We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
Anyị nọ ugbu a n’ịtụle ahịrị amụma nke esemokwu ndị ahụ n’ime akụkọ ihe mere eme nke Advent nke mere gbasara akara dị iche iche nke Rom. Anyị nọ ugbu a n’ịtụle “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel. Esemokwu ahụ na-anọchi anya ịjụ ntọala nke Adventizim, ịjụ ikike nke Mmụọ nke Amụma, na ịjụ onye ozi ahụ Chineke họpụtara. Ịjụ ọrụ Miller na-anọchikwa anya ịjụ nkuzi ahụ e nyere Miller site n’aka ndị mmụọ ozi nke eluigwe, ndị duru Miller ruo n’ịghọta ozi ahụ e si na mmụba nke ihe ọmụma pụta mgbe e mepere akwụkwọ Daniel akara na 1798.
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in Second Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s word.
Ndị na-ajụ eziokwu ahụ nke na-akọwapụta ike ahụ (Rome nke ndị na-ekpere arụsị) nke gbochiri ka e kpughee ike nke onye-papa n’ime 2 Ndị Tesalonaịka, na-egosi na ha ahụghị eziokwu n’anya; n’ihi na ha jụrụ ịhụnanya nke eziokwu, ha na-anata ụgha. Ụgha ahụ, n’aka nke ya, na-ewetara ha aghụghọ siri ike. Ụgha ahụ bụ ihe kpatara ya, aghụghọ siri ike ahụ ha na-anata bụkwa nsonaazụ ya. Enweghị ịhụnanya ha nwere n’ebe eziokwu dị bụ mkpali ha. Ụgha ahụ na-anọchite anya nhọrọ nke nnabata ọtụtụ-ụzọ nke ozizi Akwụkwọ Nsọ, n’ịtụnyere ya na ndị kwenyere n’eziokwu zuru oke. Nke a bụ ihe mere nnọchiteanya Aịsaịa banyere aghụghọ siri ike nke Pọl ji bụrụ aghụghọ dị iche iche, ọ bụghị naanị otu aghụghọ. Ụdị mmadụ nke ọzọ bụ ndị hụrụ eziokwu n’anya, nabata ụkpụrụ nke eziokwu zuru oke, ma Aịsaịa na-akọwapụta ha dị ka ndị na-ama jijiji n’okwu Chineke.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Otú a ka Onyenwe anyị kwuru, Eluigwe bụ ocheeze m, ụwa bụkwa ihe mgbakwasị ụkwụ m: òle ebe bụ ụlọ unu na-ewurere m? òleekwa ebe izuike m dị? N’ihi na aka m mere ihe ndị a niile, ihe ndị a nile wee dịrị, ka Onyenwe anyị kwuru: ma n’ebe nwoke a ka m ga-ele, ọbụna n’ebe onye dara ogbenye na onye mmụọ ya tiwara etiwa nọ, onye na-ama jijiji n’okwu m. Onye na-egbu ehi dị ka a ga-asị na o gburu mmadụ; onye na-achụ àjà nwa atụrụ, dị ka a ga-asị na ọ gbupụrụ nkịta olu; onye na-eweta onyinye, dị ka a ga-asị na o wetara ọbara ezi; onye na-esure ihe na-esi ísì ụtọ ọkụ, dị ka a ga-asị na ọ gọziri arụsị. Ee, ha ahọrọwo ụzọ nke ha, mkpụrụ obi ha na-enwekwa mmasị n’ihe arụ ha. Mụ onwe m ga-ahọrọkwa aghụghọ ha, mee ka ihe ha na-atụ egwu bịakwute ha; n’ihi na mgbe m kpọrọ, ọ dịghị onye zara; mgbe m kwuru okwu, ha anụghị: kama ha mere ihe ọjọọ n’anya m, họrọkwa ihe nke na-adịghị m atọ ụtọ. Nụrụnụ okwu Onyenwe anyị, unu ndị na-ama jijiji n’okwu ya; Ụmụnne unu ndị kpọrọ unu asị, ndị chụpụrụ unu n’ihi aha m, sịrị, Ka e nye Onyenwe anyị otuto: ma ọ ga-apụta bụrụrịrị unu ọṅụ, ha onwe ha ga-emekwa ihere. Aịsaịa 66:1–5.
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
Ndị na-ama jijiji n’ihu Okwu Chineke bụ ndị a chụpụrụ n’Izrel, ndị n’ụbọchị ikpeazụ ahụ ka a na-anọchi anya dị ka ọkọlọtọ.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Ọ ga-ewukwa ọkọlọtọ nye mba dị iche iche, ọ ga-achịkọtakwa ndị a chụpụrụ n’Izrel, ma kpọkọtakwa ndị Juda gbasasịrị agbasasị site n’akụkụ anọ nke ụwa. Aịsaịa 11:12.
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
Chineke na-eme ka a mata na ọ bụ Ya mere ụlọ ahụ nke òtù ndị na-eweta àjà e merụrụ emerụ na-ekwu na ọ bụ ha wuru. Ọ bụ ụlọ ahụ ka ha tụkwasịrị obi mgbe ha na-ekwusa, “ụlọ nsọ nke Onyenwe anyị bụ ndị a.”
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
Guzo n’ọnụ ụzọ ụlọ Jehova, kwusakwa n’ebe ahụ okwu a, sị, Nụrụ okwu Jehova, unu niile nke Juda, ndị na-esi n’ọnụ ụzọ ndị a abata ife Jehova. Otú a ka Jehova nke ndị agha, Chineke nke Izrel, kwuru: Mezienụ ụzọ unu na omume unu, m ga-emekwa ka unu biri n’ebe a. Atụkwasịkwala obi n’okwu ụgha, na-asị, Ụlọ nsọ Jehova, Ụlọ nsọ Jehova, Ụlọ nsọ Jehova, ndị a ka ha bụ. Jeremaịa 7:2–4.
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
Ndị ahụ “na-atụkwasị obi” n’okwu ụgha, bụ ndị kwere ụgha. Ụlọ ahụ nke Onyenwe anyị wuru, e buliri ya n’elu ntọala ahụ nke Ya onwe ya meekwara. Òtù ahụ jụrụ ịza mgbe Chineke kpọrọ, họrọ ụzọ nke ha onwe ha ma nwee obi ụtọ n’ihe arụ nile. Ha họrọ “ụzọ,” na “ihe arụ,” n’ọtụtụ, mgbe Jeremaya kwuru na e nwere naanị otu ụzọ a ga-esi jee n’ime ya.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
Otú a ka Onyenwe anyị kwuru, Guzonu n’ụzọ dị iche iche, lezienụ anya, jụakwanụ maka ụzọ ochie ndị ahụ, ebe ezi ụzọ ahụ dị, soro ya jee ije, unu ga-ahụkwa izu ike nye mkpụrụ obi unu. Ma ha sịrị, Anyị agaghị eje ije n’ime ya. Ọzọkwa, etinyere m ndị nche n’elu unu, na-asị, Ṅanụ ntị n’olu opi. Ma ha sịrị, Anyị agaghị anụ ntị. Ya mere, nụrụ, unu mba nile, marakwa, gị ọgbakọ, ihe dị n’etiti ha. Nụrụ, gị ụwa: lee, M ga-ewetara ndị a ihe ọjọọ, ọbụna mkpụrụ nke echiche ha, n’ihi na ha anụbeghị okwu m, maọbụ iwu m, kama ha jụrụ ya. Gịnị ka isi ísì ụtọ na-abịakwute m si Sheba bara uru, na okpete na-esi ísì ụtọ si n’ala dị anya? Àjà nsure-ọkụ unu adịghị anabatara, àjà unu adịghịkwa atọ m ụtọ. Jeremiah 6:16–20.
