nkume isi” ahụ. Dabere n’elu ntọala ndị ahụ, nkume isi ahụ bụ ọla dị oké ọnụ ahịa Miller, na-enwu ugboro iri karịa ka ọ na-enwu na mmalite.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Dabere n’“ọrụ ebube” Chineke, okwute-isi bụ mgbe ndị Ya si n’ahụmahụ Laodisia gafee banye n’ahụmahụ Filadelfia, nke bụkwa mgbe ndị ahụ ghọọ nke asatọ nke sitere n’ime asaa, nakwa mgbe ha si n’ụka na-alụ agha gafee banye n’ụka na-emeri emeri. Mbugharị a bụ okwute-isi. A na-emezu mbugharị ahụ mgbe ndị Chineke nụrụ ma hụ ozi “okwute-isi” ahụ, ọ bụrụkwa ihe ebube n’anya ha. Ozi okwute-isi ahụ bụ njedebe kasịnụ, n’ihi na ọ na-achịkọta eziokwu “okwute-isi” niile nke ihe nnọchianya pụtara. Ozi nke “ugboro asaa” bụ okwute-ntọala Miller, ọ ga-abụkwa okwute-isi ndị Millerite. Pentikọst bụ okwute-isi nke oge Pentikọstal, dịka Mkpu Etiti Abalị kwa bụ okwute-isi nke mmegharị Millerite nke mmụọ ozi mbụ na nke abụọ.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Dịka njedebe ma ọ bụ okwute mkpuchi nke oge afọ iri anọ na isii ahụ nke Kraịst ji wuo ụlọ nsọ ndị Millerite nke mmụọ ozi mbụ na nke abụọ, okwute mkpuchi ahụ ga-abụrịrị okwute ntọala maka ọrụ Kraịst nke iwu ụlọ nsọ nke narị puku iri anọ na anọ. E guzobere okwute ntọala ahụ na 1844 dị ka ìhè ga-eme ka ụzọ gaa eluigwe doo anya, ma n’ihi nke a ka ndị Chineke n’ọgwụgwụ ụwa ga-alaghachi n’“ụzọ ochie” ka ha wee chọta izuike. Ọ bụrụkwa na mgbe ha laghachiri n’akụkọ ihe mere eme ndị pionia nke ndị Millerite, ha na-achọpụta na ozi nke Mkpu Etiti Abalị bụ njedebe kachasị elu nke akụkọ ntọala ahụ. Mkpu Etiti Abalị ahụ bụ ngosipụta nke mbugharị Mmụọ Nsọ n’ụba. Mgbe mkpụrụobi laghachiri n’“ụzọ ochie” ma chọta “ìhè na-egbuke egbuke” ahụ e guzobere na mmalite ma ọ bụ n’ebe ntọala ụzọ ahụ dị, ọ na-achọta Mkpu Etiti Abalị, nke Jeremaya na-akọwa dị ka “izuike.”

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Ha nwere ìhè na-enwu gbaa e debere n’azụ ha ná mmalite nke ụzọ ahụ, nke mmụọ ozi gwara m na ọ bụ ‘mkpu etiti abalị.’ Ìhè a na-enwu n’ogologo ụzọ ahụ nile, ma na-enye ìhè n’ụkwụ ha, ka ha ghara ịsụ ngọngọ.

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“Ọ bụrụ na ha debee anya ha n’ebe Jisọs nọ, onye nọ kpọmkwem n’ihu ha, na-edu ha gaa n’obodo ahụ, ha nọ ná nchebe. Ma n’oge na-adịghị anya ụfọdụ malitere ike ọgwụgwụ, sị na obodo ahụ ka dị ezigbo anya, nakwa na ha tụrụ anya na ha gaara abatalarị n’ime ya tupu ahụ. Mgbe ahụ Jisọs ga-agba ha ume site n’ịkpọlite aka nri Ya dị ebube, ma site n’aka Ya ìhè pụta nke fefere n’elu òtù ndị Adventist ahụ, ha wee tie mkpu, ‘Aleluya!’ Ndị ọzọ n’amaghi ama jụrụ ìhè ahụ nke dị n’azụ ha, sị na ọ bụghị Chineke duru ha ruo ebe ahụ dị anya. Ìhè ahụ nke dị n’azụ ha gbanyụrụ, hapụ ụkwụ ha n’ọchịchịrị zuru oke, ha wee sụọ ngọngọ, tufuo ịhụ ihe mgbaàmà ahụ na Jisọs, si n’ụzọ ahụ daa banye n’ime ụwa gbara ọchịchịrị ma jọgburu onwe ya nke dị n’okpuru.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Nkume okpu eze nke akụkọ ihe mere eme nke ndị Millerite bụ nkume ntọala maka akụkọ ihe mere eme nke otu narị na puku iri anọ na anọ. Site ná mmalite nke ndị mmụọ ozi atọ n’afọ 1798 ruo mgbe a ga-ebuli nzukọ mmeri elu n’ime mmezu nke ime ka ebe nsọ dị ọcha n’oge iwu Ụkaịde, ụzọ ahụ na-enwu n’ọkụ site n’ozi Mkpu Etiti Abalị, n’ihi na ilu ahụ bụ banyere Adventizim, na otú Chineke si ebuli otu ndị mmadụ elu ka ha gosipụta agwa Ya n’ụzọ zuru oke ka oge ebere mmadụ na-emechi n’oge nsogbu iwu Ụkaịde.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

