The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
Esemokwu ikpeazụ m chọrọ ijikọta ya na arụmụka akụkọ ihe mere eme ndị ọzọ banyere akara nke Rom n’ime akụkọ ihe mere eme nke Advent bụ akwụkwọ Joel. Esemokwu ahụ mere mgbe Septemba 11, 2001 gafere, ma ọ bụrụ na a tụleghị ọnọdụ nke oge ahụ, ụfọdụ isiokwu dị ntakịrị aghụghọ pụrụ nnọọ ịhapụ anya. Iji debe ọnọdụ ndị ahụ n’usoro kwekọrọ ekwekọ, ọ dị mkpa ilebara akụkọ ihe mere eme nke ndị Millerite anya. N’ụbọchị Ọgọst 11, 1840, amụma oge nke Mkpughe isi nke itoolu, amaokwu nke iri na ise mezuru.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
A tọhapụrụ ndị mmụọ-ozi anọ ahụ, ndị e doziri maka otu awa, na otu ụbọchị, na otu ọnwa, na otu afọ, ka ha gbuo otu ụzọ n’ime ụzọ atọ nke mmadụ. Mkpughe 9:15.
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
Amaokwu ahụ na-akọwapụta “otu elekere, na otu ụbọchị, na otu ọnwa, na otu afọ,” dị ka nke hà nhata na afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise. Ndị mmụọ ozi anọ ahụ nọchiri anya oge Islam biliri bụrụ ike ma weta agha imegide Rome, malite na July 27, 1449. E kpebisiri ebe mmalite ahụ site n’iji ebe njedebe nke amụma oge ọzọ nke afọ otu narị na iri ise. E gosipụtara amụma oge mbụ ahụ nke afọ otu narị na iri ise n’akụkọ ihe mere eme nke ahụhụ mbụ, nke bụkwa opi nke ise nke Mkpughe isi nke itoolu. Mgbe amụma ahụ nke afọ otu narị na iri ise kwụsịrị na July 27, 1449, amụma oge ahụ anyị na-atụle ugbu a malitere, ma afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise ka e mesịrị, amụma ahụ kwụsịrị na August 11, 1840.
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
William Miller aghọtala na ike ndị e kọwara n’Mkpuo 9 nọchiri anya Islam, ma tupu ụbọchị Ọgọst 11, 1840 eruo, otu onye Millerite aha ya bụ Josiah Litch wepụtara amụma dabere n’amụma ahụ, na-egosi na n’afọ 1840, ọchịchị kasịnụ nke Ottoman ga-akwụsị. Ụbọchị iri tupu Ọgọst 11, 1840, Litch meziri ma melite amụma ya nke ọma iji gosi ọ bụghị nanị afọ amụma ahụ ga-emezu, kama ọbụna kpọmkwem afọ, ụbọchị, na ọnwa. Sister White na-ekwu maka mmetụta amụma Litch nwere n’elu ụwa okpukpe nke ndị Millerite mgbe ihe omume ahụ mezuru.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“N’afọ 1840 mmezu amụma ọzọ pụrụ iche kpalitere mmasị sara mbara. Afọ abụọ tupu nke a, Josiah Litch, otu n’ime ndị ozi-ọma ndu na-ekwusa ọbịbịa nke abụọ, bipụtara nkọwa nke Mkpughe 9, na-ebu amụma ọdịda nke Alaeze Ukwu Ottoman. Dị ka ngụkọta ya siri dị, a ga-akwatu ike a... n’ụbọchị nke 11 Ọgọst, 1840, mgbe a pụrụ ịtụ anya na a ga-agbaji ike Ottoman dị na Constantinople. Nke a kwa, ekwere m, ka a ga-achọpụta na ọ bụ eziokwu.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“N’oge ahụ a kpọmkwem e kwuru, Turkey, site n’aka ndị nnọchianya ya, nakweere nchebe nke ike ndị jikọrọ aka nke Europe, ma si otu a tinye onwe ya n’okpuru nchịkwa nke mba Ndị Kraịst. Ihe omume ahụ mezuru amụma ahụ kpọmkwem. Mgbe a bịara mara nke a, ìgwè mmadụ buru ibu kwenyesiri ike banyere izi ezi nke ụkpụrụ nkọwa amụma ndị Miller na ndị otu ya nakweere, e wee nye ije Advent ahụ nnukwu mkpali dị ịtụnanya. Ndị nwere mmụta na ọkwá sonyekwara na Miller, ma n’ikwusa ma n’ibipụta echiche ya, ma site n’afọ 1840 ruo 1844 ọrụ ahụ gbasara ngwa ngwa.” The Great Controversy, 334, 335.
