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# The Book of Daniel - Number One-Hundred and Two

Akwụkwọ Daniel - Nọmba Otu Narị na Abụọ

The Triple Application of the Messenger: Unveiling Prophetic Dynamics

Ngwa Atọ nke Onye-Ozi ahụ: Ikpughe Ụzọ Amụma Si Arụ Ọrụ

Author

Jeff Pippenger

Published

February 29, 2024

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The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.

Ngwaọrụ ugboro atọ nke Ịlaịja metụtara ozi ahụ, onye ozi ahụ, na mmegharị ahụ n’ime oge ikpe mmezu nke Chineke, nke na-amalite na iwu Sọnde na United States ma na-aga n’ihu ruo n’imechi oge amara. Ikpe mmezu ahụ na-arị elu site n’oge ebe ikpe Chineke ejikọrọ na ebere ruo n’oge a na-awụsa ikpe Ya n’enweghị ebere n’ihe otiti asaa ikpeazụ ahụ.

The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.

Ngwa ugboro atọ nke onye-ozi ahụ nke na-akwadebe ụzọ maka Onye-Ozi nke Ọgbụgba-ndụ metụtara ozi ahụ, onye-ozi ahụ, na ngagharị ahụ n’oge mmechi nke ikpe nchọpụta Chineke, nke na-akọwapụta oge a na-akara akara nke puku narị otu na iri anọ na anọ. Oge ahụ na-akwụsị n’iwu Sunday na-abịa n’oge na-adịghị anya na United States, nke bụ mgbe ikpe mmezu Chineke na-amalite.

John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.

Jọn Baptist kwadoro ụzọ nye Kraịst, Onye Ozi nke Ọgbụgba-ndụ ahụ, ka O wee mee ka ọgbụgba-ndụ ahụ guzosie ike n’ime mmezu nke Daniel isi nke itoolu, amaokwu nke iri abụọ na asaa. N’ime ime nke a, o kwadokwaara Kraịst ụzọ ka O wee bịaruo ụlọ nsọ Ya na mberede ma sachapụ ụmụ Levi, nke O mere na mbido na na njedebe nke ozi Ya nke afọ atọ na ọkara. Nsacha nke ụlọ nsọ nkịtị ahụ bụ ihe nnọchianya nke ọrụ Ya nke isacha ụlọ nsọ nke mkpụrụ obi nke ndị ahụ a na-anọchi anya ha dịka ụmụ Levi.

His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.

Ọrụ nkịtị Ya nke ime ka ụlọ nsọ dị ọcha bụ mmezu nke amụma, ma mgbe O mezuru ọrụ ahụ na Jọn isi nke abụọ, amaokwu nke iri na atọ ruo iri abụọ na abụọ, Mmụọ Nsọ duuru ndị na-eso ụzọ Ya icheta akụkụ Akwụkwọ Nsọ sitere n’Agba Ochie nke bụ akụkụ nke ọrụ Ya nke ime ka ndị na-eso ụzọ ahụ dị ọcha na ikpochapụ ha, n’ime mmezu nke Malakai atọ.

In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.

N’akụkụ Akwụkwọ Jọn ahụ, Kraịst mere ka a mata na mgbe a ga-ebibi ụlọ nsọ nke ahụ Ya, Ọ ga-ebili ya n’ime ụbọchị atọ. Mkparịta ụka ahụ na ndị Juu ndị na-ekwugharị okwu gbakwụnyere na imegharị ụlọ nsọ nkịtị ahụ Herọd rụrụ, nke e mechakwara n’afọ ahụ kpọmkwem, were afọ iri anọ na isii. Jizọs nọ na-eme ka ndị na-eso ụzọ Ya dị ọcha site n’ọmụmaatụ nke otu n’ime iwu ndị metụtara okwu amụma ahụ Jizọs debere n’ime Okwu Ya, site n’ọrụ ndị mmụọ ozi, Mmụọ Nsọ, na ndị amụma.

He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.