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
N’isi nke iri na ise, Jeremaya kpọrọ ọgbakọ ọjọọ ahụ nke na-achọghị ịnụ olu, ọ bụ ezie na ha nwere ntị, “ọgbakọ nke ndị na-akwa emo.” E nyere ọgbakọ a “onye nche” n’akụkọ ihe mere eme nke ozi mmụọ ozi mbụ na nke abụọ, ma e mesịa kwa n’akụkọ ihe mere eme nke mmụọ ozi nke atọ, ma ha jụrụ ịga n’ezi ụzọ ahụ, nke bụ ụzọ ochie ndị ahụ. Kama nke ahụ, ha gara n’ime “ụzọ” ndị ahụ. N’ihi nke a, Aịzaya na-egosi na Chineke ga-ahọpụta ọtụtụ aghụghọ, n’ihi na ha họọrọ ịdị ọtụtụ nke ụzọ ụgha kama otu ụzọ zuru oke nke ụzọ ochie ndị ahụ. Dịka ọ dị n’akaebe Aịzaya, Onyenwe anyị jụrụ ofufe nke ọgbakọ ndị na-akwa emo. Sister White jikọtara ozugbo ịdị ọtụtụ nke aghụghọ nke Aịzaya na aghụghọ siri ike nke Pọl, ma o tinyere ya n’ọnọdụ nke ịjụ eziokwu ndị ntọala, bụ ntọala ahụ nke Onyenwe anyị wuru ma na-ewukwa ụlọ Ya n’elu ya.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Onye na-ahụ ihe dị n’okpuru elu, onye na-agụ obi mmadụ nile, na-ekwu maka ndị enyerela nnukwu ìhè, sị: ‘Ha anaghị ahụhụ ma ọ bụ ju anya n’ihi ọnọdụ omume na nke mmụọ ha.’ Ee, ha ahọrọwo ụzọ nke aka ha, mkpụrụobi ha na-enwekwa mmasị n’ihe arụ ha. Mụ onwe M ga-ahọrọkwa aghụghọ ha, meekwa ka ihe ndị ha na-atụ egwu bịakwasị ha; n’ihi na mgbe M kpọrọ, ọ dịghị onye zara; mgbe M kwuru okwu, ha egeghị ntị: kama ha mere ihe ọjọọ n’ihu Anya M, họrọkwa ihe ahụ nke na-adịghị amasị M.” “Chineke ga-ezigara ha aghụghọ dị ike, ka ha wee kwere ụgha,” n’ihi na “ha anabataghị ịhụnanya nke eziokwu, ka a zọpụta ha,” “kama ha nwere mmasị n’ajọ omume.” Aịzaịa 66:3, 4; 2 Ndị Tesalonaịka 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Onye Ozizi nke eluigwe jụrụ: ‘Kedu aghụghọ ka ike ya karịrị nke a nke pụrụ iduhie uche karịa ime ka o yie na ị na-ewukwasị n’elu ntọala ziri ezi nakwa na Chineke na-anabata ọrụ gị, ebe n’eziokwu ị na-arụpụta ọtụtụ ihe dịka amụma ọchịchị nke ụwa si dị ma na-emehie megide Jehova? Ewoo, ọ bụ aghụghọ dị ukwuu, aghụghọ na-adọrọ mmasị, nke na-achịkwa uche mmadụ mgbe ndị mmadụ ndị bụbu ndị marala eziokwu na-emehie n’ịtụ ọdịdị nke nsọpụrụ Chineke dịka mmụọ na ike ya n’onwe ha; mgbe ha na-eche na ha bara ọgaranya, na ihe ha bara ụba abawanyela, na ha enweghịkwa ihe ọ bụla ha chọrọ, ebe n’eziokwu ha na-achọ ihe nile.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Chineke agbanwebeghị n’otú O si ele ndị ohu Ya ndị kwesị ntụkwasị obi anya, ndị na-edobe uwe ha n’enweghị ntụpọ. Ma ọtụtụ na-eti mkpu, ‘Udo na nchekwa,’ ebe mbibi mberede na-abịakwasị ha. Ọ bụrụ na enweghị nchegharị zuru ezu, ọ bụrụ na mmadụ adịghị eme ka obi ha dị umeala n’obi site n’ikwupụta mmehie ha ma nabata eziokwu ahụ dịka ọ dị n’ime Jisọs, ha agaghị aba n’eluigwe ma ọlị. Mgbe ime ka anyị dị ọcha ga-ewere ọnọdụ n’etiti anyị, anyị agaghịzị ezu ike n’udo, na-anya isi na anyị bara ụba ma nwekwa ihe bara ụba, na anyị enweghị ụkọ ihe ọbụla.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Ònye pụrụ ikwu n’eziokwu sị: ‘A nwalewo ọlaedo anyị n’ime ọkụ; uwe anyị enweghị ntụpọ nke ụwa’? Ahụrụ m Onye Nkụzi anyị ka Ọ na-egosi uwe ndị a na-akpọ nke ezi omume. Mgbe O yipụsịrị ha, O kpughere adịghị ọcha nke dị n’okpuru. Mgbe ahụ Ọ sịrị m: ‘Ị̀ hụghị etu ha si were ịnya isi kpuchie adịghị ọcha ha na ire ure nke agwa ha? “Olee otú obodo ahụ nke kwesịrị ntụkwasị obi ghọrọ akwụna!” E meela ụlọ Nna m ụlọ ahia, ebe ọnụnọ na ebube Chineke siri pụọ! N’ihi nke a ka adịghị ike ji dị, ike adịghịkwa.’” Testimonies, volume 8, 249, 250.
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
N’akụkụ Akwụkwọ Nsọ ahụ, a na-akọwa ìgwè ndị na-akwa emo Jeremaịa dịka ndị Laodisia, bụ́ ndị na-amaghị ihe n’etiti ndị na-amaghị nwoke.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“A na-ekwukwa kwa ọnọdụ nke Ụka nke ụmụ agbọghọ na-amaghị ihe nọchiri anya ya dị ka ọnọdụ Laodisia.” Review and Herald, August 19, 1890.
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
Ndị-amaghị ihe n’ime ụmụ agbọghọ ndị ahụ na-egosipụta enweghị mmanụ ha n’oge ọbịbịa nke Mkpu Etiti Abalị, mgbe ha na-anata aghụghọ nke kwekọrọ na nhọrọ ha gara aga banyere ụzọ ha ga-esi, ebe ha na-ajụ ụzọ ochie nke Jeremaịa. Ụzọ ochie ahụ bụ ebe a na-achọta izuike na ume ọhụrụ, ma izuike na ume ọhụrụ ahụ bụ mmiri ozuzo nke ikpeazụ.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“A tụrụ m aka n’oge mgbe ozi mmụọ ozi nke atọ na-emechi. Ike nke Chineke adakwasịwo ndị Ya; ha arụzuola ọrụ ha, e mekwaala ka ha dị njikere maka awa ule ahụ dị n’ihu ha. Ha anatawo mmiri ozuzo ikpeazụ, ma ọ bụ ume ọhụrụ sitere n’ihu Onyenwe anyị, e meekwa ka àmà dị ndụ ahụ dịghachi ọhụrụ. Ịdọ aka ná ntị ikpeazụ ahụ dị ukwuu adaala n’ebe niile, o wee kpalie ma kpasuo ndị bi n’ụwa iwe, bụ ndị na-anabataghị ozi ahụ.” Early Writings, 279.
