In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”
N’isi nke iri na otu nke Mkpughe, a na-ebuli ndị àmà abụọ ahụ elu gaa n’eluigwe dịka ọkọlọtọ n’“otu awa ahụ” nke “otu ụzọ n’ime iri nke obodo” dara. N’awa ahụ, “ahụhụ nke abụọ agafewo; ma lee, ahụhụ nke atọ na-abịa ọsọ ọsọ.” Alakụba bụ opi nke asaa na ahụhụ nke atọ nke na-abịa n’“awa” nke “ala ọma jijiji” nke iwu ụbọchị Sọnde.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.
Ha nụrụ nnukwu olu sitere n’eluigwe ka ọ na-agwa ha sị, Bịanụ n’ebe a. Ha wee rigoro n’eluigwe n’ime igwe ojii; ndị iro ha wee hụ ha. N’otu awa ahụ kwa, nnukwu ala ọma jijiji mere, otu ụzọ n’ime iri nke obodo ahụ wee daa, e wee gbuo puku mmadụ asaa n’ala ọma jijiji ahụ: ndị fọdụrụkwa tụrụ egwu, wee nye Chineke nke eluigwe otuto. Ahụhụ nke abụọ agafewo; ma, lee, ahụhụ nke atọ na-abịa ọsọ ọsọ. Mmụọ-ozi nke asaa wee kpọọ opi; e wee nwee nnukwu olu dị iche iche n’eluigwe, na-asị, Alaeze nile nke ụwa a aghọwo alaeze nke Onyenwe anyị, na nke Kraịst ya; ọ ga-achịkwa ruo mgbe ebighị ebi ebi. Ndị okenye iri abụọ na anọ ahụ, ndị nọ ọdụ n’ocheeze ha n’ihu Chineke, dara n’ihu ha, wee kpọọ isiala nye Chineke, na-asị, Anyị na-ekele gị, O Onyenwe Chineke Pụrụ Ime Ihe Niile, Onye dị, Onye dịrịrị adị, na Onye na-abịa; n’ihi na i werewo ike gị dị ukwuu, wee malite ịchị. Mba dị iche iche wee iwe, iwe gị abịawokwa, na oge nke ndị nwụrụ anwụ ka e kpee ha ikpe, nakwa ka i nye ndị amụma, bụ ndị ohu gị, na ndị nsọ, na ndị niile na-atụ egwu aha gị, nta na ukwu, ụgwọ ọrụ; nakwa ka i laa ndị na-ebibi ụwa n’iyi. E meghere ụlọ nsọ Chineke n’eluigwe, e wee hụ n’ụlọ nsọ ya igbe ọgbụgba-ndụ ya: e wee nwee àmùmà, na olu dị iche iche, na égbè eluigwe, na ala ọma jijiji, na nnukwu akụ mmiri ígwé. Mkpughe 11:12–19.
The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”
Ndị àmà abụọ ahụ na-arịgo n’eluigwe n’ime igwe ojii, nke n’amụma na-anọchi anya otu ìgwè ndị mmụọ ozi. Dị ka e kwuputarala na mbụ n’isiokwu ndị a nakwa dịka a hụrụ ya n’ime Tebụl Habakkuk, Sister White na-akọwa na mgbe ozi dị iche iche ahụ nke a na-anọchi anya dị ka mmụọ ozi mbụ, nke abụọ, na nke atọ batara n’akụkọ ihe mere eme nke amụma, a na-egosi ha dịka mmụọ ozi ndị nọ n’otu n’otu; ma ozi nke Mkpu Etiti Abalị, a na-anọchi anya ya site n’ọtụtụ ndị mmụọ ozi. A na-ebuli ndị àmà abụọ ahụ elu banye n’eluigwe ka ha na-ekwusa ozi nke Mkpu Etiti Abalị site n’aka ndị agha nke ndị mmụọ ozi, ya mere a na-eburu ha banye n’eluigwe “n’ime igwe ojii.”
