We closed the last article identifying that 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. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.
Anyị mechiri isiokwu gara aga site n’ịkọwapụta na ndị mmụọ ozi atọ nile nke Mkpughe iri na anọ nwere ozi n’aka ha. A kọwara mmụọ ozi nke abụọ na nke atọ dịka ndị ji “akwụkwọ mpịakọta” soro ha ka ha na ozi ha na-arịdata. Mmụọ ozi ọ bụla na-anọchi anya otu ozi, ma mbata nke ozi ọ bụla na-ebute mmetụta. Mmụọ ozi mbụ bịarutere n’afọ 1798. E kpughere ozi ahụ, ma e nwekwara mmụba nke ọmụma banyere ikpe na-abịa nso. Mmụba nke ọmụma ahụ mụrụ klaasị abụọ nke ndị na-efe ofufe. Mgbe mmụọ ozi nke abụọ bịarutere, e kpughere ozi nke ọdịda ndị Protestant, e nwekwara mmụba nke ọmụma, ma mụọ klaasị abụọ. Mgbe ozi Mkpu Etiti Abalị bịarutere n’Ọktoba 22, 1844, e kpughere ya na nzukọ ogige Exeter, e nwekwara mmụba nke ọmụma, ma mụọ klaasị abụọ nke ụmụagbọghọ na-amaghị nwoke. Mgbe mmụọ ozi nke atọ bịarutere n’Ọktoba 22, 1844, e kpughere ozi nke mmụọ ozi nke atọ na ihe nile ọ na-anọchi anya ya, e nwekwara mmụba nke ọmụma, ma mụọ klaasị abụọ.
Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:
Àgwà ọzọ a pụrụ ịhụ n’ime ndị mmụọ ozi metụtara ịnye ike n’ozi ndị mmụọ ozi. E nyere ozi nke mmụọ ozi nke abụọ ike site n’ozi nke Mkpu Etiti Abalị, dị ka isiokwu gara aga gosiri, ma Mkpu Etiti Abalị ahụ anọchiteghị anya ya site n’otu mmụọ ozi naanị ya; ọtụtụ ndị mmụọ ozi nọchitere ya anya. Akụkọ ihe mere eme nke kwekọrọ na mmụọ ozi nke abụọ na Mkpu Etiti Abalị na-egosi na e nyere ozi mmụọ ozi nke abụọ ike mgbe Mkpu Etiti Abalị sonyere ya. N’akwụkwọ ahụkwa ka a gwara anyị:
“I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as he cried mightily, with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.
“Ahụrụ m ndị mmụọ ozi ka ha na-eme ngwangwa gaa n’ihu ma laa azụ n’eluigwe. Ha na-arịdata n’ụwa, ma ọzọkwa na-arịgoro n’eluigwe, na-akwadebe maka mmezu nke otu ihe omume dị mkpa. Mgbe ahụ, ahụrụ m mmụọ ozi ọzọ dị ike, e nyere ya iwu ka ọ rịdata n’ụwa, ma jikọta olu ya na nke mmụọ ozi nke atọ, ma nye ozi ya ike na ịdị irè. E nyekwara mmụọ ozi ahụ nnukwu ike na ebube, ma ka ọ na-arịdata, e ji ebube ya mee ka ụwa nwee ìhè. Ìhè ahụ nke gara n’ihu ma sochikwaa n’azụ mmụọ ozi a, bìrì ebe niile, ka ọ na-eti mkpu n’ike, n’oké olu, sị, Babịlọn ukwu adaala, adaala, ma ọ ghọọla ebe obibi nke ndị mmụọ ọjọọ, na ebe njide nke mmụọ ọ bụla rụrụ arụ, na ọnụ ụlọ nke nnụnụ ọ bụla na-adịghị ọcha ma bụrụkwa nke a na-asọ oyi. Ozi banyere ọdịda Babịlọn, dịka mmụọ ozi nke abụọ nyere ya, ka a na-enye ọzọ, tinyere mgbakwunye nke nrụrụ aka ndị batara n’ime ụka dị iche iche kemgbe 1844. Ọrụ nke mmụọ ozi a na-abịa n’oge kwesịrị ekwesị, ma sonyere n’ọrụ ikpeazụ ukwu nke ozi mmụọ ozi nke atọ, ka ọ na-abawanye bụrụ nnukwu mkpu. A na-edokwa ndị Chineke n’ebe niile ka ha guzo n’oge ọnwụnwa ahụ ha ga-ezute n’oge na-adịghị anya. Ahụrụ m nnukwu ìhè ka ọ dakwasịrị ha, ha wee jikọta n’ozi ahụ, ma n’enweghị ụjọ kwupụta ozi mmụọ ozi nke atọ n’ike dị ukwuu.”