N’ụzọ ahụ, Jizọs na-edu ụzọ, Ọ nọgidekwara na-eme ka ụzọ ahụ na-enwu ìhè site n’iweli ogwe aka nri Ya nke ebube. Ya mere, e nwere ìhè na-enwu gbaa n’mbido ụzọ ahụ, ma e nwekwara ìhè na-enwu gbaa nke na-eduga n’ọgwụgwụ ụzọ ahụ. Jizọs dị ka Alfa na Omega na-egosi njedebe ya na mmalite, ya mere ìhè dị n’akụkụ abụọ nke ụzọ ahụ bụ ozi nke Mkpu Etiti Abalị.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Mụọ-ozi mbụ bịarutere n’afọ 1798 ma kwusaa na elekere ikpe Ya eruola, “Na-ekwu … elekere ikpe ya eruola.” Elekere ikpe ahụ bịara n’afọ 1798, ma mgbe ọ malitere, alụmdi na nwunye dị n’etiti Kraịst na nwunye ọhụrụ Ya—Adventizim Mịlaịtị nke Filadelfịa—malitere. A ga-alụ Kraịst n’Ọktoba 22, 1844, ma site n’afọ 1798 ruo 1844, e mere nwunye ahụ ka ọ dị njikere. Nwunye ahụ bụ onye Filadelfịa, n’ihi na ọ dịghị ọmụma ikpe dị n’ahụ nwunye Kraịst, n’ihi na o mere onwe ya ka ọ dị njikere—ọ dị ọcha. Nkwusa nke ikpe ahụ bụ nkwusa nke alụmdi na nwunye ahụ na mmalite ya n’afọ 1798, nke rutere na njedebe ya n’afọ 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Ìhè ntọala na ìhè nkume mkpuchi maka mmegharị Millerite bụ ozi nke na-ekwusa alụmdi na nwunye ahụ—ozi nke Mkpu Etiti Abalị. Mkpu Etiti Abalị bụ ntọala na nkume mkpuchi nke akụkọ ihe mere eme nke ndị mmụọ ozi mbụ na nke abụọ, nakwa nke akụkọ ihe mere eme Millerite; nkume mkpuchi nke akụkọ ihe mere eme Millerite bụkwa nkume ntọala nke akụkọ ihe mere eme nke puku mmadụ otu narị na iri anọ na anọ, ma bụrụkwa nkume mkpuchi ya. A na-emecha owuwu ụlọ nsọ ahụ mgbe a tọrọ nkume mkpuchi ahụ, ọrụ nke ịtọ nkume ikpeazụ ahụ “dị ebube” malitekwara n’ọnwa Julaị 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

E nwere mmezu amụma dị iche iche ga-akpụkọta nkume isi, ma nkume isi ahụ na-anọchikwakwa anya njedebe kacha elu nke ozi. Pentikọst bụ nkume isi nke ozi nke oge Pentikọst, dịka ìhè nke “oge asaa” nke bịara site n’aka mkpịsịede Hiram Edson n’afọ 1856, bụ nkume isi e bu n’obi nye ozi Miller, n’ihi na eziokwu ntọala mbụ Miller chọpụtara bụ “oge asaa.” N’afọ 1856, ịjụ ìhè ọhụrụ nke eziokwu nkume isi ahụ hà ka ịhọrọ ịnwụ n’ọzara Laodisia, dịka Izrel oge ochie mere n’ime afọ iri anọ. Nke a na-akọwapụta Julaị nke afọ 2023 dịka 1856, oge ntụgharị site na Filadelfia gaa na Laodisia n’akụkọ ihe mere eme nke ndị Millerait, na mgbagha site na Laodisia ruo na Filadelfia n’akụkọ ihe mere eme nke otu narị puku iri anọ na anọ. Kraịst alụghị nwanyị na-adịghị ọcha n’afọ 1844, n’ihi na ọ bụ onye Filadelfia, ọ ga-alụkwa nwunye si na Filadelfia n’iwu Ụka. Ma tupu ahụ, ọ ghaghị ime onwe ya ka ọ dị njikere. Ị dịla njikere?

Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

Unu atula egwu, unu obere ìgwè atụrụ; n’ihi na ọ dị Nna unu mma inye unu alaeze ahụ. Luk 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

N’ụbọchị Ọktoba 22, 1844, Onyenwe anyị lụrụ nwanyị a na-alụ ọhụrụ nke O doziri ka o soro Ya banye n’akụkọ ihe mere eme nke mmụọ ozi nke atọ, na ihe nile nke mmụọ ozi nke atọ nọchiri anya ya; ma ka ọ na-erule 1863, akụkọ ihe mere eme nke mmụọ ozi nke atọ e mere ka o si n’ụzọ ya pụọ banye n’ọzara Laodisia. Akụkọ ihe mere eme nke 1844 ruo 1863 na-anọchi anya oge nke mmụọ ozi nke atọ, si otu a na-enye ihe atụ nke ụmụ agbọghọ ndị nzuzu n’oge akara nke puku iri na anọ na puku anọ. Ụmụ agbọghọ ndị a bụ ọka wit na ahịhịa ọjọọ ndị a na-ekewa site n’ozi ndị e ji ndị mmụọ ozi maa atụ—n’ihi na ọ bụ ndị mmụọ ozi na-arụ ọrụ nkewa ahụ.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

“Mgbe ahụ, ahụrụ m mmụọ-ozi nke atọ. Mmụọ-ozi nke na-eso m sịrị, ‘Ọrụ ya dị egwu. Ozi e zipụrụ ya dị oke njọ. Ọ bụ mmụọ-ozi ahụ ga-ahọpụta ọka wit n’etiti ahịhịa ọjọọ, ma kaa akara, ma ọ bụ kekọta, ọka wit ahụ maka ụlọ-nchekwa nke eluigwe. Ihe ndị a kwesịrị ijide uche mmadụ dum, nlebara anya mmadụ dum.’” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Ozi nke ndị mmụọ ozi atọ nke Mkpughe iri na anọ bụ ozi mmiri ozuzo ikpeazụ nke na-ekewa ma na-ejikọta klas abụọ ahụ.

