When the parable of the ten virgins was fulfilled in Millerite history it took place during the second angel’s message. The second angel’s message represents two distinct messages, both in the period of time which they cover and in terms of the intended audience of the message. The second angel’s message was directed to the Protestant churches that had just returned to Rome and became daughters of Babylon. The Midnight Cry was directed to the sleeping Millerites. The first message was directed outside of the Millerites, the second was directed inside. This will be fulfilled to the letter in our day.
Mgbe e mezuru ilu ahụ nke ụmụagbọghọ iri n’akụkọ ihe mere eme nke ndị Millerite, ọ mere n’oge ozi nke mmụọ-ozi nke abụọ. Ozi nke mmụọ-ozi nke abụọ na-anọchi anya ozi abụọ dị iche iche, ma n’oge ha na-ekpuchi ma n’ihe gbasara ndị a tụrụ ozi ahụ ime ka ha nata ya. E duziri ozi nke mmụọ-ozi nke abụọ nye ụka ndị Protestant ndị ka laghachiri na Rom wee ghọọ ụmụnwaanyị Babilọn. E duziri Mkpu Etiti Abalị nye ndị Millerite na-ehi ụra. E duziri ozi nke mbụ n’èzí ndị Millerite, a duziri nke abụọ n’ime ha. A ga-emezu nke a kpọmkwem n’oge anyị.
The difference that needs to be noted in the repetition of our day is that in the beginning of Adventism the message of the second angel first went outside the Millerites and then part two of the message went inside the Millerites. At the end of Adventism, when the parable is again repeated, so also is the second angel’s message. We are told that directly more than a handful of times. But the two-fold nature of the message is reversed at the end. The first message goes to Adventism and the second to those outside of Adventism. We are told that the work and message represented by the angel of Revelation eighteen is a repetition of the second angel’s message.
Ihe dị iche nke a ga-achọpụta n’ime mmeghachi omume nke ụbọchị anyị bụ na, na mbido Adventism, ozi nke mmụọ-ozi nke abụọ buru ụzọ pụta n’èzí ndị Millerite, ma emesịa akụkụ nke abụọ nke ozi ahụ banye n’ime ndị Millerite. N’ọgwụgwụ Adventism, mgbe a na-emeghachi ilu ahụ ọzọ, otú ahụkwa ka a na-emeghachi ozi nke mmụọ-ozi nke abụọ. A gwara anyị nke ahụ ozugbo, ugboro karịrị ole na ole. Ma ọdịdị abụọ ahụ nke ozi ahụ agbanweela usoro ya n’ọgwụgwụ. Ozi mbụ na-aga Adventism, nke abụọkwa na-aga ndị nọ n’èzí Adventism. A gwara anyị na ọrụ na ozi nke mmụọ-ozi nke Mkpughe iri na asatọ na-anọchi anya bụ mmeghachi nke ozi nke mmụọ-ozi nke abụọ.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Onye amụma ahụ na-ekwu, ‘Ahụrụ m mmụọ-ozi ọzọ ka o si n’eluigwe rịdata, nwee ike dị ukwuu; e wee mee ka ụwa mụ ọkụ site n’ebube ya. O jiri olu siri ike tie mkpu n’ike, na-asị, Babịlọn ukwu adaala, adaala, ọ ghọwokwa ebe obibi nke ndị mmụọ ọjọọ’ (Mkpughe 18:1, 2). Nke a bụ otu ozi ahụ e nyere site n’aka mmụọ-ozi nke abụọ. Babịlọn adaala, ‘n’ihi na o meela ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Gịnị bụ mmanya ahụ?—Ozizi ụgha ya. O nyela ụwa ụbọchị izu ike ụgha n’ọnọdụ Sabat nke iwu nke anọ, ma kwughachikwara ụgha ahụ Setan buru ụzọ gwa Iv n’Iden—anwụghị anwụ nke mkpụrụ obi n’okike ya. Ọtụtụ njehie ndị yiri nke a ka ọ gbasasịrị n’ebe dị anya na nso, ‘na-akụzi iwu mmadụ ka ha bụrụ ozizi’ (Matiu 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Mgbe Jisọs malitere ozi ọha Ya, Ọ sachapụrụ Ụlọ Nsọ ahụ pụọ n’ime mmebi nsọ ya nke jọgburu onwe ya. N’etiti omume ikpeazụ nke ozi Ya bụ nchacha nke abụọ nke Ụlọ Nsọ ahụ. Ya mere, n’ọrụ ikpeazụ nke ịdọ ụwa aka ná ntị, a na-eme oku abụọ pụrụ iche nye ụka dị iche iche. Ozi mmụọ ozi nke abụọ bụ, ‘Babịlọn adawo, adawo, obodo ukwu ahụ, n’ihi na o mere mba niile ka ha ṅụọ mmanya nke ọnụma nke ịkwa iko ya’ (Mkpughe 14:8). Ma n’ime oke mkpu nke ozi mmụọ ozi nke atọ, a na-anụ olu sitere n’eluigwe ka ọ na-asị, ‘Pụtanụ n’ime ya, ndị m, ka unu ghara ịbụ ndị sonyere na mmehie ya, ka unu ghara ịnara ihe otiti ya. N’ihi na mmehie ya eruola n’eluigwe, Chineke echetakwala ajọ omume ya’ (Mkpughe 18:4, 5).” Selected Messages, akwụkwọ nke 2, 118.
The message of the second angel at the beginning of Adventism is the same message as the message represented by the angel of Revelation eighteen, and in that warning, there are two voices that proclaim a message. The first voice is proclaimed when the earth is lightened by his glory and in verse four John heard another voice saying, “come out of her.”
Ozi nke mmụọ-ozi nke abụọ ná mmalite nke Adventism bụ otu ozi ahụ dịka ozi a na-anọchi anya ya site n’aka mmụọ-ozi nke Mkpughe iri na asatọ, ma n’ime ịdọ aka ná ntị ahụ, e nwere olu abụọ na-ekwusa ozi. A na-ekwusa olu mbụ mgbe e ji ebube ya mee ka ụwa nwupụta ìhè, ma n’amaokwu nke anọ Jọn nụrụ olu ọzọ ka ọ na-asị, “Si n’ime ya pụta.”
In Millerite history the call out of Babylon came first and the message to the Millerites came second. In Revelation eighteen it is the second voice, or second message that addresses those outside of Adventism. Along with the declaration that there are “two distinct calls made to the churches” we find that the two times Christ cleansed the temple (at the beginning and ending of His ministry) is also an illustration of the beginning and ending of Adventism.
N’akụkọ ihe mere eme nke ndị Millerite, oku ịpụ na Babilọn bịara mbụ, ozi e zigakwara ndị Millerite bịakwa nke abụọ. N’ime Mkpughe iri na asatọ, ọ bụ olu nke abụọ, ma ọ bụ ozi nke abụọ, ka e ji agwa ndị nọ n’èzí Adventism okwu. Yana nkwupụta ahụ na e nwere “oku abụọ dị iche e mere nye ụka dị iche iche,” anyị na-ahụkwa na ugboro abụọ Kraịst sachara ụlọ nsọ ahụ (na mmalite na na njedebe nke ozi Ya) bụkwa ihe atụ nke mmalite na njedebe nke Adventism.
The beginning of Adventism illustrated a purification of the workers that helped in building the foundation that William Miller was used to establish. The foundation was completed at the conclusion of the second angel’s message, for with the arrival of the third angel on October 22, 1844 the truths that make up the foundations of Adventism were made available to understand, for those who are willing to hear.
Mmalite nke Okpukperechi Adventist gosipụtara ime ka ndị ọrụ dị ọcha, nke nyere aka n’iwu ntọala ahụ e ji William Miller guzosie ike. E mechara ntọala ahụ n’ọgwụgwụ ozi nke mmụọ ozi nke abụọ, n’ihi na site n’mbata nke mmụọ ozi nke atọ n’ụbọchị Ọktoba 22, 1844, e mere ka eziokwu ndị mejupụtara ntọala nke Okpukperechi Adventist dịrị mfe ịghọta nye ndị dị njikere ịnụ.
The work of building the foundation concluded at the climax of the history of the second angel, when “two distinct calls were made to the churches.” The first call was outside the Millerites, the second was for the Millerites. But another beginning that aligns with Adventism’s beginning is the ministry of Christ when He cleansed His temple the first time. The prophetic illustration of the temple being cleansed is marking a purification at the beginning and end of His ministry, that in turn typifies a purification of Adventism at its beginning and ending. Christ’s two temple cleansings align with the beginning and ending of Adventism, but His message was just for His covenant people who were in the process of forever divorcing themselves from God.