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
Ọ bụ n’oge a na-awụsa Mmụọ Nsọ ka a na-awụsa kwa aghụghọ ahụ siri ike n’elu ụmụ agbọghọ-amaghị-ama Laodisia, ndị na-adịghị ahụ eziokwu n’anya, ya mere họrọ ụgha ka ha kweere ya kama eziokwu. A na-eme ka ịjụ eziokwu hà ka ịjụ iwu ahụ, n’ihi na iwu Chineke dị n’ime ụkpụrụ amụma Ya.
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“Mkpughe abụghị okike ma ọ bụ ichepụta ihe ọhụrụ, kama ọ bụ ime ka ihe ahụ pụta ìhè, nke, ruo mgbe ekpughere ya, ụmụ mmadụ amaghị. A na-ekpughe eziokwu ndị ukwu na nke ebighị ebi ndị dị n’ozi-ọma site n’ịchọsi ike n’ịchọ ha na site n’iweda onwe anyị n’ihu Chineke. Onye Nkụzi nke eluigwe na-eduga uche nke onye na-achọ eziokwu n’umeala; ma site na nduzi nke Mmụọ Nsọ, a na-eme ka eziokwu ndị dị n’Okwu ahụ mara ya. O nweghịkwa ụzọ ịmata ihe pụrụ ịdịkwuo n’eziokwu na n’ọrụ karịa ka a ga-asị na a na-edu mmadụ otu a. Nkwa Onye Nzọpụta ahụ bụ, ‘Mgbe ọ bịara, ya bụ, Mmụọ nke eziokwu, ọ ga-edu unu n’eziokwu nile.’ Ọ bụ site n’inye nke Mmụọ Nsọ ka a na-eme ka anyị ghọta Okwu Chineke.”
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
“Onye ọbụ abụ ọma ahụ na-ede, ‘Gịnị ka nwa okorobịa ga-eji mee ka ụzọ ya dị ọcha? Site n’ilekọta ya dịka okwu gị si dị. Ejiwo m obi m niile chọọ gị: O, ekwela ka m kpafuo n’iwu gị.... Meghe anya m abụọ, ka m wee hụ ihe ịtụnanya dị n’iwu gị.’”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
“A na-adụ anyị ọdụ ka anyị chọọ eziokwu dịka a ga-achọ akụ e zoro ezo. Onyenwe anyị na-eme ka nghọta nke onye na-achọ eziokwu n’ezie meghee; Mmụọ Nsọ na-enyekwa ya ike ijide eziokwu nile nke mkpughe ahụ. Nke a bụ ihe onye ọbụ abụ ahụ na-ekwu mgbe ọ na-arịọ ka e meghee anya ya ka o wee hụ ihe dị ịtụnanya sitere n’iwu ahụ. Mgbe mkpụrụobi na-agụsi agụụ ike maka ịdị ebube nile nke Jisọs Kraịst, a na-eme ka uche nwee ike ijide ebube nile nke ụwa ka mma. Ọ bụ naanị site n’enyemaka nke Onye Ozizi nke eluigwe ka anyị pụrụ ịghọta eziokwu nile nke Okwu Chineke. N’ụlọ akwụkwọ Kraịst ka anyị na-amụta ịdị nwayọọ na ịdị umeala n’obi n’ihi na e nyere anyị nghọta banyere ihe omimi nke nsọpụrụ Chineke.” Sabbath School Worker, December 1, 1909.
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
Ịjụ ozi ahụ ma ọ bụ usoro nke mmiri ozuzo ikpeazụ bụ ịjụ iwu Chineke. Mgbe Jeremaịa kwuru na “ha egeghị ntị n’okwu m, ma ọ bụ n’iwu m, kama ha jụrụ ya,” ọ na-ekwenye na Hosea.
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 ọmụma; n’ihi na ị jụrụ ọmụma, m ga-ajụkwa gị, ka ị ghara ịbụ onye nchụàjà n’ihu m; ebe ị chefuru iwu nke Chineke gị, m ga-echezọkwa ụmụ gị. Hosea 4:6.
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
Amamihe ndị nzuzu na-ajụ bụ mmụba nke ọmụma, nke Daniel kọwara dị ka ihe na-eme n’oge ọgwụgwụ. N’oge ọgwụgwụ ahụ na 1798, ma emesịa kwa ọzọ n’oge ọgwụgwụ ahụ na 1989, e nwere mmụba nke ọmụma nke onye ozi ahụ Chineke họpụtara iji rụọ ọrụ mere ka ọ bụrụ ihe edobere nke ọma, ka Ọ na-ewu ntọala maka ọgbọ abụọ ahụ yiri ibe ha. E haziri eziokwu ndị ahụ bụ ntọala site n’ụfọdụ iwu Akwụkwọ Nsọ nke ekpughere ndị ozi a họpụtara nke akụkọ ihe mere eme ha nke ọ bụla, ma eziokwu ndị ahụ bụ ntọala bụ ụzọ ochie nke Jeremaya, ha bụkwa eziokwu ndị n’ikpeazụ na-anọchi anya mmanụ nke ozi etiti abalị na nke mkpu ukwu. Mmiri ozuzo ikpeazụ na-amịpụta ozi Mkpu Etiti Abalị n’akụkọ ihe mere eme nke ịka akara nke puku narị na iri anọ na anọ ahụ, ma mgbe ahụ emechaa na-amịpụta ozi mkpu ukwu n’akụkọ ihe mere eme nke ịchịkọta ìgwè atụrụ ọzọ nke Chineke nke ka nọ na Babilọn. Mmiri ozuzo ikpeazụ ahụ bụ ma ozi ahụ ma usoro ọrụ nke na-amịpụta ozi ahụ. Mmụba nke ọmụma nke Daniel na-ebido usoro nnwale nke nzọụkwụ atọ.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:9, 10.
O wee sị, Gaa n’ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a ma kaa ha akara ruo oge ọgwụgwụ. Ọtụtụ ka a ga-eme ka ha dị ọcha, mee ka ha dị ọcha dịka ọcha, ma nwalee 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 12:9, 10.
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
Ndị ajọ mmadụ nke Daniel bụ ụmụ agbọghọ nzuzu nke Matiu, ndị họrọ ịnọgide n’ọnọdụ ha nke Laodisia. A na-egosipụta ọnọdụ ha n’ụkwụ nke atọ n’ime ule atọ nke Daniel, mgbe a na-anwale ma ndị amamihe ma ndị ajọ mmadụ. Ule ikpeazụ bụ ebe a na-eme ikpe, ma klas abụọ ahụ na-egosipụta ma ha nwere mmanụ ahụ.
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Ọzọkwa ilu ndị a na-akụzi na a gaghị enwe oge nnwale ọ bụla mgbe ikpe gasịrị. Mgbe arụmọrụ nke oziọma zuru ezu, nkewa dị n’etiti ndị ọma na ndị ọjọọ na-esochi ozugbo, a na-emekwa ka ọdịnihu nke otu ọ bụla guzosie ike ruo mgbe ebighị ebi.” Christ’s Object Lessons, 123.