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to rejected the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
Nkwado ya o nyere ihe omume a abụwo, n’ime afọ ndị gafeworo, ihe ndị Seventh-day Adventists nke Laodisia wakporo ugboro ugboro n’ụzọ dị iche iche. Dịka ọ dị n’ihe banyere oge asaa ahụ na “ihe a na-eme kwa ụbọchị,” ịwakpo eziokwu a bụ ịjụ ntọala ndị ahụ dịka e gosiri ha n’elu mbadamba abụọ ahụ dị nsọ, nakwa ikike nke Mmụọ nke Amụma. Ihe kpatara Setan ji arụsi ọrụ ike ibibi ntụkwasị obi n’akụkọ ihe mere eme a nwere ọtụtụ akụkụ.
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
Amụma Litch jiri “ụkpụrụ nke nkọwa amụma nke Miller nakweere” rụọ ọrụ. E nyere Miller nghọta banyere ihe mejupụtara oge amụma, ma onye ọ bụla nwere obi abụọ na ozi Miller dabeere n’oge amụma, naanị ihe ọ ga-eme bụ ileghachi anya na chaatị ndị ọsụ ụzọ nke 1843 na 1850 iji kwado na nke a bụ eziokwu. Tupu Ọgọst 11, 1840, ndị na-emegide amụma Miller banyere nloghachi Kraịst na-arụ ụka na a pụghị iji oge amụma ghọta mgbe Kraịst ga-alọghachi. Ha na-ejikarị okwu Akwụkwọ Nsọ banyere amaghị ụbọchị ma ọ bụ awa ahụ eguzogide ozi ya na ọrụ ya.
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
Ma banyere ụbọchị ahụ na elekere ahụ, ọ dịghị onye maara, mba, ọbụna ndị mmụọ-ozi nke eluigwe, kama naanị Nna m. Ma dịka ụbọchị Noa dị, otu a ka ọbịbịa nke Nwa nke mmadụ ga-adịkwa. N’ihi na dịka n’ụbọchị ndị ahụ tupu iju mmiri, ha nọ na-eri ihe na-aṅụkwa ihe ọṅụṅụ, na-alụ nwanyị na-enye kwa n’alụmdi na nwunye, ruo ụbọchị ahụ Noa banyere n’ime ụgbọ ahụ, Ha amataghịkwa ruo mgbe iju mmiri bịara were ha niile pụọ; otu a ka ọbịbịa nke Nwa nke mmadụ ga-adịkwa. Mgbe ahụ mmadụ abụọ ga-adị n’ubi; a ga-ewere otu, hapụ nke ọzọ. Matiu 24:36–40.
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
N’agbanyeghị akụkụ Akwụkwọ Nsọ a, ndị Millerite hụrụ ihe àmà nke Akwụkwọ Nsọ karịrị akarị iji kwado amụma ha, ma gara n’ihu, na-arụ ọrụ dabere n’ụkpụrụ nke Nwanyị White mechara kọwaa.