O nyere ihe atụ amụma na nke nkịtị na-anọchi anya nke mmụọ. O debere mkpịsị-igodo amụma nke ọnụọgụ “iri anọ na isii,” dịka akara nke ụlọ nsọ. “Iri anọ na isii” bụ ọnụ ọgụgụ ụbọchị Mozis nọrọ n’ugwu ahụ na-anata ntụziaka maka ụlọ nsọ ahụ. “Iri anọ na isii,” bụ ọnụ ọgụgụ chromosome ndị mejupụtara ụlọ nsọ mmadụ. “Iri anọ na isii” bụ ọnụ ọgụgụ afọ (1798 ruo 1844) e mezuru n’ịweghachi ụlọ nsọ nke mmụọ nke ndị ọgọ mmụọ zọpịara n’ala, papalizim wee mesịa mee otu a.

The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.

Nchụpụ nsọ abụọ ahụ nke ụlọ nsọ gụnyere ihe nnọchianya na ụbọchị atọ hà ka afọ iri anọ na isii. Ọ gụnyekwara ụkpụrụ ahụ na nke nkịtị na-anọchi anya nke mmụọ. Ọ nọchiri anya ma mmezu ma amụma nke amụma. Nsọchi abụọ ahụ na-anọchi anya eziokwu nke otu òtù na-aghọtahie, ma e kpughere ya òtù ọzọ.

The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.

Ịsacha ụlọ nsọ abụọ ahụ na-akọwapụta oge nke a mebiri emebi ụka Chineke ruo n’ókè nke na ọ bụ “ọgbọ agụ tara agụ na-akwa iko,” ndị na-achọ ihe ịrịba ama, mgbe a na-akọwara ha ihe ịrịba ama ahụ kpọmkwem, n’ihi na naanị ihe ịrịba ama a ga-enye bụ ihe ịrịba ama nke mbibi nke ụlọ nsọ ahụ nke a ga-ebuli n’ime ụbọchị atọ.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.

> Unu ọgbọ agwọ, kedu ka unu, ebe unu bụ ndị ọjọọ, pụrụ isi kwuo ihe ọma? n’ihi na ọ bụ site n’ụba nke obi ka ọnụ na-ekwu okwu.... Mgbe ahụ ụfọdụ n’ime ndị odeakwụkwọ na ndị Farisii zara ya, sị, Onye Ozizi, anyị ga-achọ ịhụ ihe ịrịba ama sitere n’aka gị. Ma ọ zara, sị ha, Ọgbọ ọjọọ na nke na-akwa iko na-achọ ihe ịrịba ama; ma a gaghị enye ya ihe ịrịba ama ọ bụla, ma e wezụga ihe ịrịba ama nke Jona onye amụma: N’ihi na dịka Jona nọ ụbọchị atọ na abalị atọ n’afọ nnukwu azụ; otu a ka Nwa nke mmadụ ga-adị ụbọchị atọ na abalị atọ n’ime obi ụwa. Matiu 12:34, 38–40.

All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.

A na-anọchi anya ihe omimi amụma ndị a niile n’ime mmezu atọ ahụ dum nke Onye-Ozi nke Ọgbụgba-ndụ ahụ ji bịakwute ụlọ nsọ Ya na mberede, dịka O mere na Jọn isi nke abụọ.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> Ememme Ngabiga ndị Juu adịkwala nso, Jisọs wee rigo Jerusalem. Ọ hụrụ n’ụlọ nsọ ndị na-ere ehi na atụrụ na nduru, na ndị na-agbanwe ego ka ha nọ ọdụ. Mgbe o mere ụtarị site n’obere eriri, ọ chụpụrụ ha niile n’ụlọ nsọ, tinyere atụrụ na ehi; ọ kpọsakwara ego ndị na-agbanwe ego, tụgharịa tebụl ha. O wee sị ndị na-ere nduru, Wepụnụ ihe ndị a n’ebe a; unu emela ụlọ Nna m ụlọ ahia. Ndị na-eso ụzọ ya wee cheta na e dere, Anụrị ụlọ gị eriwọla m. Ndị Juu wee zaa sị ya, Olee ihe ịrịba ama ị na-egosi anyị, ebe ị na-eme ihe ndị a? Jisọs zara sị ha, Kwatuonu ụlọ nsọ a, n’ime ụbọchị atọ aga m ewulite ya ọzọ. Ndị Juu wee sị, Afọ iri anọ na isii ka e ji wuo ụlọ nsọ a, ị ga-ewulitekwa ya n’ime ụbọchị atọ? Ma ọ na-ekwu maka ụlọ nsọ nke ahụ ya. Ya mere, mgbe o si n’ọnwụ bilie, ndị na-eso ụzọ ya chetara na ọ gwara ha nke a; ha wee kwere Akwụkwọ Nsọ na okwu ahụ Jisọs kwuru. Jọn 2:13–22.