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
Ngosipụta nke agwa n’ule nke atọ na-amata ndị na-efe ofufe dịka ma ọ bụ Laodisia onye nzuzu, ma ọ bụ Filadelfia onye amamihe. A na-emezu ule ikpeazụ ahụ n’otu na ozi nke mmiri ozuzo ikpeazụ, nke e mere ka ọ pụta ìhè site n’usoro nke mmiri ozuzo ikpeazụ. Ijụ usoro nke mmiri ozuzo ikpeazụ na-edobe mkpụrụ obi n’ọnọdụ ebe ha enweghị ike ịghọta ozi nke mmiri ozuzo ikpeazụ. Aịzaya na-akọwapụta ozi ahụ na usoro ahụ dịka ule ikpeazụ.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Ònye ka ọ ga-akụzi ihe ọmụma? Ònye ka ọ ga-eme ka ọ ghọta ozizi? Ndị a kpọpụworo ara ara, ndị e mere ka ha hapụkwa ara nne. N’ihi na iwu ga-adị n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrịkwa ebe ahụ: N’ihi na ọ ga-eji egbugbere ọnụ na-asụ nsụ na asụsụ ọzọ gwa ndị a okwu. Ndị ọ sịrị ha, Nke a bụ ezumike nke unu pụrụ ime ka onye ike gwụrụ zuo ike; nke a bụkwa ume ọhụrụ: ma ha achọghị ịnụ. Ma okwu Jehova ghọrọ nye ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrịkwa ebe ahụ; ka ha wee jee, daa azụ, gbajie, tụọ n’ọnyà, ma jide ha. Ya mere, nụnụ okwu Jehova, unu ndị na-akwa emo, ndị na-achị ndị a nọ na Jerusalem. N’ihi na unu sịrị, Anyị emewo ọgbụgba ndụ na ọnwụ, anyị na ala mmụọ ekwekọwo; mgbe ihe otiti na-eruju ókè ga-agabiga, ọ gaghị erute anyị: n’ihi na anyị emeela ụgha ebe mgbaba anyị, ma zoo onwe anyị n’okpuru aghụghọ: Ya mere otu a ka Onyenweanyị Jehova kwuru, Lee, ana m adọba na Zaịọn nkume maka ntọala, nkume anwaleworo, nkume nkuku dị oké ọnụ ahịa, ntọala siri ike: onye kwere ekwe agaghị eme ngwa ngwa. M ga-edokwa ikpé dị ka eriri atụ, na ezi omume dị ka nkume nnyocha: akụ́ mmiri ígwé ga-ekpochapụ ebe mgbaba nke ụgha, mmiri dị iche iche ga-erigidekwa ebe nzuzo ahụ. A ga-emekwa ka ọgbụgba ndụ unu na ọnwụ ghara ịdị irè, nkwekọrịta unu na ala mmụọ agaghịkwa eguzo; mgbe ihe otiti na-eruju ókè ga-agabiga, mgbe ahụ a ga-azọda unu n’okpuru ya. Aịzaịa 28:9–18.
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
“Otiti ihe-otiti” nke amụma Akwụkwọ Nsọ bụ nsogbu iwu Sọnde na-aga n’ihu n’usoro, nke na-amalite na iwu Sọnde ahụ na-abịa n’oge na-adịghị anya na United States. Ndị Laodisia ndị ahụ bụ ndị nzuzu na ndị ajọ omume, ndị na-enweghị “ịhụnanya nke eziokwu,” ya mere na-ajụ mmụba nke ọmụma, kwenyere na “otiti ihe-otiti” ahụ “agaghị abịa” n’ahụ ha, n’ihi na, n’etiti ihe ndị ọzọ, ha họọrọ ịnakwere nkọwa ụgha banyere ihe nnọchianya nke Rom n’amụma Akwụkwọ Nsọ. N’ime ime otú a, ha wepụtara ụkpụrụ amụma ụgha nke e wuru n’elu ntọala amụma nke ha onwe ha. E wuru ntọala ha n’elu ájá, nke na-anọchi anya ìgwè nkume nta ndị a kụrisịrị akụrị. Ma e wuru ntọala nke ndị amamihe n’elu Nkume ahụ naanị ya.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Dịka amara Chineke e nyere m si dị, dịka onye-ọma nke na-ewu ụlọ nke maara ihe, atụrụla m ntọala ahụ, onye ọzọ na-ewukwa n’elu ya. Ma ka onye ọ bụla lezie anya otú ọ si ewu n’elu ya. N’ihi na ọ dịghị onye ọ bụla pụrụ ịtọ ntọala ọzọ ọzọ karịa nke a tọrọlarị, nke bụ Jizọs Kraịst. Ugbu a, ọ bụrụ na onye ọ bụla ewuo n’elu ntọala a ọlaedo, ọlaọcha, nkume dị oké ọnụ ahịa, osisi, ahịhịa akọrọ, ọka ọka; a ga-eme ka ọrụ onye ọ bụla pụta ìhè: n’ihi na ụbọchị ahụ ga-egosi ya, n’ihi na a ga-ekpughe ya site n’ọkụ; ọkụ ahụ ga-anwale ọrụ onye ọ bụla ụdị ọ bụ. 1 Ndị Kọrịnt 3:10–13.
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
A na-eji ntọala ụgha tụnyere ezi ntọala ahụ, nke bụ Kraịst Jisọs—Nkume ahụ. A na-ekpughe ma ezi ntọala ma ọ bụ ntọala ụgha n’ule ikpeazụ n’ime ule atọ Daniel. A “na-ekpughe ya site n’ọkụ”—ọkụ nke Onye-ozi nke Ọgbụgba-ndụ ahụ, onye ga-abịa na mberede n’ụlọ nsọ Ya. Mgbe ahụ, a na-eme ka otu ìgwè pụta ìhè bụ ndị ha na ọnwụ gbara ọgbụgba-ndụ, a na-emekwa ka otu ìgwè pụta ìhè bụ ndị ha gbara ọgbụgba-ndụ nke ndụ.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
Lee, aga m ezipu ozi m, ọ ga-edozi ụzọ n’ihu m: Onye-nwe-anyị, onye unu na-achọ, ga-abịa n’ụlọ nsọ ya na mberede, ọbụna onye-ozi nke ọgbụgba-ndụ ahụ, onye unu na-enwe mmasị n’ime ya: lee, ọ ga-abịa, ka Jehova nke ndị agha kwuru. Ma ònye ga-anọgide n’ụbọchị ọbịbịa ya? ònye ga-eguzokwa mgbe ọ pụtara? n’ihi na ọ dị ka ọkụ nke onye na-asacha ọla, dịkwa ka ncha nke ndị na-asacha uwe: Ọ ga-anọdụ ala dị ka onye na-asacha ma na-eme ka ọlaọcha dị ọcha: ọ ga-emekwa ka ụmụ nke Livaị dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee nye Jehova àjà n’ezi omume. Mgbe ahụ ka àjà nke Juda na Jerusalem ga-atọ Jehova ụtọ, dịka n’ụbọchị ochie, na dịka n’afọ ndị gara aga. M ga-abịakwutekwa unu n’ikpe; m ga-abụkwa onye-àmà na-agba ọsọ ọsọ megide ndị dibịa afa, na megide ndị na-akwa iko, na megide ndị na-aṅụ iyi ụgha, na megide ndị na-emegbu onye ọrụ n’ụgwọ ọrụ ya, nwanyị di ya nwụrụ, na nwa na-enweghị nna, na ndị na-ewepụ onye ọbịa n’aka nri ya, ndị na-adịghịkwa atụ egwu m, ka Jehova nke ndị agha kwuru. Malakaị 3:1–5.