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
“‘Ọ dighi onye ọ bula mara ubọchi ahu ma-ọbu oge ahu’ bu okwu ariri-uka nke ndi nāju okwukwe banyere ọbibia Onyenwe-ayi jikariri eme ihe. Akwụkwọ Nsọ ahu bu: ‘Ma banyere ubọchi ahu na oge ahu ọ dighi onye ọ bula mara, ọ bughi kwa ndi-mọ-ozi nke elu-igwe, kama Nnam naanị Ya.’ Matiu 24:36. Ndi ahu nāele anya n’aka Onyenwe-ayi nyere nkọwa doro anya ma kwekọrọ n’otu nke amaokwu a, ewe kwa gosipụta n’ụzọ doro anya ojiji nāzighi ezi nke ndi mmegide ha mere ya. Kraịst kwuru okwu ndia n’ime mkparita-uka ahu a na-apụghị ichefu echefu Ya na ndi nēso uzọ-Ya n’Ugwu Olive mgbe O si n’ulo-nsọ pụọ nke ikpe-azu. Ndi nēso uzọ-Ya jụrụ ajụjụ a: ‘Gịnị gābu ihe-iriba-ama nke ọbibia-Gi, na nke ọgwụgwụ uwa?’ Jisọs nyere ha ihe-iriba-ama, si: ‘Mgbe unu gāhu ihe ndia nile, matanu na ọ di nso, ọ bunyere n’ọnu-uzọ.’ Amaokwu 3, 33. E kwesighi ime ka otu okwu Onye-nzọpụta bibie okwu ọzọ. Ọ bu ezie na ọ dighi onye ọ bula mara ubọchi ma-ọbu oge ọbibia-Ya, a na-akuzi anyị, a na-achọkwa n’aka anyị, ka anyị mara mgbe ọ di nso. A na-akuzi kwa anyị ọzọ na ileghara ịdọ-aka-na-nti-Ya anya, na iju ma-ọbu ileghara ịmara mgbe ọbibia-Ya di nso anya, gābu ihe nāebute ọnwụ nye anyị dika o siri bụrụ nye ndi biri n’ubọchi Noa na ha amaghị mgbe iju-miri ahu gābia. Ilu ahu di kwa n’otu isi ahu, nke nātule odibo kwesiri ntụkwasị-obi na odibo nādighi kwesiri ntụkwasị-obi, ma nye ikpe-ikpe nke onye kwuru n’obi ya, ‘Onyenwe-m nāegbu oge n’ọbibia-Ya,’ na-egosi n’ìhè dị aṅaa ka Kraịst gāhụ ma kwụọ ndi Ọ gāhu ka ha nēche nche, ma na-akụzi ọbibia-Ya, na ndi nāagọnarị ya. ‘Ya mere, che nche,’ ka O kwuru. ‘Ngọzi nādiri odibo ahu, onye onyenwe-ya, mgbe ọ nābia, gāhu ka ọ nēme otú a.’ Amaokwu 42, 46. ‘Ya mere, ọ buru na i gaghi eche nche, M gābiakwute gi dika onye-ori, gi agaghi kwa ama oge nke M gābiakwute gi.’ Mkpughe 3:3.” The Great Controversy, 370.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
Mgbe amụma Litch mezuru, ndị ikom “nwere ọmụmụ na ọnọdụ sooro Miller, ma n’ikwusa ma n’ibipụta echiche ya, ma site n’afọ 1840 ruo 1844 ọrụ ahụ gbasaa ngwa ngwa.” E nyere ozi Miller ike mgbe e kwadoro iwu ya nke ịkọwa amụma dị ka iwu ziri ezi. N’ịzaghachi mmezu nke amụma oge ahụ, ọ bụghị naanị na e kwadoro iwu Miller, ma ọtụtụ n’oge ahụ sonyere n’òtù Millerite, kama ihe dịkwa mkpa n’amụma bụ na ọ bụ isi iwu n’ime iwu Miller ka e kwadoro. Ọzọkwa, eziokwu ahụ bụ na e mezuru nkwado ahụ site n’itinye n’ọrụ otu amụma nke ọghọm nke abụọ n’ime ọghọm atọ, ndị bụkwa opi nke ise, nke isii, na nke asaa.
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
Inye ike e nyere ozi Miller ghọrọ otu n’ime ihe ịrịba ama kachasị mkpa nke mmegharị mgbanwe ndị Millerite. E gosipụtala ya n’onyinyo site na baptizim Jizọs. Ọ kpọpụtara na usoro ule ikpeazụ nke ndị nke ọgbụgba ndụ mbụ ahụ (ndị Protestant) amalitela. Ọ ghọrọ isi ihe Setan wakporo megide mmegharị na ozi Millerite n’ozuzu ha.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Ajụjụ ọ bụla Setan pụrụ ịkpali n’uche mmadụ iji mepụta obi abụọ banyere nnukwu akụkọ nke njem ndị gara aga nke ndị nke Chineke ga-atọ ịdị-ebube Setan ya ụtọ ma bụrụkwa mmehie megide Chineke. Ozi banyere ọbịbịa nso nke Onyenwe anyị n’ike na n’ebube dị ukwuu n’ụwa anyị bụ eziokwu, ma n’afọ 1840 e weliri ọtụtụ olu n’ikwusa ya.” Manuscript Releases, volume 9, 134.