Ọrụ nke iwulite ntọala ahụ kwụsịrị n’elu ugwu akụkọ ihe mere eme nke mmụọ-ozi nke abụọ, mgbe “a kpọrọ ụka dị iche iche oku abụọ pụrụ iche.” Oku nke mbụ bụ n’èzí ndị Millerait, nke abụọkwa bụ maka ndị Millerait. Ma mmalite ọzọ nke na-adakọ na mmalite nke Adventism bụ ọrụ ozi Kraịst mgbe O sachara ụlọ nsọ Ya nke mbụ. Ihe atụ amụma nke ụlọ nsọ a na-asacha na-akara nsacha na mmalite na na njedebe nke ọrụ ozi Ya, nke n’aka nke ya na-anọchitekwa anya nsacha nke Adventism na mmalite ya na na njedebe ya. Nsacha abụọ Kraịst sachara ụlọ nsọ Ya na-adakọ na mmalite na njedebe nke Adventism, ma ozi Ya bụ naanị nye ndị ọgbụgba ndụ Ya, ndị nọ n’usoro nke ikewa onwe ha na Chineke ruo mgbe ebighị ebi.
The beginning of Adventism presented a message announcing the opening of the judgment and the end of Adventism is announcing the end of judgment. Jesus cleansed the temple the first time and rebuked the Jews for turning His house into a den of thieves, but the second cleansing of the temple was “among the last acts of His ministry.” At the end of His ministry, He no longer told the Jews that they had made His Father’s house a den of thieves, he then told them that their house “was left to them desolate.”
Mbido nke Adventizim wetara ozi na-ekwusa mmeghe nke ikpe, ma njedebe nke Adventizim na-ekwusa njedebe nke ikpe ahụ. Jisọs sachara ụlọ nsọ ahụ na mbụ, ma baara ndị Juu mba n’ihi ime ka ụlọ Ya bụrụ ọgba ndị ohi; ma nsacha nke abụọ nke ụlọ nsọ ahụ bụ “n’etiti omume ikpeazụ nke ozi Ya.” N’ọgwụgwụ nke ozi Ya, Ọ gwakwaghị ndị Juu na ha emewo ụlọ Nna Ya ka ọ bụrụ ọgba ndị ohi; kama, O wee gwa ha na a “hapụrụ ha ụlọ ha ka ọ bụrụ ebe tọgbọrọ n’efu.”
“Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.
“Ka ọ dịgodị, ndị na-efe ofufe sitere n’agbụrụ niile na-achọ ụlọ nsọ ahụ e doro nsọ nye ofufe Chineke. N’ịcha ọlaedo na nkume dị oké ọnụ ahịa, ọ bụ ihe nlere anya nke ịma mma na ịdị ebube. Ma a hụghịzi Jehova n’ụlọ eze ahụ mara mma. Izrel dịka mba alaghachila n’ebe Chineke nọ site n’ịgba alụkwaghịm n’etiti ya na Ya. Mgbe Kraịst, n’akụkụ ngwụcha ozi Ya n’ụwa, lere n’ime ụlọ nsọ ahụ anya maka oge ikpeazụ, Ọ sịrị, ‘Lee, a hapụụrụ unu ụlọ unu n’efu, bụrụkwa ebe tọgbọrọ n’efu.’ Matiu 23:38. Ruo mgbe ahụ Ọ na-akpọ ụlọ nsọ ahụ ụlọ Nna Ya; ma mgbe Ọkpara Chineke si n’ime mgbidi ndị ahụ pụọ, e wepụrụ ọnụnọ Chineke ruo mgbe ebighị ebi n’ụlọ nsọ ahụ e wuru maka ebube Ya.” Acts of the Apostles, 145.
The temple He cleansed at the beginning was a different temple than what He cleansed at the end. The first temple was His Father’s house, but the second temple was the Jew’s house. The Lord entered into covenant with Adventism at the beginning and Adventists became priests in His temple. At the end of Adventism, they are to be no more priests, and their house will be desolated.
Ụlọ nsọ Ọ sachara na mmalite bụ ụlọ nsọ dị iche na nke Ọ sachara na njedebe. Ụlọ nsọ mbụ bụ ụlọ nke Nna Ya, ma ụlọ nsọ nke abụọ bụ ụlọ nke ndị Juu. Onyenwe anyị banyere n’ọgbụgba-ndụ na Adventism na mmalite, ndị Adventist wee bụrụ ndị nchụàjà n’ụlọ nsọ Ya. N’ọgwụgwụ Adventism, ha agaghịzi abụ ndị nchụàjà ọzọ, a ga-emekwa ka ụlọ ha bụrụ ihe tọgbọrọ n’efu.
The second angel represents two messages. This is one reason the message is represented as Babylon falling twice. This is not the primary reason for the twice repeated announcement of Babylon’s fall, but is one reason. How is it two messages?
Mmụọ-ozi nke abụọ na-anọchi anya ozi abụọ. Nke a bụ otu n’ime ihe mere e ji gosi ozi ahụ dịka Babilọn na-ada ugboro abụọ. Nke a abụghị isi ihe kpatara nkwupụta ugboro abụọ a na-ekwughachi banyere ọdịda Babilọn, ma ọ bụ otu n’ime ihe kpatara ya. Olee otú o si bụrụ ozi abụọ?
The second angel arrived in response to the rejection of the first angel’s message. When the failed prediction, identifying 1843 as the conclusion of the 2300-year prophecy, the Protestant churches used the erroneous message to reject Miller’s message. Miller’s message was the first angel’s message. At its rejection the Protestant churches, who had been God’s church in the wilderness for over 1260 years, were rejected and became a daughter of Babylon. At that point the second angel arrived with his message.
Mmụọ-ozi nke abụọ bịara dịka nzaghachi nye ịjụ ozi nke mmụọ-ozi mbụ. Mgbe amụma ahụ dara, nke kpọrọ afọ 1843 dịka njedebe nke amụma ụbọchị-afọ 2300 ahụ, ụka Protestant jiri ozi ezighị ezi ahụ jụ ozi Miller. Ozi Miller bụ ozi nke mmụọ-ozi mbụ. N’oge a jụrụ ya, ụka Protestant ndị ahụ, ndị bụworo ụka Chineke n’ọzara ihe karịrị afọ 1260, a jụrụ ha, ha wee ghọọ ada Babilọn. N’oge ahụ ka mmụọ-ozi nke abụọ bịara na ozi ya.
There are some very important points involved with the various elements of this history we are considering. There is at least one point that must be developed slowly for it definitely contributes to the understanding of the message of the Revelation of Jesus Christ that is currently being unsealed. For this reason, I am including a very important passage about that history. It is two chapters that I am pointing to, but there is also a third important chapter in the middle of those two chapters. I am not including this at this time in order to limit the scope of our consideration.
E nwere ụfọdụ isi ihe dị nnọọ mkpa metụtara akụkụ dị iche iche nke akụkọ ihe mere eme a anyị na-atụle. E nwere opekata mpe otu isi ihe a ga-emepe nwayọọ nwayọọ, n’ihi na ọ na-enyere n’ezie aka n’ịghọta ozi nke Mkpughe nke Jisọs Kraịst nke a na-emeghe akara ya ugbu a. N’ihi nke a, ana m etinye otu akụkụ Akwụkwọ dị nnọọ mkpa banyere akụkọ ihe mere eme ahụ. Ọ bụ isi abụọ ka m na-ezo aka na ha, ma e nwekwara isi nke atọ dị mkpa n’etiti isi abụọ ahụ. Anaghị m etinye nke a ugbu a ka m wee gbochie oke ihe anyị na-atụle.
Notice which angel is being addressed as you read through, look for the progressive testing process, note in the first paragraph that the prophetic characteristics of the angel of Revelation eighteen are also the characteristics of the first angel. Notice that to crucify one of the messages is to crucify Christ, and notice that the three angels are all presented as single angels, but the Midnight Cry message is a multitude of angels.
Rịba ama mmụọ-ozi a na-agwa okwu ka ị na-agụ ya n’ụzọ dum, chọọ usoro ule na-aga n’ihu, hụkwa na n’akụkụ mbụ e kwuru na àgwà amụma nke mmụọ-ozi nke Mkpughe iri na asatọ bụkwa àgwà nke mmụọ-ozi mbụ. Rịba ama na ikpọgide otu n’ime ozi ndị ahụ n’obe bụ ikpọgide Kraịst n’obe, ma rịbakwa ama na e gosiri mmụọ-ozi atọ ahụ niile dị ka otu mmụọ-ozi n’otu n’otu, ma ozi Mkpu Etiti Abalị bụ ìgwè mmadụ nke ndị mmụọ-ozi.
“I was shown the interest which all heaven had taken in the work which had been going on upon the earth. Jesus commissioned a strong and mighty angel to descend and warn the inhabitants of earth to get ready for his second appearing. I saw the mighty angel leave the presence of Jesus in heaven. Before him went an exceedingly bright and glorious light. I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God. Multitudes received the light. Some seemed to be very solemn, while others were joyful and enraptured. The light was shed upon all, but some merely came under the influence of the light, and did not heartily receive it. But all who received it, turned their faces upward to heaven, and glorified God. Many were filled with great wrath. Ministers and people united with the vile, and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world, and were closely united together.