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“N’akụkụ njedebe ozi nke mmụọ-ozi nke abụọ, ahụrụ m nnukwu ìhè si n’eluigwe na-enwupụta n’ahụ ndị nke Chineke. Ìhè ọkụ ya yiri ka ọ na-egbuke egbuke dịka anyanwụ. M wee nụ olu ndị mmụọ-ozi na-eti mkpu, ‘Lee, Nwoke-alụ Nwanyị na-abịa; pụnụ izute Ya!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Nke a bụ mkpu etiti abalị ahụ, nke ga-enye ike n’ozi mmụọ-ozi nke abụọ. E zigara ndị mmụọ-ozi site n’eluigwe ka ha kpọtee ndị nsọ dara mba mmụọ ma kwadebe ha maka nnukwu ọrụ dị n’ihu ha. Ndị ikom kacha nwee nkà abụghị ndị mbụ natara ozi a. E zigara ndị mmụọ-ozi n’ebe ndị dị umeala n’obi, ndị raara onwe ha nye nọ, ma kpalie ha ka ha welie mkpu ahụ sị, ‘Lee, Onye-alụ nwanyị na-abịa; pụanụ izute Ya!’ Ndị e nyere mkpu ahụ mere ngwa ngwa, ma n’ike nke Mmụọ Nsọ kwusaa ozi ahụ, ma kpọtee ụmụnna ha ndị dara mba mmụọ. Ọrụ a esiteghị n’amamihe na mmụta nke mmadụ guzo, kama n’ike nke Chineke, ndị nsọ Ya ndị nụrụ mkpu ahụ enweghịkwa ike iguzogide ya. Ndị kacha bụrụ ndị ime mmụọ natara ozi a mbụ, ndị ahụkwa bụbu ndị na-edu n’ọrụ ahụ bụ ndị ikpeazụ natara ya ma nyere aka ime ka mkpu ahụ sie ike, ‘Lee, Onye-alụ nwanyị na-abịa; pụanụ izute Ya!’” Early Writings, 238.
In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.
N’oge ala ọma jijiji ahụ, nke na-ebibi otu ụzọ n’ụzọ iri nke obodo ahụ, a na-egbu mmadụ puku asaa. Ala ọma jijiji ahụ bụ iwu ụbọchị Ụka na United States. N’amụma, obodo bụ alaeze, ma United States bụ otu ụzọ n’ụzọ iri nke alaeze ndị eze iri ahụ nke Mkpughe 17. A na-akwatu United States n’ala ọma jijiji nke iwu ụbọchị Ụka ahụ, ọ kwụsịkwa ịbụ alaeze nke isii n’amụma Akwụkwọ Nsọ; mgbe ahụ ọ na-agafe bụrụ eze kacha n’ihu n’etiti ndị eze iri ahụ, ya bụ alaeze nke asaa n’amụma Akwụkwọ Nsọ, ndị ga-ekweta inye ọchịchị ha n’aka papacy, onye bụ nke asatọ, nke sitere n’ime asaa ahụ.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
Mpi iri nke i hụrụ bụ ndị eze iri, ndị na-anatabeghị alaeze ruo ugbu a; ma ha na-anata ike dịka ndị eze otu awa ha na anụ ọhịa ahụ nọ. Ndị a nwere otu uche, ha ga-enyekwa anụ ọhịa ahụ ike na ọchịchị ha. Ndị a ga-alụso Nwa Atụrụ ahụ ọgụ, ma Nwa Atụrụ ahụ ga-emeri ha: n’ihi na ọ bụ Onyenwe ndị nwenụ, na Eze ndị eze: ndị ahụkwa so ya nọ bụ ndị a kpọrọ, na ndị a họọrọ, na ndị kwere ntụkwasị obi. O wee sị m, Mmiri ndị ahụ i hụrụ, ebe akwụna ahụ nọ ọdụ, bụ ndị mmadụ, na ìgwè mmadụ, na mba dị iche iche, na asụsụ dị iche iche. Mpi iri ndị ahụkwa i hụrụ n’elu anụ ọhịa ahụ, ndị a ga-akpọ akwụna ahụ asị, ha ga-emekwa ka ọ bụrụ ebe tọgbọrọ n’efu na ọtọ, ha ga-erikwa anụ ahụ ya, were ọkụ kpọọ ya ọkụ. N’ihi na Chineke etinyewo n’obi ha imezu uche ya, na ịdị n’otu, na inye alaeze ha n’aka anụ ọhịa ahụ, ruo mgbe okwu Chineke ga-emezu. Nwanyị ahụ i hụrụ bụkwa nnukwu obodo ahụ, nke na-achị ndị eze nke ụwa. Mkpughe 17:12–18.