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

“A meghere Jọn ka e meghere ihe nlereanya ndị jupụtara n’omimi na mmasị na-akpali akpali gbasara ahụmahụ nke nzukọ Chineke. Ọ hụrụ ọnọdụ, ihe ize ndụ, ọgụ, na nnapụta ikpeazụ nke ndị Chineke. Ọ dekọrọ ozi mmechi ndị ga-eme ka owuwe ihe ubi nke ụwa too nke ọma, ma ọ bụrụ dị ka ùkwù a ga-anakọta n’ụlọ nchekwa nke eluigwe, ma ọ bụ dị ka ngwugwu nkụ maka ọkụ mbibi. E kpughere ya isiokwu ndị dị oke mkpa, karịsịa maka nzukọ ikpeazụ, ka e wee kuziere ndị ga-esi n’ụgha laghachikwute eziokwu banyere ihe ize ndụ na ọgụ ndị dị n’ihu ha. Ọ dịghị onye kwesịrị ịdị n’ọchịchịrị banyere ihe na-abịa n’elu ụwa.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Ọ bụ “okwu nke eziokwu” ndị, n’ọgbọ a, bụ “ozi mmechi ndị ga-eme ka owuwe ihe ubi zuru ezu,” ma ha bụkwa ndị na-ekewa klas abụọ ahụ. Ọrụ ahụ kwa bụkwa ọrụ nke “nwoke ahịhịa nchacha unyi” sitere n’ọhụ Miller.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Onye ihe nfụcha Ya dị n’aka Ya, Ọ ga-ekpochapụkwa ebe a na-azọ ọka Ya nke ọma, chịkọtakwa ọka wit Ya n’ọba.’ Matiu 3:12. Nke a bụ otu n’ime oge ndị ahụ nke ime ka ihe dị ọcha. Site n’okwu nke eziokwu, a na-ekewapụ ahịhịa na-enweghị uru na ọka wit. N’ihi na ha jupụtara n’efu na ikpe onwe-ha ezi omume nke ukwuu nke na ha apụghị ịnata ịba mba, nakwa n’ihi ịhụ ụwa n’anya nke ukwuu nke na ha apụghị ịnakwere ndụ ịdị umeala n’obi, ọtụtụ siri n’ebe Jizọs nọ pụọ. Ọtụtụ ka na-eme otu ihe ahụ ugbu a. A na-anwale mkpụrụobi taa dịka e si nwalee ndị ahụ bụ ndị na-eso ụzọ n’ụlọ nzukọ dị na Kapanọm. Mgbe a wetara eziokwu n’obi, ha na-ahụ na ndụ ha adịghị n’usoro kwekọrọ n’uche Chineke. Ha na-ahụ mkpa mgbanwe zuru ezu dị n’ime onwe-ha; ma ha adịghị njikere iburu ọrụ ahụ nke ịgọnahụ onwe. Ya mere, iwe na-ewe ha mgbe a kpughere mmehie ha. Ha na-apụ n’ihi iwe, dịka ndị na-eso ụzọ ahụ hapụrụ Jizọs, na-atamu ntamu, ‘Nke a bụ okwu siri ike; ònye pụrụ ịnụ ya?’” The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Malite na nnukwu nkụda mmụọ nke 1844, ihe ịrịba ama dị n’ụzọ na ihe ndị mere ruo n’afọ 1863 na-anọchi anya akụkọ ihe mere eme site na 9/11 ruo n’iwu Sunday. Gịnị mere 1844 ji bụrụ 9/11, ka ị na-ajụ?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Akwụkwọ odide Nwanyị White doro anya na mmụọ-ozi nke atọ bịara n’abalị Ọktoba 22, 1844, ma bịakwa ọzọ n’afọ 1888, nke na-anọchi anya 9/11. Nke ka mkpa, ndị amụma niile kewapụrụ kpọmkwem akụkọ ihe mere eme nke 9/11 ruo n’iwu Ụka, ya mere ọ bụghị naanị àmà nke mmadụ abụọ ma ọ bụ atọ, kama ọ bụ àmà jikọtara ọnụ nke onye àmà ọ bụla sitere n’Okwu Chineke, na 9/11 ruo n’iwu Ụka bụ oge ebe “mmezu nke ọhụụ ọ bụla” na-eru n’ókè ya.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Akụkọ ihe mere eme nke ọbịbịa na mmechi nke mmụọ ozi nke atọ sitere n’afọ 1844 ruo 1863, ma ọ na-anọchi anya oge ọrụ ebube dị ịtụnanya nke Chineke site na 9/11 ruo n’iwu Ụka. A na-anọchikwa akụkọ ahụ anya site n’afọ 1840 ruo 1844, ma n’ahịrị ahụ 1840 bụ alfa, 1844 bụkwa omega. N’ahịrị nke 1844 ruo 1863, 1844 bụ alfa, 1863 bụkwa omega. Afọ 1844 bụ ma alfa ma omega.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Obe na-adaba n’otu ahịrị na 1844, Alfa na Omega we kwaa ọbara Ya n’obe ahụ. Site na 9/11 (1840) anyị hụrụ Mkpughe iri ka ọ na-egosipụta akụkọ ihe mere eme nke malitere na Jọn iri obere akwụkwọ ahụ na 1840, ma emechaa, nkụda mmụọ dị n’afọ ya na 1844. Iri ahụ bụ mmalite; afọ na-akara njedebe. Amaokwu ikpeazụ nke isi iri na-anọchi anya akụkọ ihe mere eme ahụ ka a na-emegharị ya ọzọ n’akụkọ ihe mere eme nke otu narị puku iri anọ na anọ ahụ.