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.
“E zigara ndị mmụọ ozi ka ha nyere mmụọ ozi ahụ dị ike nke si n’eluigwe bịa aka, m wee nụ olu ndị yiri ka ha na-ada n’ebe niile, Sitenụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-ekekọrịta nmehie ya, ka unu wee ghara ịnara ihe n’ime ihe otiti ya; n’ihi na mmehie ya eruola elu ruo n’eluigwe, Chineke echetakwala ajọ omume ya nile. Ozi a yiri ka ọ bụ ihe agbakwunyere n’ozi nke atọ ahụ, ma soro ya jikọọ, dịka mkpu etiti abalị siri jikọọ na ozi mmụọ ozi nke abụọ n’afọ 1844. Ebube Chineke dakwasịrị ndị nsọ ahụ nwere ndidi, bụ ndị na-eche nche, ha wee jiri enweghị ụjọ nye ịdọ aka ná ntị ikpeazụ ahụ dị nsọ, na-ekwusa ọdịda Babilọn, ma na-akpọku ndị Chineke ka ha si n’ime ya pụta; ka ha wee gbanahụ ikpe ya ahụ dị egwu.” Spiritual Gifts, volume 1, 193, 194.
The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.
Mkpu ákwá etiti abalị sonyeere mmụọ-ozi nke abụọ, ma mmụọ-ozi nke Mkpughe iri na asatọ na-esonyekwa mmụọ-ozi nke atọ; ma mgbe ọ sonyere mmụọ-ozi nke atọ, ọ na-emegharị isonyere nke Mkpu ákwá etiti abalị na mmụọ-ozi nke abụọ ná mmalite nke Adventism. Dabere n’ebe ndị àmà abụọ nọ, ya bụ, mmụọ-ozi nke abụọ na nke atọ, ozi mmụọ-ozi ọ bụla nwere ozi nke abụọ na-enye ya ike. Ndị àmà abụọ a na-akụzi na mgbe ozi mmụọ-ozi nke mbụ bịarutere n’akụkọ ihe mere eme, aghaghị ịdịrị oge ga-abịa mgbe nke ahụ gasịrị ebe ozi ahụ ga-enweta ike site n’ozi nke abụọ. Nke a bụkwa eziokwu, n’eziokwu, banyere mmụọ-ozi nke mbụ. N’akụkụ mbụ nke ogologo amaokwu ahụ anyị ka depụtara, Sister White na-akọwapụta otu àgwà ndị ahụ nye mmụọ-ozi nke mbụ dị ka Jọn si enye mmụọ-ozi nke Mkpughe iri na asatọ, mgbe ọ na-ekwu, “A gwara m na ozi ya bụ ime ka ụwa na-enwu site n’ebube ya, ma dọọ mmadụ aka ná ntị banyere iwe Chineke na-abịa.” O doro anya n’amaokwu ahụ na ọ na-ezo aka n’ebe mmụọ-ozi nke mbụ nọ.
The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.
Ozi mbụ ahụ rutere n’afọ 1798, ma emesịa e nyere ya ike n’Ọgọst 11, 1840, mgbe ọchịchị kachasị elu nke Ottoman kwụsịrị. N’oge ahụ, mmụọ-ozi dị ike nke Mkpughe isi nke iri siri n’eluigwe gbadata, tinye otu ụkwụ n’elu ala, tinye nke ọzọ n’elu oké osimiri. Ọ na-anọchi anya inye ike nye ozi mbụ ahụ, ma nke a bụ ihe na-amata ọrụ nke mmụọ-ozi mbụ ahụ dị ka otu ọrụ ahụ nke mmụọ-ozi nke Mkpughe isi nke iri na asatọ. E kpebiri ka ha abụọ mee ka ụwa mụnye site n’ebube ha, ma mmụọ-ozi nke Mkpughe isi nke iri na asatọ na-ejikọta na mmụọ-ozi nke atọ, dịka Mkpu Etiti Abalị sonyere na mmụọ-ozi nke abụọ, nakwa dịka mmụọ-ozi ahụ nke gbadara n’ime Mkpughe isi nke iri sonyere na mmụọ-ozi mbụ.
Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.
Ya mere, mgbe mmụọ-ozi mbụ bịarutere, e meghere ozi e mechiri emechi nke mụtara klaasị abụọ nke ndị na-efe ofufe. Mgbe ozi mmụọ-ozi mbụ ahụ nwetara ike site n’aka mmụọ-ozi nke Mkpughe iri, o nwere n’aka ya obere akwụkwọ nke o nyere Jọn iwu ka o rie, si otú a na-egosi na o wetara ozi, meghere ya, ma ọ mụtara klaasị abụọ nke ndị na-efe ofufe. Mgbe mmụọ-ozi nke abụọ, Mkpu Etiti Abalị, na mmụọ-ozi nke atọ bịarutere, e nwere ozi e meghere nke nwalere ma mụta klaasị abụọ nke ndị na-efe ofufe.
The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.
Akụkụ Akwụkwọ Nsọ anyị na-atụle na-emesi ike, site n’ịtụnyere akụkọ ihe mere eme nke Kraịst na akụkọ ihe mere eme nke ndị Millerite, na usoro ule nke sochiri onwe ya nke mere n’akụkọ ihe mere eme ndị Millerite mere kwa n’ụbọchị Kraịst, nke bụ njedebe nke Izrel oge ochie. Ọ bụrụ na usoro ule nke sochiri onwe ya mere ná mmalite nke Izrel ime mmụọ na ná njedebe nke Izrel oge ochie, mgbe ahụ a ga-enwekwa usoro ule nke sochiri onwe ya ná njedebe nke Izrel ime mmụọ, dịka ọ dị ná mmalite nke Izrel oge ochie.
In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.
N’akụkọ ihe mere eme nke ndị Millerite, nke a ga-anọchi anya imeghe akara ise nke nwalere ma mụpụta òtù abụọ nke ndị na-efe ofufe site n’afọ 1798 ruo Ọktoba 22, 1844. Akụkụ Akwụkwọ Nsọ a na-akụzi nke ọma na ọ bụrụ na i daa n’ule otu, ị gaghị agafe ule nke na-esote, n’ihi na ọbụna ị gaghị anwa ya. Ọ dịkwa doo anya na n’oge Kraịst, usoro ule a na-eru ọgwụgwụ ya mgbe ndị mbụ a họọrọ, bụ ndị nke ọgbụgba ndụ ahụ, nọ n’ọchịchịrị zuru ezu gbasara atụmatụ nzọpụta. Daniel na Jọn na-anọchi anya ndị na-ege olu nke dị n’azụ ha ntị, ya bụ, ndị gafere n’usoro ule na-aga n’ihu nke chọrọ nyocha nke onye n’otu n’otu banyere eziokwu ọhụrụ ọ bụla e meghere akara ya.
The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.
Akwụkwọ Daniel na Mkpughe bụ otu akwụkwọ, Daniel na Jọnkwa bụ ndị àmà abụọ nke otu akwụkwọ ahụ. Otu àmà bụ mmalite nke akwụkwọ ahụ, nke ọzọkwa bụ njedebe nke akwụkwọ ahụ. Ndị àmà abụọ ahụ tara ahụhụ ọnwụ na mbilite n’ọnwụ n’ụzọ ihe nnọchianya; otu eze Medo-Peshịa kpagburu, (na-anọchi anya United States), nke ọzọkwa Rom kpagburu, (na-anọchi anya ọchịchị ndị popu). A na-akpagbu Jọn n’ihi na ọ bụ onye na-edebe ụbọchị izu ike, n’otu n’obi na Daniel onye e kpagburu n’ihi na ọ jụrụ ịgbanwe omume ofufe ya. Ha ọnụ na-anọchi anya ndị ahụ nọ na njedebe nke ụwa, ndị a na-akpagbu n’ihi na ha jụrụ ịnakwere ofufe ụbọchị Sọnde n’ọnọdụ ụbọchị izu ike nke ụbọchị nke asaa.