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
N’ụbọchị Septemba 11, 2001, ahụhụ nke atọ rutere n’akụkọ ihe mere eme nke amụma. Ihe omume ahụ kwadoro iwu mbụ nke nkọwa amụma nke ngagharị oziọma mmụọ ozi nke atọ, nke malitere n’afọ 1989, nabatara. Eziokwu mbụ e meghere onye-ozi nke ngagharị mmegharị ahụ ka e meghere n’afọ 1989, ma ọ bụghị amaokwu isii ikpeazụ nke Daniel iri na otu. Ọ bụ eziokwu ahụ na ngagharị mmegharị niile na-agba n’usoro kwekọrọ ibe ha, nakwa na a ga-ejikọta ha ọnụ ahịrị n’elu ahịrị iji mata àgwà nke ngagharị nke ndị narị puku na iri anọ na anọ, nke bụ ngagharị oziọma mmụọ ozi nke atọ. Nkwupụta mbụ m nyere n’ihu ọha bụ n’otu nzukọ ogige n’afọ 1994, ma ọ bụ ikekwe 1995. Nkwupụta ahụ abụghị banyere amaokwu isii ikpeazụ nke Daniel iri na otu; ọ bụ banyere ahịrị mmegharị ndị ahụ na-agba n’usoro kwekọrọ ibe ha.
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
Mgbe amụma nke Islam nke ahụhụ nke atọ mezuru na Septemba 11, 2001, ọ yiri August 11, 1840. N’afọ 1840, amụma nke ahụhụ nke mbụ na nke abụọ kwadoro ozi ndị Millerite, ma na Septemba 11, 2001, amụma nke ahụhụ nke atọ kwadoro ozi nke Future for America. Ịmata eziokwu ahụ mere ka ìgwè mmadụ baa n’ime mmegharị ahụ, ebe tupu ahụ, ọ bụkarị naanị otu onye. Ozi nke mmegharị ahụ na onye ozi ahụ wee bido ịbụ ihe a na-awakpo, dịka akụkọ ihe mere eme nke 1840 ghọrọ ebe mwakpo Setan lekwasịrị anya n’ime ọtụtụ iri afọ ndị sochirinụ.
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
Ndị sonyere n’ọmụmụ mmegharị Future for America nabatara iwu nile nke nkọwa amụma nke onyeozi nke akụkọ ihe mere eme ahụ chịkọtara. Otu n’ime iwu ndị ahụ, ma eleghị anya nke kasị dị mkpa n’ime ha, bụkwa ma ka bụ itinye amụma n’ọrụ ugboro atọ. Onyeozi ahụ bịara ghọta na e gosiri ụfọdụ eziokwu amụma n’ime mmezu atọ kpọmkwem. N’ịkwere na e megharịrị akụkọ ihe mere eme nke ndị Miller n’akụkọ ihe mere eme nke puku mmadụ otu narị na iri anọ na anọ, a hụrụ na Ọgọst 11, 1840 bụ ụdị nke Septemba 11, 2001, nakwa na ahịrị mgbanwe nsọ ndị ọzọ nwekwara otu akara ngosi ahụ kpọmkwem.
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
Mgbe ahụ, Ọdụm nke ebo Juda mepere ihe-àmà nke mmegharị ugboro ugboro nke ahịrị ndozigharị ọ bụla dị nsọ n’ime ahịrị nke mmụọ-ozi nke atọ. A hụrụ na, dịka akụkọ ihe mere eme nke ndị Millerite mezuru ilu nke ụmụ agbọghọ iri ahụ ruo n’akwụkwọ ozi nke ọ bụla, otu a kwa ka akụkọ ihe mere eme nke Future for America si mezue ya.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“A na-ezigakarị m n’akụkọ ilu banyere ụmụ agbọghọ iri ahụ, ise n’ime ha bụ ndị amamihe, ise ndị nzuzu. Akụkọ ilu a emezuola ma ga-emezukwa ruo n’akwụkwọ ozi ya kpọmkwem, n’ihi na ọ nwere ngwa pụrụ iche n’oge a, ma, dịkwa ka ozi mmụọ ozi nke atọ, e mezuola ya, ọ ga-anọgidekwa bụrụ eziokwu dị ugbu a ruo n’ngwụcha oge.” Review and Herald, August 19, 1890.