And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

M’we were obere akwụkwọ ahụ n’aka mmụọ-ozi ahụ, rie ya; ọ dịkwa n’ọnụ m ụtọ dị ka mmanụ aṅụ: ma ozugbo m richara ya, afọ m wee bụrụ ihe ilu. O wee sị m, I kwesịrị ibu amụma ọzọ n’ihu ọtụtụ ndị, na mba dị iche iche, na asụsụ dị iche iche, na ndị eze. Mkpughe 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Mkpughe nke iri nke Mkpughe na mkpughe nke abụọ nke Habakuk na-anọchi anya isi abụọ nke na-agba ama banyere oge amụma site n’afọ 1840 ruo 1844. Akụkọ ihe mere eme nke oge site n’afọ 1844 ruo 1863 na-amalite n’akara ụzọ nke mmechuihu, nke ịgbasasị na-esochi, ma nchịkọta na-esokwa ya. N’oge ahụ, akụkọ amụma nke tebụl abụọ Habakuk na-eru ọgwụgwụ mgbe e bipụtara tebụl nke abụọ ahụ n’afọ 1849, ma gbasaa ya n’èzí n’afọ 1850. Oge tebụl Habakuk sitere na Mee nke afọ 1842 mgbe e bipụtara chaatị 1843, ma oge amụma ahụ kwụsịrị n’ebe ọ malitere, ya bụ, na mbipụta nke otu n’ime tebụl abụọ Habakuk. Chaatị 1843 bụ alfa, chaatị 1850 bụkwa omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

N’afọ 1856, Hiram Edson dere usoro isiokwu ụfọdụ nke kpọgara nghọta William Miller banyere “oge asaa” n’ogo ọhụrụ. Ọrụ Edson bụ omega nke ọrụ Miller, na-ebuli eziokwu ntọala Miller ruo n’ọnọdụ nke nkume isi nke e zubere ka ọ nye ndị nke Chineke ike. Ìhè Miller banyere “oge asaa” bụ alpha, ma ìhè Edson banyere “oge asaa” bụ omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

N’afọ 1863 ngagharị ahụ gbanwere bụrụ nzukọ-nsọ nke n’ikpeazụ ga-amụpụta ngagharị sitere n’ime ahụ nke ya onwe ya, n’otu ụzọ ahụ ndị Millerite si pụta n’etiti ndị Protestant, nakwa dịka ndị na-eso ụzọ Kraịst siri si na Juu pụta bịa n’ọgbụgba-ndụ ọhụrụ nke Kraịst, nakwa dịka Joshua na Caleb siri pụta n’etiti ndị mmadụ nke ọgbụgba-ndụ mbụ, ndị e kpebiri na ha ga-anwụ n’ọzara.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

N’otu akụkọ ahụ kwa, (1844 ruo 1863) mpi Republican nke anụ ọhịa nke ụwa ahụ na-agabiga ọgụ yiri ya nke mechara pụta ìhè n’Agha Obodo, nke ndị ọkà mmụta akụkọ ihe mere eme niile kwenyere na ọ rutere n’etiti ya n’afọ 1863 site na Mkpọsa Ntọhapụ nke Lincoln. Lincoln na-anọchi anya onye isi ala Republican mbụ, onye ṅụrụ iyi ọrụ isi ala mgbe onye isi ala Democratic kasị njọ n’akụkọ ihe mere eme ruo n’oge ahụ gachara n’ọchịchị. E mechara gbuo ya. Àgwà amụma ndị a niile na ndị ọzọ ka a na-emegharị ọzọ n’ime onye isi ala Republican ikpeazụ.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

Afọ 1844 ruo 1863 gụnyere ịchụsasị na ịnakọta. Afọ 1863 na-anọchite iwu Sọnde, ya mere ịchụsasị nke mere na 1844 bụ naanị ịchụsasị ruo 1863, mgbe a chụsasịrị ndị Adventist ụbọchị nke asaa nke Laodisia gaa n’ọzara Laodisia. Afọ 1844 mụpụtara ịchụsasị, afọ 1863 kwa mụpụtara ịchụsasị; n’ụzọ dị otu a ọ na-agba akaebe n’eziokwu ahụ na akụkọ ihe mere eme a bụ akara amụma e ji mara nke ọma, n’ihi na ọ na-amalite site n’ịchụsasị alpha na 1844 ma na-ejedebe n’ịchụsasị omega na 1863. Ịchụsasị mbụ bịarutere na Julaị 18, 2020, a na-emezu ịchụsasị omega ikpeazụ ahụ n’oge iwu Sọnde.

“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

“Oge ahụ na-abịa mgbe a ga-ekewa anyị ma chụsasịa anyị, onye ọ bụla n’ime anyị ga-adịkwa mkpa iguzo n’enweghị ohere nke mkpakọrịta na ndị nwere okwukwe dị oke ọnụ ahịa dịka nke anyị; gịnịkwa ka ị ga-esi guzo ma ọ bụrụ na Chineke anọghị n’akụkụ gị, ma ị mara na Ọ bụ Ya na-eduga ma na-eduzi gị?” Review and Herald, March 25, 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Ọ naghị ezuru ka Chineke guzo “n’akụkụ gị,” ị ga-amata kwa “na Ọ bụ Onye na-edu ma na-nduzi gị.” Eziokwu a bụ isiokwu nke amụma, nke e ji ahịrịokwu dị iche iche nọchie ya, dabere n’oge “unu ga-amata Onyenwe anyị.”

