And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ma n’oge ndị ahụ ọtụtụ ga-ebili imegide eze nke ndịda: ndị na-apụnara mmadụ ihe n’etiti ndị gị ga-ebulikwa onwe ha elu iji mee ka ọhụụ ahụ guzoro; ma ha ga-ada. Daniel 11:14.
The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.
Ịmata nke ọma ike ahụ n’ụbọchị ikpeazụ nke e gosipụtara dịka Rom nke Oge A, ya mere ike ahụ nke “na-eme ka ọhụụ ahụ guzobe,” bụ ihe dị mkpa ma bụrụkwa ihe metụtara nzọpụta. Ọ na-anọchi anya otu akụkụ nke usoro ikpeazụ nke ịnwale narị puku otu na iri anọ na anọ ahụ. Okwu ahụ bụ “ọhụụ” n’amaokwu ahụ bụ otu okwu Hibru ahụ Solomọn họọrọ mgbe ọ kọwara ihe kpatara ndị Chineke ji laa n’iyi.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi: ma onye na-edebe iwu, onye ahụ nwere ngọzi. Ilu 29:18.
All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers, In the verse there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.
Ndị amụma niile na-ekwu okwu n'ụzọ kpọmkwem karịa banyere ụbọchị ikpeazụ karịa oge ọ bụla ọzọ n’akụkọ ihe mere eme dị nsọ, ma ịdọ aka ná ntị Solomon banyere mkpa ọ dị inwe “ọhụ” bụ okwu ndụ ma ọ bụ ọnwụ. Eziokwu na-ekewa mgbe niile ma na-emepụta ụdị abụọ nke ndị na-efe ofufe; n’amaokwu ahụ, e nwere otu ìgwè na-ala n’iyi na otu ìgwè nke na-edobe iwu ahụ n’obi ụtọ. Otú ọ dị, a ga-achọpụta na ndụmọdụ Solomon dị n’ọnọdụ esemokwu banyere “eziokwu.” Ọ dịkwa n’ọnọdụ ilu ụmụ agbọghọ iri ahụ, n’ihi na ilu ụmụ agbọghọ iri ahụ bụ ihe atụ bụ isi nke ahụmahụ nke ndị Chineke n’ụbọchị ikpeazụ.
A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.
Onye nzuzu na-ekwupụta ihe nile di n’obi ya: ma onye amamihe na-edebe ya ruo mgbe e mesịrị. Ọ buru na onye na-achị ege nti n’ụgha, ndi-ozi-ya nile bu ndi ajọ omume. Onye ogbenye na onye aghụghọ na-ezukọta: Jehova na-eme ka anya ha abụọ nwee ìhè. Eze nke na-ekpe onye ogbenye ikpe n’ikwesị ntụkwasị obi, ocheeze ya ga-eguzosi ike ruo mgbe ebighị ebi. Nsọ̀ na ịba mba na-enye amamihe: ma nwata a hapụrụ ka o mee ihe ya na-ewetara nne ya ihere. Mgbe ndi ajọ omume bara ụba, njehie na-abawanye: ma ndi ezi omume ga-ahụ ọdịda ha. Dọọ nwa-gi aka ná nti, ọ ga-emekwa ka i nwee izu ike; ee, ọ ga-enye mkpụrụ obi gi obi ụtọ. N’ebe ọhụụ na-adịghị, ndi mmadụ na-ala n’iyi: ma onye na-edebe iwu, ngọzi nādiri ya. Ilu 29:11–18.
It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.
Ọ bụghị nzube m ịtụ aka n’ebe ndị ahụ nọ bụ́ ndị nwere ike ijidesi nghọta dị iche banyere Rom nke Oge A ike karịa ka m si aghọta ya. Nzube m bụ igosi na Solomọn na-agwa òtù abụọ nke ndị na-efe ofufe okwu, ndị ọ kpọrọ “onye amamihe” na “onye nzuzu.” A makwaara “onye nzuzu” ahụ dịka “onye ajọ omume.” A makwaara kwa ụmụ agbọghọ na-amaghị ihe na ndị nwere amamihe n’ilu ahụ n’ahịrị amụma nke Daniel isi nke iri na abụọ dịka ndị amamihe na ndị ajọ omume.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
A ga-eme ka ọtụtụ dị ọcha, meekwa ka ha dị ọcha dịka ọcha, a ga-anwakwara ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’etiti ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Daniel 12:10.
Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”
Solomon na Daniel kwekọrịtara n’otu, n’ihi na àmà amụma niile na-adakọ n’ụbọchị ikpeazụ. Ndị amamihe na-aghọta “mmụba nke ọmụma.”
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.
Ndị nwere amamihe ga-enwu dịka ìhè nke mbara eluigwe; ndị na-edukwa ọtụtụ mmadụ n’ezi omume ga-adịkwa ka kpakpando ruo mgbe ebighị ebi. Ma gị, Daniel, mechie okwu ndị a, ma kaa akwụkwọ ahụ akara, ruo oge ọgwụgwụ: ọtụtụ ga-agagharị n’ihu na azụ, ihe ọmụma ga-abakwa ụba. Daniel 12:3, 4.
Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.
Amaokwu nke iri na-akọwapụta usoro ule nke nzọụkwụ atọ nke na-enyocha ma na-ekewa ụmụ agbọghọ-amaghị nwoke, ndị a kpọrọ ka ha bụrụ akụkụ nke narị puku na iri anọ na puku anọ. N’ihe abụọ ahụ, usoro nyocha na ule ahụ dabere n’ịma ma ụmụ agbọghọ-amaghị nwoke ahụ ghọtara mmụba nke ihe ọmụma ahụ (ọhụụ ahụ) nke e meghere akara ya n’oge ọgwụgwụ na 1989.
“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”
“N’oge ọgwụgwụ” n’ụbọchị ikpeazụ bụ afọ 1989, mgbe e meghere amaokwu iri anọ ruo iri anọ na ise nke Daniel isi nke iri na otu. N’oge ahụ ka e guzobere na isiokwu nke amaokwu ndị ahụ bụ mbilite ikpeazụ na ọdịda nke eze ugwu. N’oge ahụ kwa ka e guzobere na eze ugwu ahụ a kpọrọ n’amaokwu ndị ahụ bụ ike papal nke ụbọchị ikpeazụ. Mmụọ nsọpụrụ adịghị eji okwu a bụ “Modern Rome” eme ihe ma ọlị. Ọ bụ m chepụtara okwu ahụ, iji nọchite anya ike papal nke ụbọchị ikpeazụ, n’ihi na n’amụma, “modern” na-anọchi anya ụbọchị ikpeazụ. Ellen White ejighị okwu a bụ “Modern Rome” eme ihe ma ọlị.
There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.
E nwere echiche na-ezighị ezi banyere onye eze nke ugwu na-anọchi anya ya n’amaokwu isii ikpeazụ nke Daniel iri na otu, ma ọ bụ naanị otu nghọta ziri ezi dị. Nghọta ahụ na eze nke ugwu n’amaokwu ndị ahụ bụ ike papal sitere n’ọtụtụ ndị àmà amụma. Amaokwu iri anọ na-amalite site n’ịkọwa na papacy natara ọnya na-egbu egbu na 1798, mgbe ahụ amaokwu iri anọ na otu ruo iri anọ na atọ na-akọwa ọnọdụ na mmegharị ndị metụtara ịgwọta ọnya ahụ na-egbu egbu. Amaokwu iri anọ na anọ na-akọwa ozi ahụ nke na-ewe papacy iwe ma na-eduga n’amaokwu iri anọ na ise mgbe ike papal rutere na njedebe ikpeazụ ya zuru ezu. Ọhụ ahụ nke e kpughere na 1989, bụ ọhụ nke mbilite ikpeazụ na ọdịda nke ike papal n’ụbọchị ikpeazụ. Ọhụ ahụ bụ mmụba nke ihe ọmụma nke na-emepụta ma na-egosipụta klaasị abụọ nke ndị na-efe ofufe, dabere n’ịnakwere ha ma ọ bụ ịjụ ihe ọmụma ahụ dị n’ime amaokwu ndị ahụ.
According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?