The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.

Onye-ozi nke Ọgbụgba-ndụ ahụ ga-eme ka ụmụ ndị Livaị dị ọcha, ma sachapụkwa ha dịka “ọlaọcha,” nke na-anọchi anya Okwu Chineke, na “ọlaedo,” nke na-anọchi anya okwukwe. Onye-ozi nke Ọgbụgba-ndụ ahụ ga-eme ka ndị na-eso ụzọ Ya dị ọcha site n’ịba ụba “okwukwe” ha n’ime “okwu” amụma Ya. E mere okwu amụma ahụ ka o mee ka mmadụ dị ọcha, ma ka o sachapụkwa. Okwu amụma Ya na-anọchi anya ule mgbe niile, ọ bụkwa site n’Okwu amụma Ya ka a na-asachapụ ụmụ ndị Livaị n’oge ahụ mgbe Ọ bịara n’ụlọ nsọ Ya na mberede.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Onye ihe-efe ya dị n’aka Ya, Ọ ga-asachapụkwa ebe a na-azọ ọka Ya nke ọma, chịkọtakwa ọka wit Ya n’ọba.’ Matiu 3:12. Nke a bụ otu n’ime oge ndị ahụ nke nsacha. Site n’okwu nile nke eziokwu, a nọ na-ekewapụ afụfụ ahụ n’ọka wit. N’ihi na ha juputara nke ukwuu n’ịbụ ndị efu na ndị na-agụ onwe ha ezi omume ka ha nata ịdọ aka ná ntị, ma na-ahụkwa ụwa n’anya nke ukwuu ka ha nabata ndụ ịdị umeala n’obi, ọtụtụ si n’ebe Jisọs nọ pụọ. Ọtụtụ ka na-eme otu ihe ahụ taa. A na-anwale mkpụrụ obi taa dịka e siri nwalee ndị ahụ na-eso ụzọ n’ụlọ nzukọ dị na Kapanọm. Mgbe e wetara eziokwu n’ụlọ obi, ha na-ahụ na ndụ ha adịghị n’usoro uche Chineke. Ha na-ahụ mkpa ọ dị ka a gbanwee ha kpamkpam; ma ha adịghị njikere iburu ọrụ ahụ nke ịjụ onwe onye. Ya mere, ha na-ewe iwe mgbe a chọpụtara mmehie ha. Ha na-apụ n’ihu, were iwe n’obi, dịka ndị na-eso ụzọ ahụ hapụrụ Jisọs, na-atamu ntamu, sị, ‘Okwu a siri ike; ònye pụrụ ịnụ ya?’” The Desire of Ages, 392.

Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.

Mkpụrụ-obi ndị ahụ “a nwara” n’ime “ụlọ nzukọ dị na Kapanọm,” jụrụ ịghọta na mgbe Kraịst gwara ha na ha ga-eri anụ-ahu Ya ma ṅụọ ọbara Ya, na Ọ na-eji ahụ-ahu Ya nkịtị egosi eziokwu nke mmụọ. Ọ bụ otu ihe nnọchianya amụma ahụ ka O mere banyere ụlọ nsọ ahụ n’ime Jọn isi nke abụọ. Mgbe a matara ụkpụrụ ahụ na nke nkịtị na-ebute ụzọ ma na-anọchi anya nke mmụọ dị ka “okwu siri ike” nke ha achọghị “ịnụ,” ha tụgharịrị gawa, ha esoghịkwa Ya ọzọ ruo mgbe ebighị ebi. Nke ahụ mere n’ime Jọn isi nke isii, amaokwu nke iri isii na isii (666), nke na-anọchi anya iwu Sọnde na-abịa n’oge na-adịghị anya, nke Ọktoba 22, 1844 bụ onyinyo-ya, nke n’aka nke ya obe Kalvari bụkwa onyinyo-ya.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Site n’oge ahụ ọtụtụ n’ime ndị na-eso ụzọ ya laghachiri azụ, ha agakwaghịkwa soro ya jee ije ọzọ. Jọn 6:66.

