“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Anyị kwesị ịma n’onwe anyị ihe na-eme ka mmadụ bụrụ Onye Kraịst, ihe bụ eziokwu, ihe bụ okwukwe ahụ anyị natara, ihe bụ iwu ndị dị na Bible—iwu ndị e nyere anyị site n’aka ọchịchị kachasị elu.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Ruo ọtụtụ afọ, Future for America akọwapụtala na ụka asaa ndị e kwuru n’Akwụkwọ Mkpughe abụghị naanị na ha na-anọchite anya akụkọ ihe mere eme nke Izrel nke oge a site n’oge ndịozi ruo na njedebe ụwa, kama na ụka asaa ahụ na-anọchitekwa anya Izrel oge ochie site n’oge Mozis ruo n’ịtụ nkume gbuo Stivin. Ndị mbu nke Adventism akụzighị eziokwu a, ma ha ghọtara ma jiri ụkpụrụ ndị na-eguzobe eziokwu a rụọ ọrụ. Jisọs na-egosi njedebe site na mmalite, Izrel oge ochie na-anọchitekwa anya Izrel nke oge a. Ya mere, eziokwu ọ bụla bụ akụkụ nke njirimara amụma nke Izrel nke oge a dịkwa na Izrel oge ochie.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Tupu akụkọ ihe mere eme nke ndị Millerite, echiche ọdịnala nke Ndị Kraịst banyere ụka asaa ahụ bụ na ha nọchiri anya ụka ndị dị adị n’ezie n’Ógbè Eshia nta n’oge Jọn. Echiche ọdịnala ahụ ghọtakwa na ndụmọdụ e nyere ụka nke ọ bụla n’otu n’otu nwekwara ike ịghọta dị ka ndụmọdụ pụrụ iche nye ụka dị iche iche n’ime akụkọ ihe mere eme nke Ndị Kraịst, nakwa na otu ndụmọdụ na ịdọ aka ná ntị ndị ahụ bụkwa nke e nyere Ndị Kraịst n’otu n’otu. Ha ghọtakwa na ụka asaa ahụ nọchiri anya oge asaa nke akụkọ ihe mere eme nke ụka site n’oge ndị na-eso ụzọ Kraịst ruo ọgwụgwụ nke ụwa. Echiche ndị a dịrị tupu akụkọ ihe mere eme nke ndị Millerite. Nkwenye anọ ndị ahụ banyere ụka asaa ahụ, nke mejupụtara echiche ọdịnala ahụ nke dịrị tupu William Miller, dabere n’ọkọwa Akwụkwọ Nsọ nke “historicist.” Ọ bụ usoro nkọwa ahụ ka ndị mmụọ ozi nke Chineke duuru William Miller ka ọ nabata.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Ụka asaa nke Eshia bụ akụkọ ihe mere eme nke ụka Kraịst n’ụdị ya asaa, n’ihe gbagọrọ agbagọ na ntụgharị ya niile, n’ọganihu na n’ahụhụ ya niile, site n’ụbọchị ndịozi ruo na njedebe nke ụwa. Akara asaa ahụ bụ akụkọ ihe mere eme nke omume na mmegharị nke ndị ọchịchị na ndị eze nke ụwa n’ebe ụka nọ, nakwa nchebe Chineke na-echekwaba ndị Ya n’oge ahụ kwa. Opì asaa ahụ bụ akụkọ ihe mere eme nke ikpe asaa pụrụ iche ma dị arọ e zitere n’elu ụwa, ma ọ bụ alaeze Rom. Efere asaa ahụ kwa bụ ọrịa ọjọọ asaa ikpeazụ e zitere n’elu Rom nke Papa. A gwakọtara ọtụtụ ihe omume ndị ọzọ na ndị a, a kpara ha n’ime ya dịka iyi nta na-asọba banye n’osimiri, na-emeju nnukwu osimiri amụma ahụ, ruo mgbe ihe niile na-ejedebe anyị n’oke osimiri nke ebighị ebi.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Nke a, n’uche m, bụ atụmatụ amụma Jọn dị n’akwụkwọ Mkpughe. Ma onye ọ bụla chọrọ ịghọta akwụkwọ a, aghaghị inwe ọmụma zuru ezu banyere akụkụ ndị ọzọ nke okwu Chineke. Ihe oyiyi na ilu ndị e ji mee ihe n’amụma a, a kọwaghị ha niile n’ime otu a, kama a ghaghị ịchọta ha n’aka ndị amụma ndị ọzọ, ma kọwaa ha n’ebe ndị ọzọ nke Akwụkwọ Nsọ. Ya mere, o doro anya na Chineke ezubela ka a mụọ ihe dum, ọbụna iji nweta ihe ọmụma doro anya banyere akụkụ ọbụla.