And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

Unu ga-erikwa kwa ihe n’uju, afọ ga-ejukwakwa unu; unu ga-eto kwa aha nke Onyenwe anyị Chineke unu, onye meworo unu ihe ịtụnanya: ndị m agaghịkwa eme ihere ruo mgbe ebighị ebi. Unu ga-amatakwa na Abụ M n’etiti Izrel, na na Abụ M Onyenwe anyị Chineke unu, ọ dịghịkwa onye ọzọ: ndị m agaghịkwa eme ihere ruo mgbe ebighị ebi. … Otu a ka unu ga-esi mara na Abụ M Onyenwe anyị Chineke unu, bi na Zayọn, ugwu nsọ m: mgbe ahụ Jerusalem ga-adị nsọ, ndị mba ọzọ agaghịkwa esi n’ime ya gafee ọzọ. Joel 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Mgbe Jerusalem dị nsọ, ọ bụ nzukọ-nsọ mmeri, n’ihi na a kọwara nzukọ-nsọ ọgụ dịka nzukọ-nsọ e ji ọka wit na ahịhịa ọjọọ mejupụtara, ma mgbe “ndị ọbịa agaghịzi agafe” “Jerusalem” “ọzọkwa,” ndị nke Chineke “ga-amata” “na ọ bụ Ya na-edu ma na-eduzi.” Ha maara, n’ihi na ha bụ ndị mezuru ekpere nke “ugboro asaa,” nke gụnyere ikweta na Chineke adịghị edu gị dịka onye Laodicea, ma mgbe ị gbanwere bụrụ onye Filadelfia, ị ga-amata “na ọ bụ Ya na-edu ma na-eduzi” nakwa na Chineke nọ “n’etiti Israel.”

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

A na-akpọ mgbasa (mmechuihu) alfa nke Eprel 19 na mgbasa (mmechuihu) omega nke Ọktoba 22 akara site n’akwụkwọ mbụ e bipụtara n’ụzọ ọchịchị mgbe nnukwu mmechuihu nke Ọktoba 22 gasịrị. Mbipụta bụ ihe ngosi amụma n’akụkọ ihe mere eme nke ndị Millerite na n’akụkọ amụma nke United States, ya mere ihe mbụ e bipụtara n’ụzọ ọchịchị mgbe 1844 gasịrị bụ akara ụzọ nke akụkọ ihe mere eme ahụ, ma akara ụzọ ahụ na-egosi mgbasa.

1847—The Remnant Scattered Abroad

1847—Ndị Fọdụrụnụ A Chụsasịrị N’Ihe Ụwa Nile

“A Word to the ‘Little Flock.’

“Okwu e zigaara ‘Obere Ìgwè Atụrụ.’”

“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

“E dere akụkọ ndị a maka The Day-Dawn, nke O. R. L. Crosier bipụtara na Canandaigua, New York. Ma ebe a naghị ebipụta akwụkwọ ahụ ugbu a, ma ebe anyị amaghị ma a ga-ebipụtakwa ya ọzọ, ụfọdụ n’ime anyị nọ na Maine chere na ọ kacha mma ka e nye ha n’ụdị a. Achọrọ m ịkpọ uche nke ‘obere igwe atụrụ’ ahụ gaa n’ihe ndị ahụ nke ga-eme n’oge na-adịghị anya n’elu ụwa a....”

“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

“Onye na-agụ ga-achọpụta na e tinyere nkwukọrịta atọ sitere n’aka Mrs. E. G. White n’ime A Word to the ‘Little Flock.’...”

“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

“Nkwurịta okwu nke abụọ sitere n’aka Oriakụ White, nke a hụrụ na peeji nke 14–18, bụ akọrọ banyere ọhụụ mbụ ya n’okpuru isiokwu ya, To the Remnant Scattered Abroad. E dere nke a na Disemba 20, 1845, dịka akwụkwọ ozi onwe onye e degaara Enoch Jacobs, ma onye natara ya bipụtara ya mbụ na The Day-Star nke Jenụwarị 24, 1846. Mgbe ahụ n’April 6, 1846, James White na H. S. Gurney bipụtaghachiri ya n’ụdị broadside. Nkwupụta ahụ dịka ọ dị na A Word to the ‘Little Flock,’ ewezuga obere mgbanwe nchịkọta na amaokwu Akwụkwọ Nsọ ndị a gbakwụnyere, hà kpamkpam na nkọwa zuru ezu nke ọhụụ ahụ dịka e si bipụta ya mbụ.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

Afọ 1844 na-akara mbata nke mmụọ ozi na nkụda mmụọ. N’afọ 1845 ka e dere ọhụụ mbụ, a kpọsakwara ya n’afọ 1846. E nyere ọhụụ mbụ ahụ “ndị fọdụrụ nke a chụsasịrị n’ebe dị iche iche.” Enwere m obi abụọ na onye amụma nwaanyị ahụ, bụ́ nwata agbọghọ na-alụbeghị di, maara mgbe ọ na-ede ọhụụ mbụ ya na otu njirimara amụma nke “ndị fọdụrụ” bụ na, n’ihi mkpa amụma, a ga-achọ ka a “chụsasịa ha n’ebe dị iche iche,” dịka otu n’ime njirimara nke otu narị puku na iri anọ na anọ. N’afọ 1846 ndị White lụrụ di na nwunye, si otú a gbanwee aha ikpeazụ Ellen bụrụ White. N’otu afọ ahụkwa ka ndị White malitere idebe Sabbath nke ụbọchị nke asaa. N’afọ 1846 ka e kpụrụ ọgbụgba ndụ ahụ akara dị ka nke e mezuru emechaa, alụmdi na nwunye amụma ahụ nke malitere n’afọ 1844 mezuru n’afọ 1846, n’afọ 1847kwa ka e biri ma zipụ mbipụta mbụ nke gọọmentị kwadoro.

May, 1850

Mee, 1850

“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

“EZIGBO ONYE NA-AGỤ AKWỤKWỌ—Ebumnuche m n’ime nyocha a abụwo ikpughe njehie site n’ìhè nke eziokwu dị nsọ....”