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
A ghọtara égbè eluigwe asaa nke Mkpughe iri iji kọwaa ahụmahụ nke ndị Millerite site n’August 11, 1840 ruo October 22, 1844, nakwa akụkọ ihe mere eme sitere na September 11, 2001 ruo n’iwu Sunday nke na-abịa ngwa ngwa.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Ìhè pụrụ iche e nyere Jọn, nke e kwupụtara n’ime égbè-eluigwe asaa ahụ, bụ nkọwa doro anya nke ihe omume ndị ga-eme n’okpuru ozi nke mmụọ-ozi mbụ na nke abụọ ahụ....”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Mgbe égbè eluigwe asaa ndị a kwusịrị olu ha, iwu ahụ bịara nye Jọn dịka o bịara nye Daniel banyere obere akwụkwọ ahụ, sị: ‘Kàchie ihe ndị ahụ égbè eluigwe asaa ahụ kwusịrị.’ Ndị a metụtara ihe omume ndị ga-eme n’ọdịnihu, ndị a ga-ekpughe n’usoro ha.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
A ghọtara na Sista White kwuru kpọmkwem na mmegharị nke mmụọ-ozi nke atọ na-agba n’usoro kwekọrọ na mmegharị nke mmụọ-ozi nke mbụ na nke abụọ.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Chineke enyewo ozi nke Mkpughe 14 ọnọdụ ha n’usoro amụma, ọrụ ha agaghịkwa akwụsị ruo n’isi njedebe nke akụkọ ụwa a. Ozi mmụọ ozi mbụ na nke abụọ ka bụ eziokwu maka oge a, ha ga-agakwa n’akụkụ otu a na nke a nke na-esote. Mmụọ ozi nke atọ na-ekwusa ịdọ aka ná ntị ya n’olu ukwu. ‘Mgbe ihe ndị a gasịrị,’ ka Jọn kwuru, ‘ahụrụ m mmụọ ozi ọzọ ka o si n’eluigwe rịdata, onye nwere nnukwu ike, e wee mee ka ụwa jupụta n’ìhè site n’ebube ya.’ N’ime mmụpụta ìhè a, a jikọtara ìhè nke ozi atọ ahụ niile.” The 1888 Materials, 803, 804.
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
Ijegharị nke mmụọ-ozi mbụ na nke abụọ na-agba n’ahịrị kwekọrọ n’ijegharị nke mmụọ-ozi nke atọ. Amụma nke nyere ike n’ijegharị nke mmụọ-ozi mbụ na nke abụọ, natara ike site na mmezu nke amụma oge nke ahụhụ mbụ na nke abụọ, ma inye ike n’ijegharị nke mmụọ-ozi nke atọ natara ike site na mmezu nke amụma nke ahụhụ nke atọ.
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
Dịka ọ dị na August 11, 1840, mgbe e kwadoro ozi nke Future for America, “ọtụtụ ìgwè mmadụ kwenyesiri ike n’izi ezi nke ụkpụrụ nkọwa amụma ndị Future for America nakweere,” ma “e nyere mmegharị ọbịbịa ahụ mkpali dị ịtụnanya.” “Ndị ikom nwere ọmụmụ na ọnọdụ” sonyere na Future for America, “ma n’ikwusa ma n’ibipụta” ozi amụma nke Future for America. Iwu pụrụ iche nke Future for America nke gosipụtara nke ọma na September 11, 2001 bụ mmezu amụma bụ “ngwa amụma ugboro atọ.”
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
Mgbe anyị nakwere echiche ntọala nke Alakụba banyere ahụhụ nke mbụ na nke abụọ, dịka e sere ya n’ihe osise nsọ abụọ ahụ, yana n’ịjikọta ya na akaebe e dere ede nke ndị kuziri ozi ahụ, anyị na-amata àgwà amụma ndị pụrụ iche e jikọtara na ahụhụ nke mbụ, nakwa ahụhụ nke abụọ. Akwụkwọ Nsọ na-akụzi ugboro ugboro, n’ụzọ dị iche iche, na a na-eguzobe eziokwu n’elu akaebe nke mmadụ abụọ. Àgwà amụma nke ahụhụ nke mbụ, mgbe e jikọtara ya na àgwà amụma nke ahụhụ nke abụọ, na-eguzobe àgwà amụma nke ahụhụ nke atọ. Itinye Alakụba n’ọrụ ugboro atọ dị nnọọ kpọmkwem n’ịmata mbata nke ahụhụ nke atọ na Septemba 11, 2001, nke mere na ọ gaghị ekwe omume ịhụ ya, ọ bụ ezie na ọtụtụ na-ahọrọ imechi anya ha n’ihu ihe akaebe ahụ.