In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.

N’isi nke abụọ nke Jọn, Mmụọ Nsọ edugawo uche nke ndị na-eso ụzọ ahụ ka ha “cheta” amụma ahụ nke na-akọwa ịnụ ọkụ n’obi Chineke, ma okwu ahụ bụ “nwere ịnụ ọkụ n’obi” bụkwa otu okwu ahụ dị ka “ekworo” ma n’asụsụ Hibru ma n’asụsụ Grik.

> For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.

> N’ihi na ịnụ ọkụ n’obi m nwere n’ụlọ gị eripịawo m; nkọcha nile nke ndị na-akọcha gị adakwasịwokwa m. Abụ Ọma 69:9.

God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.

Anụrị Chineke, nke bụ ekworo Ya, na-anọchite anya akụkụ nke agwa Chineke dịka Chineke na-ekwo ekworo, onye ekworo Ya na-egosipụta n’elu ọgbọ nke atọ na nke anọ n’ebe ndị kpọrọ Ya asị nọ. N’Isi nke abụọ nke Jọn, Mmụọ Nsọ na-edobe nke a n’ọnọdụ ya, na nsacha nke Onye-Ozi nke Ọgbụgba-ndụ mezuru na-eme n’ọgbọ nke anọ na nke ikpeazụ, ọ bụ ezie na e nwere mgbe niile ụfọdụ n’ime ọgbọ nke atọ ka na-eguzo mgbe iko nke ọgbọ ikpeazụ ahụ juputara. Ọgbọ ahụ bụ ọgbọ iko na-akwa, nke bụkwa ọgbọ nke ụmụ ajụala.

Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.

Mosis nọchiri anya ọgbọ nke anọ, ọ bụkwa n’oge ahụ ka Mosis, n’ime ụbọchị iri anọ na isii, natara ntụziaka banyere iwulite ụlọ nsọ ahụ. N’ụbọchị ndị ahụ ka ọ natara iwu ahụ, nke n’iwu nke abụọ na-egosi na ekworo Chineke na-apụta ìhè n’ọgbọ nke atọ na nke anọ.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> O wee sị Abram, Mara nke ọma na mkpụrụ gị ga-abụ ọbịa n’ala na-abụghị nke ha, ha ga-ejere ndị bi n’ebe ahụ ozi; ndị ahụ ga-emekwapụtakwa ha ahụhụ afọ narị anọ; Ma mba ahụkwa, nke ha ga-ejere ozi, ka M ga-ekpe ikpe: emesịa ha ga-apụ n’ebe ahụ jiri nnukwu akụ pụta. Ma gị onwe gị ga-alakwuru ndị nna gị na udo; a ga-eli gị n’oge agadi ọma. Ma n’ọgbọ nke anọ ha ga-alọghachi ọzọ n’ebe a: n’ihi na ajọ omume nke ndị Amọra erubeghị oke. Jenesis 15:13–16.

In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.

N’ọgbọ ikpeazụ nke Izrel oge ochie, e wuru ụlọ nsọ nke ụka Ndị Kraịst, nke Pita kpọrọ “ụlọ ime mmụọ.” N’ime akụkọ ihe mere eme ahụ, Chineke gosipụtara ekworo Ya ugboro abụọ mgbe, n’ịnụ ọkụ n’obi Ya, Ọ sachara ụlọ nsọ ahụ. N’afọ 1844 Chineke ewelitela ụlọ nsọ ime mmụọ nke ndị Millerite, ma ọzọkwa Ọ gafere ndị mbụ ahụ a họpụtara. N’ime akụkọ ihe mere eme ahụ, Onye-ozi nke Ọgbụgba-ndụ bịara na mberede n’ụbọchị Ọktoba 22, 1844.

His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.

E doziri ọbịbịa ya site n’ozi William Miller. Ka ndị Protestant na ndị Millerite na-eru nso n’Ọktoba 22, 1844, a nwalere òtù mmadụ abụọ. Nnwale nke ndị Protestant bịara n’oge ọgwụgwụ ahụ mgbe mmalite nke mmụọ ozi mbụ bịarutere n’afọ 1798. Mgbe e mere ozi ahụ, nke gaara “mee ka ụmụ Levi dị ọcha ma sachapụkwa ha,” ka ọ bụrụ nke e guzobere n’usoro n’afọ 1831, nnwale nke ndị Protestant malitere mgbe e nyere ozi nke mmụọ ozi mbụ ike n’Ọgọst 11, 1840. N’Eprel 19, 1844, ndị Protestant dara n’nnwale ahụ, wee bụrụ ụmụnwaanyị Babulọn.