“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

“N’iweta obere ọrụ a n’ihu ìgwè atụrụ ahụ a gbasasịrị agbasasị, emezuworom ọrụ m n’ebe ha nọ, n’ụzọ a, ka Chineke tinye ngọzi Ya. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Mbipụta James White na-egosi na ndị na-ege ya ntị ka bụ ìgwè atụrụ gbasasịrị agbasasị, ma ọ bụkwa nchebe nke Sabat nke ụbọchị nke asaa. Nke a bụ ozi nke mmụọ ozi nke atọ n’oge ọ ka bụ nwata, n’ihe gbasara nghọta Millerite Adventism banyere Sabat na mmụọ ozi nke atọ. E bipụtara ya n’otu afọ ahụ e bipụtara chaatị 1850, ma ha ọnụ na-anọchi anya ịkpọlite agha Onyenwe anyị maka nsogbu iwu ụka Sọnde na-abịanụ. Jizọs na-egosipụtakwa njedebe mgbe niile site na mmalite, ma ndị ahụ wetara ozi ahụ n’afọ 1844, ndị jiri chaatị 1843 rụọ ọrụ, nọ na-anọchi anya ndị ga-eweta ozi ahụ site n’iji chaatị 1850. Na mmalite nke oge tebụl abụọ Habakuk, ndị mmadụ na-ekwusa ozi nke oge ahụ n’ijikọta ya na tebụl Habakuk, ma n’afọ 1850 James White na-eweta ozi nke mmụọ ozi nke atọ tinyere chaatị 1850. Nwanna Nichols mere chaatị ahụ n’oge 1849, oge James na Ellen White bi na Nwanna Nichols. James White sonyere ozugbo na mmepụta chaatị 1850, ma n’afọ ahụ ka ọ malitere ikwusa ozi mmụọ ozi nke atọ.

“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

“N’ụbọchị Septemba 23, [1850] Onye-nwe gosiri m na O setịpụtala aka Ya nke ugboro nke abụọ iji kpọghachite ndị fọdụrụnụ n’ime ndị Ya, nakwa na a ghaghị ime mgbalị ugboro abụọ n’oge nchịkọta a. N’oge ịgbasa, e tiri Izrel ihe ma dọwaa ya; ma ugbu a n’oge nchịkọta, Chineke ga-agwọ ma kee ndị Ya ọnya. N’oge ịgbasa, mgbalị ndị e mere ịgbasa eziokwu nwere nanị obere mmetụta, rụzuru naanị ntakịrị ma ọ bụ ihe efu; ma n’oge nchịkọta, mgbe Chineke etinyela aka Ya ịchịkọta ndị Ya, mgbalị ịgbasa eziokwu ga-enwe mmetụta e zubere ha ka ha nwee. Onye ọ bụla kwesịrị ịdị n’otu ma sie ike n’ọrụ ahụ. Ahụrụ m na ọ bụ ihe ihere ka onye ọ bụla kpọọ oge ịgbasa ka ọ bụrụ ihe atụ ga-achị anyị ugbu a n’oge nchịkọta; n’ihi na ọ bụrụ na Chineke emeghị karịa ihe O mere mgbe ahụ maka anyị ugbu a, a gaghị achịkọta Izrel ma ọlị. Ọ dịkwa mkpa ka e bipụta eziokwu ahụ n’akwụkwọ akụkọ, dịkwa ka a na-ekwusa ya ọnụ.” Review and Herald, November 1, 1850.

“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

“Echiche ahụ na Onyenwe anyị ‘agbatịwo aka Ya nke ugboro abụọ iji nwetaghachi ndị fọdụrụ n’ime ndị Ya,’ dị na ibe 74, na-ezo aka naanị n’ịdị n’otu na ike nke dịbu n’etiti ndị na-ele anya Kraịst, nakwa n’eziokwu ahụ na Ọ malitela ọzọ ijikọta na iwulite ndị Ya elu.” Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Nwannaanyị White n’akwụkwọ *Early Writings* na-ekwu maka amaokwu ahụ sitere na *Review and Herald* n’ihe gbasara iji ya jiri okwu onye amụma Aịzaya mee ihe mgbe o kwuru, “Onyenwe anyị gosiri m na O setịpụwo aka Ya nke ugboro nke abụọ iji napụta ndị fọdụrụ n’ime ndị Ya.” O setịpụrụ aka Ya n’afọ 1850. Mgbe Ọ kpọkọtara ndị ahụ n’Ebe Kachasị Nsọ n’October 22, 1844, nke ahụ mere n’isi njedebe nke ịgbasasị ahụ sitere n’afọ 677 BC ruo October 22, 1844. Juda nkịtị bi n’ala ebube nkịtị ka a gbasasịrị ruo afọ 2520, dịka “oge asaa” nke Levitikọs iri abụọ na isii si dị, n’afọ 677 BC. N’isi njedebe nke afọ 2520 ahụ, e kpọkọtara Izrel nke mmụọ n’October 22, 1844, ma ozugbo a gbasasịrị ha ọzọ, ịgbasasị ahụ wee kwụsị mgbe Onyenwe anyị setịrị aka Ya nke ugboro nke abụọ. Ọ na-akpọkọta ha ugboro nke abụọ n’amaokwu ahụ iji mezuo ihe abụọ; ka O “kee ọnya ndị Ya” ma “bulie” ndị Ya elu.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“Mgbe ahụ, ahụrụ m mmụọ ozi nke atọ. Mmụọ ozi nke soro m kwuru, ‘Okwu ya dị egwu, ozi ya na-akpata ụjọ. Ọ bụ mmụọ ozi ahụ ga-ekewapụ ọka wit n’etiti ata, ma kaa akara ma ọ bụ kee ọka wit ahụ maka ụlọ-nchekwa nke eluigwe.’ Ihe ndị a kwesịrị ijide uche nile, nlebara anya nile. E gosikwara m ọzọ mkpa ọ dị ka ndị kweere na anyị na-anata ozi ikpeazụ nke ebere, bụrụ ndị kewapụrụ iche n’aka ndị na-anata ma ọ bụ na-aṅụbiga njehie ọhụrụ kwa ụbọchị. Ahụrụ m na ndị ntorobịa ma ndị okenye ekwesịghị ịga nzukọ nke ndị nọ na njehie na ọchịchịrị. Mmụọ ozi ahụ kwuru, ‘Ka uche kwụsị ibi n’ihe ndị na-enweghị uru ọ bụla.’” Manuscript Releases, volume 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Nzukọ nke abụọ nke malitere n’afọ 1850 bụ ụdị nke ịkpọchi akara (ịkekọ) nke ndị nke Chineke ka a na-ebuli ha elu, “a na-ebuli” ha dịka ọkọlọtọ. Afọ 1850 na-akọwapụta oge Onyenwe anyị na-achịkọta otu narị puku iri anọ na anọ ahụ. Site n’ịdị mkpa amụma, ha aghaghị ịbụ ndị a gbasasịrị tupu a chịkọta ha. Ya mere, “ụbọchị atọ na ọkara” nke Mkpughe 11:11 nke na-anọchi anya 1260, nke bụ ọkara nke 2520 ma na-anọchitekwa anya mgbasa nke sochiri Julaị 18, 2020. Mkpughe 11:11 na-anọchi anya nzukọ nke abụọ nke ndị ga-abụ otu narị puku iri anọ na anọ ahụ na ọkọlọtọ a na-ebuli elu nye mba dị iche iche, dịka e depụtara ya n’Aịzaya 11:11!