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
Ngwa nkenke ugboro atọ nke amụma ahụ guzosiri ike na ahụhụ nke atọ bịarutere n’ụbọchị Septemba 11, 2001. Mgbe ahụ, a hụrụ na e jikọtara iwu ahụ kpọmkwem na ozi nke mmụọ ozi nke abụọ, nke n’oge ndị Millerite nakwa n’oge nke puku iri anọ na anọ ahụ, bụ oge a na-awụsa Mmụọ Nsọ. Akụkọ ihe mere eme ha abụọ bụ mmezu nke ilu ụmụ agbọghọ iri ahụ, ma n’ilu ahụ, ozi nke Mkpu Etiti Abalị bụ ebe a na-egosipụta ọdịiche dị n’etiti ndị amamihe na ndị nzuzu, ọ bụkwa ebe e nyere ozi nke mmụọ ozi nke abụọ ike.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“N’oge na-eru nsochi nke ozi nke mmụọ ozi nke abụọ, ahụrụ m nnukwu ìhè sitere n’eluigwe ka ọ na-amụkwasị ndị nke Chineke. Ìhè ndị si na ya apụta yiri ka ha na-enwu gbaa dịka anyanwụ. Anụkwara m olu ndị mmụọ ozi ka ha na-eti mkpu, ‘Lee, Nwoke-alụ nwanyị na-abịa; pụtanụ izute Ya!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Nke a bụ mkpu nke etiti abalị, nke ga-enye ike n’ozi nke mmụọ ozi nke abụọ. E zitere ndị mmụọ ozi site n’eluigwe ka ha kpọtee ndị nsọ ndị dara mba n’obi ma kwadebe ha maka nnukwu ọrụ dị n’ihu ha. Ndị nwoke kachasị nwee nkà abụghị ndị mbụ natara ozi a. E zitere ndị mmụọ ozi nye ndị dị umeala n’obi, ndị raara onwe ha nye, ma kpalie ha ka ha welie mkpu ahụ, ‘Lee, Nwoke-alụanyị na-abịa; pụnụ ka unu zute Ya!’” Early Writings, 238.
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
N’akụkọ ihe mere eme nke ndị mmụọ ozi mbụ na nke abụọ, a na-emezu ịwụsa Mmụọ Nsọ site n’Iti Mkpu Etiti Abalị isonyere ozi nke mmụọ ozi nke abụọ. A na-emegharịkwa nke a n’akụkọ ihe mere eme nke mmụọ ozi nke atọ.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
“E zipụrụ ndị mmụọ ozi ka ha nyere nnukwu mmụọ ozi ahụ si n’eluigwe aka, ma anụkwara m olu ndị yiri ka ha na-ada n’ebe niile, Sitenụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-ekere òkè na mmehie ya, nakwa ka unu ghara ịnata n’ihe otiti ya; n’ihi na mmehie ya eruola eluigwe, Chineke echetakwala ajọ omume ya nile. Ozi a yiri ka ọ bụ mgbakwunye na ozi nke atọ ahụ, ma sonyere ya, dịka mkpu etiti abalị si sonyere ozi nke mmụọ ozi nke abụọ n’afọ 1844. Ebube Chineke dakwasịrị ndị nsọ ahụ nwere ndidi na ndị na-eche, ha wee jiri enweghị ụjọ nye ịdọ aka ná ntị ikpeazụ ahụ dị nsọ, na-ekwusa ọdịda Babilọn, ma na-akpọku ndị Chineke ka ha si n’ime ya pụta; ka ha wee gbanahụ ikpe ya dị egwu.” Spiritual Gifts, volume 1, 195.