The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.
Ndị eze iri nke Mba Ndị Dị n’Otu “kwekọrọ” “inye anụ ọhịa ahụ” “alaeze” ha nke zuru ụwa ọnụ. Ha nwere “otu obi,” dịka ha “jikọrịtara n’otu nkwenye,” n’Abụ Ọma iri asatọ na atọ. Ehab bụ eze nke agbụrụ iri ahụ, onye mere mmekọrịta iwu na-akwadoghị nke ịkwa iko na nwanyị akwụna nke Taịa, n’Aịsaịa iri abụọ na atọ. Mmekọrịta iwu na-akwadoghị nke Ehab na Jezebel bụ ihe nnọchianya nke mmekọrịta iwu na-akwadoghị nke Herọd na Herọdias n’oge Ịlaịja, onye e gosipụtara dịka Jọn Onye Na-eme Baptizim. Herọd bụ onye nnọchi anya Alaeze Ukwu Rom, nke, n’ime Daniel asaa, Alaeze Ukwu Rom ahụ mejupụtara mpi iri. Mpi iri ahụ ka e jiri alaeze Ehab nke agbụrụ iri ahụ mee ihe nnọchianya ha, ha abụọ kwa na-enye àmà banyere ndị eze iri nke Mba Ndị Dị n’Otu. Ebe Ehab na Herọd nọchiri anya ọchịchị n’ime mmekọrịta ndị ahụ iwu na-akwadoghị, ọrụ ha bụ imezu mkpagbu nke ndị jụrụ okwukwe n’ihi nwanyị akwụna nke Taịa, onye na-abụ abụ ya dị iche iche na njedebe nke afọ iri asaa ahụ nke ihe nnọchianya.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Ndị eze na ndị ọchịchị na ndị gọvanọ ewerela n’elu onwe ha akara nke onye na-emegide Kraịst, ma a na-anọchi anya ha dịka dragọn nke na-aga ịlụ agha megide ndị nsọ—ndị ahụ na-edebe iwu Chineke ma nwee okwukwe Jisọs.” Testimonies to Ministers, 38.
At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.
N’iwu Sọnde, anụ ọhịa nke ụwa ahụ na-akwụsị ịchị dị ka alaeze nke isii nke amụma Akwụkwọ Nsọ, n’ihi na ọ ka emechala ịkwa iko na Jezebel, ma mgbe ahụ ewerekwa ọchịchị nke Mba Ndị Dị n’Otu. Mgbe ahụ ọ na-amanye ụwa dum iwulite oyiyi zuru ụwa ọnụ nke anụ ọhịa ahụ, dịka ha siri buru ụzọ mezuo nke ahụ n’iwu Sọnde n’ime mba ha.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.
Ọ na-eduhiekwa ndị bi n’elu ụwa site n’ọrụ ebube ndị ahụ e nyere ya ike ime n’ihu anụ ọhịa ahụ; na-agwa ndị bi n’elu ụwa ka ha meere anụ ọhịa ahụ oyiyi, nke e merụrụ ọnyá site n’mma-agha, ma dịkwa ndụ. E nyekwara ya ike inye oyiyi nke anụ ọhịa ahụ ume ndụ, ka oyiyi nke anụ ọhịa ahụ wee kwuo okwu, meekwa ka a gbuo ndị niile na-agaghị asọpụrụ oyiyi nke anụ ọhịa ahụ. Ọ na-emekwa ka mmadụ niile, ma nta ma ukwu, ma ọgaranya ma ogbenye, ma ndị nweere onwe ha ma ndị ohu, nata akara n’aka nri ha, ma ọ bụ n’egedege ihu ha: Ka onye ọbụla ghara ịzụ ma ọ bụ ree ere, ma e wezụga onye ahụ nwere akara ahụ, ma ọ bụ aha anụ ọhịa ahụ, ma ọ bụ ọnụọgụ aha ya. Mkpughe 13:14–17.
Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.