The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.
Ndị mmadụ Daniel na Jọn nọchiri anya ha bụ maọbụ ga-abụ ndị a kara akara, n’ihi na mgbe a tụbara Daniel n’olulu ọdụm n’ihi na ọ nupụrụ isi n’“iwu” eze, eze ahụ kara nkume ahụ akara, ka ebumnuche ahụ ghara ịgbanwe. E kara Daniel akara ruo mgbe ebighị ebi, n’ihi na iwu eze ahụ, nakwa ikike nke akara ya, apụghị ịgbanwe, dịka iwu ndị Midia na Peasia si dị. E tinyere akara eze ahụ n’elu nkume, e mechikwara ụzọ ahụ. A na-emechi ụzọ ahụ n’oge iwu ụbọchị Sọnde, ọ dịghịkwa mmadụ pụrụ imeghe ụzọ ahụ, dịka e mechiri ụzọ ahụ n’ụbọchị Ọktoba 22, 1844. Nke a bụ naanị ihe atụ dị mfe nke ịdị mkpa ọ dị ịtụle ọ bụghị naanị ihe omume amụma ndị e depụtara n’amụma, kamakwa ịdị mkpa ọ dị itinye ọnọdụ ndị gbara onye amụma gburugburu n’ọrụ mgbe a na-egosi ya n’ime akụkọ ahụ.
Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.
Ma nke a bụkwa ihe atụ nke ike dị n’ịtụle mmalite (akwụkwọ Daniel) na ọgwụgwụ (akwụkwọ Mkpughe) ọnụ dịka ndị akaebe abụọ nke otu amụma ahụ, n’ihi na ndị akaebe abụọ bụ ihe a chọrọ iji guzosie eziokwu nke Akwụkwọ Nsọ ike. Ihe omume ndị e buru n’amụma na ihe atụ nke omume ndị amụma n’ihe metụtara amụma ahụ bụkwa mmụọ nsọ kpaliri ha abụọ.
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.
E nyere Akwụkwọ Nsọ nile site n’mmụọ nsọ nke Chineke, ọ bakwara uru maka ozizi, maka ịdọ aka ná ntị, maka mmezi, maka ịkụzi n’ezi omume: Ka mmadụ nke Chineke wee zuo oke, bụrụ onye e dobere nke ọma ruo n’ọrụ ọma nile. 2 Timoti 3:16, 17.
If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.
Ọ bụrụ na ihe ndị e buru amụma ha n’ime Bible na-egosi ọgwụgwụ ụwa, mgbe ahụ ihe atụ nke onye amụma na gburugburu ya mgbe ọ na-anata ma na-agba ama banyere amụma ahụ bụkwa ihe atụ nke ọgwụgwụ ụwa. Ya mere, mgbe e ji amụma kọwaa gburugburu na ọrụ onye amụma—onye amụma ahụ bụ ihe atụ nke ndị Chineke n’oge ọgwụgwụ ụwa. N’ịtụkwasị nghọta ahụ n’ọnọdụ ya, mgbe anyị jikọtara akara amụma Ịlaịja nke Malakai na akara nke Mkpughe iri na anọ na iri na asatọ, ha niile na-agba ama banyere akụkọ ihe mere eme nke ozi ịdọ aka ná ntị ikpeazụ—ma ama ha bụ nke akụkụ abụọ.
The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.