“E gosiiri m mmasị nke eluigwe niile nwere n’ọrụ ahụ nke na-aga n’ihu n’elu ụwa. Jisọs nyere otu mmụọ-ozi siri ike ma dị ike iwu ka o rịdata ma dọọ ndị bi n’ụwa aka ná ntị ka ha kwadebe onwe ha maka ọbịbịa ya nke ugboro abụọ. Ahụrụ m mmụọ-ozi ahụ dị ike ka ọ hapụ ọnụnọ Jisọs n’eluigwe. N’ihu ya ka ìhè na-enwu nke ukwuu ma dị ebube gara. A gwara m na ozi ya bụ ime ka ụwa nwuo site n’ebube ya, na ịdọ mmadụ aka ná ntị banyere iwe Chineke nke na-abịa. Otutu mmadụ natara ìhè ahụ. Ụfọdụ yiri ka ha dị nnọọ n’ịdị nsọ, ebe ndị ọzọ jupụtara n’ọṅụ ma bụrụ ndị a kpaliri n’obi nke ukwuu. A wụsara ìhè ahụ n’elu mmadụ niile, ma ụfọdụ bịara naanị n’okpuru mmetụta nke ìhè ahụ, ma ha anabataghị ya site n’obi ha niile. Ma ndị niile natara ya, chigharịrị ihu ha elu n’ebe eluigwe dị, wee too Chineke. Ọtụtụ jupụtara n’iwe dị ukwuu. Ndị ozi na ndị mmadụ jikọtara onwe ha na ndị rụrụ arụ, ma guzosie ike iguzogide ìhè nke mmụọ-ozi ahụ dị ike wụsara. Ma ndị niile natara ya, kewapụrụ onwe ha n’ụwa, ma jikọtara onwe ha ọnụ nke ọma.”
“Satan and his angels were busily engaged in seeking to attract the minds of all they could from the light. The company who rejected it were left in darkness. I saw the angel watching with the deepest interest the professed people of God, to record the character they developed, as the message of heavenly origin was introduced to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision and hatred, an angel with a parchment in his hand, made the shameful record. All heaven was filled with indignation, because Jesus was slighted by his professed followers.
“Setan na ndị mmụọ ozi ya nọgidere n’ọrụ nke ukwuu, na-achọ idọta uche nke ndị niile ha pụrụ ime ka ha pụọ n’ìhè ahụ. A hapụrụ ìgwè ahụ jụrụ ya n’ọchịchịrị. Ahụrụ m mmụọ ozi ahụ ka o ji mmasị kasị omimi na-elekọta ndị na-ekwupụta na ha bụ ndị Chineke, ka o dekọọ agwa ha mepụtara, mgbe e webatara ha ozi ahụ nke sitere n’eluigwe. Ma dịka ọtụtụ n’ime ndị kwupụtara na ha hụrụ Jisọs n’anya si nleda anya, ịkwa emo, na ịkpọasị chigharịa pụọ n’ozi nke eluigwe ahụ, otu mmụọ ozi, nke nwere mpịakọta akpụkpọ akwụkwọ n’aka ya, dere akụkọ ihere ahụ. Eluigwe nile jupụtara n’iwe n’ihi na ndị na-ekwupụta na ha na-eso Jisọs lelịrị ya.”
“I saw the disappointment of the trusting ones. They did not see their Lord at the expected time. It was God’s purpose to conceal the future, and bring his people to a point of decision. Without this point of time the work designed of God would not have been accomplished. Satan was leading the minds of very many far ahead in the future. A period of time proclaimed for Christ’s appearing must bring the mind to earnestly seek for a present preparation. As the time passed, those who had not fully received the light of the angel, united with those who had despised the heavenly message, and they turned upon the disappointed ones in ridicule. I saw the angels in heaven consulting with Jesus. They had marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They all loudly professed to be Christians, yet failed in following Christ in almost every particular. Satan exulted at the state of the professed followers of Christ. He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure, the clean, and holy, all mixed up with sinners in Zion, and the world-loving hypocrite. They had watched over the true lovers of Jesus; but the corrupt were affecting the holy.
“Ahụrụ m nkụda-mmụọ nke ndị tụkwasịrị obi. Ha ahụghị Onyenwe ha n’oge ahụ a tụrụ anya ya. Ọ bụ nzube Chineke izochi ọdịnihu, ma weta ndị Ya ruo n’ókè mkpebi. E wezụga oge a, ọrụ ahụ Chineke zubere agaghị emezu. Setan nọ na-eduga uche nke ọtụtụ mmadụ nke ukwuu ka ọ gafee n’ihu n’ọdịnihu. Oge a kpọsara maka ọbịbịa Kraịst aghaghị ime ka uche chọọ n’eziokwukwe nkwadebe dị ugbu a. Mgbe oge ahụ gafere, ndị ahụ na-anatabeghị ìhè nke ọma nke mmụọ-ozi ahụ sonyeere ndị leghaara ozi nke eluigwe anya, ha wee were ịkwa emo megide ndị ahụ dara mba. Ahụrụ m ndị mmụọ-ozi n’eluigwe ka ha na Jisọs na-azụ echiche. Ha ahụla ọnọdụ nke ndị na-ekwupụta na ha bụ ndị na-eso ụzọ Kraịst. Ịgafe nke oge a kapịrị ọnụ nwalere ha ma gosipụta ha, e wee tụọ ọtụtụ nke ukwuu n’akpịrịkpa ma hụ na ha ezughị ezu. Ha niile jiri olu dị ukwuu kwupụta na ha bụ Ndị Kraịst, ma ha adaala n’iso Kraịst n’ihe fọrọ nke nta ka ọ bụrụ n’ụzọ niile. Setan ṅụrịrị ọṅụ n’ọnọdụ nke ndị na-ekwupụta na ha bụ ndị na-eso ụzọ Kraịst. O jidere ha n’ọnyà ya. O duru ọtụtụ n’ime ha ka ha hapụ ụzọ kwụ ọtọ, ha nọkwa na-anwa ịrịgo eluigwe n’ụzọ ọzọ. Ndị mmụọ-ozi hụrụ ndị dị ọcha, ndị dị ncha, na ndị nsọ, ka ha niile gwakọtara ọnụ na ndị mmehie nọ na Zayọn, na ndị ihu abụọ hụrụ ụwa n’anya. Ha echerela ndị hụrụ Jisọs n’eziokwu n’anya nche; ma ndị rụrụ arụ nọ na-emetụta ndị nsọ.”
“Those whose hearts burned with a longing, intense desire to see Jesus, were forbidden by their professed brethren to speak of his coming. Angels viewed the whole scene, and sympathized with the remnant, who loved the appearing of Jesus. Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to earth, he cried, Babylon is fallen! is fallen! Then I saw the disappointed ones again look cheerful, and raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844. I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. But as the disappointed ones united in the cry of the second angel, the heavenly host looked with the deepest interest, and marked the effect of the message. They saw those who bore the name of Christians turn with derision and scorn upon those who had been disappointed. As the words fell from the mocker’s lips, You have not gone up yet! an angel wrote them. Said the angel, They mock God.
“Ndị obi ha na-enwu n’ọchịchọ, n’agụụ siri ike ịhụ Jisọs, bụ ndị ụmụnne ha nke na-ekwupụta okwukwe machibidoro ikwu banyere ọbịbịa ya. Ndị mmụọ ozi lere ihe ahụ dum anya, wee nwee ọmịiko n’ebe ndị fọdụrụ nọ, bụ́ ndị hụrụ ngosipụta Jisọs n’anya. E nyere mmụọ ozi ọzọ dị ike iwu ka ọ rituo n’ụwa. Jisọs tinyere akwụkwọ e dere ede n’aka ya, ma ka ọ na-abịa n’ụwa, o tiri mkpu, Babịlọn adaala! adaala! Mgbe ahụ, ahụrụ m ndị ahụ dara mba ọzọ ka ha malitekwa inwe ihu ọṅụ, ma welie anya ha eluigwe, na-ele ọbịbịa Onyenwe ha anya n’okwukwe na n’olileanya. Ma ọtụtụ dị ka ha nọgidere n’ọnọdụ nzuzu, dị ka a ga-asị na ha na-arahụ ụra; ma enwere m ike ịhụ akara nke iru uju miri emi n’ihu ha. Ndị ahụ dara mba hụrụ site na Baịbụl na ha nọ n’oge ichere ahụ, nakwa na ha ga-eji ndidi chere mmezu nke ọhụụ ahụ. Otu ihe akaebe ahụ nke duru ha ile anya Onyenwe ha na 1843, durukwa ha inwe olileanya na ya na 1844. Ahụrụ m na ọtụtụ n’ime ha enweghị ume ahụ nke pụtara ìhè n’okwukwe ha na 1843. Ndakpọ olileanya ha emewokwa ka okwukwe ha daa jụụ. Ma ka ndị ahụ dara mba sonyere n’iti mkpu nke mmụọ ozi nke abụọ, ìgwè ndị agha nke eluigwe jiri mmasị kachasị omimi lelee ya, ma hụkwa mmetụta ozi ahụ. Ha hụrụ ndị bu aha Ndị Kraịst ka ha jiri ịkwa emo na nlelị tụgharịa megide ndị ahụ e meworo ka ha daa mba. Ka okwu ndị a si n’ọnụ onye na-akwa emo dapụta, Unu arịgobeghị elu ka! mmụọ ozi dere ha. Mmụọ ozi ahụ kwuru, Ha na-akwa Chineke emo.”