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Nwannaanyị White kwekọrọ na nkwado echiche “historicist” nke Miller jidere, ma ọ gbakwụnyere nghọta miri emi karị banyere akwụkwọ Mkpughe karịa ihe Miller hụrụ, n’ihi na Miller amatabeghị ebe nsọ ahụ dịka ọ dị n’eziokwu. Ọ ghọtara na ebe nsọ ahụ bụ ụwa. Nwannaanyị White ghọtara na mgbe Jizọs gosipụtara amụma ndị e sere n’akwụkwọ Mkpughe, na Kraịst na-eme nke a n’ijikọta ya na ọrụ Ya dị ka Nnukwu Onye Nchụàjà nke eluigwe.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Mgbe Jọn tụgharịrị wee hụ Kraịst, Ọ nọ na-ejegharị n’etiti ihe-ndọba oriọna ndị ahụ n’uwe nchụàjà, ihe-ndọba oriọna ndị ahụ dịkwa n’Ebe Nsọ, ya mere n’akụkọ ihe mere eme mgbe ọ rịgoro n’eluigwe, ma tupu Ọ banye n’Ebe Kachasị Nsọ n’afọ 1844. Miller enweghị ike ịghọta ịdị mkpa nke eziokwu a. Tyndale, Luther, ma ọ bụ John Wycliffe, ma ọ bụkwa ndị mgbanwe okwukwe mbụ, agaghịkwa aghọta ya. Eziokwu na-aga n’ihu n’ịkpughe onwe ya, na-enwuwanye gbaa, ma na-enwu gbaa karịa, ruo ụbọchị ahụ zuru oke.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“Ụkpụrụ ukwu ahụ nke Robinson na Roger Williams kwadoro n’ụzọ dị ebube, ya bụ, na eziokwu na-aga n’ihu n’ịpụta ìhè, nakwa na ndị Kraịst kwesịrị ịdị njikere ịnabata ìhè niile nke pụrụ isi n’Okwu nsọ nke Chineke na-enwu, tufuru n’anya n’etiti ụmụ ụmụ ha. Ụka ndị Protestant nke America,—nakwa nke Europe,—ndị e nyere nnukwu ohere n’ịnata ngọzi nke Ndozigharị ahụ, enweghị ike ịga n’ihu n’ụzọ nke ndozigharị. Ọ bụ ezie na site n’oge ruo n’oge, mmadụ ole na ole kwesịrị ntụkwasị obi biliri ikwusa eziokwu ọhụrụ ma kpughee njehie ndị a na-elekọta kemgbe ogologo oge, ọtụtụ n’ime ha, dịka ndị Juu n’ụbọchị Kraịst ma ọ bụ ndị Katọlik n’oge Luther, juputara n’inwe afọ ojuju ikwere dịka nna nna ha kwenyere na ibi ndụ dịka ha biri. N’ihi ya, okpukpe dara ọzọ n’usoro emume efu; a nọgidekwara na-edebe ma na-ahụ njehie na nkwenkwe ụgha n’anya, bụ ndị a gaara atụfu ma ọ bụrụ na ụka ahụ gara n’ihu na-eje ije n’ìhè nke Okwu Chineke. N’ụzọ dị otu a, mmụọ nke Ndozigharị ahụ kpaliri jiri nwayọọ nwayọọ nwụọ, ruo mgbe mkpa ndozigharị dị na ụka ndị Protestant fọrọ nke nta ka ọ bụrụ otu nnukwu mkpa ahụ dị na Ụka Rom n’oge Luther. E nwere otu ọchịchọ ụwa ahụ, otu nkụda mmụọ ime mmụọ ahụ, nsọpụrụ yiri nke ahụ nye echiche mmadụ, na nnọchi ozizi nke Okwu Chineke site n’amụma mmadụ.” The Great Controversy, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Ọ bụrụ na a naghị amata eziokwu ahụ bụ na eziokwu na-etolite n’ụzọ na-aga n’ihu n’ime akụkọ ihe mere eme nile, mgbe ahụ ihe ọ bụla bụ mkpa na ịdị arọ nke ìhè ọhụụ ọ bụla n’ọgbọ ikpeazụ a pụrụ nnọọ ịbụ ihe agaghị ekwe omume ịmata. Ozugbo mmadụ kwụsịrị ịghọta ọdịdị na-aga n’ihu nke “eziokwu,” ha na-amalite ozugbo ịdabere n’omenala, n’agwa ndị e si eme ihe, na nduzi mmadụ dara ada.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