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

N’ụbọchị ahụ, mgbọrọgwụ Jesi ga-adị, nke ga-eguzo dịka ọkọlọtọ nye ndị mmadụ; ya ka ndị mba ọzọ ga-achọ: izuike ya ga-adịkwa n’ebube.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

Ọ ga-erukwa n’ụbọchị ahụ na Onyenwe anyị ga-agbatị aka Ya ọzọ, nke ugboro nke abụọ, ịnapụta ndị fọdụrụ n’ime ndị Ya, ndị ga-adịgide, site n’Asiria, na site n’Ijipt, na site na Patros, na site na Kush, na site na Elam, na site na Shaina, na site na Hamat, na site n’agwaetiti nile nke oke osimiri.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

Ọ ga-ewulikwa ọkọlọtọ nye mba nile, kpọkọtakwa ndị a chụpụrụ n’Izrel, chịkọtakwa ndị Judà a chụsasịrị n’akụkụ anọ nke ụwa. Aịzaya 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

N’afọ 1850, Onyenwe anyị setịpụrụ aka Ya nke ugboro abụọ iji kpọkọta ndị mmadụ ndị na-ekwusa ozi nke mmụọ ozi nke atọ n’otu na ozi nke Mkpu Etiti Abalị, dịka e si anọchi anya ya n’ihe e dere n’akwụkwọ abụọ Habakuk. N’ọnwa Julaị nke afọ 2023, Onyenwe anyị setịpụrụ aka Ya nke ugboro abụọ iji kpọkọta ndị mmadụ ndị na-ekwusa ozi nke mmụọ ozi nke atọ n’otu na ozi nke Mkpu Etiti Abalị, dịka e si anọchi anya ya n’akwụkwọ abụọ Habakuk. Ma afọ 1850 ma Julaị 2023 na-akọwapụta ịkpọkọta “ndị fọdụrụ n’ime ndị Ya,” dịka Aịsaịa kwuru n’amaokwu nke 11 nke isi nke 11. Amaokwu nke 11 dị n’etiti amaokwu nke iri na amaokwu nke iri na abụọ, ma amaokwu abụọ ahụ na-akọwapụta ibuli ọkọlọtọ ahụ elu nye ụwa.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Amaokwu nke ọ bụla n’ime amaokwu atọ ahụ na-akọwa ọkọlọtọ ahụ, ọ bụ ezie na amaokwu nke dị n’etiti na-akọwa ha dịka “ndị fọdụrụ.” A na-achịkọta ndị fọdụrụ n’ebe ahụ ugboro nke abụọ, ọnụ ọgụgụ agbụrụ ndị e si n’ime ha chịkọta ha bụ asatọ. “8” na-anọchi anya ọ bụghị naanị ndị nọ n’ụgbọ Noa ndị si n’ụwa ochie banye n’ụwa ọhụrụ n’enweghị ịhụ ọnwụ, kama “8” na-anọchikwakwa anya ndị bụ ụka nke asatọ nke sitere na asaa ahụ. Ndị àmà abụọ nke Mkpughe 11:11 bụ ndị e si n’ọnwụ kpọlitewo. Ọnụ ọgụgụ “8” bụ akara nke mbilite n’ọnwụ, akara nke otu narị puku iri anọ na anọ, akara nke baptizim, na akara nke ndị si na Laodisia gafee rue Filadelfia ma bụrụ ọkọlọtọ Aịsaịa nye mba dị iche iche. Onye-nwe-anyị na-agbatị aka Ya ugboro nke abụọ n’afọ 1850 ruo 1865, ma ọzọkwa n’ọnwa Julaị nke afọ 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

N’afọ 2023, e nwere ìhè ọhụrụ banyere ugboro asaa ahụ, dịka e nwekwara ya n’afọ 1856. Oge sitere n’afọ 1856 ruo n’afọ 1863 na-anọchite anya akụkọ ihe mere eme nke otu narị puku na iri anọ na anọ ahụ, mgbe Onyenwe anyị na-ebulite ndị fọdụrụnụ nke Ya dịka agha.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Aịzaya 11:11 kwekọrọ n'ụzọ zuru oke na Mkpughe 11:11, nke kwekọrọ n'ụzọ zuru oke na Daniel 11:11. Aịzaya na Jọn na-egosi akụkọ ihe mere eme nke ime, ma Daniel na-egosi akụkọ ihe mere eme nke mpụga. Akara mpụga Daniel nke 11:11 na-agba ọsọ n’akụkụ akara ime Jọn nke 11:11, ma Aịzaya 11:11 na-ewebata ọkọlọtọ nke akara ime ahụ, onye na-akpọ ìgwè atụrụ ọzọ nke Chineke ka ha si n’akara mpụga pụta. Palmoni ejikọtala akụkụ Akwụkwọ Nsọ ndị a ọnụ bụrụ otu ngwugwu mara mma, nke naanị Onye ahụ bụ Onye Okike nke ihe niile pụrụ imezu.