Dị ka otu isiakwụkwọ ahụ nke e mepere mmụba nke ihe ọmụma n’afọ 1989 si kwuo, “ndị ohi nke ndị gị,” ndị “na-ebuli onwe ha elu” ma n’ikpeazụ “na-ada,” bụ ihe nnọchianya nke na-eme ka “ọhụ” guzosie ike. N’ịsacha ikpeazụ, ajụjụ ule mbụ bụ onye ka a na-anọchi anya ya dịka “ndị ohi nke ndị gị,” n’ihi na ha bụ ihe nnọchianya amụma nke na-eme ka “ọhụ” guzosie ike. Ndị ohi ahụ ọ̀ bụ ike popu, ma ọ bụ ha bụ United States?
The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.
Akwụkwọ Daniel na Mkpughe bụ otu akwụkwọ ahụ, na-anọchi anya ndị àmà abụọ nke otu ahịrị amụma ahụ. Daniel bụ mmalite, Mkpughe bụkwa ọgwụgwụ, ma ọnụ ha abụọ na-anọchi anya ndị àmà abụọ nke eziokwu ahụ e meghere emeghe n’oge ọgwụgwụ na 1989.
Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.
Daniel kọwara usoro ime ka ọ dị ọcha nke e mere mgbe Ọdụm nke ebo Juda meghere amaokwu iri anọ ruo iri anọ na ise na 1989. N’oge ahụ ka usoro nnwale malitere iji kpebie ma mee ka a pụta ìhè ndị ga-abụ “ndị nchụàjà” ndị mejupụtara ndị ọgbụgba ndụ ahụ, bụ ndị bụ otu narị puku iri anọ na anọ n’ụbọchị ikpeazụ. Hosea na-agbakwụnye na ndị jụrụ mmụba nke ihe ọmụma nke ụbọchị ikpeazụ agaghị abụ otu n’ime ndị nchụàjà ndị mejupụtara otu narị puku iri anọ na anọ ahụ.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
A na-ebibi ndị m n’ihi enweghị ihe ọmụma: n’ihi na ị jụla ihe ọmụma, mụ onwe m ga-ajụkwa gị, ka ị ghara ịbụ onye nchụàjà nye m: ebe i chefuru iwu nke Chineke gị, mụ onwe m ga-echezọkwa ụmụ gị. Hosea 4:6.
The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.
Akwụkwọ Mkpughe na-akọwapụta na ihe ọmụma ahụ e meghere ma ọ bụ nke otu òtù jụrụ, na-eme ka a jụ ha tupu oge amara emechie.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
O wee sị m, Emekwala ka e mechie okwu amụma nke akwụkwọ a akara: n’ihi na oge ahụ adịla nso. Onye na-ezighị ezi, ka o nọgide na-emezighị ezi: onye rụrụ arụ, ka o nọgide na-adị rụrụ arụ: onye ezi omume, ka o nọgide na-abụ ezi omume: onye dị nsọ, ka o nọgide na-adị nsọ. Mkpughe 22:10, 11.
The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.
Akụkọ ihe mere eme nke ndị Millerite na-egosi akụkọ ihe mere eme nke puku mmadụ otu narị na iri anọ na anọ ahụ, ma ọnụ, ndị Millerite na puku mmadụ otu narị na iri anọ na anọ ahụ na-anọchi anya mbido na njedebe nke ozi na ọrụ nke ndị mmụọ ozi atọ nke Mkpughe isi nke iri na anọ. Akụkọ ihe mere eme ndị ahụ yiri ibe ha na-akọwapụta ihe omume ndị metụtara mmechi oge amara. Ọrụ nke akụkọ ihe mere eme ha abụọ ka e jirila Elaija na Jọn Onye Na-eme Baptizim bụrụ onyinyo ya.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. 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, 230.
“N’ịma jijiji, William Miller bidoro ikpugheere ndị mmadụ ihe omimi nile nke alaeze Chineke, na-eduga ndị na-ege ya ntị n’ime amụma dị iche iche ruo n’ọbịbịa nke ugboro abụọ nke Kraịst. Site n’ọrụ mgbalị ọ bụla, o nwetara ike. Dịka Jọn Onye-nsọpụrụ-baptizim kwusara ọbịbịa mbụ nke Jizọs ma kwadebe ụzọ maka ọbịbịa Ya, otu a kwa William Miller na ndị sonyere ya kpọsara ọbịbịa nke ugboro abụọ nke Ọkpara Chineke.” Early Writings, 229, 230.
The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.