Usoro Miller jiri bụ ihe-ọma nke na-agafe n’ahịrị amụma dum, nke na-eweta àmà banyere mmepe nke eziokwu nke Akwụkwọ Nsọ nke malitere n’aka ndịozi. Ma n’ihe-ọma nke Miller nọchiri anya ya, anyị na-ahụ mmalite nke na-achọ ihe kwekọrọ na ya n’ọgwụgwụ. Ọtụtụ mmadụ anaghị aghọta eziokwu ndị a ma ọlị, ma ọ bụghị otu a ka ọ dị n’ebe Setan nọ.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Setan eguzogidela eziokwu na mmepe ya site n’oge nnupu isi ya n’eluigwe gawa n’ihu. Mgbe o rutere n’ókè ahụ n’akụkọ ihe mere eme ebe ndị Ndozigharị malitere ịghọta nke ọma otú e si amụ Bible, Setan mere dị ka ọ na-eme mgbe niile ma webata ihe ụgha yiri eziokwu. Ihe àmà sitere n’akụkọ ihe mere eme banyere ọrụ ya nke imegharị eziokwu n’ụgha na-egosi na ndị Jesuit dịka Ribera na Louis de Alcazar tinyere usoro aghụghọ ha kpọmkwem megide akwụkwọ Mkpughe. Usoro rụrụ arụ a na-akpọ “preterism” malitere na narị afọ nke abụọ na nke atọ site n’aka ndị nnọchi anya abụọ bụ isi nke usoro ụgha ahụ. Otu n’ime ha bụ Eusebius nke Caesarea (260–339), nke ọzọkwa bụ Victorinus nke Pettau (nwụrụ ihe dị ka 304). Ha abụọ, bụ ndị a ma ama n’oge mbụ n’akụkọ ihe mere eme, kwalitere usoro ahụ nke na-atụ aro na e mezuru akwụkwọ Mkpughe n’oge Alaeze Ukwu Rom site n’aka ndị dị n’akụkọ ihe mere eme dịka eze ukwu a ma ama n’ọjọọ, Nero.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Na narị afọ nke iri na itoolu, John Darby (1800–1882) sitere na United Kingdom webatara usoro ọzọ nke Setan, nke etinyekwara n’ihe ndetu dị n’ala peeji nke Akwụkwọ Nsọ ịnyịnya Trojan a kpọrọ Scofield Reference Bible nke anyị akọwapụtalarị. “Dispensationalism” bụ usoro echiche nkà mmụta okpukpe nke na-ekewa akụkọ ihe mere eme na mmekọrịta Chineke na mmadụ n’oge dị iche iche pụrụ iche, ma ọ bụ “dispensations,” nke Chineke ji achịkọta atụmatụ Ya n’ụzọ dị iche iche. Ana m arịba nke a ama n’ebe a n’ihi na nke a bụ otu n’ime ụgha ndị ewebatara n’ime mmegharị Future for America site n’olu ndị si n’otu mpaghara ahụ Darby si gbasaa echiche Setan ya. Echiche Darby ndị wakporo Future for America sochiri nkà ihe ọmụma nke ihe a na-akpọ mmegharị “woke” nke oge a, nke na-akwalite otu ọgbaaghara ahụ nke Mgbanwe Ọchịchị French nọchiri anya ya na otu mmehie ịkwa iko na enweghị njide onwe ahụ Sọdọm na Gọmọra nọchiri anya ha.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Taa, ndị ọkà mmụta okpukpe nke Adventism nke oge a na-eji usoro nkewa eziokwu nke Akwụkwọ Nsọ, dabere n’usoro nkọwa Akwụkwọ Nsọ nke okpukpu abụọ ha na-eji eme ka ma Akwụkwọ Nsọ ma Mmụọ nke Amụma ghara ịdị ike ma jụ ha abụọ. Ha na-ekewa ndị mmadụ dịka ndị ọkachamara n’asụsụ Akwụkwọ Nsọ ma ọ bụ dịka ndị ọkachamara n’akụkọ ihe mere eme nke Akwụkwọ Nsọ. N’ihi ya, taa ndị ọkà mmụta okpukpe nke Adventism na-achịkwa uche nke Adventism Laodisia ma site n’ịkọwa Okwu Chineke dabere n’otú mmadụ dara ada si aghọta akụkọ ihe mere eme ma ọ bụ n’otú mmadụ dara ada si aghọta asụsụ. A ga-eleba anya n’ihu n’ime edemede ndị a n’ihe ngosi njehie ndị a nke oge a, bụ́ ndị e jiwo ugboro ugboro luso ozi ị na-agụ ugbu a agha, mgbe anyị ga-atụle ihe nnọchianya nke Mgbanwe Ọchịchị France. Setan dị ndụ, ọ makwa na oge ya dị mkpụmkpụ. Iwu ikpeazụ n’ime iwu Miller, nke bụ nọmba iri na anọ, na-ejedebe na paragraf na-esonụ.