Ehab, Herọd, ndị eze iri nke Alaeze Ukwu Rom na ndị eze iri nke United Nations nọchiri anya dragọn ahụ nke na-apụ ịga ibuso ndị nsọ agha, n’ihi na ọ bụ mgbe niile onye Jizibel hụrụ n’anya ka ọ na-eji emezue ịkpagbu ndị ahụ Jizibel na-agụ dịka ndị jụrụ okwukwe.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Ya mere, ebe dragọn ahụ, n’usoro mbụ, na-anọchi anya Setan, ọ bụkwa, n’usoro nke abụọ, ihe nnọchianya nke Rom ndị ọgọ mmụọ.” The Great Controversy, 439.
At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.
Mgbe ala ọma jijiji nke iwu Ụka gasịrị, e nwere “puku mmadụ asaa” ndị a “gburu.” N’ime Daniel iri na otu na amaokwu iri anọ na otu, “a na-atụpụ ọtụtụ mmadụ.” Ndị ahụ a tụpụrụ n’ala mgbe iwu Ụka bịara bụ ndị Seventh-day Adventist nke Laodisia ndị na-adịghị akwadebe onwe ha maka nsogbu ahụ. Ọnụọgụ “puku asaa” na-anọchi anya ndị fọdụrụ n’ime ndị nke Chineke. Chineke gwara Ịlaịja, n’oge nsogbu Ugwu Kamel, nke na-anọchi anya nsogbu iwu Ụka, na e nwere “puku asaa n’Izrel” ndị na-akpọrọ Bealghị ikpere n’ala. Onyeozi Pọl na-ekwu okwu banyere nke a.
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.
Ya mere, Ọ̀ bụ na Chineke ajụla ndị Ya? Ekwela ka ọ bụrụ otú ahụ. N’ihi na mụ onwe m kwa bụ onye Izrel, sitere n’ọmụmụ Abraham, nke ebo Benjamin. Chineke ajụghị ndị Ya ndị Ọ maworị tupu oge eruo. Ùnu amaghị ihe Akwụkwọ Nsọ kwuru banyere Ịlaịja? otú o si arịọ Chineke arịrịọ megide Izrel, na-asị, Onyenwe anyị, ha egbuola ndị amụma Gị, kwatukwara ebe ịchụàjà Gị; ọ bụkwa naanị m ka fọdụrụ, ha na-achọkwa ndụ m. Ma gịnị ka nzaghachi Chineke sịrị ya? Edobeere m onwe m puku mmadụ asaa, ndị na-akpọbeghị ikpere n’ihu oyiyi Bel. N’otu aka ahụ kwa, n’oge a dị ugbu a, e nwekwara ihe fọdụrụ dịka nhọpụta nke amara. Ndị Rom 11:1–5.
The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.
Okwu ndị a, “puku asaa,” na-anọchi anya fọdụrụnụ nke ndị Chineke, ma a ghaghị iburu n’uche ọnọdụ e ji akọwa ha n’ụzọ ihe nnọchianya. Ndị ikom a tụfuru n’ala n’oge ala ọma jijiji nke iwu Ụbọchị Ụka bụ fọdụrụnụ nke ndị Seventh-day Adventist na-ekwesịghị ntụkwasị obi, ndị e jidere n’ebe ahụ na n’oge ahụ site n’aka Babilọn ime mmụọ nke oge a. N’akụkọ amụma nke Izrel oge ochie n’eziokwu nkịtị, mgbe Babilọn bibiri Jerusalem nke ugboro abụọ n’ime ugboro atọ, e nwere fọdụrụnụ nke “puku asaa” nke ndị ikom “dike” “nke ala ahụ” a dọtara n’agha.
And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.
O wee bu Jehoiakin laa Babilọn, na nne eze, na ndị nwunye eze, na ndị isi ya, na ndị dike nke ala ahụ; ndị a ka o duuru n’agha mgbapụ site na Jerusalem laa Babilọn. Ma ndị ikom niile dị ike, ọbụna puku asaa, na ndị omenkà na ndị ọkpụ ígwè puku otu, ha niile ndị siri ike ma kwesị ekwesị maka agha, ọbụna ndị a ka eze Babilọn duuru n’agha mgbapụ laa Babilọn. Eze Babilọn wee mee Matanaya, nwanne nna ya, eze n’ọnọdụ ya, gbanwee aha ya bụrụ Zedekaya. 2 Ndị Eze 24:15–17.
Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!
Mgbe a kwaturuchara ndị dike nke Jerusalem n’ala n’oge ala ọma jijiji nke iwu ụbọchị Sọnde, “ahụhụ nke atọ na-abịa ọsọ ọsọ. Ma mmụọ ozi nke asaa fụrụ opi.” Ahụhụ nke atọ bụ opi nke asaa nke mmụọ ozi nke asaa na-afụ. N’ime “awa” nke “ala ọma jijiji” nke iwu ụbọchị Sọnde—Islam na-akụ!
One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.
Otu n’ime njirimara ndị bụ isi nke Alakụba n’ime ahuhu mbụ na nke abụọ, bụ eziokwu akụkọ ihe mere eme na ụzọ ha si alụ agha dị iche na aghụghọ agha a na-ahụkarị n’akụkọ ihe mere eme n’oge ha mezuru ọrụ amụma ha. Ụzọ ha si alụ agha bụ ịkpọsara ihe mberede na-atụghị anya ya. Okwu ahụ bụ “assassin” sitere n’omume ndị dike agha Alakụba n’oge ahụ nke akụkọ ihe mere eme. Mwakpo ha dị ka nke ndị Kamikaze Japan n’Agha Ụwa nke Abụọ. Ndị dike agha Alakụba tụrụ anya ịnwụ mgbe ha gburu onye ha lekwasịrị anya. N’ihi nke a, otu omume a na-ahụkarị n’etiti ndị agha ahụ bụ ịkwadebe maka ọnwụ site n’ịṅụbiga hashish ókè ka mmanya ya were ha, tupu mwakpo ha, iji nyere aka belata ụjọ ọnwụ. Mgbe ha wakporo ndị ha metụtara, ọ bụ n’ụzọ mberede na nke a na-atụghị anya ya, ma ịdabere ha na hashish iji nweta ọnọdụ uche ha chọrọ, jikọtara ya na mwakpo nzuzo, ghọrọ ntọala mmaliteokwu nke okwu ahụ bụ “assassin,” n’ihi njikọ ya na okwu hashish.
The third woe and the seventh trumpet “cometh quickly.”
Ahụhụ nke atọ na opi nke asaa “na-abịa ọsọ ọsọ.”
Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.
N’otu aka ahụ, n’ụbọchị Ọktoba 22, 1844, onye ozi nke ọgbụgba ndụ ahụ bịara “na mberede” n’ụlọ nsọ Ya. Nwanyị White kọwara “na mberede” nke ọbịbịa onye ozi nke ọgbụgba ndụ ahụ, na-egosi na ọbịbịa Ya bụ “nke a na-atụghị anya ya.” Ya mere, “ọbịbịa” anọ ahụ niile nke mezuru n’ụbọchị Ọktoba 22, 1844 bụ ndị a na-atụghị anya ha ma bụrụkwa ndị bịara na mberede.
“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 Onye Nnukwu Nchụàjà anyị n’Ebe Kachasị Nsọ, maka ime ka ebe nsọ dị ọcha, nke e mere ka a hụ na Daniel 8:14; ọbịbịa nke Ọkpara nke mmadụ n’ihu Onye Ochie nke Ụbọchị, dịka e siri gosi ya na Daniel 7:13; na ọbịbịa nke Onyenweanyị n’ụlọ nsọ Ya, nke Malakaị buru amụma banyere ya, bụ nkọwa banyere otu ihe omume ahụ; a na-anọchikwa nke a anya site n’ọbịbịa nke nwoke a na-alụ ọhụrụ n’alụmdi na nwunye, nke Kraịst kọwara n’ilu banyere ụmụ agbọghọ iri ahụ, nke Matiu 25.” The Great Controversy, 426.
The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.