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
N’ihe banyere itinye amụma n’ọrụ ugboro atọ, ozi nke mmụọ-ozi nke abụọ na-anọchi anya itinye amụma n’ọrụ ugboro atọ, n’ihi na ozi ahụ n’akụkọ ihe mere eme nke ọ bụla bụ na Babilọn adaala ugboro abụọ.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Mmụọ-ozi ọzọ sochiri, na-asị, Babilọn adaala, adaala, nnukwu obodo ahụ, n’ihi na o meela ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya. Mkpughe 14:8.
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
Mmụọ-ozi dị ike nke Mkpughe isi nke iri siri na mmezu nke amụma banyere ahụhụ nke mbụ na nke abụọ rịdata n’August 11, 1840, ma n’ime ime nke a, ọ ghọrọ ihe nnọchianya nke ịrịdata nke mmụọ-ozi dị ike nke Mkpughe isi nke iri na asatọ n’September 11, 2001. Mmụọ-ozi ahụ nke ji ebube Ya mee ka ụwa nwee ìhè wee kpọsaa ozi.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Ọ kpọkwara n’olu dị ike, sị, Babilọn ukwu ahụ adawo, adawo, ọ ghọwokwa ebe obibi ndị mmụọ ọjọọ, na ebe nchekwa nke mmụọ ọ bụla rụrụ arụ, na ngịga nke nnụnụ ọ bụla na-adịghị ọcha nke a na-akpọkwa asị. Mkpughe 18:2.
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic word was the triple application of the three woes.
Ozi nke mmụọ ozi nke abụọ nke isi nke iri na anọ, na nke mmụọ ozi dị ike nke isi nke iri na asatọ, na-akọwapụta na Babilọn adawo ugboro abụọ, ozi ahụ na-akọwapụtakwa Babilọn nke ụbọchị ikpeazụ. Ọ na-akọwapụta Babilọn nke ụbọchị ikpeazụ, n’ihi na ugboro abụọ Babilọn dara na mbụ—n’oge Nimrọd, na n’oge Nebukadneza ruo Belshaza—na-eguzobe àgwà amụma nke ọdịda akwụna ahụ nke Mkpughe iri na asaa, onye e dere n’egedege ihu ya, “Babilọn Ukwu ahụ.” Iji mata ọdịda ahụ nke Babilọn n’ụbọchị ikpeazụ chọrọ ndị àmà abụọ nke ọdịda abụọ ahụ gara aga nke Babilọn, n’ihi na ozi nke ụbọchị ikpeazụ bụ, Babilọn adawo, adawo. Mgbe mmụọ ozi dị ike ahụ rịdatara mgbe e wedara nnukwu ụlọ nke Obodo New York n’ala site n’imetụ aka Chineke aka, site n’okwupụta Ya Ọ na-akọwapụta ọchịchị nke mmezu amụma ugboro atọ. Mmezu amụma ugboro atọ nke guzobere Septemba 11, 2001 dịka mmezu nke okwu amụma Chineke bụ mmezu ugboro atọ nke ahuhu atọ ahụ.
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
N’ime mmezu ahụ, ọtụtụ sonyeere n’ọgụgharị nke Future for America, ma ha kwenyesiri ike n’ụkpụrụ ndị ahụ nke nkọwa amụma nke Future for America jiri rụọ ọrụ. Ọgọst 11, 1840 kwughachiri onwe ya, ma n’ime ime otú ahụ, nkwughachi ahụ akwadoghị iwu mbụ nke Miller, ya bụ, na otu ụbọchị na-anọchi anya otu afọ n’amụma Akwụkwọ Nsọ; n’ihi na iwu mbụ nke Future for America bụ na akụkọ ihe mere eme nke ozi mmụọ ozi mbụ na nke abụọ nke ndị Millerite na-emeghachi onwe ya n’akụkọ ihe mere eme nke ọgụgharị nke mmụọ ozi nke atọ.