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“Nkuzi nke chi a na-akụzi n’ụlọ akwụkwọ anyị na-adabere mgbe niile n’ụkpụrụ okwukwe nke òtù okpukpe ụfọdụ. O nwere ike ịdị mma iburu uche efu ma kpọchie ya ụdị nke a, ma ọ ga-emecha mgbe niile n’ịghọ onye ekweghị ibe nọrọ n’otu. Uche nweere onwe ya agaghị enwe afọ ojuju n’echiche ndị ọzọ. Ọ bụrụ na m bụ onye nkụzi nke ndị ntorobịa n’ihe banyere nkuzi nke chi, aga m ebido n’ịmụta ikike ha na uche ha. Ọ bụrụ na ndị a dị mma, aga m eme ka ha mụọrọ onwe ha Akwụkwọ Nsọ, ma zipụ ha ka ha nwee onwe ha ime ụwa ezi ihe. Ma ọ bụrụ na ha enweghị uche, aga m ebipụta n’ime ha uche onye ọzọ, dee onye ekweghị ibe nọrọ n’otu n’egedege ihu ha, ma zipụ ha dịka ndị ohu!” William Miller, Miller’s Works, mpịakọta 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
N’oge dị nso ozugbo Jọn Onye Nkpughe biri, nakwa n’ụbọchị ndị Ndozigharị, Setan nọ na-arụsi ọrụ ike ịmepụta ụkpụrụ amụma ụgha iji gbagwojuo ma bibie ezi nyocha nke Akwụkwọ Nsọ. Ihe a na-ahụghị mgbe ụfọdụ n’akụkọ ihe mere eme ndị a bụ na usoro omume Setan ndị ahụ nile e lekwasịrị anya kpọmkwem n’akwụkwọ ọzọ ọ bụla ma e wezụga akwụkwọ Mkpughe. Nke ahụ bụ isiokwu nke onye ọ bụla n’ime ndị a na-akwalite mgbagwoju anya nke Setan. Akwụkwọ Mkpughe abụwo mgbe niile ihe Setan na-elekwasị anya. Setan maara na ọ bụ akwụkwọ Mkpughe ka ọ ga-ebuso agha. Mgbe anyị matara eziokwu a, anyị nwere ike mgbe ahụ ịmata eziokwu ọzọ a na-adịghị ahụ anya, nke eziokwu ọzọ dị mkpa na-ekpuchi.
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
E bu n’obi nke usoro ụgha ndị Jesuit bụ igbochi nghọta doro anya na popu nke ụka Rom bụ onye ahụ na-emegide Kraịst nke amụma Akwụkwọ Nsọ. Onye ọ bụla n’ime ndị Ndozigharị Protestanti bịara ịmata ma kọwaa eziokwu a. Ya mere, mgbe e gosipụtara n’ihu ọha n’oge gara aga, site n’okwu na site n’akwụkwọ e bipụtara, akụkọ ziri ezi banyere ndị dị ka Ribera na Louis de Alcazar, e ji akụkọ banyere ndị dị ka Ribera na Louis de Alcazar mee ihe iji gosi mgbalị Setan ji arụ ọrụ iji gbochie nghọta ziri ezi banyere “nwoke nke mmehie.” Ihe akaebe ndị e dere ede ma ọ bụ ndị e kwuru n’ọnụ nke na-ekpughe ebumnuche iweta usoro ndị a sitere n’aka Setan ziri ezi ruo n’ókè ha ruru, ma Setan nọ na-anwa ikpuchi karịa nanị ihe akaebe nke Akwụkwọ Nsọ ndị na-akọwa na onye ahụ na-emegide Kraịst bụ popu Rom.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
E nwere eziokwu dị n’akwụkwọ Mkpughe nke e kpuchiri ekpuchi site n’ọgbaaghara nke usoro ụgha ndị a nke ịkọwa Akwụkwọ Nsọ mepụtara, bụ ndị nọ n’èzí isiokwu nke nwoke ahụ nke nọmba ya bụ isii, isii, isii. Otu n’ime eziokwu ndị ahụ bụ n’ezie eziokwu ahụ a na-anọchi anya mgbe a ghọtara ụka asaa ahụ n’otú mmepe ha zuru oke si dị. E nwere eziokwu dị n’ime ụka asaa ahụ nke na-ekwu kpọmkwem banyere akụkọ ihe mere eme nke malitere n’ụbọchị Septemba 11, 2001 ma na-akwụsị n’oge nsogbu iwu ụbọchị ụka. Setan anọwo na-achọ ime ka ìhè a lie n’ala, ma o chepụtara usoro omume Setan ndị ahụ iji mee ka ọtụtụ nkume bara nnukwu uru nke eziokwu dị n’akwụkwọ Mkpughe ghara ịdị pụta ìhè, ọ bụghị naanị njirimara pope nke Rom dịka onye ahụ na-emegide Kraịst.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