The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.

Mgbe ahụ, mmụọ ozi nke abụọ bịara, e mesịa nwalee okwukwe ndị Millerite, wee mezue ịsachapụ na ikpochapụ. Mgbe e nyere ozi nke mmụọ ozi nke abụọ ike n’ọgbakọ ogige Exeter, site n’ụbọchị iri na abụọ ruo n’ụbọchị iri na asaa nke Ọgọst, e mezuru nnwale nke nkewapụ ndị Millerite n’etiti ndị amamihe na ndị nzuzu n’ime ndị Millerite.

The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.

Ihe dị iche n’etiti ndị amamihe na ndị nzuzu bụ mmanụ, nke bụ ozi amụma nke Mkpu Etiti Abalị. Mgbe mmụọ-ozi nke atọ bịarutere n’ụbọchị Ọktoba 22, 1844, e wulitela ụlọ nsọ ahụ (n’ime afọ iri anọ na isii). N’oge ahụ Onye-Ozi nke Ọgbụgba-ndụ bịara na mberede n’ụlọ nsọ Ya.

> “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 Kraịst dị ka Onye Nnukwu Nchụàjà anyị n’Ebe Kachasị Nsọ, maka ime ka ebe nsọ ahụ dị ọcha, dịka e gosiri na Daniel 8:14; ọbịbịa Nwa nke mmadụ n’ihu Onye Ochie nke Ụbọchị, dịka e si kọwaa ya na Daniel 7:13; na ọbịbịa Onyenwe anyị n’ụlọ nsọ Ya, dịka Malakaị buru amụma ya, bụ nkọwa banyere otu ihe omume ahụ; ma a na-anọchikwa nke a anya site n’ọbịbịa nke nwoke a na-alụ ọhụrụ n’oriri agbamakwụkwọ, nke Kraịst kọwara n’ilu banyere ụmụ agbọghọ iri ahụ, nke Matthew 25.” The Great Controversy, 426.

It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.

Ọ bụ mgbe ahụ ka Onye-Ozi nke Ọgbụgba-ndụ ahụ malitere ọrụ Ya nke ime ka ndị na-eso ụzọ Millerite dị ọcha na nke ịsachasị ha, ndị a kọwara na Malakaị isi nke atọ dịka ụmụ Levi.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> “Ọtụtụ ndị gara izute Nwoke Nwanyị n’okpuru ozi nke mmụọ-ozi mbụ na nke abụọ, jụrụ nke atọ ahụ, bụ ozi ikpeazụ nke nnwale a ga-enye ụwa, a ga-ewerekwa ọnọdụ yiri nke a mgbe a ga-eme oku ikpeazụ ahụ.

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> “A ga-eji nlezianya mụọ nkọwa ọ bụla nke ilu a. A na-anọchi anyị anya ma site n’aka ụmụ agbọghọ amamihe ma ọ bụ site n’aka ụmụ agbọghọ nzuzu.” Review and Herald, October 31, 1899.

When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?

Mgbe e nyere ozi nke mmụọ-ozi mbụ ike n’ụbọchị Ọgọst 11, 1840, ìgwè mmadụ buru ibu sonyeere n’òtù Millerite. Mgbe ahụ, n’ụbọchị Eprel 19, 1844, otu nnukwu ìgwè hapụrụ òtù ahụ. N’ụbọchị Ọktoba 22, 1844, echiche ọdịnala bụ na e nwere ihe dị ka mkpụrụ-obi iri ise ndị jiri okwukwe bata n’Ebe Kachasị Nsọ. Ọ bụrụ na a na-atụ anya na ọnụ ọgụgụ ahụ bụ ihe dị ka mkpụrụ-obi iri ise ndị soro ìhè nke mmụọ-ozi nke atọ na mbụ, gịnị ka ọ pụtara mgbe a na-agwa anyị na “ọtụtụ” ndị nabatara ozi nke mmụọ-ozi mbụ na nke abụọ, “jụrụ nke atọ, ozi ikpeazụ nke nnwale”?