“I was pointed back to the translation of Elijah. His mantle fell on Elisha, and wicked children (or young people) followed him, mocking, crying, Go up thou bald head! Go up thou bald head! They mocked God, and met their punishment there. They had learned it of their parents. And those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the plagues of God, and will realize that it is not a small thing to trifle with him.
“E duuru m azụ n’ịtụgharị Elijaa. Uwe-nsọ ya dakwasịrị Elaịsha, ụmụaka ọjọọ (ma ọ bụ ndị ntorobịa) wee soro ya, na-akwa ya emo, na-eti mkpu, Rịgoro, gị isi-nkwọcha! Rịgoro, gị isi-nkwọcha! Ha kwara Chineke emo, wee nata ntaramahụhụ ha n’ebe ahụ. Ha mụtara ya n’aka ndị mụrụ ha. Ma ndị ahụ nyịrị ma kwara emo n’echiche banyere ịrịgo elu nke ndị nsọ, a ga-eji ihe otiti nile nke Chineke leta ha, ha ga-aghọtakwa na ọ bụghị obere ihe igwu egwu na Ya.”
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of his people, and prepare them to understand the message of the second angel, and of the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus, and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried. Behold the Bridegroom cometh, go ye out to meet him. Then I saw those disappointed ones rise, and in harmony with the second angel, proclaim, Behold the Bridegroom cometh, go ye out to meet him. The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading, and having its designed effect. They contended with the angels of God, and told them that God had deceived the people, and that with all their light and power, they could not make the people believe that Jesus was coming. The angels of God continued their work, although Satan strove to hedge up the way, and draw the minds of the people from the light. Those who received it looked very happy. They fixed their eyes up to heaven, and longed for the appearing of Jesus. Some were in great distress, weeping and praying. Their eyes seemed to be fixed upon themselves, and they dared not look upward.
“Jizọs nyere ndị mmụọ ozi ndị ọzọ iwu ka ha fegharịa ngwa ngwa iji mee ka okwukwe na-adalata adalata nke ndị Ya dịghachi ndụ ma sie ike, ma kwadebe ha ka ha ghọta ozi nke mmụọ ozi nke abụọ, na nke mmegharị dị mkpa nke a ga-eme n’oge na-adịghị anya n’eluigwe. Ahụrụ m ndị mmụọ ozi ndị a ka ha natara ike na ìhè dị ukwuu n’aka Jizọs, wee fegharịa ngwa ngwa bịa n’ụwa imezu ozi e nyere ha, iji nyere mmụọ ozi nke abụọ aka n’ọrụ ya. Ìhè dị ukwuu nwukwasịrị ndị nke Chineke ka ndị mmụọ ozi ahụ na-eti mkpu, Lee, Nwoke Ọlụlụ Na-abịa, pụtanụ izute Ya. Mgbe ahụ, ahụrụ m ndị ahụ nwere nkụda mmụọ ka ha biliri, ma n’ịdị n’otu na mmụọ ozi nke abụọ, kwusaa, Lee, Nwoke Ọlụlụ Na-abịa, pụtanụ izute Ya. Ìhè ahụ sitere n’aka ndị mmụọ ozi ahụ wakporo ọchịchịrị n’ebe niile. Setan na ndị mmụọ ozi ya gbalịrị igbochi ka ìhè a gbasaa ma mezuo nzube e ji ya. Ha lụsoro ndị mmụọ ozi nke Chineke ọgụ, ma gwa ha na Chineke aghọgbuola ndị mmadụ, nakwa na n’ìhè na ike ha nile, ha agaghị enwe ike ime ka ndị mmadụ kwee na Jizọs na-abịa. Ndị mmụọ ozi nke Chineke gara n’ihu n’ọrụ ha, n’agbanyeghị na Setan gbalịsiri ike igbachie ụzọ ahụ, ma dọpụ uche ndị mmadụ n’ìhè ahụ. Ndị natara ya dị ka ndị nwere nnukwu ọṅụ. Ha tiri anya ha elu n’eluigwe, ma chọsie ike maka mpụta Jizọs. Ụfọdụ nọ n’oké nhụjuanya, na-akwa ákwá ma na-ekpe ekpere. O yiri ka anya ha dịkwasịrị onwe ha, ha ekweghịkwa anwa ile elu.”
“A precious light from heaven parted the darkness from them, and their eyes, which had been fixed in despair upon themselves, were turned upward, while gratitude and holy joy were expressed upon every feature. Jesus and all the angelic host looked with approbation upon the faithful, waiting ones.
“Ìhè dị oké ọnụ ahịa sitere n’eluigwe kewapụrụ ọchịchịrị n’ebe ha nọ, anya ha kwa, ndị e dobere n’ime nkụda mmụọ n’ebe onwe ha nọ, tụgharịrị elu, ebe e gosipụtara ekele na ọṅụ nsọ n’ihu ha nile. Jisọs na ndị agha mmụọ ozi niile lere ndị ahụ kwesịrị ntụkwasị obi, ndị na-eche nche, anya ọma.”
“Those who rejected and opposed the light of the first angel’s message, lost the light of the second, and could not be benefited by the power and glory which attended the message, Behold the Bridegroom cometh. Jesus turned from them with a frown. They had slighted and rejected him. Those who received the message were wrapt in a cloud of glory. They waited and watched and prayed to know the will of God. They greatly feared to offend him. I saw Satan and his angels seeking to shut this divine light from the people of God; but as long as the waiting ones cherished the light, and kept their eyes raised from earth to Jesus, Satan could have no power to deprive them of this precious light. The message given from heaven enraged Satan and his angels, and those who professed to love Jesus, but despised his coming, scorned and derided the faithful, trusting ones. But an angel marked every insult, every slight, every abuse they received from their professed brethren. Very many raised their voices to cry, Behold the Bridegroom cometh, and left their brethren who did not love the appearing of Jesus, and who would not suffer them to dwell upon his second coming. I saw Jesus turn his face from those who rejected and despised his coming, and then he bade angels lead his people out from among the unclean, lest they should be defiled. Those obedient to the messages stood out free and united. A holy and excellent light shone upon them. They renounced the world, tore their affections from it, and sacrificed their earthly interests. They gave up their earthly treasure, and their anxious gaze was directed to heaven, expecting to see their loved Deliverer. A sacred, holy joy beamed upon their countenances, and told of the peace and joy which reigned within. Jesus bade his angels go and strengthen them, for the hour of their trial drew on. I saw that these waiting ones were not yet tried as they must be. They were not free from errors. And I saw the mercy and goodness of God in sending a warning to the people of earth, and repeated messages to bring them up to a point of time, to lead them to a diligent search of themselves, that they might divest themselves of errors which have been handed down from the heathen and papists. Through these messages God has been bringing out his people where he can work for them in greater power, and where they can keep all his commandments. . . .
“Ndị jụrụ ma megide ìhè nke ozi mmụọ-ozi mbụ ahụ tufuru ìhè nke nke abụọ, a pụghịkwa ime ka ha rite uru site n’ike na ebube sooro ozi ahụ, Lee, Nwoke Akwụkwọ Nsọ na-abịa. Jisọs si n’ebe ha nọ tụgharịa n’ihu iwe. Ha elelawo ya anya ma jụ ya. Ndị natara ozi ahụ kpuchiri n’ígwé ojii nke ebube. Ha chere, na-ekiri, na-ekpekwa ekpere ka ha mara uche Chineke. Ha tụrụ egwu nke ukwuu imejọ ya. Ahụrụ m Setan na ndị mmụọ-ozi ya ka ha na-achọ imechi ìhè nsọ a n’ebe ndị Chineke nọ; ma zolang ndị na-eche ahụ na-elekọta ìhè ahụ, na-eme ka anya ha si n’ụwa welie gaa n’ebe Jisọs nọ, Setan enweghị ike ọbụla ịnapụ ha ìhè a dị oké ọnụ ahịa. Ozi e nyere site n’eluigwe kpasuru Setan na ndị mmụọ-ozi ya iwe, ndị ahụkwa na-ekwu na ha hụrụ Jisọs n’anya, ma na-eleda ọbịbịa ya anya, kparịrị ma kwutọọ ndị ahụ kwesịrị ntụkwasị obi, ndị na-atụkwasị obi. Ma mmụọ-ozi dere akara mkparị ọ bụla, nleghara anya ọ bụla, mmegbu ọ bụla ha natara n’aka ụmụnne ha ndị na-ekwu na ha bụ ndị ha na ha kwere. Ọtụtụ nke ukwuu weliri olu ha tie mkpu, Lee, Nwoke Akwụkwọ Nsọ na-abịa, ma hapụ ụmụnne ha ndị na-ahụghị ịhụpụta Jisọs n’anya, na ndị na-agaghị ekwe ka ha biri n’ịtụ uche n’ọbịbịa ya nke abụọ. Ahụrụ m Jisọs ka ọ tụgharịrị ihu ya pụọ n’ebe ndị jụrụ ma lelịa ọbịbịa ya nọ, mgbe ahụ ọ gwara ndị mmụọ-ozi ka ha duru ndị ya pụta n’etiti ndị na-adịghị ọcha, ka e wee ghara imerụ ha. Ndị ahụ rubere ozi ndị ahụ isi pụtara ìhè dịka ndị nwere onwe ha ma dị n’otu. Ìhè dị nsọ ma dị ebube mịrị amị n’elu ha. Ha jụrụ ụwa, dọkpụrụ ịhụnanya ha n’ebe ọ nọ pụọ, ma chụọ àjà ihe masịrị ha n’ụwa. Ha hapụrụ akụ ha nke ụwa, ile anya ha jupụtara n’echichekwa e duziri ya n’eluigwe, na-atụ anya ịhụ Onye Nzọpụta ha ha hụrụ n’anya. Ọṅụ dị nsọ, dịkwa nsọ, na-enwu n’ihu ha, ma na-egosi udo na ọṅụ nke na-achị n’ime ha. Jisọs gwara ndị mmụọ-ozi ya ka ha gaa mee ka ha sie ike, n’ihi na oge ọnwụnwa ha na-abịa nso. Ahụrụ m na a nwaleghị ndị a na-eche ka a ga-esi nwalee ha. Ha enwebeghị onwe ha pụọ n’ihe njehie. Ahụkwara m ebere na ịdị mma nke Chineke n’iziga ịdọ aka ná ntị nye ndị bi n’ụwa, na ozi ugboro ugboro iji bulie ha ruo n’otu oge a kapịrị ọnụ, iji duru ha n’inyocha onwe ha nke ọma, ka ha wee yipụ njehie ndị e si n’aka ndị mba ọzọ na ndị Papist nyefee. Site n’ozi ndị a Chineke na-ewepụta ndị ya n’ebe ọ pụrụ ịrụ ọrụ maka ha n’ike ka ukwuu, na ebe ha pụrụ idebe iwu ya niile....”