Tupu e kpughee “nwoke nke mmehie” n’afọ 538, ndị ikom dị ka Eusebius na Victorinus wakporo akwụkwọ Mkpughe n’ịgbalị ikpuchi ịrị elu nke ọchịchị popu. Mgbe e mesịrị n’akụkọ ihe mere eme, Kraịst mezuru nkwa Ya nye Tayaṭaira ma wepụta kpakpando ụtụtụ nke Ndozigharị (Wycliffe), ma mgbe ahụ Setan wepụtakwa mmadụ abụọ a ma ama n’akụkọ ihe mere eme ka ha bụrụ ndị ga-akwado ma gaa n’ihu n’ọrụ ya nke satanik. Agha ogologo oge ahụ gbasara mmepe nke eziokwu, nke na-eru n’ókè ya kachasị elu mgbe a na-emeghe ihe nzuzo nke akwụkwọ Mkpughe, (ntakịrị oge tupu mmechi nke oge amara) gụnyere ìhè sitere n’ọgbakọ asaa ndị Miller amatabeghị, ma ọ bụkwa ihe Sister White amatabeghị; ma a pụrụ igosi ya n’ụzọ dị mfe na ma Miller ma Mmụọ Amụma na-akwado ìhè ọhụrụ ahụ, n’ihi na ìhè ọhụrụ adịghị emegide ìhè ochie.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Ọ bụ eziokwu na anyị nwere eziokwu ahụ, anyị aghaghịkwa ijidesi ọnọdụ ndị a na-apụghị ịma jijiji ike; ma anyị aghaghịghọ ile anya n’ìhè ọhụrụ ọbụla Chineke pụrụ izite site n’enyo enyo, ma sị, N’ezie, anyị apụghị ịhụ na anyị chọrọ ìhè ọzọ karịa eziokwu ochie ahụ nke anyị natara ruo ugbu a, nke anyị nọkwa n’ime ya kwụsie ike. Mgbe anyị jidere ọnọdụ a, àmà nke Onyeàmà Eziokwu ahụ na-etinye n’ọnọdụ anyị ịba mba ya, ‘Ị maghịkwa na ị bụ onye e wedara n’ọnọdụ, na onye ebere kwesịrị, na ogbenye, na onye kpuru ìsì, na onye gba ọtọ.’ Ndị na-eche na ha bara ụba, na e meela ka ihe ha baa ụba, na ha enweghịkwa ihe ọ bụla ha chọrọ, nọ n’ọnọdụ ìsì gbasara ọnọdụ ha n’ezie n’ihu Chineke, ha amaghịkwa ya.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Nnwale bụ isi maka ìhè ọhụrụ bụ ma ọ na-emegide eziokwu e guzobeworo, na ma ọ na-akwado eziokwu ndị bụ ntọala.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Mgbe ike Chineke na-agba ama banyere ihe bụ eziokwu, eziokwu ahụ ga-anọgide ruo mgbe ebighị ebi dị ka eziokwu. A gaghị anabata echiche ndị e chepụtara emechaa, ndị na-emegide ìhè Chineke nyeworo. Ndị mmadụ ga-ebili na nkọwa Akwụkwọ Nsọ nke bụ eziokwu n’anya ha, ma nke na-abụghị eziokwu. Eziokwu maka oge a, Chineke enyewo anyị ya dị ka ntọala nke okwukwe anyị. Ya onwe ya akụzierela anyị ihe bụ eziokwu. Otu ga-ebili, ọzọkwa ga-ebili, na ìhè ọhụrụ nke na-emegide ìhè ahụ Chineke nyere n’okpuru ngosipụta nke Mmụọ Nsọ Ya.” Selected Messages, book 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Setan emeela ka akwụkwọ Nkpughe bụrụ ihe ọ na-elekwasị anya n’ịwakpo kemgbe oge Jọn dere ozi ndị dị n’ime ya. Jisọs sịrị:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Ma ngọzi nādịrị anya unu, n’ihi na ha na-ahụ ụzọ; na ntị unu, n’ihi na ha na-anụ. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume agụsiwo agụụ ike ịhụ ihe ndị unu na-ahụ, ma ha ahụbeghị ha; na ịnụ ihe ndị unu na-anụ, ma ha anụbeghị ha. Matiu 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Ngọzi nke e jikọtara na ịhụ na ịnụ bụ ngọzi nke ịghọta ozi nke Mkpughe Jisọs Kraịst. Mgbe Jọn nọchiri anya ndị ahụ nọ n’“ụbọchị ikpeazụ” nke na-ahụ ma na-anụ ozi ahụ, ọ dara n’ala ịkpọ isi mmụọ ozi Gebriel, onye kpọmkwem gwara Jọn ozugbo ka ọ ghara ime ya.