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
Onye-ozi nke Ọgbụgba-ndụ ahụ na-abịaru nso n’ikpe mgbe usoro ule nke Daniel rutere n’ule nke atọ, a na-anwale kwa ndị amamihe na ndị ajọ omume. Usoro ule nke Daniel nke nzọụkwụ atọ na-amalite n’oge ọgwụgwụ, mgbe a na-emeghe akwụkwọ Daniel ma a na-eme ka ọmụma bawanye. A na-eme ka mmụba nke ọmụma doo anya site n’ọrụ onye-ozi a họpụtara, onye na-akpọ opi. Malakaị na-akpọ onye-ozi ahụ “onye-ozi” nke “na-akwadebe ụzọ” n’ihu ọbịbịa nke Onye-ozi nke Ọgbụgba-ndụ ahụ, onye na-ekpughe site n’ọkụ onye batara n’ọgbụgba-ndụ ya na Ya, ma ọ bụ onye họọrọ ime ọgbụgba-ndụ na ọnwụ. N’akụkọ ihe mere eme nke ndị Millerite, Kraịst bịara na mberede n’ụlọ nsọ Ya n’October 22, 1844, ihe-nrịbama nke na-anọchite anya tupu oge eruo iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ọbịbịa nke Kraịst dịka nnukwu onye nchụàjà anyị n’Ebe Kachasị Nsọ, maka ime ka ebe nsọ ahụ dị ọcha, nke e gosiri n’ime Daniel 8:14; ọbịbịa nke Nwa nke mmadụ bịakwute Onye Ochie nke Ụbọchị, dịka e siri kọwaa ya n’ime Daniel 7:13; na ọbịbịa nke Onyenwe anyị n’ụlọ nsọ Ya, nke Malakaị buru amụma ya, bụ nkọwa nke otu ihe omume ahụ; a na-anọchitekwa nke a anya site n’ọbịbịa nke nwoke na-alụ nwanyị ọhụrụ n’oriri agbamakwụkwọ, nke Kraịst kọwara n’ilu banyere ụmụ agbọghọ iri ahụ, nke Matiu 25.” The Great Controversy, 426.
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodiceans and Philadelphians, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
Nnwale ikpeazụ n’ime ule atọ Daniel na-eme n’iwu ụbọchị Sọnde nke na-abịa ngwa ngwa, mgbe Onye-ozi nke Ọgbụgba-ndụ ahụ bịara ikpughe site n’ọkụ onye meworo ọgbụgba-ndụ na ndụ ma ọ bụ ọnwụ, nke a na-etinye n’ọnọdụ metụtara ndị Livaị. Mgbe Malakaị kọwara amamihe na-amaghị ihe nke Matiu, ndị bụ ndị Laodisia na Filadelfia nke Jọn, nakwa ndị amamihe na ndị ajọ omume nke Daniel, a na-anwale òtù abụọ ahụ site n’ọkụ, ha wee gosipụta onye bụ, ma ọ bụ onye na-abụghị, onye Livaị.
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
Ndị Livai bụ ihe nnọchianya nke ndị guzoro n’ikwesị ntụkwasị obi n’ime nnupụisi abụọ ahụ nke ụmụ ehi ọlaedo. Nnupụisi nke mbụ bụ nke Eron, nke abụọkwa bụ nnupụisi nke Jeroboam. N’ihe atụ abụọ ahụ, ndị Livai nọchiri anya ndị kwesịrị ntụkwasị obi, ma ihe atụ abụọ ahụ na-enye ndị àmà abụọ banyere ikwesị ntụkwasị obi nke otu ìgwè nke ndị Livai nọchiri anya ha n’iwu Sọnde nke na-abịanụ ngwa ngwa. Eron mere nwa ehi ọlaedo. Ọlaedo bụ ihe nnọchianya nke Babịlọn, nwa ehi bụkwa onyinyo nke anụ ọhịa. O wee họpụta emume. Ndị nzuzu wee gbaa egwú gba ọtọ gburugburu nwa ehi ahụ. E hiwere nnupụisi ha nile ma kpaliekwa ya n’ịjụ ha jụrụ Mozis, onyeozi a họpụtara.
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
Moses wee sị Eron, Gịnị ka ndị a mere gị, nke i wetara ha mmehie dị ukwuu otu a? Eron wee sị, Ka iwe nke onyenwe m ghara ịdị ọkụ: ị maara ndị a, na ha gbadoro n’ihe ọjọọ. N’ihi na ha sịrị m, Meere anyị chi, ndị ga-aga n’ihu anyị: n’ihi na banyere Moses a, nwoke ahụ nke kpọpụtara anyị n’ala Ijipt, anyị amaghị ihe mere ya. M wee sị ha, Onye ọbụla nwere ọlaedo ọ bụla, ka ha wepụ ya. Ha wee nye m ya: mgbe ahụ, atụbara m ya n’ọkụ, ehi nwa a wee pụta. Mgbe Moses hụrụ na ndị ahụ gba ọtọ; (n’ihi na Eron emeela ka ha gba ọtọ ruo n’ihere ha n’etiti ndị iro ha:) Moses wee guzo n’ọnụ ụzọ ama ogige ahụ, wee sị, Ònye nọ n’akụkụ Onyenwe anyị? ka ọ bịakwute m. Ụmụ Livai niile wee kpọkọta onwe ha bịakwute ya. O wee sị ha, Otú a ka Onyenwe anyị, Chineke nke Izrel, kwuru, Ka onye ọbụla tinye mma agha ya n’akụkụ ya, ma jegharịa site n’ọnụ ụzọ ama ruo n’ọnụ ụzọ ama n’ogige ahụ dum, gbuo kwa onye ọbụla nwanne ya nwoke, na onye ọbụla enyi ya, na onye ọbụla onye agbata obi ya. Ụmụ Livai wee mee dịka okwu Moses si dị: ihe dị ka puku mmadụ atọ n’ime ndị ahụ wee daa n’ụbọchị ahụ. Ọpụpụ 32:21–28.
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
Ndị ahụ gbara egwú bụ ndị Laodisia ndị gosipụtara “ihere nke ịgba ọtọ ha,” nke bụ ịdọ aka ná ntị nke ihe otiti nke isii, ịdọ aka ná ntị banyere mkpa ọ dị ịghọta nke ọma ọdịdị akụkụ atọ nke Rom nke oge a dịka dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ. Ịdọ aka ná ntị ahụ na-emegide nke ukwuu nkọwa onwe onye nke Uriah Smith, nke bibiri eziokwu ndị metụtara ihe otiti nke isii na Amagedọn.
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
Ndị ahụ gosipụtara ọnọdụ Laodisia ha ajụla ikike nke onye ozi ahọpụtara, ma gosipụta otu nghọta gbagwojuru anya ahụ dịka ndị họrọ ịkọwapụta akara Setan nke “ihe a na-eme kwa ụbọchị” dị ka akara nsọ nke ozi Kraịst n’ụlọ nsọ. Ha kpọrọ mgbapụta ha nke sitere n’aka chi nke ihe nnọchianya, ma chi ahụ ha họọrọ ife bụ ihe nnọchianya nke chi Ijipt, ma Ijipt bụ ihe nnọchianya nke dragọn ahụ. Dịka ọ dịkwa na Adventizim Laodisia, ha jụrụ eziokwu ahụ na “ihe a na-eme kwa ụbọchị” bụ ihe nnọchianya nke Rom ndị ọgọ mmụọ, bụ dragọn ahụ, ma kọwaa akara Setan ahụ dịka akara nke Kraịst.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Nwa nke mmadụ, chee ihu gị imegide Fero, eze Ijipt, ma buo amụma imegide ya, na imegide Ijipt nile: Kwuo, sị, Otu a ka Onyenweanyị Jehova kwuru; Lee, anọ m imegide gị, Fero, eze Ijipt, nnukwu anụ-azụ ahụ nke dina n’etiti osimiri ya nile, nke sịrị, Osimiri m bụ nke m onwe m, ọ bụkwa m mere ya nye onwe m. Ezikiel 29:2, 3.