The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.

Onye-Ozi nke Ọgbụgba-ndụ ahụ bịara na mberede n’ụlọ nsọ Ya ma meghee ìhè nke ebe nsọ ahụ n’eluigwe na ozi nke mmụọ-ozi nke atọ nye mmadụ iri ise ahụ bụ ndị soro gaa n’ime ahụmahụ nke mmụọ-ozi nke atọ, ma na mbido a chụsasịrị ha. Mmechuihu ha n’oge ahụ karịrị mmechuihu mbụ, ọ bụ ezie na Nwanyị White mere ka anyị mara na mmechuihu ha erughị nke ndị na-eso ụzọ ahụ mgbe obe gasịrị.

In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.

N’ime akụkọ ihe mere eme abụọ ahụ yiri ibe ha, Kraịst meghere Okwu amụma Ya nye ndị ahụ nwere nkụda mmụọ, ma ka ọ na-erule afọ 1850, Sister White na-ekwu na e gosiri ya na n’oge ahụ Onyenwe anyị na-agbatịkwa aka Ya ọzọ iji kpọkọta ndị Ya.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> “Na Septemba 23, [1850] Onye-nwe-anyị gosiri m na o setịpụwo aka ya nke ugboro abụọ iji weghachite ndị fọdụrụnụ nke ndị ya, nakwa na a ghaghị ime mgbalị ugboro abụọ n’oge nchịkọta a. N’oge nkesa, e tiri Izrel ihe, dọwakwa ya; ma ugbu a n’oge nchịkọta, Chineke ga-agwọ ma kee mmerụ ndị ya ákwà. N’oge nkesa, mgbalị ndị e mere iji gbasaa eziokwu nwere naanị ntakịrị mmetụta, mezuokwa naanị ntakịrị ma ọ bụ ihe fọrọ nke nta ka ọ bụrụ ihe efu; ma n’oge nchịkọta, mgbe Chineke esetịpụla aka ya ịchịkọta ndị ya, mgbalị a ga-eme iji gbasaa eziokwu ga-enwe mmetụta e zubere ha inwe. Ndị nile kwesịrị ịdị n’otu ma bụrụ ndị ọkụ n’obi n’ọrụ ahụ. Ahụrụ m na ọ bụ ihe ihere ka onye ọ bụla na-ekwu maka oge nkesa dị ka ihe atụ ga-achịkwa anyị ugbu a n’oge nchịkọta; n’ihi na ọ bụrụ na Chineke emeghị karịa maka anyị ugbu a karịa ka o mere mgbe ahụ, a gaghị achịkọta Izrel ma ọlị. Ọ dịkwa mkpa ka e bipụta eziokwu ahụ n’akwụkwọ akụkọ, dịka e si ekwusa ya.” Review and Herald, November 1, 1850.

At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.

N’obe obe ka ndị na-eso ụzọ Ya gbasasịrị, ma n’akụkọ ahụ, ụbọchị atọ ka e mesịrị, Ọ malitere ịkpọkọtakọta ndị na-eso ụzọ Ya ndị gbasasịrị. Ihe dị ka afọ atọ mgbe njedebe nke 1844 gasịrị, Kraịst malitere ịkpọkọtakọta ìgwè atụrụ Ya ndị gbasasịrị. N’akụkọ ahụ, Ọ duru ndị Ya ka ha malite ọrụ mbipụta ma bipụta nke abụọ n’ime tebụl abụọ Habakkuk, nke e mere na njedebe nke 1850, ma mgbe ahụ amalitekwara ịtụ ya n’ahịa n’akwụkwọ Review and Herald, na Jenụwarị nke 1851.

The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.