Ozi ahụ nwere ihe omume ndị e buru amụma banyere ha nke dị n’èzí ndị nke Chineke, àmà nke abụọkwa nwere ahụmahụ onye amụma ka ọ na-anata ma na-ekwusa ozi ahụ. Ndị ọsụ ụzọ nke Adventism ghọtara ma debekwa n’akwụkwọ ndekọ ọhaneze echiche amụma nke ahịrị amụma abụọ nke na-anọchi anya nke mpụga na nke ime nke otu akụkọ ihe mere eme ahụ. Ihe atụ a ma ama nke itinye ụkpụrụ a n’ọrụ site n’aka ndị ọsụ ụzọ ahụ, n’echiche m, bụ mgbe ha kpọpụtara na ụka asaa nke Mkpughe na akàrà asaa nke Mkpughe bụ akụkọ ihe mere eme ndị yiri ibe ha nke na-egosi akụkọ ime na akụkọ mpụga nke ụka. Akàrà ndị ahụ na-anọchi anya akụkọ mpụga; ụka ndị ahụ, nke ime.
The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.
Ozi Ịlaịja nke Malakaị, Mkpughe isi nke iri na anọ na nke iri na asatọ, na-akọwapụta otu ozi ịdọ aka ná ntị ikpeazụ ahụ nke a na-akpọkwa “Mkpughe nke Jizọs Kraịst” n’isi nke mbụ nke Mkpughe. N’isi nke mbụ, Chineke Nna nyere Kraịst ozi ahụ, onye mesịrị nye ya Gebriel, onye mesịrị nye ya Jọn, onye mesịrị zigara ya ụka dị iche iche. Ozi Ịlaịja, tinyere ozi ndị e sere n’onyinyo ha n’ime Mkpughe isi nke mbụ, nke iri na anọ, na nke iri na asatọ, bụ nnọọ otu ozi ahụ.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Mmụọ ndị amụma dịkwa n’okpuru ndị amụma. N’ihi na Chineke abụghị onye na-akpata ọgba-aghara, kama Ọ bụ onye nke udo, dịka ọ dị n’ụlọ-nzukọ niile nke ndị nsọ. 1 Ndị Kọrint 14:32, 33.
It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.
Ọ bụ mgbe niile otu ozi ahụ, n’ihi na “ndị amụma nọ n’okpuru ndị amụma.” Okwu a sụgharịrị dịka “n’okpuru” n’amaokwu ndị ahụ pụtara, “ido n’okpuru; n’ụzọ nke onwe ya irube isi: – ịdị n’okpuru nrubeisi (onye na-erube isi), itinye n’okpuru, ido n’okpuru ruo, ịbụ (ma ọ bụ ime ka ọ bụrụ) onye nọ n’okpuru (nye, ruo), ịdị (ma ọ bụ itinye) n’okpuru ọchịchị (nye, n’okpuru), ido onwe ya n’okpuru.” Ndị amụma niile kwekọrọ n’etiti onwe ha ma nọkwa n’okpuru ibe ha, ma ọ bụ na ozi ha nyere ga-emepụta ọgba aghara.
All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.
Ihe oyiyi amụma niile nke ozi ịdọ aka ná ntị ikpeazụ ahụ na-anọchi anya otu ozi ahụ. Ọ bụ nzube nke Onyenwe anyị ka ndị a na-ewere dịka “ndị amamihe” n’ilu ahụ banyere ụmụ agbọghọ iri ahụ, ndị a na-akpọkwa “ndị amamihe” ndị “na-aghọta” “ịba ụba nke ihe ọmụma” mgbe e meghere akwụkwọ Daniel; ọ bụ uche nke Onyenwe anyị ka “ndị amamihe” mata ozi pụrụ iche ahụ mgbe e meghere ya. A na-eme ka nnabata ahụ pụta site n’itinye n’ọrụ usoro ọmụmụ Akwụkwọ Nsọ nke e ji kpọmkwem mata ya n’ime Akwụkwọ Nsọ n’onwe ya. A na-arụzu usoro ahụ n’ikwekọ na Aịsaịa iri abụọ na asatọ site n’usoro nke ịkpọkọta ahịrị amụma dị iche iche ndị na-ekwu maka otu isiokwu Akwụkwọ Nsọ ọnụ, n’itinye ha n’akụkụ ibe ha n’usoro myirịta, iji guzosie ike ihe omume amụma ziri ezi.
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
Ana m arịọ ka unu nwee ndidi ka anyị kwụsị edemede a n’ebe a, anyị ga-aga n’ihu n’echiche ndị a n’edemede na-esonụ.