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Ma mụ onwe m, Jọn, hụrụ ihe ndị a, nụkwa ha. Ma mgbe mụ nụrụ ma hụchara, adara m n’ala ikpere n’ala ikpere arụsị n’ihu ụkwụ nke mmụọ ozi ahụ nke gosiri m ihe ndị a. Mgbe ahụ ọ sịrị m, Lezienụ anya ka ị ghara ime nke a: n’ihi na abụ m onyeozi ibe gị, na nke ụmụnne gị ndị amụma, na nke ndị na-edebe okwu nile nke akwụkwọ a: kpọọ isiala nye Chineke. Nkpughe 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Gebriel na Jọn bụ ha abụọ ihe e kere eke, ndị kwesịkwara ife naanị Onye Okike. Ọtụtụ ndị amụma na ndị ezi omume, tinyere ndị mmụọ ozi, achọwo “ịhụ” na “ịnụ” ozi nke Mkpu Etiti Abalị mgbe a ga-ekwughachi ya na njedebe nke ụwa.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kraịst sịrị, ‘Ngọzị nādiri anya unu, n’ihi na ha na-ahụ; na ntị unu, n’ihi na ha na-anụ. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume ọchọwo ịhụ ihe ndị ahụ unu na-ahụ, ma ha ahụghị ha; na ịnụ ihe ndị ahụ unu na-anụ, ma ha anụghị ha’ [Matthew 13:16, 17]. Ngọzị nādiri anya ndị ahụ hụrụ ihe ndị a hụrụ n’afọ 1843 na 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“E nyere ozi ahụ. Ma ekwesịghị ịdị oge ọ bụla n’ịkpọgharị ozi ahụ, n’ihi na ihe ịrịba ama nke oge ndị a na-emezu; a ghaghị ịrụcha ọrụ mmechi ahụ. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’ịhọpụta Chineke nke ga-ebili bụrụ nnukwu mkpu. Mgbe ahụ Daniel ga-eguzo n’òkè ya, ka o nye àmà ya.” Manuscript Releases, volume 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Ihe ndị ezi omume (Jọn) na ndị ohu ibe ha (ndị mmụọ ozi) chọsiri ike ịhụ bụ mmezu ikpeazụ nke Mkpu Etiti Abalị na njedebe nke Adventizim, mgbe a ga-eji ebube Chineke mee ka ụwa nwee ìhè. A na-eweta ngosipụta ikpeazụ ahụ nke ike n’ime mmiri ozuzo ikpeazụ site n’imeghe mkpuchi nke Mkpughe nke Jisọs Kraịst.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Banyere nzọpụta ahụ ka ndị-amụma jụrụ ase ma chọsie ike, ndị buru amụma banyere amara ahụ nke ga-abịakwute unu: na-achọ ịmata oge ọ bụ, ma ọ bụ ụdị oge ọ bụ, nke Mmụọ Kraịst nke dị n’ime ha na-egosi, mgbe Ọ na-agba àmà tupu oge eruo banyere ahụhụ nile nke Kraịst, na otuto ahụ nke ga-eso ya. Nye ndị a ka e kpughere na ọ bụghị nye onwe ha, kama ọ bụ nye anyị ka ha ji eje ozi n’ihe ndị ahụ, nke ugbu a ka ndị ahụ kwusara unu ozi ọma nye unu site n’ike Mmụọ Nsọ e zitere si n’eluigwe; ihe ndị mmụọ-ozi na-achọsi ike ileba anya n’ime ha. Ya mere, kekwasịanụ akụrụ nke uche unu, nọrọ n’ịdị uchu, ma nwee olileanya ruo ọgwụgwụ n’amara ahụ nke a ga-ewetara unu na mkpughe nke Jizọs Kraịst. 