A na-ekwughachi ilu ahụ banyere ụmụ agbọghọ iri ahụ ruo n’akwụkwọ ozi ọ bụla; ya mere, “ọbịbịa” anọ ahụ niile nke mezuru na Ọktoba 22, 1844, ga-emezukwa ọzọ ruo n’akwụkwọ ozi ọ bụla n’oge ala ọma jijiji ahụ nke bụ iwu ụbọchị Sọnde. Ka Ọ na-akọwa ilu ahụ banyere ụmụ agbọghọ ahụ, Sister White na-agbakwụnye n’ịgba-ama ahụ nke na-akọwapụta ngwangwa na ọdịdị a na-atụghị anya ya nke a na-anọchi anya n’ala ọma jijiji nke iwu ụbọchị Sọnde, nke bụ mmezu zuru okè nke Mkpu Etiti Abalị.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“A na-ekpughe agwa mmadụ n’oge nsogbu. Mgbe olu ahụ siri ike kwusara n’etiti abalị, sị, ‘Lee, nwoke a na-alụ nwanyị abịala; pụtanụ izute ya,’ ụmụ agbọghọ na-amaghị nwoke ahụ ndị na-ehi ụra tetara n’ụra ha, e wee hụ ndị mere nkwadebe maka ihe omume ahụ. E jidere akụkụ abụọ ahụ n’amaghị ama, ma otu dị njikere maka ọnọdụ mberede ahụ, ebe nke ọzọ ka a hụrụ na o nweghị nkwadebe. A na-ekpughe agwa mmadụ site n’ọnọdụ. Ọnọdụ mberede na-eme ka ezi ọdịdị nke agwa pụta ìhè. Ụfọdụ ọdachi mberede a na-atụghị anya ya, ọnwụ onye a hụrụ n’anya, ma ọ bụ nsogbu siri ike, ụfọdụ ọrịa ma ọ bụ ahụhụ a na-atụghị anya ya, ihe ọ bụla nke na-eme ka mkpụrụ obi guzo ihu na ihu n’ihu ọnwụ, ga-eme ka ezi ihe dị n’ime agwa pụta ìhè. A ga-eme ka o doo anya ma e nwere okwukwe ọ bụla n’ezie n’ekwe nkwa ndị dị n’okwu Chineke. A ga-eme ka o doo anya ma amara na-akwado mkpụrụ obi ahụ, ma e nwere mmanụ n’ime ite ahụ ya na oriọna ahụ.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Oge ule na-abịara mmadụ niile. Olee otú anyị si akpa àgwà n’okpuru ule na nnwale nke Chineke? Ìhè oriọna anyị ọ̀ na-anyụ? ka anyị ka na-eme ka ha na-enwu? Anyị ọ̀ dị njikere maka ọnọdụ mberede ọ bụla site na njikọ anyị na Ya bụ́ onye jupụtara n’amara na n’eziokwu? Nwanyị-amaghị nwoke ise ndị amamihe adịghị enwe ike inyefe nwanyị-amaghị nwoke ise ndị nzuzu àgwà ha. Àgwà ga-abụrịrị ihe onye ọ bụla n’ime anyị na-akpụ n’onwe ya.” Review and Herald, October 17, 1895.
At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!
Mgbe ịma jijiji nke iwu Sọnde ahụ rutere, United States akwụsị ịbụ alaeze nke isii n’amụma Bible. Ndị fọdụrụnụ puku asaa nke ndị Adventist Laodisia ndị na-akwadebeghị onwe ha maka nsogbu ahụ, ga-egosipụta agwa e kwadebere maka akara nke anụ ọhịa ahụ. Mgbe ahụ Islam ga-abịa na mberede na n’enweghị atụmanya, n’ihi na “ahụhụ nke atọ na-abịa ọsọ ọsọ” ka “mmụọ ozi nke asaa” na-afụ opi!
The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.
A na-emegharịzi ọbịbịa anọ ahụ niile mezuru n’ụbọchị Ọktoba 22, 1844. Ọbịbịa mbụ ahụ kọwara mmeghe nke ikpe ahụ, n’imezu Daniel isi nke asatọ amaokwu nke iri na anọ. Ọ kwadoro ozi nke mmụọ-ozi mbụ ahụ nke kpọsara na “awa” nke ikpe Ya abịawo. Mmezu ahụ na-anọchite anya “awa” nke ala ọma jijiji ahụ, nke na-amalite na iwu Sọnde, ma bụrụkwa “awa” ahụ mgbe Islam na-eweta “ikpe Ya” n’elu United States n’ihi iwebata iwu Sọnde.