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
Ndị nnupụisi Erọn kwere ụgha ahụ na ihe nnọchianya nke agwọ ukwu ahụ, nke e gosipụtara site n’ehi nwa ọlaedo ahụ, bụ chi nke napụtara ha n’ịbụ ohu n’Ijipt. Adventizim Laodisia kwere ụgha ahụ na ihe nnọchianya nke Rom nke ndị ọgọ mmụọ (agwọ ukwu ahụ), nke “ihe a na-eme kwa ụbọchị” nọchiri anya ya, bụ ihe nnọchianya nke Kraịst, onye ọrụ Ya bụ ịnapụta mmadụ n’ịbụ ohu mmehie site n’ozi Ya n’ebe nsọ nke eluigwe. Ha jụkwara onye ozi ahụ a họpụtara ahọpụta, dịka Adventizim Laodisia mekwara n’esemokwu banyere ihe nnọchianya nke “ihe a na-eme kwa ụbọchị.”
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
N’ọgbọ mbụ (1844 ruo 1888) nke Adventizim Laodisia, ha jụrụ ọrụ Miller n’ịchọpụta oge asaa ahụ. N’ọgbọ nke abụọ (1888 ruo 1919) ha malitere usoro nke ịjụ eziokwu nke “ihe a na-eme kwa ụbọchị.” N’ọgbọ nke atọ ha (1919 ruo 1957) ha alaghachila n’ịghọta nke Protestantizim dapụrụ n’ezi okwukwe na ndị ohi nke ndị gị bụ Antiochus Epiphanes. N’ụbọchị Septemba 11, 2001 ha jụrụ ọrụ Alakụba n’amụma Baịbụl mgbe ahụhụ nke atọ bịarutere n’ụbọchị ahụ. Eziokwu anọ ndị ahụ niile ka Miller kwadoro, a na-anọchitekwa ha anya n’elu tebụl abụọ nke Habakkuk, ma nke ọ bụla bụ eziokwu ntọala e ji arụ ọrụ Miller, onye Nwanyị White kpọrọ “onye a họọrọ.”
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
Nnupụisi Jeroboam malitere ná mmalite alaeze ugwu ahụ nke mejupụtara ebo iri ndị mere Jeroboam eze mbụ ha. Jeroboam mere ụmụ ehi ọlaedo abụọ, tinye otu na Betel, nke pụtara ụlọ Chineke, ma tinye nke ọzọ na Dan, nke pụtara ikpe. N’ịdị ọnụ, Betel na Dan na-anọchi anya njikọta nke ụka (Betel) na ọchịchị ala (Dan). Ma dịkwa ka nupụisi Erọn, e ji ọlaedo mee ụmụ ehi ahụ, nke bụ akara nke Babilọn, ha abụọ kwa bụ onyinyo nke anụ ọhịa. Dịkwa ka n’oge Erọn, Jeroboam guzobere ememme kwa afọ ma kọwaa ụmụ ehi ahụ dị ka chi ndị ahụ napụtara ndị Chineke n’Ijipt.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Jeroboam wee kwuo n’obi ya, Ugbu a ka alaeze a ga-alaghachi n’ụlọ Devid: ọ bụrụ na ndị a arịgoo ije ịchụ àjà n’ụlọ Onyenwe anyị dị na Jerusalem, mgbe ahụ obi ndị a ga-atụgharịkwa laghachikwuru onye nwe ha, bụ Rehoboam eze Juda, ha ga-egbukwa m, laghachikwukwa n’ebe Rehoboam eze Juda nọ. N’ihi ya, eze ahụ jụrụ ndụmọdụ, mee ụmụ ehi ọlaedo abụọ, wee sị ha, O sirila unu ike ịrịgo Jerusalem: lee chi unu anya, O Izrel, ndị mere ka unu si n’ala Ijipt pụta. O wee debe otu n’ime ha na Betel, nke ọzọ ka o debere na Dan. Ihe a wee bụrụ mmehie: n’ihi na ndị mmadụ gara ife n’ihu otu ahụ, ruo ọbụna Dan. O wee mee ụlọ ebe dị elu, meekwa ndị nchụàjà site n’etiti ndị kasị ala n’ime ndị mmadụ, ndị na-abụghị ụmụ Levi. Jeroboam wee dozie ememme n’ọnwa nke asatọ, n’ụbọchị nke iri na ise nke ọnwa ahụ, dị ka ememme ahụ dị na Juda, o wee chụọ àjà n’elu ebe ịchụàjà. O mere otú a na Betel, na-achụrụ ụmụ ehi ahụ o mere àjà: o wee debe na Betel ndị nchụàjà nke ebe ndị dị elu ahụ o mere. Ya mere o chụrụ àjà n’elu ebe ịchụàjà ahụ o mere na Betel n’ụbọchị nke iri na ise nke ọnwa nke asatọ, ọbụna n’ọnwa ahụ o chepụtara n’obi nke aka ya; o wee dozie ememme nye ụmụ Izrel: o wee chụọ àjà n’elu ebe ịchụàjà, kpọọkwa ihe nsure ọkụ na-esi ísì ụtọ. 1 Ndị Eze 12:26–33.
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
Jeroboam “chepụtara n’obi nke ya,” nke na-anọchite anya ọrụ Uriah Smith n’iweta “nkọwa nke onwe” nke o jiri wuo usoro amụma ya. Jeroboam soro ụkpụrụ Eron wee si otú a kọwaa chi Ijipt n’ụzọ na-ezighị ezi dịka ezi Chineke. Chi ahụ Eron na Jeroboam abụọ mepụtara dabeere n’itinye n’ọrụ n’ụzọ na-ezighị ezi nke akara nke ọdịdị okpukpu abụọ nke Rom dịka akara nke ọchịchị ala na ọchịchị ụka. Eron na Jeroboam abụọ na-akọwapụta oyiyi nke ike agwọ ahụ, site n’akara nke oyiyi nke anụ ọhịa. N’otu a, akụkọ nsọ abụọ ahụ nke nnupụisi na-anọchite anya nnukwu ule nke ndị nke Chineke, nke a ga-eji kpebie ọdịnihu ebighị ebi ha. Ule ahụ, dịka mkpali nsọ siri kwuo, bụ ule nke ịkpụpụta oyiyi nke anụ ọhịa ahụ.
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
Arụmụka mbụ banyere akara nke Rom dịka ndị nāpụnara ndị nke gị ihe, nke rutere n’elu chaatị ndị ọsụ ụzọ nke 1843, kwusiri ike na Antiochus Epiphanes bụ onye ahụ nāpụnara mmadụ ihe, n’ọnọdụ eziokwu ahụ bụ na ndị nāpụnara mmadụ ihe bụ Rom. Arụmụka mbụ ahụ nọchiri anya arụmụka ikpeazụ banyere ndị nāpụnara ndị nke gị ihe ịbụ Rom, ebe a na-arụrịta ụka ugbu a na United States bụ ndị nāpụnara mmadụ ihe, ọ bụghịkwa Rom. Otú ọ dị, Antiochus bụ akara nke United States n’amaokwu nke iri ruo nke iri na ise nke Daniel iri na otu, ya mere ụgha nke mmalite na ụgha nke ọgwụgwụ banyere onye a nọchiri anya ya bụ otu ihe ahụ.