Ozi Millerite kọwara “ihe omume” ndị metụtara mmechi nke oge amara, dịka Ịlaịja na Jọn Baptist nọchiri anya ha abụọ.
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Ọ dị mkpa ka a kpọtee mmadụ ka ha mata ihe ize ndụ ha; ka a kpalie ha ịkwadebe maka ihe omume ndị dị oke nsọ nke jikọrọ na mmechi nke oge amara.” The Great Controversy, 310.
In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”
N’afọ 1989, site n’ịdaba nke Soviet Union, e meghere akụkụ nke akwụkwọ Daniel nke metụtara ụbọchị ikpeazụ, usoro nnwale wee bido. E guzobere nnwale ahụ n’elu ikike ma ọ bụ enweghị ike nke ndị Chineke ịghọta ma ọ bụ ịjụ mmụba nke ihe ọmụma nke e nọchiri anya ya n’amaokwu isii ikpeazụ nke Daniel isi nke iri na otu; amaokwu ndị ahụ nke na-eduga n’amaokwu mbụ nke isi nke iri na abụọ, nke na-akọwa “mmechi nke oge amara.” Ozi banyere “ihe omume ndị jikọtara na mmechi nke oge amara” ka e mechara meghere, ọrụ nke ndị ahụ bụ ndị natara ịbụ “ndị nchụàjà” nke narị puku iri anọ na anọ wee malite. Ọrụ ha bụ “ịghọta” ma kpọsaa ozi ahụ a nọchiri anya ya n’akụkụ Akwụkwọ Nsọ ahụ. Ozi ahụ na ọrụ nke narị puku iri anọ na anọ bụ iweta ozi ahụ e meghere emeghe ka e wee kpọtee ndị mmadụ “iji kwadebe maka ihe omume ndị dị nsọ nke jikọtara na mmechi nke oge amara.”
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.
“Taa, n’ime mmụọ na ike nke Elaịja na nke Jọn Baptist, ndị-ozi nke Chineke họpụtara na-akpọ uche nke ụwa e debere maka ikpe gaa n’ihe ndị dị nsọ ma dị arọ nke ga-eme n’oge na-adịghị anya n’ihe metụtara awa ikpeazụ nke oge amara na mpụta Kraịst Jizọs dịka Eze ndị eze na Onyenwe ndị nwenụ. N’oge na-adịghị anya a ga-ekpe onye ọbụla ikpe n’ihi omume ndị e mere n’anụ ahụ. Awa ikpe Chineke eruola, ọ dịkwa n’elu ndị otu nzukọ-Ya n’ụwa ibu ọrụ dị arọ ma dị nsọ nke ịdọ aka ná ntị nye ndị ahụ guzo, dịka a pụrụ isi kwuo ya, n’ọnụ ọnụ mbibi ebighị ebi. Nye mmadụ ọbụla nọ n’ụwa sara mbara nke ga-aṅa nti, a ghaghị ime ka ụkpụrụ ndị nọ n’ihe ize ndụ n’esemokwu ukwu a na-alụ doo anya, ụkpụrụ ndị ọdịnihu nke mmadụ nile kwụgidere n’elu ha.” Prophets and Kings, 715, 716.
The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.
Akụkọ banyere Jọn Onye Na-eme Baptizim na Kraịst, nakwa akụkọ banyere ndị Millerite, na-egosi ozi na ọrụ nke ndị narị puku otu narị na iri anọ na anọ ahụ. Ma Jọn ma Kraịst ghọtara ozi ha dịka nke na-anọchite anya mmechi nke oge amara.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Ma mgbe ọ hụrụ ọtụtụ ndị Farisii na ndị Sadusii ka ha na-abịa n’ebe baptizim ya dị, ọ sịrị ha, Unu ọgbọ agwọ ọjọọ, ònye dọrọ unu aka ná ntị ka unu gbanahụ ọnụma ahụ na-abịa? Matiu 3:7.
Christ represented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.
Kraịst nọchiri anya mbibi nke Jerusalem, otu mbibi ahụ Jọn dọrọ ndị Juu ndị na-achọ esemokwu aka ná ntị banyere ya dịka ihe na-abịa nso. Jizọs jiri mbibi ahụ dị ka ihe nnọchianya nke “iwe” ahụ nke na-amalite mgbe Ya onwe Ya, dịka Maịkel, biliri n’ọrụ na Daniel isi nke iri na abụọ, amaokwu nke mbụ.
“Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.
“Kraịst hụrụ n’ime Jerusalem ihe nnọchianya nke ụwa nke ekwekọrọ n’ike n’ekweghị-ekwe na nnupụisi, ma na-eme ọsọ ọsọ ịga izute ikpe mmegwara nke Chineke. Ahụhụ nile nke agbụrụ dara ada, nke na-arịgide mkpụrụ obi Ya, manyere ka mkpu ahụ dị ilu nke ukwuu pụta n’egbugbere ọnụ Ya. Ọ hụrụ ndekọ mmehie ka e dere ya n’ahụhụ mmadụ, anya mmiri, na ọbara; obi Ya metụrụ site n’ebere na-enweghị nsọtụ n’ebe ndị a na-emegbu emegbu na ndị na-ata ahụhụ nke ụwa nọ; Ọ chọsiri ike inyere ha niile aka. Ma ọbụna aka Ya apụghị ime ka ebili mmiri nke ahụhụ mmadụ laghachi azụ; ọ bụ mmadụ ole na ole ga-achọ naanị Isi Mmalite nke enyemaka ha. Ọ dị njikere ịwụsa mkpụrụ obi Ya ruo n’ọnwụ, iji mee ka nzọpụta dịrị ha n’iru iru; ma ọ bụ mmadụ ole na ole ga-abịakwute Ya ka ha wee nwee ndụ.”
“The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.
“Ebube Eluigwe nọ n’akwa ákwá! Ọkpara nke Chineke na-adịghị ngwụcha, onye mmụọ ya nwere nkụda-mmụọ, ehulatawo n’oké mwute! Ihe omume ahụ jupụtara eluigwe nile n’ịtụnanya. Ihe omume ahụ na-ekpugheere anyị njọ karịrị akarị nke mmehie; ọ na-egosi otú ọrụ siri ike bụrụ, ọbụna nye Ike na-adịghị ngwụcha, ịzọpụta ndị ikpe mara n’aka nsonaazụ nke imebi iwu Chineke. Jisọs, ka Ọ na-ele anya ruo n’ọgbọ ikpeazụ, hụrụ ụwa ka e tinyere n’ime aghụghọ yiri nke kpatara mbibi Jerusalem. Nnukwu mmehie nke ndị Juu bụ ịjụ Kraịst; nnukwu mmehie nke ụwa Ndị Kraịst ga-abụ ịjụ iwu Chineke, nke bụ ntọala ọchịchị Ya n’eluigwe na n’ụwa. A ga-elelị ụkpụrụ Jehova anya ma mee ka ha bụrụ ihe efu. Ọtụtụ nde mmadụ nọ n’ọlụ nke mmehie, ndị ohu Setan, ndị a kpebiri ịta ahụhụ ọnwụ nke abụọ, ga-ajụ ige ntị n’okwu eziokwu n’ụbọchị nleta ha. Egwu ìsì! Iju ara dị otu a!” The Great Controversy, 22.
The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.
Ozi ịdọ aka ná ntị Jọn Onye Na-eme Baptizim kpọsara, na kwa nke Kraịst kpọsara, bụ otu ozi ịdọ aka ná ntị ahụ, dịka ozi ịdọ aka ná ntị nke ndị Millerite bụkwa otu ozi ahụ na-akọwapụta ihe omume ndị metụtara mmechi oge amara, nke puku narị anọ na iri anọ na anọ ga-ekwusa. Ndị àmà atọ; Jọn Onye Na-eme Baptizim, Kraịst, na ndị Millerite, na-agba àmà na ọrụ na ozi nke puku narị anọ na iri anọ na anọ bụ usoro nnwale nke ndụ ma ọ bụ ọnwụ, nke e mezuru site na mmụba nke ihe ọmụma nke e kpughere mgbe e meghere ya na 1989. Ozi ahụ e meghere n’oge ahụ bụ ọhụụ nke ụbọchị ikpeazụ nke ndị amamihe ga-aghọta ma ọ bụrụ na ha ga-abụ “ndị nchụàjà” mejupụtara puku narị anọ na iri anọ na anọ ahụ. Ọ bụrụ na ndị na-achọ ịbụ ndị ahụ aghọtaghị ọhụụ ahụ, a na-akọwa ha dị ka ndị ajọ omume, ma ọ bụ dị ka ndị nzuzu, ha wee laa n’iyi. A na-ajụ ha na ụmụ ha, n’ịkwado ịjụ ha jụrụ ọhụụ ahụ nke bụ mmụba nke ihe ọmụma.