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
Ọ dị ka ọ bụ ihe doro anya n’onwe ya na ọ bụrụ na afọ 1840 ghọrọ mwakpo pụrụ iche nke ịdị-ukwu satanic ya, dịka Nwanyị White si akọwa Setan, mgbe ahụ akụkọ ihe mere eme nke Septemba 11, 2001 ga-abụkwa nke a ga-edobe n’okpuru mwakpo yiri nke ahụ. N’ihi ya, anyị na-ahụ echiche izuzo nzuzo na-akọwapụta ọrụ ndị globalist, ma ọ bụ ndị Jesuit, ma ọ bụ CIA, ma ọ bụ ndị Bush, ma ọ bụ ngwakọta ụfọdụ nke ike ndị ahụ. Echiche ndị ahụ, n’agbanyeghị na ha nwere ụfọdụ akụkụ nke eziokwu, e mere ha iji gbaghaa echiche ahụ na ọ bụ mmetụ sitere n’aka Chineke mere ka nnukwu ụlọ ndị ahụ nke Obodo New York daa, si otú a na-akara mbata nke ahụhụ nke atọ n’ime akụkọ ihe mere eme nke ngagharị nke narị puku mmadụ otu narị na iri anọ na anọ.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ugbu a, ọ̀ bụ́ okwu ahụ ka m kwuputara na a ga-ehichapụ New York site n’ebili mmiri ukwu? Nke a abụghị ihe m kwuru mgbe ọ bụla. Ekwuwo m na, dịka m lere nnukwu ụlọ ndị ahụ a na-ewu n’ebe ahụ, ụlọ n’elu ụlọ, sị, ‘Lee ihe nkiri dị egwu ga-eme mgbe Onyenwe anyị ga-ebili iji maa jijiji ụwa nke ukwuu! Mgbe ahụ, a ga-emezu okwu ndị ahụ nke Mkpughe 18:1–3.’ Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’elu ụwa. Ma enweghị m ìhè ọ bụla pụrụ iche banyere ihe na-abịa n’elu New York, naanị na ama m na otu ụbọchị a ga-atụda nnukwu ụlọ ndị ahụ dị n’ebe ahụ site n’itughari na ntụgharịghachi nke ike Chineke. Site n’ìhè e nyere m, ama m na mbibi dị n’ụwa. Otu okwu sitere n’aka Onyenwe anyị, otu mmetụ aka nke ike ya dị ukwuu, ma nnukwu ihe owuwu ndị a ga-ada. Ihe nkiri ga-eme nke ịdị egwu ha anyị apụghị iche n’echiche.” Review and Herald, July 5, 1906.
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
Echiche izu ọjọọ ahụ, ma ha enweghị eziokwu ọ bụla ma ọ bụ na ha nwere naanị akụkụ ụfọdụ nke eziokwu, ha niile na-emebi eziokwu ahụ bụ na ọ bụ ọrụ nlekọta amamihe Chineke mere ka ihe ndị mere n’ụbọchị ahụ pụta. Echiche izu ọjọọ dị iche iche ahụ bụ ọgụ Setan sitere n’èzí megide eziokwu ahụ n’ime mmegharị ahụ, ma o rụkwara ọrụ imebi eziokwu ahụ site n’ime mmegharị ahụ n’onwe ya. Otu n’ime mwakpo ndị ahụ sitere n’ime dabeere n’ịjụ Rome dịka isiokwu nke akwụkwọ Joel.
We will consider that controversy in the next article.
Anyị ga-atụle esemokwu ahụ n’isiokwu na-esonụ.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
Okwu nke Onyenwe anyị nke bịakwutere Jowel nwa Petuel. Nụrụ nke a, unu ndị okenye, tinyekwanụ ntị, unu niile ndị bi n’ala ahụ. Nke a ọ dịwo n’ụbọchị unu, ma ọ bụ ọbụna n’ụbọchị nna unu ha? Kọrọ ya ụmụ unu, ka ụmụ unu akọkwara ya ụmụ ha, ụmụ ha akọkwara ya ọgbọ ọzọ. Nke nke irighiri ṅụrụrị hapụrụ ka igurube riri; nke igurube hapụrụ ka ikpuru-eri riri; nke ikpuru-eri hapụrụ ka urukurubụba-eri riri. Tetenu, unu ndị aṅụrụma, kwanụ ákwá; tie mkpu, unu niile ndị na-aṅụ mmanya vaịn, n’ihi mmanya ọhụrụ ahụ; n’ihi na e bepụwo ya n’ọnụ unu. N’ihi na otu mba abịakwasịwo ala m, dị ike, na-enweghị ọnụ ọgụgụ, nke ezé ya bụ ezé ọdụm, o nwekwara agụ̀-azụ nke nnukwu ọdụm. Jowel 1:1–6.