We will continue these things in the next article.

Anyi ga-aga n’ihu n’ihe ndị a n’isiokwu na-esonụ.

Dialogue with Artificial Information:

Mkparịta ụka na Ozi Arụrụ n’Ụzọ Ọrụ Aka:

Does the math world find any significance in the number “11”?

Ụwa mgbakọ na mwepụ ọ̀ na-ahụ ihe ọ bụla pụtara ìhè n’ọnụọgụ “11”?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Ee, ọnụọgụgụ 11 nwere ọtụtụ akụkụ nke ezi mmasị na mkpa n’ihe gbasara mgbakọ na mwepụ (karịa naanị ịbụ ọnụọgụ mbụ). Lee ndị bụ isi nke ndị ọkà mgbakọ na mwepụ na ndị hụrụ mgbakọ na mwepụ n’anya na-akọwapụtakarị:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 bụ ọnụọgụ isi nke ise, ọnụọgụ isi kacha nta nwere mkpụrụọnụọgụ abụọ, nakwa ọnụọgụ isi mbụ nke bụ palindrome n’usoro ọnụọgụ 10. “11” bụ repunit kacha nta (ya bụ, ọnụọgụ e ji otu mkpụrụọnụọgụ ugboro ugboro wuo) nke bụ ọnụọgụ isi. Ọ bụ naanị ọnụọgụ isi nwere mkpụrụọnụọgụ abụọ ebe mkpụrụọnụọgụ abụọ ahụ bụ otu. 11, 22, 33, 44 wdg. Nke a na-arụ ọrụ naanị na “11.” “11” bụ exponent nke ọnụọgụ isi Mersenne. Mgbasa decimal nke 1/11 = 0.090909… nwere oge ntụgharị nke naanị 2, ma a makwara 1/11 ama n’ụzọ ọzọ: usoro ọnụọgụ isi 11, 101, 1009, 10007, 100003, wdg., na-apụta n’ime mkparịta ụka gbasara ọnụọgụ isi n’usoro arithmetic progression. Ìgwè dihedral nke ọkwa 22 (symmetries nke polygon kwụ ọtọ nwere akụkụ 11) bụ nke a ma ama n’ihi na “11” bụ ọnụọgụ isi kacha nta nke ìgwè dihedral ya nwere nhazi na-abụghị Abelian, nke na-enweghị etiti, nke nwere mkpa pụrụ iche n’ozizi ìgwè. N’ihe ọmụmụ fiziks tiori (string theory / M-theory), a na-emekarị nlereanya nke eluigwe na ụwa dịka ihe dị n’akụkụ oge na ohere 11, ndị fiziks na ndị mgbakọ na mwepụ na-arụ ọrụ n’akụkụ ahụ na-ekwukarị banyere mpụta nke 11. “11” bụ naanị ọnụọgụ isi palindrome nke nwere ọnụọgụ mkpụrụọnụọgụ hà nhata; ndị ọzọ niile nwere mkpụrụọnụọgụ hà nhata karịrị 2 na-ekewa site na 11, ya mere ha bụ composite. Nke a bụ theorem n’usoro ọmụmụ ọnụọgụ nke a na-eme maka mmasị.

Bottom line:

N’isi okwu:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

N’agbanyeghị na “11” enweghị otu ọkwa ama ama pụrụ iche dị ka π, e, ma ọ bụ golden ratio, ọ na-apụta ugboro ugboro dịka ihe atụ kacha nta ma ọ bụ nke mbụ nke ọtụtụ ihe omume (nọmba mbụ repunit prime, naanị palindromic prime nwere ọnụọgụ digit ọbụna, mpụta mbụ n’ọtụtụ ihe àmà na ihe atụ na-agbagha, 11 dimensions n’ime M-theory, wdg.). Ya mere, ee—ụwa mgbakọ na mwepụ na-ele 11 anya dịka nọmba dị mkpa.

“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

“Onye ahụ nke kpaliri Okwu ahụ bụ ezigbo onye nkọwa Okwu ahụ. Kraịst ji ịdọrọ uche ndị na-ege ya ntị n’iwu ndị dị mfe nke okike, nakwa n’ihe ndị ha maara nke ọma bụ́ ndị ha na-ahụ ma na-emetụ kwa ụbọchị, kọwaa ozizi ya. N’ụzọ dị otu a, O si n’ihe eke duru uche ha gaa n’ihe ime mmụọ. Ọtụtụ enweghi ike ịghọta ozugbo ihe ilu ya pụtara; ma ka ha na ihe ndị ahụ Onye Ozizi Ukwu ahụ jikọtara eziokwu ime mmụọ na ha nọgidere na-emekọrịta kwa ụbọchị, ụfọdụ ghọtara nkuzi nke eziokwu Chineke nke Ọ chọrọ ime ka o sie ha ike n’obi, ndị a wee kwenye n’eziokwu nke ozi ya ma tọghata n’oziọma ahụ.” Sabbath School Worker, December 1, 1909.

“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

“N’idu otu a site n’alaeze nke okike baa n’alaeze nke mmụọ, ilu Kraịst bụ njikọ dị n’agbụ eziokwu nke na-ejikọta mmadụ na Chineke, na ụwa na eluigwe.” Christ’s Object Lessons, 17.