God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.
Okwu Chineke na-akọwapụta na Rom bụ ike ahụ nke na-ebuli onwe ya elu, na-apụnara ndị Chineke ihe, ma mesịa daa ma mee ka ọhụụ ahụ guzosie ike. Ajụjụ ahụ ma Rom nke Oge A bụ ike papal ma ọ bụ United States bụ ule nke na-achọpụta ma ndị ahụ a na-atụle bụ ụmụ agbọghọ amamihe ma ọ bụ ụmụ agbọghọ nzuzu. Ule ahụ bụ ule amụma e si n’akwụkwọ Daniel nweta, nke e mesịrị kwadoo ma mee ka o ruo izu okè n’akwụkwọ Mkpughe. Isiokwu nke Rom nke Oge A abụghị nanị nhọrọ dị n’etiti ike papal na United States, kama ọ bụ ule ikpeazụ maka otu narị puku iri anọ na anọ. Ọ bụ ule amụma, ma mgbe a ghọtara ya nke ọma, ọ na-agụnye nnọchiteanya nile nke usoro ule ikpeazụ ahụ nke e debere n’ime àmà amụma Chineke doro nsọ.
The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.
Usoro ule nke oge Jọn Baptist na Kraịst sitere n’akwụkwọ Daniel, dịkwa ka usoro ule ahụ dị n’oge ndị Millerait. Dị ka ule amụma, usoro eji eguzobe eziokwu dị nnọọ mkpa ka ndị ahụ na-achọ ịbụ ndị kwekọrọ jiri ya rụọ ọrụ nke ọma, dịka ọ dịkwa mkpa naanị ijidesi echiche ziri ezi banyere onye bụ Rom nke Oge A ike. Ma a tụlee njirimara ziri ezi nke Rom nke Oge A, ma ọ bụ itinye n’ọrụ usoro ziri ezi ahụ, ihe abụọ ahụ nke ule a ka e tinyere n’akwụkwọ Daniel. N’isi nke mbụ nke Daniel, Daniel gafere n’usoro ule nke nzọụkwụ atọ, malite n’ihe oriri, emesịa ule anya, soro ya ule nke Nebukadneza mezuru, onye bụ akara Akwụkwọ Nsọ nke Eze nke Ugwu, ya bụ ike popu nke ụbọchị ikpeazụ.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Ma ụmụntakịrị anọ ndị a, Chineke nyere ha ihe ọmụma na nkà n’ihe mmụta nile na amamihe: Daniel nwekwara nghọta n’ọhụụ nile na nrọ nile. Ma n’ọgwụgwụ ụbọchị ndị eze kwuru ka e webata ha, mgbe ahụ onye-isi ndị ọnaozi wetara ha n’ihu Nebukadneza. Eze wee kparịta ụka na ha; ma n’etiti ha nile, a hụghị onye ọbụla dị ka Daniel, Hanania, Mishael, na Azaraịa: ya mere ha guzo n’ihu eze. Ma n’ihe nile gbasara amamihe na nghọta, nke eze jụrụ ha, ọ hụrụ na ha ka mma ugboro iri karịa ndị dibịa afa nile na ndị na-agụ kpakpando nile ndị nọ n’alaeze ya dum. Daniel 1:17–20.
“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.
“N’ọgwụgwụ ụbọchị ndị ahụ,” nke n’amụma bụ ụbọchị ikpeazụ mgbe a na-anwale narị puku na puku iri anọ na anọ ahụ, a hụrụ Daniel na ndị ikom atọ ahụ ndị a ma ama na ha “karịrị ndị dibịa afa na ndị na-agụ kpakpando niile nọ n’alaeze ya dum ugboro iri,” ma Daniel nwere “nghọta n’ihe gbasara ọhụụ na nrọ niile.” Daniel nọchiri anya narị puku na puku iri anọ na anọ ahụ, ndị n’ụbọchị ikpeazụ na-aghọta mmụba nke ihe ọmụma ahụ bịara mgbe Kraịst, dị ka Odum nke ebo Juda, meghere akara “akụkụ ahụ nke akwụkwọ Daniel nke metụtara ụbọchị ikpeazụ,” n’afọ 1989.
Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.
Daniel aghọtaghị naanị ihe karịrị ndị ọzọ banyere nrọ na ọhụụ; o nwere “nghọta n’ihe niile banyere ọhụụ na nrọ.” Ọ na-anọchi anya ndị na-eji usoro nke ahịrị n’elu ahịrị, n’ihi na usoro ahụ na-achịkọta “ọhụụ na nrọ niile” ọnụ n’ime otu ozi nwere njikọ zuru oke. Ozi nke na-achịkọta nrọ na ọhụụ niile n’ime otu ahịrị amụma na-akọwapụta “ihe omume ndị metụtara mmechi oge amara.” E guzobere ozi ahụ site n’akara amụma nke bụ Rom nke Oge A, ike ahụ nke na-ebuli onwe ya elu, na-apụnara ndị Chineke ihe, ma daa.
That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.
A pụrụ ịtọlite ike ahụ naanị site n’itinye usoro ziri ezi n’ọrụ. Ọtụtụ n’ime ndị na-ekwupụta na ha na-amụ Bible na-ajụ usoro nke ahịrị n’elu ahịrị, ma ụfọdụ n’ime ndị na-ekwupụta na ha na-eji ya eme ihe na-etinye ụkpụrụ ndị mejupụtara usoro ahịrị n’elu ahịrị n’ọrụ n’ụzọ na-ezighị ezi. Ndị Millerite bụ ndị mbụ debere ụkpụrụ ndị ahụ n’akwụkwọ ndekọ ọha, e wee dọọ ndị nke Chineke nke ụbọchị ikpeazụ aka ná ntị n’ihu na ndị bụ n’eziokwu ndị ozi nke mmụọ ozi nke atọ ga-eji ụkpụrụ William Miller nke ịkọwa amụma eme ihe.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“Ndị na-etinye aka n’ikwusa ozi nke mmụọ-ozi nke atọ na-enyocha Akwụkwọ Nsọ n’otu usoro ahụ Nna Miller nakweere.” Review and Herald, November 25, 1884.
William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first (the beginning) truth John identified when He saw Christ was identifying Christ as the Lamb of God that takes away the sins of the world.
William Miller nọchiri anya mmalite nke ndị mmụọ ozi atọ ahụ nke Mkpughe isi iri na anọ, e werekwa Jọn Onye Na-eme Baptizim kpọọ ya ụdị, onye bụ mmalite nke ozi ahụ nke Kraịst bụ njedebe ya. Nwanneanyị White na-ejikọta ozugbo usoro nnwale nke Jọn Onye Na-eme Baptizim metụtara Kraịst na usoro nnwale nke ndị mmụọ ozi atọ ahụ. Jọn malitere ozi ahụ, ma ọ bụghị ruo mgbe dị nnọọ nso n’obe, mgbe Kraịst duru ndị na-eso ụzọ Ya gaa Sesaria Filipai, ka Jizọs wee tinye nkọwa nile nke ozi ahụ Jọn malitere. Eziokwu mbụ ahụ (mmalite ahụ) Jọn kọwara mgbe ọ hụrụ Kraịst bụ ịkọwa Kraịst dịka Nwa Atụrụ nke Chineke nke na-ewepụ mmehie nke ụwa.
These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.
E mere ihe ndị a na Betabara n’ofe Jọdan, ebe Jọn nọ na-eme baptizim. N’echi ya, Jọn hụrụ Jisọs ka Ọ na-abịakwute ya, sị, Leenụ Nwa-aturu Chineke, Onye na-ebupụ mmehie nke ụwa. Nke a bụ Onye ahụ m kwuru banyere Ya, sị, N’azụ m ka otu Nwoke na-abịa, Onye e debere n’ọnọdụ ka m elu: n’ihi na Ọ nọ tupu m. Jọn 1:28–30.
Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.