“As the ministration of Jesus closed in the Holy place, and he passed into the Holiest, and stood before the ark containing the law of God, he sent another mighty angel to earth with the third message. He placed a parchment in the angel’s hand, and as he descended to earth in majesty and power, he proclaimed a fearful warning, the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, and show them the hour of temptation and anguish that was before them. Said the angel, They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, yet they must hold fast the truth. The third angel closes his message with these words, Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus. As he repeated these words he pointed to the heavenly Sanctuary. The minds of all who embrace this message are directed to the Most Holy place where Jesus stands before the ark, making his final intercession for all those for whom mercy still lingers, and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. Jesus makes an atonement for those who died, not receiving the light upon God’s commandments, who sinned ignorantly.
“Dị ka ozi nke Jisọs na-eje biri n’Ebe Nsọ, ọ gafekwara banye n’Ebe Kachasị Nsọ, guzo n’ihu igbe ahụ nke nwere iwu Chineke, o zipụrụ mmụọ-ozi ọzọ dị ike n’ụwa ya na ozi nke atọ. O tinyere akwụkwọ akpụkpọ anụ n’aka mmụọ-ozi ahụ, ma ka ọ na-arịdata n’ụwa n’ebube na n’ike, o kpọsara ịdọ aka ná ntị dị egwu, iyi egwu kachasị njọ e wetụrụla mmadụ. E mere ozi a ka ọ mee ka ụmụ Chineke nọrọ na nche, ma gosi ha oge ọnwụnwa na ahụhụ nke dị n’ihu ha. Mmụọ-ozi ahụ kwuru, A ga-ebute ha n’ọgụ dị nnọọ nso megide anụ ọhịa ahụ na onyinyo ya. Naanị olileanya ha nke ndụ ebighị ebi bụ ka ha nọgide na-eguzosi ike. Ọ bụ ezie na ndụ ha nọ n’ihe ize ndụ, ha aghaghị ijidesi eziokwu ahụ ike. Mmụọ-ozi nke atọ ji okwu ndị a mechie ozi ya, N’ebe a ka ndidi nke ndị nsọ dị; n’ebe a ka ndị na-edebe iwu Chineke na okwukwe Jisọs nọ. Ka ọ na-ekwughachi okwu ndị a, o tụrụ aka n’Ụlọ Nsọ nke eluigwe. Uche ndị niile nabatara ozi a ka a na-eduga n’Ebe Kachasị Nsọ ebe Jisọs guzo n’ihu igbe ahụ, na-eme arịrịọ ikpeazụ ya maka ndị niile ebere ka na-egbu oge n’ebe ha nọ, nakwa maka ndị mebiri iwu Chineke n’amaghị ama. E ji e jiri ọbara mgbaghara a mee maka ndị ezi omume nwụrụ anwụ, nakwa maka ndị ezi omume dị ndụ. Jisọs na-emere mmehie ndị ahụ nwụrụ anwụ, ndị na-anataghị ìhè banyere iwu Chineke, ndị mehiere n’amaghị ama, mkpuchi mmehie.”
“After Jesus opened the door of the Most Holy the light of the Sabbath was seen, and the people of God were to be tested and proved, as God proved the children of Israel anciently, to see if they would keep his law. I saw the third angel pointing upward, showing the disappointed ones the way to the Holiest of the heavenly Sanctuary. They followed Jesus by faith into the Most Holy. Again they have found Jesus, and joy and hope spring up anew. I saw them looking back reviewing the past, from the proclamation of the second advent of Jesus, down through their travels to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, present and future, and they know that God has indeed led them by his mysterious providence.
“Mgbe Jisọs meghere ụzọ nke Ebe Nsọ Kachasị Nsọ, a hụrụ ìhè nke ụbọchị izu ike, a ga-anwaleekwa ma nwalee ndị nke Chineke, dịka Chineke nwara ụmụ Izrel n’oge ochie, ịhụ ma ha ga-edebe iwu Ya. Ahụrụ m mmụọ ozi nke atọ ka ọ na-atụ aka n’elu, na-egosi ndị ahụ dara mba ụzọ nke na-eduga n’Ebe Kachasị Nsọ nke Ụlọ Nsọ eluigwe. Site n’okwukwe ha soro Jisọs banye n’Ebe Nsọ Kachasị Nsọ. Ha ahụtakwala Jisọs ọzọ, ọṅụ na olileanya ebilitewokwa ọzọ n’ime ha. Ahụrụ m ha ka ha na-eleghachi azụ, na-enyocha ihe gara aga, site n’ikwusa ọbịbịa nke abụọ nke Jisọs, gaa n’ihu n’ime njem ha ruo n’ịgafe oge ahụ n’afọ 1844. Ha hụrụ ka a kọwara ndakpọ olileanya ha, ọṅụ na ntụkwasị obi wee meekwa ka ha dịrị ndụ ọzọ. Mmụọ ozi nke atọ emewokwa ka ìhè mụbaa n’ihe gara aga, nke ugbu a, na nke ga-abịa, ha makwa na Chineke eduwo ha n’eziokwu site n’ndú amamihe omimi Ya.”
“It was represented to me that the remnant followed Jesus into the Most Holy place, and beheld the ark, and the mercy-seat, and were captivated with their glory. Jesus raised the cover of the ark, and behold! the tables of stone, with the ten commandments written upon them. They trace down the lively oracles; but they start back with trembling when they see the fourth commandment living among the ten holy precepts, while a brighter light shines upon it than upon the other nine, and a halo of glory is all around it. They find nothing there informing them that the Sabbath has been abolished, or changed to the first day of the week. It reads as when spoken by the mouth of God in solemn and awful grandeur upon the mount, while the lightnings flashed and the thunders rolled, and when written with his own holy finger in the tables of stone. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God. They are amazed as they behold the care taken of the ten commandments. They see them placed close by Jehovah, overshadowed and protected by his holiness. They see that they have been trampling upon the fourth commandment of the decalogue, and have observed a day handed down by the heathen and papists, instead of the day sanctified by Jehovah. They humble themselves before God, and mourn over their past transgressions.
“E gosiri m na ndị fọdụrụnụ soro Jisọs banye n’Ebe Kachasị Nsọ, ha hụkwara igbe ọgbụgba ndụ, na ebe ebere, mma-ebube ha wee dọta ha n’obi. Jisọs weliri mkpuchi nke igbe ahụ, ma lee! mbadamba nkume ndị ahụ, e dere iwu iri ahụ n’elu ha. Ha na-agbaso okwu ndụ ndị ahụ; ma ha alaghachi azụ n’ịma jijiji mgbe ha hụrụ iwu nke anọ ka ọ dị ndụ n’etiti iwu nsọ iri ahụ, ebe ìhè ka nchapụta na-enwu n’elu ya karịa n’elu itoolu ndị ọzọ, aureole ebube dịkwa ya gburugburu. Ha ahụghị ihe ọ bụla n’ebe ahụ nke na-eme ka ha mara na e kpochapụrụ ụbọchị izu ike ahụ, ma ọ bụ gbanwee ya ka ọ bụrụ ụbọchị mbụ nke izu. Ọ na-agụ dịka o siri dị mgbe ọnụ Chineke kwuru ya n’ịdị ukwuu dị nsọ na nke na-atụ egwu n’elu ugwu ahụ, mgbe àmụmà na-enwu, égbè eluigwe na-agbagharị, nakwa mgbe e ji mkpịsị aka ya dị nsọ dee ya n’elu mbadamba nkume ahụ. Ụbọchị isii ka ị ga-adọgbu onwe gị n’ọrụ, mee kwa ọrụ gị niile; ma ụbọchị nke asaa bụ ụbọchị izu ike nke Onyenwe anyị Chineke gị. O juru ha anya ka ha na-ele nlekọta e jiri chekwaa iwu iri ahụ anya. Ha hụrụ na e debere ha n’akụkụ Jehova, ka nsọ ya na-ekpuchi ha ma na-echebe ha. Ha hụrụ na ha azọpụtala iwu nke anọ nke dekalọgụ n’okpuru ụkwụ, na ha edobela ụbọchị ndị mba ọzọ na ndị papist nyefere, kama ụbọchị Jehova doro nsọ. Ha wedara onwe ha ala n’ihu Chineke, ma ruo uju n’ihi mmehie ha gara aga.”