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
Ọchịchịrị na mgbagwoju anya banyere ihe Antiochus nọchiri anya ya n’ụbọchị ikpeazụ, na-emepụta mgbagwoju anya banyere onyinyo nke anụ ọhịa ahụ, dịka nnupụisi Eron na Jeroboam mekwara. Mgbagwoju anya banyere onyinyo nke anụ ọhịa ahụ na-eme n’oge ahụ kpọmkwem mgbe nnukwu ule nye ndị nke Chineke bụ ịkpụzi onyinyo nke anụ ọhịa ahụ.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Onyenwe anyị egosila m nke ọma na a ga-akpụ onyinyo nke anụ-ọhịa ahụ tupu oge amara emechie; n’ihi na ọ ga-abụ nnukwu ule maka ndị nke Chineke, nke a ga-esi kpebie ọdịnihu ha ebighị ebi. Ọnọdụ gị bụ ọgba aghara jupụtara n’ihe na-ekwekọghị n’otu nke na ọ bụ naanị mmadụ ole na ole ka a ga-eduhie.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“N’Akwụkwọ Mkpughe 13, a kọwara isiokwu a n’ụzọ doro anya; [Mkpughe 13:11–17, e hotara].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Nke a bụ ule ndị ndị nke Chineke ga-enwerịrị tupu e kaa ha akara. Ndị niile gosipụtara ntụkwasị obi ha nye Chineke site n’idebe iwu Ya, ma jụ ịnabata ụbọchị izu ike ụgha, ga-anọ n’okpuru ọkọlọtọ nke Onyenweanyị Chineke Jehova, ha ga-anatakwa akara nke Chineke dị ndụ. Ndị na-ahapụ eziokwu ahụ sitere n’eluigwe ma nabata ụbọchị izu ike nke Sọnde, ga-anata akara nke anụ ọhịa ahụ.” Manuscript Releases, voliumu 15, 15.
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
Mgbe Nwannaanyị White kwadoro echiche Miller banyere “ihe a na-eme kwa ụbọchị” dịka nke na-anọchi anya Rom nke ndị ọgọ mmụọ, o kwuru na kemgbe 1844, a nakweere “echiche ndị ọzọ”, n’ụdị otutu, nke butere “ọchịchịrị na mgbagwoju anya.” Mgbagwoju anya nke echiche ụgha banyere “ihe a na-eme kwa ụbọchị,” nke bụ akara nke Rom nke ndị ọgọ mmụọ, dịka “ndị ohi nke ndị gị,” na-eweta mgbagwoju anya na ọchịchịrị gbasara ọdịiche dị n’etiti Rom na onyinyo Rom.
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
Esemokwu mbụ na nke ikpeazụ banyere ihe nnọchianya nke Rome mere n’etiti ndị bụbu ndị nke ọgbụgba ndụ a na-agafe n’akụkụ, na ndị n’oge ahụ na-aghọ ndị ọhụụ nke ọgbụgba ndụ Chineke. Esemokwu ahụ gụnyere enweghị njikere ka a chịkwaa ha site n’iwu asụsụ edobere; n’ihi na okwu ahụ bụ “nakwa” dị na amaokwu nke iri na anọ ka ndị Protestant jụrụ ịnakwere, si otú a na-ekwu na ndị ohi aghaghị ịbụ otu ike ahụ e gosipụtara n’ime amaokwu ndị gara aga.
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
Ọ nọchiri anya mgbagọ Akwụkwọ Nsọ mgbe a manyere Antiochus ịbụ ndị ohi ahụ. Ọ bụ nkọwa nkeonwe, n’ihi na ozizi ụgha ọ bụla nke na-emegide eziokwu bụ nkọwa nkeonwe. Arụmụka ahụ n’onwe ya ghọrọ eziokwu ntọala, n’ihi na e dekọrọ ya n’elu chaatị ndị ọsụ ụzọ nke 1843. Nkwado nke chaatị ahụ site n’ike mmụọ nsọ kwadoro ma mee ka “ndị ohi ahụ” bụrụ ihe nnọchianya nke Rom, ma mee ka ịdị arọ nke eziokwu ahụ bawanye, n’ihi na ịjụ ozizi ahụ bụ ịjụ ha abụọ, ya bụ, ntọala ndị ahụ na ikike nke Mmụọ nke Amụma.
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
Nghọta ziri ezi banyere ndị na-apụnara mmadụ ihe nke ndị gị, ndị na-anọchi anya Rom, nke a gbakwụnyere n’ụdị amụma ahụ ndị mmụọ ozi nyere William Miller, n’ihi na o kwekọrọ n’ụdị amụma ahụ ọ bịara ịghọta ma gosi, nke bụ: na Rom nke ndị ọgọ mmụọ na Rom nke ndị popu bụ ntọala nke ngbaso amụma ya niile.
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
Nkọwa onwe onye nke Uriah Smith, nke ji mara eze nke ugwu dị na amaokwu nke iri atọ na isii nke Daniel iri na otu dịka France, ma mesịa dịka Turkey n’amaokwu nke iri anọ, bụ ihe mejupụtara njirimara ụgha abụọ banyere eze nke ugwu. Ịjụ Smith jụrụ ntọala ahụ n’afọ 1863 mere ka ìsì dakwasị ya nke gbochiri ya ịhụ otu n’ime iwu amụma kachasị bụ isi, ya bụ: na n’ihe dị ka oge Kraịst, amụma gosipụtara ndị mmụọ nke oge a nke ndị nkịtị oge ochie bụ ihe nnọchianya ha. Pọl kuziri eziokwu a kpọmkwem mgbe ọ kọwara na ihe bịara mbụ bụ nke nkịtị, ma emesịa nke mmụọ.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Ma nke ahụ nke bụ nke mmụọ abụghị nke bụ nke mbụ, kama ọ bụ nke bụ nke okike; ma emesia, nke bụ nke mmụọ. 1 Ndị Kọrịnt 15:46.
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
Smith bụ onye n’ime ndị nke ọgbụgba ndụ ahụ bụ́ ndị dochiri Protestantism dapụrụ n’ezi okwukwe anya dịka ndị Chineke, ma o kwadoro nnupụisi ha mgbe ọ jụrụ ugboro asaa ahụ, ma wepụta eserese ya nke afọ 1863. Itinye nkọwa onwe ya n’ọrụ mụtara nghọta ụgha banyere Amagedọn n’Akwụkwọ Mkpughe isi nke iri na isii, nke bụkwa ule ọzọ gbasara ezi nghọta ziri ezi banyere Rom.
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
N’esemokwu mbụ banyere ndị ohi, Smith nọchiri anya ndị sonyere na mmezu mbụ nke ilu ahụ banyere ụmụ agbọghọ iri ahụ. Ya mere, n’echiche nke onwe ya banyere eze ugwu, ọ nọchiri anya ndị mmadụ nke ọgbụgba ndụ bụ ndị a na-agabiga n’etiti afọ 1856 na 1863, ka ha na-aghọ Ụka Seventh-day Adventist nke Laodisia. Dị ka o dịkwa n’etiti ndị Protestant n’esemokwu banyere ndị ohi, Smith legharịrị ikike nke gramà nke akụkụ Akwụkwọ Nsọ ahụ anya, nke o ji nkọwa nke onwe ya gbagọọ, n’ihi na n’usoro gramà, eze ugwu site n’amaokwu nke iri atọ na otu ruo n’amaokwu nke iri anọ na ise bụ mgbe niile ma bụrụ naanị ike papal.