Mgbe ahụ ka oge afọ atọ na ọkara nke ọnwụnwa malitere, nke mechara n’obe. Mgbe e gburu Jọn obere oge tupu obe ahụ, Jisọs wee malite ịkọwa okwu mbụ ahụ nke Jọn kwuru.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.
Mgbe Jisus bịarutere n’ókèala Sesaria Filipai, ọ jụrụ ndị na-eso ụzọ ya, sị, Ònye ka mmadụ na-ekwu na mụ onwe m, Nwa nke mmadụ, bụ? Ha wee sị, Ụfọdụ na-ekwu na ị bụ Jọn Onye Na-eme Baptizim; ụfọdụ, Ilaija; ndị ọzọkwa, Jeremaịa, ma ọ bụ otu n’ime ndị amụma. Ọ sịrị ha, Ma ònye ka unu onwe unu na-ekwu na m bụ? Saimọn Pita zara, sị, Ị bụ Kraịst ahụ, Ọkpara nke Chineke dị ndụ. Jisus wee zaa ya, sị, Ngọzi nādiri gị, Saimọn Baa-Jona; n’ihi na anụ ahụ na ọbara ekpugheghị gị nke a, kama Nna m nke nọ n’eluigwe. Ma Mụ onwe m na-agwakwa gị, na ị bụ Pita, n’elu nkume a ka M ga-ewukwasị nzukọ m; ọnụ ụzọ ámá hel agaghị emeri ya. M ga-enyekwa gị mkpịsị ugodi nke alaeze eluigwe: ihe ọbụla ị ga-ekekọta n’ụwa ga-abụ nke ekekọtaworo n’eluigwe; ihe ọbụla ị ga-atọpụ n’ụwa ga-abụ nke atọpụtaworo n’eluigwe. Mgbe ahụ o nyere ndị na-eso ụzọ ya iwu ka ha ghara ịgwa onye ọ bụla na ọ bụ Jisus Kraịst. Site n’oge ahụ gawa Jisus malitere igosi ndị na-eso ụzọ ya otu ọ ga-esi jee Jerusalem, ma taa ahụhụ ọtụtụ ihe n’aka ndị okenye na ndị isi nchụàjà na ndị odeakwụkwọ, ka a gbuo ya, ma ka e mee ka o si n’ọnwụ bilie n’ụbọchị nke atọ. Matthew 16:13–21.
Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.
Sisaria Filipaị bụ aha Panium n’oge Kraịst, a na-akọwakwa Panium n’amaokwu na-esote amaokwu nke iri na anọ nke Daniel iri na otu, ebe a na-ewebata ndị ohi nke ndị gị, ndị na-ebuli onwe ha elu, ma daa. Ozi Jọn Onye Na-eme Baptizim, nke sitere n’ike mmụọ nsọ ma bụrụ nke zuru okè, bụ ozi ahụ n’mbido nke nọchiri anya ozi Millerite, nke e guzobere n’elu iwu Miller. Ozi Kraịst n’ọgwụgwụ, nke e wuru n’elu ozi Jọn ma gbasaa ya, gosikwara ozi ahụ n’ọgwụgwụ nke ndị mmụọ ozi atọ, ya bụ, nke dabere n’iwu Miller na nkọwa ndị a na-agbakwunye n’ozi Miller mgbe usoro nke ahịrị n’elu ahịrị rutere n’ọgwụgwụ ya.
To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.
Iji ruo n’ịghọta ezighi ezi banyere akara nke na-eme ka ọhụụ ahụ guzosie ike, na akara nke Rom nke Oge A, yiri ndị ahụ nọ n’akụkọ ndụ Kraịst bụ ndị jụrụ ozi nke obe. A gwara anyị na ndị Juu jụrụ ozi Jọn Onye-nsọbapụta enweghị ike irite uru n’ozizi Jizọs, nakwa na akụkọ ndị Juu ahụ mere kpọmkwem ihe ahụ na-anọchi anya ndị jụrụ ozi mmụọ ozi mbụ. Ndị Millerite kọwara ndị ohi nke ndị gị, nke m mechara jiri okwu ndị a kpọọ, “Rom nke Oge A,” dịka ike popu.
We will continue these considerations in the next article.
Anyị ga-aga n’ihu na-atụle ihe ndị a n’isiokwu na-esonụ.