“I saw the incense in the censer smoke as Jesus offered their confessions and prayers to his Father. And as it ascended, a bright light rested upon Jesus, and upon the mercy-seat; and the earnest, praying ones, who were troubled because they had discovered themselves to be transgressors of God’s law, were blest, and their countenances lighted up with hope and joy. They joined in the work of the third angel, and raised their voices and proclaimed the solemn warning. But few at first received the message, yet they continued with energy to proclaim the warning. Then I saw many embrace the message of the third angel, and unite their voices with those who had first proclaimed the warning, and they exalted God and magnified him by observing his sanctified Rest-day.
“Ahụrụ m ka ísì-ụtaba ahụ dị n’ime ihe-isi-ị́sì ahụ na-ese anwụrụ ka Jisọs na-achụpụta nkwupụta mmehie ha na ekpere ha n’ihu Nna ya. Ka ọ na-arịgo, ìhè na-enwu nke ukwuu zuru ike n’elu Jisọs, nakwa n’elu oche ebere ahụ; ndị ahụ ji obi ike kpee ekpere, bụ ndị nọ n’ọgbaaghara n’ihi na ha achọpụtala onwe ha na ha bụ ndị na-emebi iwu Chineke, ka a gọziri, ma ihu ha wee mụnye site n’olileanya na ọṅụ. Ha sonyere n’ọrụ nke mmụọ-ozi nke atọ ahụ, bulie olu ha elu ma kpọsaa ịdọ aka ná ntị ahụ dị nsọ. Ma n’ụzọ mbụ, ọ bụ mmadụ ole na ole natara ozi ahụ; ma ha gara n’ihu jiri ume na ike kpọsaa ịdọ aka ná ntị ahụ. Mgbe ahụ, ahụrụ m ọtụtụ ndị nabatara ozi nke mmụọ-ozi nke atọ ahụ, jikọtakwa olu ha na nke ndị ahụ buru ụzọ kpọsaa ịdọ aka ná ntị ahụ, ha wee bulie Chineke elu ma mee ka ịdị ukwuu ya pụta ìhè site n’idebe Ụbọchị Ezumike Ya nke O doro nsọ.”
“Many who embraced the third message had not an experience in the two former messages. Satan understood this, and his evil eye was upon them to overthrow them; but the third angel was pointing them to the Most Holy place, and those who had an experience in the past messages were pointing them the way to the heavenly Sanctuary. Many saw the perfect chain of truth in the angels’ messages, and gladly received it. They embraced them in their order, and followed Jesus by faith into the heavenly Sanctuary. These messages were represented to me as an anchor to hold the body. And as individuals receive and understand them, they are shielded against the many delusions of Satan.
“Ọtụtụ ndị nabatara ozi nke atọ enwebeghị ahụmahụ n’ozi abụọ mbụ ahụ. Setan ghọtara nke a, anya ọjọọ ya dịkwa n’ebe ha nọ ka o wee kwatuo ha; ma mmụọ ozi nke atọ nọ na-atụ ha aka n’Ebe Kasị Nsọ, ndị ahụ kwa nwere ahụmahụ n’ozi ndị gara aga nọ na-egosi ha ụzọ gaa n’Ụlọ Nsọ nke eluigwe. Ọtụtụ hụrụ agbụ zuru oke nke eziokwu dị n’ozi ndị mmụọ ozi ahụ, werekwa ọṅụ nabata ya. Ha nabatara ha n’usoro ha, site n’okwukwe soro Jizọs banye n’Ụlọ Nsọ nke eluigwe. E gosiri m ozi ndị a dịka arịlịka iji jide ahụ ahụ. Ma dịka ndị n’otu n’otu na-anabata ma na-aghọta ha, a na-echebe ha pụọ n’ọtụtụ aghụghọ dị iche iche nke Setan.”
“After the great disappointment in 1844, Satan and his angels were busily engaged in laying snares to unsettle the faith of the body. He was affecting the minds of individuals who had a personal experience in these things. They had an appearance of humility. They changed the first and second messages, and pointed to the future for their fulfillment, while others pointed far back in the past, declaring that they had been there fulfilled. These individuals were drawing the minds of the inexperienced away, and unsettling their faith. Some were searching the Bible to try to build up a faith of their own, independent of the body. Satan exulted in all this; for he knew that those who broke loose from the anchor, he could affect by different errors and drive about with winds of doctrine. Many who had led in the first and second messages, denied them, and division and scattering was throughout the body. I then saw Wm. Miller. He looked perplexed, and was bowed with sorrow and distress for his people. He saw the company who were united and loving in 1844, losing their love for each other, and opposing one another. He saw them fall back into a cold, backslidden state. Grief wasted his strength. I saw leading men watching Wm. Miller, and fearing lest he should embrace the third angel’s message and the commandments of God. And as he would lean towards the light from heaven, these men would lay some plan to draw his mind away. I saw a human influence exerted to keep his mind in darkness, and to retain his influence among them. At length Wm. Miller raised his voice against the light from heaven. He failed in not receiving the message which would have fully explained his disappointment, and cast a light and glory on the past, which would have revived his exhausted energies, brightened up his hope, and led him to glorify God. But he leaned to human wisdom instead of divine, and being broken with arduous labor in his Master’s cause, and by age, he was not as accountable as those who kept him from the truth. They are responsible, and the sin rests upon them. If Wm. Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. His brethren professed such deep love and interest for him, he thought he could not tear away from them. His heart would incline towards the truth; but then he looked at his brethren. They opposed it. Could he tear away from those who had stood side and shoulder with him in proclaiming Jesus’ coming? He thought they surely would not lead him astray.
“Mgbe nnukwu ndakpọ olileanya nke 1844 gasịrị, Setan na ndị mmụọ ozi ya nọsi ike n’ọrụ itinye ọnyà iji mee ka okwukwe nke ahụ ahụ daa mbà. Ọ na-emetụta uche ndị mmadụ n’otu n’otu bụ́ ndị nwere ahụmahụ onwe ha n’ihe ndị a. Ha nwere ọdịdị nke ịdị umeala n’obi. Ha gbanwere ozi nke mbụ na nke abụọ, ma tụọ aka n’ọdịnihu maka mmezu ha, ebe ndị ọzọ tụrụ aka n’azụ nke ukwuu n’oge gara aga, na-ekwupụta na e mezuola ha n’ebe ahụ. Ndị a nọ na-adọpụ uche ndị na-enweghị ahụmahụ, ma na-eme ka okwukwe ha daa mbà. Ụfọdụ nọ na-enyocha Bible iji nwaa iwulite okwukwe nke aka ha, nke nọọrọ onwe ya pụọ n’ahụ ahụ. Setan ṅụrịrị ọṅụ n’ihe a niile; n’ihi na ọ maara na ndị ahụ tọhapụrụ onwe ha n’aka arịlịka, ọ pụrụ imetụta ha site n’ụfọdụ njehie dị iche iche ma fee ha ifufe nke ozizi ebe a na ebe ahụ. Ọtụtụ n’ime ndị bụbu ndị ndu n’ozi mbụ na nke abụọ gọnarịrị ha, nkewa na ịgbasakwa nọ n’ahụ ahụ dum. Mgbe ahụ, ahụrụ m Wm. Miller. Ọ dị ka onye mgbagwoju anya, a kpukwaara ya ihu n’iru n’ihi mwute na nsogbu n’ihi ndị ya. Ọ hụrụ ìgwè ahụ ndị jikọrọ ọnụ ma hụrịta ibe ha n’anya n’afọ 1844 ka ha na-atụfu ịhụnanya ha n’ebe ibe ha nọ, ma na-emegide ibe ha. Ọ hụrụ ka ha na-alaghachi azụ banye n’ọnọdụ oyi, nke ndapụ azụ. Mwute mebiri ike ya. Ahụrụ m ndị isi ka ha na-ele Wm. Miller anya, na-atụ ụjọ ka ọ ghara ịnakwere ozi nke mmụọ ozi nke atọ na iwu Chineke. Ma mgbe ọ bụla ọ ga-adabere n’ebe ìhè si n’eluigwe bịa, ndị ikom ndị a ga-etinye atụmatụ ụfọdụ iji dọpụ uche ya. Ahụrụ m mmetụta mmadụ ka a na-arụ iji debe uche ya n’ọchịchịrị, na iji jigide mmetụta ya n’etiti ha. N’ikpeazụ Wm. Miller weliri olu ya megide ìhè si n’eluigwe. O mehiere site n’ịghara ịnakwere ozi ahụ nke gaara akọwa ndakpọ olileanya ya nke ọma n’uju, ma tụkwasị ìhè na ebube n’oge gara aga, nke gaara eme ka ume ya gwụrụ agbake, mee ka olileanya ya na-enwu gbaa, ma duru ya ka o nye Chineke otuto. Ma o dabere n’amamihe mmadụ kama n’amamihe nke Chineke, ma ebe e mebiri ya n’ihi ọrụ ike nke ukwuu n’ọrụ nke Nna-ukwu ya, nakwa n’ihi nká, ọ bụghị nke a ga-ajụ ajụjụ dịka ndị ahụ bụ́ ndị gbochiri ya eziokwu. Ha bụ ndị nwere ibu ọrụ, mmehie ahụ dịkwa n’elu ha. Ọ bụrụ na Wm. Miller pụrụ ịhụ ìhè nke ozi nke atọ, a gaara akọwara ya ọtụtụ ihe ndị yiri ya ọchịchịrị na ihe omimi. Ụmụnna ya kwupụtara ịhụnanya na mmasị miri emi otú ahụ n’ebe ọ nọ, o chere na ọ gaghị enwe ike isi n’etiti ha dọpụ onwe ya. Obi ya ga-adabere n’eziokwu; ma mgbe ahụ o lekwasịrị ụmụnna ya anya. Ha megidere ya. Ò nwere ike isi n’ebe ndị soro ya guzo n’akụkụ na n’ubu n’ubu n’ikwusa ọbịbịa Jisọs dọpụ onwe ya? O chere na n’ezie ha agaghị edu ya n’ụzọ aghụghọ.”