1 Pita 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Ndị amụma, ndị ezi omume na ndị mmụọ-ozi achọsiwo ike ibi n’oge a na-awụsa “amara” ahụ, ma ọ bụ ike nke Chineke, n’oge mmezu ikpeazụ nke Mkpu Etiti Abalị. A na-ewetara mmadụ “amara” ahụ, nke bụ ike okike Chineke, mgbe e kpughere Mkpughe nke Jisọs Kraịst. Setan maara na ụzọ a na-esi ebufe ike okike Chineke nye ndị Ya ka a na-arụzu ya site n’ozi ahụ e kpughere n’akwụkwọ Mkpughe, ya mere mbọ ya kachasị elu abụwo ime ka ìhè dị n’akwụkwọ Mkpughe bụrụ ihe mgbagwoju anya, igbochi ya, na ikpuchi ya. Ìhè ahụ abụghị nanị njirimara nke nwoke mmehie ahụ, n’ihi na ndị mmegharị Protestant nile edeela nke ọma eziokwu ahụ n’uju ọtụtụ narị afọ gara aga.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Anọ m n’ime Mmụọ n’ụbọchị nke Onyenwe anyị, m wee nụ n’azụ m nnukwu olu, dị ka nke opi, na-asị, Abụ m Alfa na Omega, onye mbụ na onye ikpeazụ: ma, ihe ị na-ahụ, dee ya n’akwụkwọ, ziga ya n’aka ụka asaa ndị nọ n’Eshia; n’aka Efesọs, na n’aka Simiina, na n’aka Pẹgamọs, na n’aka Tayaịtaịra, na n’aka Sadis, na n’aka Filadelfịa, na n’aka Laodisia. M wee chigharịa ịhụ olu ahụ nke kwuru okwu n’ebe m nọ. Ma mgbe m chigharịrị, ahụrụ m ihe ndọba oriọna ọlaedo asaa; ma n’etiti ihe ndọba oriọna asaa ahụ ka otu onye dị ka Nwa nke mmadụ nọ, yi uwe na-eru ruo n’ụkwụ, kee eriri ọlaedo n’obi ya. Isi ya na ntutu isi ya dị ọcha dịka ajị anụ, dịkwa ọcha dịka snow; anya ya dịkwa ka ire ọkụ; ụkwụ ya dịkwa ka ọla kọpa a nụchara anụcha, dị ka a ga-asị na a kpoo ha ọkụ n’ime ite-ọkụ; olu ya dịkwa ka uda nke ọtụtụ mmiri. O wee jide kpakpando asaa n’aka nri ya: ma n’ọnụ ya ka mma agha nkọ nwere ihu abụọ siri pụta: ọdịdị ihu ya dịkwa ka anyanwụ na-enwu n’ike ya. Ma mgbe m hụrụ ya, adaara m n’ụkwụ ya dịka onye nwụrụ anwụ. O wee bikwasị m aka nri ya, na-asị m, Atụla egwu; Abụ m onye mbụ na onye ikpeazụ: Abụ m onye ahụ nke dị ndụ, ma anwụọla m; ma, lee, adị m ndụ ruo mgbe ebighị ebi, Amen; enwekwara m mkpịsị ugodi nke hel na nke ọnwụ. Dee ihe ndị ahụ ị hụworo, na ihe ndị dị ugbu a, na ihe ndị ga-adị n’ime ha n’ọdịnihu. Mkpughe 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Mgbe Adventism na-akwado usoro “historicist,” ha ghọtara na ụka niile nke Mkpughe abụọ na atọ na-emegharị ọzọ n’ime ụka ikpeazụ. N’ụzọ nwute, na ngwụcha narị afọ nke iri na itoolu, Setan amalitelarị imechi anya Adventism n’ihe metụtara usoro nsọ ahụ, nchedo ya, na omume nke ịbụ akụkụ dị oke mkpa nke ibu ọrụ ha dị ka “ndị e nyere n’aka idobe nnukwu eziokwu nile nke amụma.” Ọbụna mgbe a na-etinye usoro ahụ n’akụkụ n’ime Adventism, e nwekwara ndị ka na-etinye usoro nsọ ahụ n’ọrụ. Anyị na-eji akwụkwọ ahụ, Story of the Seer of Patmos, dịka onye akaebe nye eziokwu ahụ na itinye ụka niile n’akụkọ ihe mere eme nke Laodisia bụ itinye amụma n’ọrụ nke ziri ezi. Ihe ndị a na-esonụ bụ mwepu sitere n’akwụkwọ ahụ nke na-eme ka isi okwu m na-ekwu pụta ìhè.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“A ghaghị icheta na, dịka ahụmahụ nke Ephesus, Smyrna, na Pergamos ga-emeghachi onwe ya n’ime ụka ikpeazụ tupu ọbịbịa nke abụọ nke Kraịst, otu a ka akụkọ ihe mere eme nke Thyatira ga-enwe ihe ya na ya kwekọrọ n’ọgbọ ikpeazụ.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskell n’ụzọ ziri ezi na-akọwa na ahụmahụ nke ụka anọ mbụ ahụ na-emegharị ọzọ, ma ọ bụ dịka o kwuru ya, “ga-enwe ihe kwekọrọ na ya n’ọgbọ ikpeazụ.”