The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.
Onye-ozi nke ọgbụgba-ndụ n’isi nke atọ nke Malakai bịara na mberede n’ụlọ nsọ ahụ Ọ wulitere n’ime afọ iri anọ na isii, site n’afọ 1798 ruo 1844, iji banye n’ọgbụgba-ndụ na ndị “Livai” nke akụkọ ihe mere eme nke ndị Miller. N’oge ala ọma jijiji nke iwu ụbọchị Sọnde, onye-ozi nke ọgbụgba-ndụ na-abịa na mberede iji banye n’ụlọ nsọ nke ọkpụkpụ akọrọ ndị nwụrụ anwụ e mere ka ha dị ndụ ọzọ, iji banye n’ọgbụgba-ndụ na ndị “Livai” nke akụkọ ihe mere eme nke otu narị puku na iri anọ na anọ.
At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”
N’oge ala ọma jijiji nke iwu Sọnde, Nwa nke mmadụ na-abịa n’ihu Nna ya ịnara alaeze, n’imezu Daniel isi nke asaa amaokwu nke iri na atọ, dịka O mere n’October 22, 1844, n’ihi na n’“oge awa” nke ala ọma jijiji ahụ, e nwere “olu n’eluigwe,” ndị na-ekwupụta na “alaeze nile nke ụwa a aghọwo alaeze nke Onyenwe anyị, na nke Kraịst Ya; ọ ga-achịkwa ruo mgbe ebighị ebi ebighị ebi. Ndị okenye iri abụọ na anọ ahụkwa, ndị nọdụrụ n’oche ha n’ihu Chineke, dara n’ihu ha, kpọọkwa Chineke isiala, Na-asị, Anyị na-enye Gị ekele, O Onyenwe Chineke Pụrụ Ime Ihe Niile, Onye dị, Onye dịrị adị, na Onye ga-abịa; n’ihi na I werewo ike ukwu Gị, wee chịa.”
In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”
N’oge ala ọma jijiji, mgbe ikpe Ya bịarutere, ma ndị àmà abụọ ahụ ndị e mere ka ha bilie ọzọ na mbụ site n’okporo ámá ebe e gburu ha guzoro ọtọ. Mgbe ahụ, dị ka agha dị ike, a buliri ha elu gaa n’eluigwe ebe a kwaturu ndị fọdụrụ n’ime puku asaa nke ndị Adventist Laodisia. E kewapụrụ wit amamihe dị na ya na igbo ọka nzuzu n’ebe ahụ ozugbo. Mgbe ahụ Kraịst natara alaeze Ya, opi nke asaa wee daa, nke bụkwa ahụhụ nke atọ, nke na-abịa na mberede na n’atụghị anya ya, mgbe ahụkwa “mba dị iche iche” “were iwe, iwe Gị abịakwutekwala.”
The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.
Iwe iwe nke mba dị iche iche bụ ọrụ amụma nke Alakụba, ọ na-amalitekwa n’oge ala ọma jijiji ahụ ma na-aga n’ihu ruo n’imechi oge nnwale mmadụ na ihe otiti asaa ikpeazụ, ndị a na-egosi site n’okwu ndị a, “iwe gị abịawo.” N’etiti iwu ụbọchị Sọnde dị na United States na imechi oge nnwale, ebe a na-egosipụta iwe Chineke n’ihe otiti asaa ikpeazụ—ahụhụ nke atọ, ihe nnọchianya nke Alakụba; opi nke asaa, ihe nnọchianya nke Alakụba; na iwe iwe nke mba dị iche iche, ihe nnọchianya nke Alakụba; na-enye ndị àmà ihe nnọchianya atọ na ozi nke Mkpu Etiti Abalị bụ mmezu nke ọbịbịa Alakụba n’oge iwu ụbọchị Sọnde.
As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.