“God suffered him to come under the power of Satan, and death to have dominion over him. He hid him in the grave, away from those who were constantly drawing him from God. Moses erred just as he was about to enter the promised land. So also, I saw that Wm. Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this. Others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.
“Chineke kwere ka o bịa n’okpuru ike Setan, ka ọnwụ nwekwara ọchịchị n’ahụ́ ya. O zoro ya n’ili, pụọ n’ebe ndị ahụ nọ bụ́ ndị na-adọpụ ya mgbe niile n’ebe Chineke nọ. Mosis mehie mgbe ọ fọrọ nke nta ka ọ banye n’ala ahụ e kwere ná nkwa. N’otu aka ahụ kwa, ahụrụ m na Wm. Miller mehiekwara mgbe ọ na-achọ ịbanye n’eluigwe Kenan n’oge na-adịghị anya, n’ịhapụ ka mmetụta ya jee megide eziokwu. Ndị ọzọ duuru ya n’ihe a. Ndị ọzọ ga-aza ajụjụ banyere ya. Ma ndị mmụọ ozi na-eche uzuzu dị oké ọnụ ahịa nke ohu Chineke a nche, ọ ga-apụtakwa n’olu opi ikpeazụ.”
“I saw a company who stood well guarded and firm, and would give no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—one, two and three—the first, second and third angels’ messages. Said the angel, Woe to him who shall move a block, or stir a pin in these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received. I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. Step by step had God brought them along, until he had placed them upon a solid, immovable platform. Then I saw individuals as they approached the platform, before stepping upon it examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the laying of the foundation of the platform. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform and examined it, then found fault with it, declaring it to be laid wrong. I saw that nearly all stood firm upon the platform, and exhorted others who had stepped off to cease their complaints, for God was the master-builder, and they were fighting against him. They recounted the wonderful work of God, which had led them to the firm platform, and in union nearly all raised their eyes to heaven, and with a loud voice glorified God. This affected some of those who had complained, and left the platform, and again they with humble look stepped upon it.
“Ahụrụ m otu ìgwè ndị guzo nke ọma, e chebekwara ha nke ọma ma sie ike, ha agaghịkwa enye nkwado ọ bụla nye ndị ga-eme ka okwukwe ahụ e guzobeworo nke ahụ ahụ maa jijiji. Chineke lere ha anya n’ụzọ nkwenye. E gosiri m nzọụkwụ atọ—otu, abụọ na atọ—ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ. Mmụọ ozi ahụ sịrị, Ahụhụ ga-adịrị onye ga-akpụgharị otu nkume, ma ọ bụ mee ka otu pin maa jijiji n’ozi ndị a. Ezi nghọta nke ozi ndị a dị oke mkpa nye ndụ. Akara aka nke mkpụrụ obi na-adabere n’ụzọ e si anabata ha. E wetarakwara m ọzọ n’ala site n’ozi ndị a, m wee hụ otú ndị Chineke siri zụta ahụmahụ ha n’ọnụ ahịa dị ukwuu. Enwetara ya site n’ọtụtụ ahụhụ na ọgụ siri ike. Nzọụkwụ site n’nzọụkwụ Chineke duru ha, ruo mgbe O tinyere ha n’elu ikpo okwu siri ike, nke a na-apụghị ịkwaga agwaga. Mgbe ahụ, ahụrụ m ndị mmadụ n’otu n’otu ka ha na-abịaru nso n’ikpo okwu ahụ, tupu ha arịgoro ya, ha na-enyocha ntọala ya. Ụfọdụ ji ọṅụ kpọmkwem arịgoro ya. Ndị ọzọ malitere ịchọta mmejọ n’otú e si tọ ntọala ikpo okwu ahụ. Ha chọrọ ka e mee mmezi, mgbe ahụ ikpo okwu ahụ ga-adịwanye zuru okè, ndị mmadụ ga-adịkwa nnọọ obi ụtọ. Ụfọdụ siri n’ikpo okwu ahụ pụọ ma nyochaa ya, emesịa ha chọtara mmejọ n’ime ya, na-ekwupụta na e tọọrọ ya n’ụzọ na-ezighị ezi. Ahụrụ m na ọ fọrọ nke nta ka ha niile guzoro ike n’elu ikpo okwu ahụ, ha wee gbaa ndị ọzọ ndị si na ya pụọ ume ka ha kwụsị mkpesa ha, n’ihi na Chineke bụ onye-ọrụ ụlọ ukwu, ha na-alụkwa ọgụ megide Ya. Ha kọọrọ ọrụ ebube nke Chineke, nke duru ha n’elu ikpo okwu ahụ siri ike, ma n’ịdị n’otu, ọ fọrọ nke nta ka ha niile weliri anya ha eluigwe, ma were oke olu nye Chineke otuto. Nke a metụtara ụfọdụ n’ime ndị ahụ mere mkpesa ma hapụ ikpo okwu ahụ, ha wee jiri ọdịdị dị umeala n’obi laghachikwa arịgoro ya ọzọ.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way for Jesus’ coming. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the proclamation of his first advent placed them where they could not readily receive the strongest evidence of his being the Messiah. Satan led on those who rejected the message of John to go still further, to reject Jesus and crucify him. In doing this, they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly Sanctuary. The rending of the vail of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered, and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly Sanctuary to the heavenly, where Jesus had entered by his own blood, and shed upon his disciples the benefits of his atonement. The Jews were left in complete deception and total darkness. They lost all the light they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. They could not be benefited by the mediation of Christ in the Holy place. The heavenly Sanctuary had taken the place of the earthly, yet they had no knowledge of the way to the heavenly.
“A kpọghachiri m n’ịkpọsa ọbịbịa mbụ nke Kraịst. E zigara Jọn n’mmụọ na ike nke Ịlaịja ka o dozie ụzọ maka ọbịbịa Jisọs. Ndị jụrụ àmà Jọn eriteghị uru n’ozizi Jisọs. Nguzogide ha megide ịkpọsa ọbịbịa mbụ ya mere ka ha nọrọ n’ọnọdụ ebe ha na-apụghị ịnara ngwa ngwa ihe àmà kachasị ike nke na-egosi na ọ bụ Mesaya ahụ. Setan duru ndị jụrụ ozi Jọn ka ha gaa n’ihu karịa, jụ Jisọs ma kpọgide ya n’obe. N’ime ime nke a, ha tinyere onwe ha n’ọnọdụ ebe ha na-apụghị ịnara ngọzi nke ụbọchị Pentikọọst, nke gaara akụzi ha ụzọ banye n’Ụlọ Nsọ nke eluigwe. Igbawa ákwà mkpuchi nke ụlọ nsọ gosiri na a gaghịzi anabata àjà na emume ndị Juu. E tinyela nnukwu Àjà ahụ, e wee nabata ya, Mmụọ Nsọ nke rịdatara n’ụbọchị Pentikọọst bukwara uche ndị na-eso ụzọ ya site n’ụlọ nsọ nke ụwa gaa n’Ụlọ Nsọ nke eluigwe, ebe Jisọs ji ọbara nke ya banye, ma wụkwasị ndị na-eso ụzọ ya uru nke mkpuchi mmehie ya. A hapụrụ ndị Juu n’ime aghụghọ zuru oke na ọchịchịrị kpamkpam. Ha tufuru ìhè niile ha gaara enwe banyere atụmatụ nzọpụta ahụ, ma ka na-atụkwasịkwa obi n’àjà na onyinye ha na-abaghị uru. Ha apụghị irite uru site n’arịrịọ Kraịst n’Ebe Nsọ ahụ. Ụlọ Nsọ nke eluigwe anọchiela nke ụwa n’ọnọdụ, ma ha amaghịkwa ụzọ ahụ e si aga n’eluigwe.”