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in Second Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
N’esemokwu banyere “ihe a na-eme kwa ụbọchị,” Willie White na A. G. Daniells webatara ụgha n’akụkọ ihe mere eme nke Advent iji kwado echiche Protestant ochie ahụ na “ihe a na-eme kwa ụbọchị” nọchiri anya ozi Kraịst n’ebe nsọ ahụ. A kọwapụtala akụkọ ihe mere eme ahụ pụrụ iche n’Ihe Odide Habakkuk, ma ọ dị mkpa ịrịba ama akaebe ụgha ahụ jikọtara ya na nkwalite na iguzobe echiche na-ezighị ezi ahụ, n’ihi na Miller ghọtara ezi nghọta ahụ n’Akwụkwọ Ndị Tesalonaịka nke Abụọ, ebe okwu a na-ekwu bụ ọdịiche dị n’etiti ndị hụrụ eziokwu n’anya na ndị kwere ụgha.
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
Esemokwu gbasara “ihe a na-eme kwa ụbọchị” na-agbakwụnye n’ịghọta ahụ nke “ahịrị n’elu ahịrị” na esemokwu ikpeazụ nke Rome na-eme n’oge a na-awụsa Mmụọ Nsọ. Ka a na-awụsa Mmụọ Nsọ site n’elu, ike si n’okpuru na-ebili ma na-anara ndị na-anata ya dịka ike nke Chineke, ọ bụ ezie na ọ bụ aghụghọ siri ike.
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
“Ike abuo ndị dị ukwuu nọ n’esemokwu na-arụ ọrụ, otu sitere n’okpuru, nke ọzọ sitere n’elu. Mmadụ ọ bụla nọ n’okpuru mmetụta nzuzo nke otu ma ọ bụ nke ọzọ, omume ya ga-ekpughekwa ọdịdị nke mmụọ nsọpụrụ sitere na ya ka ha si apụta. Ndị ejikọtara na Kraịst ga-arụ ọrụ mgbe niile n’ụzọ Kraịst. Ndị nọ n’ịdị n’otu na Setan ga-arụ ọrụ n’okpuru mmụọ mkpali nke onye ndu ha, na-emegide ike na ọrụ nke Mmụọ Nsọ. A hapụrụ uche mmadụ n’efu ka o mee ihe, ọ bụkwa site n’omume ka a na-ekpughe mmụọ nke na-akpali obi. ‘Site na mkpụrụ ha ka unu ga-amata ha.’” The 1888 Materials, 1508.
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
Ntụnyere amụma dị n’esemokwu banyere “ihe a na-eme kwa ụbọchị” bụ ịkọwa ihe nnọchianya nke dragọn ahụ dịka ihe nnọchianya nke Kraịst. Ndị jụrụ eziokwu ahụ na-ajụkwa ọrụ Miller, onye chọpụtara eziokwu a, ma n’ime ime nke a, ha na-ajụ Mmụọ Nsọ ma na-emehie mmehie a na-agaghị agbaghara.
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
Anyi ga-eburu n’isi esemokwu gbasara Rome nke mere obere oge ka Septemba 11, 2001 gasịrị n’isiokwu na-esonụ.
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘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.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
“Anyị bi n’oge ebe ndụ kacha baa uru ma kacha adọrọ mmasị. Ọgwụgwụ nke ihe niile adịla nso. Mmepe ndị na-awụ akpata oyi ga na-apụta n’ihu anyị mgbe niile; n’ihi na ndị nnọchite anya a na-adịghị ahụ anya nọ n’ọrụ, na-egosipụta oke ike nke ọrụ. Ike nke ọchịchịrị sitere n’okpuru na-akpali ndị mmadụ, ndị ajọ mmadụ na-esokwa ndị mmụọ ozi ọjọọ lụọ agha megide iwu nile nke Chineke na okwukwe Jizọs; n’otu oge ahụ, ike sitere n’elu na-akpali ndị ga-ekwe ka mmetụta nke eluigwe metụta ha, ndị nke Chineke na-esokwa ndị nwere ọgụgụ isi nke eluigwe arụkọ ọrụ. Ọ dịghị ihe ọzọ ma e wezụga okwukwe nke bụ eziokwu n’ezie, nke ziri ezi n’ezie, ga-anagide mgbali ahụ nke ga-abịakwasị mkpụrụ obi mmadụ ọ bụla n’ụbọchị ikpeazụ ndị a iji nwalee ya ma gbalịa ya. Chineke ga-abụ ebe mgbaba anyị; anyị enweghị ike ịtụkwasị obi n’ụdị, n’ikwu okwu na anyị kwere, n’emume, ma ọ bụ n’ọnọdụ, ma ọ bụ iche na n’ihi na anyị nwere aha na-egosi ndụ, anyị ga-enwe ike iguzo n’ụbọchị ule. A ga-ama jijiji ihe niile a pụrụ ịma jijiji, ihe ndị ahụ nke aghụghọ na nduhie nke ụbọchị ikpeazụ ndị a na-enweghị ike ime ka ha maa jijiji ga-anọgide. Jikọta mkpụrụ obi gị nke ọma n’Oké Nkume ebighị ebi ahụ; n’ihi na ọ bụ naanị n’ime Kraịst ka nchekwa ga-adị. Jizọs kọwara ụbọchị ndị anyị na-ebi n’ime ha dịka ụbọchị ihe ize ndụ. O kwuru, ‘Dị ka 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 na-aṅụ, na-alụ di na nwunye ma na-enye n’alụmdi na nwunye, ruo ụbọchị Noa banyere n’ụgbọ, ha amataghịkwa ruo mgbe iju mmiri bịara buru ha niile pụọ; otu a ka ọbịbịa nke Nwa nke mmadụ ga-adịkwa.’ ‘Otú a kwa ka o siri dị n’ụbọchị Lọt; ha riri nri, ha ṅụrụ ihe ọṅụṅụ, ha zụtara ahịa, ha rere ahịa, ha kụrụ ihe ubi, ha wuru ụlọ; ma n’ụbọchị ahụ Lọt si na Sọdọm pụta, ọkụ na sọlfọ sitere n’eluigwe zoo wee laa ha niile n’iyi. Otu a ka ọ ga-adị n’ụbọchị a ga-ekpughe Nwa nke mmadụ.’ ‘Mgbe Nwa nke mmadụ ga-abịa n’ebube ya, ya na ndị mmụọ ozi nsọ niile so ya, mgbe ahụ ọ ga-anọdụ ala n’ocheeze nke ebube ya: a ga-achịkọtakwa mba niile n’ihu ya: ọ ga-ekewakwa ha otu n’otu, dịka onye ọzụzụ atụrụ na-ekewa atụrụ ya n’ebe ewu nọ: ọ ga-edobekwa atụrụ n’aka nri ya, ma ewu n’aka ekpe. Mgbe ahụ Eze ga-asị ndị nọ n’aka nri ya, Bịanụ, unu ndị Nna m gọziri agọzi, nwetanụ alaeze ahụ a kwadebere unu site na ntọala nke ụwa.’ Ụzọ anyị si ebi ndụ a ga-ekpebi ọdịnihu ebighị ebi anyị ebe ahụ; a hapụla ya n’aka anyị ikwu ma anyị ga-esonyere ndị na-eketa alaeze Chineke, ma ọ bụ ndị na-apụ n’ime ọchịchịrị dị n’èzí. Chineke emewo ndokwa niile maka nzọpụta anyị; ya mere ka anyị jiri nke a zụtara n’ọnụ ahịa na-enweghị nsọtụ were rite uru. ‘N’ihi na Chineke hụrụ ụwa n’anya otu a, nke na o nyere Ọkpara ọ mụrụ naanị ya, ka onye ọbụla nke kwere na ya ghara ịla n’iyi, kama ka o nwee ndụ ebighị ebi.’” Youth Instructor, Ọgọst 3, 1893.