Dịka ọ dịkwa na ngagharị Millerite na mbido, ozi Mkpu Etiti Abalị bụ mmezi nke amụma dara ada. N’akụkọ ihe mere eme nke ndị Millerite, ọ bụ ọdịda nke ihe omume ahụ e buru amụma na ọ ga-eme. N’akụkọ ihe mere eme Millerite na mbido, ndị Filadelfia wepụtara amụma ha dara ada, n’ihi na Chineke jidere aka Ya n’elu njehie dị na chaatị 1843.
In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.
N’ime mmegharị Laodisia na njedebe nke Future for America, Chineke ejidebeghị aka Ya n’elu njehie ahụ. Ọ bụ aka mmadụ kpuchiri eziokwu ahụ na a gaghịzi eji oge arụ ọrụ n’ọrụ amụma. Aka mmadụ na-anọchi anya ọrụ mmadụ.
In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.
N’ime ngagharị ikpeazụ nke puku narị otu na iri anọ na anọ ahụ, njehie nke itinye oge n’ọrụ bụ mmehie, n’ihi na e kwesịghịzi iji itinye oge amụma n’ọrụ. E gosipụtara itinye oge n’ọrụ nke mmehie a n’ụdị site n’aka Mosis, mgbe ọ leghaara iwu Chineke anya ka o bie nwa ya ugwu, e gosipụtakwa ya n’ụdị site n’aka Uza, mgbe ọ leghaara iwu Chineke anya na ọ bụ naanị ndị nchụàjà nwere ike ijide igbe ọgbụgba ndụ ahụ aka. Ọ bụghị uche Onyenwe anyị ka omume ndị ahụ nke mmehie, ma ọ bụkwa ịghara ime ihe ndị ahụ, bụrụ ihe ndị Chineke ga-emezu site n’aka ndị Ya. Mmehie nwere naanị otu nkọwa, ọ bụkwa imebi iwu. Mosis mebiri iwu Chineke banyere ibi ugwu, Uza mebiri iwu Chineke banyere ebe nsọ, ngagharị a kwa mebiri iwu amụma nke Chineke. E mere Izrel oge ochie ndị e nyere idobe iwu Chineke, e mekwara ngagharị Advent n’mbido ya na n’ọgwụgwụ ya ndị e nyere idobe eziokwu amụma nke Chineke.
In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.
N’ihe nhụjuanya ya, Zipọra mere ngwa ngwa ọrụ ibi nwa ha ugwu n’onwe ya, si otu a nọchite anya nchegharị ahụ ndị niile sonyere n’ime mmegharị a kwesịrị igosipụta ozugbo n’ihi mmehie nke enweghị ime ihe n’ikwe ka itinye oge sonyere na ozi ahụ. Devid kwa na-egosikwa nchegharị siri ike n’ihi omume Uza. Ka mmegharị ahụ kwuo na itinye oge n’amụma nke July 18, 2020 bụ n’ụzọ ọ bụla ihe ziri ezi, na n’ụzọ ụfọdụ na ọ bụ uche Chineke, bụ ikwu na Mozis na Zipọra adịghị n’ezie mkpa ịkwado iwu Chineke ndị doro anya, nakwa na Chineke echeghị n’ezie ma Uza metụrụ igbe ọgbụgba ndụ aka. July 18, 2020 bụ amụma ụgha, ma ihe ahụ bụ ụgha n’ime ya bụ akụkụ nke oge ahụ.
These truths will be explored further in the next article.
A ga-enyocha eziokwu ndị a n’isiokwu na-esonụ.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Onyenwe anyị egosila m na ozi nke mmụọ-ozi nke atọ ga-apụ, ma kwusaa ya nye ụmụ Chineke ndị gbasasịrị agbasa, nakwa na a gaghị eyikwasị ya n’oge; n’ihi na oge agaghị abụkwa ule ọzọ. Ahụrụ m na ụfọdụ na-enweta mkpali ụgha nke sitere n’ịkwusa oge; na ozi mmụọ-ozi nke atọ siri ike karịa ihe oge pụrụ ịbụ. Ahụrụ m na ozi a pụrụ iguzo n’elu ntọala nke ya, nakwa na ọ dịghị mkpa ka oge mee ka ọ sie ike, nakwa na ọ ga-aga n’ike dị ukwuu, mee ọrụ ya, a ga-emekwa ka ọ dị mkpirikpi n’ezi omume.” Experience and Views, 48.