“Many look with horror at the course the Jews pursued toward Jesus in rejecting and crucifying him. And as they read the history of his shameful abuse, they think they love Christ, and would not have denied him like Peter, or crucified him like the Jews. But God who has witnessed their professed sympathy for his Son, has proved them, and has brought to the test that love which they professed for Jesus.
“Ọtụtụ na-ele egwu na ụjọ anya n’ụzọ ndị Juu siri mee n’ebe Jisọs nọ, n’ịjụ ya na n’ịkpọgide ya n’obe. Ma ka ha na-agụ akụkọ banyere ihere na mmegbu jọgburu onwe ya e mere ya, ha na-eche na ha hụrụ Kraịst n’anya, nakwa na ha agaghị agọnahụ ya dịka Pita mere, ma ọ bụ kpọgide ya n’obe dịka ndị Juu mere. Ma Chineke, onye ahụworo ọmịiko ha na-ekwupụta na ha nwere n’ebe Ọkpara ya nọ, anwawo ha, ma wetara n’ule ịhụnanya ahụ nke ha kwuru na ha nwere n’ebe Jisọs nọ.”
“All heaven watched with the deepest interest the reception of the message. But many who profess to love Jesus, and who shed tears as they read the story of the cross, instead of receiving the message with gladness, are stirred, with anger, and deride the good news of Jesus’ coming, and declare it to be delusion. They would not fellowship those who loved his appearing, but hated them, and shut them out of the churches. Those who rejected the first message could not be benefited by the second, and were not benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the Most Holy place of the heavenly Sanctuary. And by rejecting the two former messages, they can see no light in the third angel’s message, which shows the way into the Most Holy place. I saw that the nominal churches, as the Jews crucified Jesus, had crucified these messages, and therefore they have no knowledge of the move made in heaven, or of the way into the Most Holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left, and Satan, pleased with the deception of the professed followers of Christ, fastens them in his snare, and assumes a religious character, and leads the minds of these professed Christians to himself, and works with his power, his signs and lying wonders. Some he deceives in one way and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light, and spreads his influence over the land. I saw false reformations everywhere. The churches were elated, and considered that God was marvelously working for them, when it was another spirit. It will die away and leave the world and the church in a worse condition than before.
“Heaven nile ji mmasị nke ukwuu lelee nnabata nke ozi ahụ. Ma ọtụtụ ndị na-ekwu na ha hụrụ Jisọs n’anya, ndị na-akwa anya mmiri mgbe ha na-agụ akụkọ banyere obe, kama iji ọṅụ nabata ozi ahụ, iwe kpaliri ha, ha wee kwaa ozi ọma nke ọbịbịa Jisọs emo, ma kwupụta na ọ bụ aghụghọ. Ha ekweghị iso ndị hụrụ mpụta Ya n’anya nwee mmekọrịta, kama ha kpọrọ ha asị, chụpụkwa ha n’ụlọ ụka. Ndị jụrụ ozi mbụ ahụ enweghị ike irite uru n’ozi nke abụọ, ha enwetaghịkwa uru site n’iti mkpu etiti abalị ahụ, nke e nyere iji kwadebe ha ka ha site n’okwukwe soro Jisọs banye n’Ebe Kachasị Nsọ nke Ụlọ Nsọ eluigwe. Ma site n’ịjụ ozi abụọ mbụ ahụ, ha enweghị ike ịhụ ìhè ọbụla n’ozi nke mmụọ ozi nke atọ, nke na-egosi ụzọ na-eduba n’Ebe Kachasị Nsọ. Ahụrụ m na ụka aha naanị ha, dịka ndị Juu kpọgidere Jisọs n’obe, akpọgiderekwa ozi ndị a n’obe; ya mere ha enweghị ihe ọmụma banyere mmegharị ahụ e mere n’eluigwe, ma ọ bụ banyere ụzọ na-eduba n’Ebe Kachasị Nsọ, ha enweghịkwa ike irite uru site n’arịrịọ Jisọs nọ n’ebe ahụ. Dị ka ndị Juu, ndị na-achụ àjà ha na-abaghị uru, otu ahụ ka ha na-ebuli ekpere ha na-abaghị uru elu gaa n’ime ụlọ nsọ nke Jisọs hapụrụ; Setan, ebe aghụghọ e mere ndị na-ekwu na ha bụ ndị na-eso Kraịst na-atọ ya ụtọ, na-ekesi ha ike n’ọnyà ya, na-ewerekwa àgwà nke okpukpe, ma na-eduba uche ndị a na-ekwu na ha bụ Ndị Kraịst n’ebe ọ nọ, na-eji ike ya, ihe ịrịba ama ya, na ọrụ ebube ụgha ya arụ ọrụ. Ụfọdụ ka ọ na-eduhie n’otu ụzọ, ụfọdụkwa n’ụzọ ọzọ. O nwere aghụghọ dị iche iche akwadoro iji metụta uche dị iche iche. Ụfọdụ na-ele otu aghụghọ anya n’egwu dị ukwuu, ebe ha na-anabata nke ọzọ ngwa ngwa. Setan na-eduhiekwa ụfọdụ site n’Ịgwọ Mmụọ. Ọ na-abịakwa dị ka mmụọ ozi nke ìhè, ma gbasaa mmetụta ya n’ala ahụ niile. Ahụrụ m mmeghari ụgha n’ebe niile. Ụka dị iche iche jupụtara n’ịṅụrị ọṅụ, ha wee chee na Chineke na-arụ ọrụ dị ịtụnanya n’ihi ha, ebe ọ bụ mmụọ ọzọ. Ọ ga-apụ n’anya ma hapụ ụwa na ụka n’ọnọdụ ka njọ karịa ka ọ dị na mbụ.”
“I saw that God had honest children among the nominal Adventists, and the fallen churches, and ministers and people will yet be called out from these churches, before the plagues shall be poured out, and they will gladly embrace the truth. Satan knows this, and before the loud cry of the third angel, raises an excitement in these religious bodies, that those who have rejected the truth may think God is with them. He hopes to deceive the honest, and lead them to think that God is still working for the churches. But the light will shine, and every one of the honest ones will leave the fallen churches, and take their stand with the remnant.” Spiritual Gifts, volume 1, 151–172.
“Ahụrụ m na Chineke nwere ụmụ ya ndị ezi-okwu n’etiti ndị Adventist a na-akpọ aha naanị, nakwa n’ime ụka ndị dara ada; ma a ka ga-akpọ ndị ozi na ndị mmadụ ka ha si n’ime ụka ndị a pụta, tupu a wụsa ihe otiti ndị ahụ, ha ga-anabatakwa eziokwu ahụ n’ọṅụ. Setan maara nke a, ma tupu oké mkpu nke mmụọ ozi nke atọ, ọ na-ebuli mkpali n’ime òtù okpukpe ndị a, ka ndị jụrụ eziokwu wee chee na Chineke nọnyere ha. Ọ na-atụ anya iduhie ndị ezi-okwu, ma mee ka ha chee na Chineke ka na-arụ ọrụ n’ihi ụka ndị ahụ. Ma ìhè ahụ ga-enwu, onye ọ bụla n’ime ndị ezi-okwu ahụ ga-apụ n’ime ụka ndị dara ada, ma guzosie ike n’akụkụ ndị fọdụrụ.” Spiritual Gifts, volume 1, 151–172.
This passage has so many important truths, but I am using the passage to isolate some characteristics of the messages of Millerite history, in order to understand how those typify our history. All three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect.
Akụkụ Akwụkwọ Nsọ a nwere ọtụtụ eziokwu dị oké mkpa, ma ana m eji ya kewapụta ụfọdụ njirimara nke ozi ndị dị n’akụkọ ihe mere eme nke ndị Millerait, ka e wee ghọta otú ndị a si bụrụ onyinyo nke akụkọ ihe mere eme anyị. Ndị mmụọ-ozi atọ niile nke Mkpughe isi nke iri na anọ nwere ozi n’aka ha. A na-akọwa mmụọ-ozi nke abụọ na nke atọ dị ka ndị nwere “akwụkwọ mpịakọta,” n’aka ha ka ha na ozi ha na-arịda. Mmụọ-ozi ọ bụla na-anọchi anya otu ozi, ọbịbịa nke ozi ọ bụla na-ebutekwa otu mmetụta.
We will continue this subject in the next article.
Anyị ga-aga n’ihu n’isiokwu a n’akwụkwọ ọzọ na-esote.