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“O tinyere ule ahụ, ma ihe niile tụrụ aka n’afọ 1843 dịka oge ụwa ga-anabata Onye Nzọpụta ya. Ọnọdụ ndị mmadụ n’oge mbata mbụ nke Kraịst ka e megharịrị ugbu a.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
Haskell nọ na-ekwu maka William Miller na-achọpụta afọ 1843 dịka Ọbịbịa nke Abụọ nke Kraịst, ma na-egosi na ọnọdụ ndị gbara ọbịbịa mbụ gburugburu ka e kwughachiri n’oge ndị Millerite. Haskell ziri ezi, Nwanyị White na-ekwukwa na e nyere Miller n’onwe ya nnọchiteanya dị ka Jọn Onye Na-eme Baptizim.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
“Dị ka Jọn Onye Na-eme Baptizim kwusara ọbịbịa mbụ nke Jisọs ma dozie ụzọ maka ọbịbịa Ya, otu a kwa ka William Miller na ndị sonyere ya si kwusaa ọbịbịa nke ugboro abụọ nke Ọkpara Chineke.” Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel ọbụna kọwara na n’oge akụkọ ihe mere eme nke Pẹgamos, (ụlọ-nsọ nke atọ nke na-anọchite anya nkwekọrịta Kraịstianiti na ikpere arụsị), ka a kpọgharịrị akụkọ ihe mere eme nke Sadis, bụ ụlọ-nsọ nke ise.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“E nwere oge n’akụkọ ihe mere eme nke Pegamọs, mgbe Kraịstianị chere na ikpere arụsị anwụọla; ma n’eziokwu, okpukpe ahụ nke e chere na e meriela, emeriela. Ikpere arụsị, mgbe e mere ya baptizim, batara n’ime ụka. N’ụbọchị Saadịs ka e mere ọzọ akụkọ a.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sadis bụ ụka nke Ndozigharị ahụ nke tetara ma mee mkpesa megide ụgha aghụghọ nke Setan nke ọchịchị ndị pope, ma tupu arụ ọrụ ha agwụchaa, ha amalitelarị ịlaghachi na Rom. Ha chere, dịka ụka Pergamos chere, na ọchịchị ndị pope anwụọla anwụ, ma n’eziokwu, ọ ka dị ndụ. Haskell na-akọwapụtakwa na n’elu ụka fọdụrụnụ ka “ụzarị ndị a chịkọtara nke oge niile gara aga” na-enwu.
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“N’elu nzukọ a ikpeazụ—ndị fọdụrụnụ,—ka ụzarị ọkụ niile a chịkọtara nke ọgbọ niile gara aga na-enwu.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Anaghị m atụ aro na Haskell ghọtara na akụkọ ihe mere eme na-aga n’ihu nke e ji ụka asaa nọchie anya, mezukwara onwe ya n’akụkọ ihe mere eme nke Izrel oge ochie, ma n’ezie ọ na-akwado eziokwu ahụ mgbe o dere na “ụzarị niile a chịkọtara nke oge nile gara aga” “na-enwu” n’elu “ụka ikpeazụ.” Izrel oge ochie so na “ụzarị nke” “oge nile gara aga.” Ma ọ bụ ezie na ọ na-akwado ụkpụrụ ndị dị mkpa iji mata ihe nnọchianya nke ụka asaa n’akụkọ ihe mere eme nke Izrel oge ochie, ejighị m n’aka otú miri emi o si ghọta myirịta ndị ahụ e gosiri n’ihe nnọchianya ndị ahụ. Eji mkwa n’aka na ọ ghọtaghị akụkụ ọzọ nke ka mkpa karịa n’akụkọ ihe mere eme ndị ụka asaa ahụ nọchiri anya, akụkụ anyị na-eduga n’ebe ọ dị.
We will address this truth in our next article.
Anyị ga-atụle eziokwu a n’isiokwu anyị na-esote.