Chaatị 1843 bụlaara nnọchite anya anụ ahụ nke ozi ahụ nke sachara ụlọ nsọ ahụ e wuru n’akụkọ ihe mere eme nke ozi ndị mmụọ ozi mbụ na nke abụọ. Mgbe mmụọ ozi nke atọ bịarutere, Chineke bu n’uche imecha ọrụ Ya ma kpọrọ ndị Ya laa n’ụlọ, ma ha nupụrụ isi dịka Izrel ochie mere, e wee kenye ma Izrel ochie ma nke oge a ịwagharị n’ọzara. Ọ bụrụ na ndị Adventist ahụ bụ ndị nabatara ìhè nke mmụọ ozi nke atọ na mbụ gara n’ihu n’okwukwe, na-eburu nnọchite anya anụ ahụ nke ozi ha, nke bụ chaatị 1850, ha gaara ebubata ọbịbịa nke ugboro abụọ nke Jizọs ma laa n’ụlọ. Ma e debere ha ka ha meegharị akụkọ Jọshụa na Keleb, na ndị nledo iri ahụ na-ekwesịghị ntụkwasị obi.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Ọ bụrụ na ndị Adventist, mgbe nnukwu ndakpọ olileanya nke 1844 gasịrị, jidesiri okwukwe ha ike ma soro ọnụ n’ịga n’ihu n’idu ndu nke Chukwu meghere, na-anata ozi nke mmụọ ozi nke atọ ma na-ekwusakwa ya n’ụwa n’ike nke Mmụọ Nsọ, ha ga-ahụla nzọpụta nke Chukwu; Onyenwe anyị gaara arụ ọrụ n’ụzọ dị ike site n’mbọ ha, a gaara arụcha ọrụ ahụ, ma Kraịst gaara abịaworị ugbu a ịnabata ndị Ya ka ha nweta ụgwọ ọrụ ha. Ma n’oge ahụ nke obi abụọ na ejighị n’aka nke sochiri ndakpọ olileanya ahụ, ọtụtụ n’ime ndị kwere ekwe n’ihe gbasara ọbịbịa nke Kraịst hapụrụ okwukwe ha.... N’ụzọ dị otu a ka e siri gbochie ọrụ ahụ, ma hapụ ụwa n’ọchịchịrị. Ọ bụrụ na ahụ dum nke ndị Adventist ejikọtawo ọnụ n’iwu nile nke Chukwu na okwukwe nke Jisọs, lee ka akụkọ ihe mere eme anyị gaara esi bụrụ nnọọ iche!” Evangelism, 695.

John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.

Jọn Onye Na-eme Baptizim na William Miller kwadoro ụzọ ka Kraịst wee bịata na mberede ma sachapụ otu ndị ga-eburu ozi nzọpụta, n’okpuru ike nke Mmụọ Nsọ, ruo ụwa dum. Ndị na-eso ụzọ Kraịst mezuru ọrụ e nyere ha, ma mmalite nke Adventizim emeghị ya. Ka ọ na-erule 1856 ha adabaworị n’ọnọdụ Laodisia, jụ ìhè dị elu nke “oge asaa,” ma n’afọ 1863 malite usoro nnupụisi na-abawanye ike ruo n’iwu Sọnde na-abịa ngwa ngwa. E gosipụtara nnupụisi nke 1863 n’ụdị nnupụisi nke ndị nledo iri ahụ. N’ọgwụgwụ afọ iri anọ nke ịwagharị n’ọzara, e weghachiri Izrel oge ochie n’otu ule ahụ ọzọ, si otú a na-enye ihe atụ banyere iweta Izrel nke oge a azụ n’ule mbụ ahụ.

The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.

Nnupụisi nke ndị nledo iri ahụ na Kadesh, e megharịrị ya ọzọ na Kadesh afọ iri anọ ka e mesịrị. Nnupụisi nke ndị nledo iri ahụ nke butere afọ iri anọ nke ịwagharị n’ọzara, nke na-anọchi anya nnupụisi nke 1863, mgbe Izrel nke oge a wetara ịwagharị nke ha n’ọzara Laodisia. Ná ngwụcha afọ iri anọ ahụ, a kpọlitere Izrel oge ochie ọzọ na Kadesh, si otu a na-egosi na ule ahụ nke sachapụrụ Adventizim Millerait n’oge nnupụisi nke 1863, ga-emegharị ọzọ mgbe Onye-Ozi nke Ọgbụgba-ndụ ahụ ga-abịa ọzọ na mberede n’ụlọ nsọ Ya ọzọ.

We will continue this study in the next article.

Anyi ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esote.

> “In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.

> “N’imeri Gilead na Bashan e meriri, e nwere ọtụtụ ndị chetara ihe ndị mere nke, ihe fọrọ nke nta ka ọ bụrụ afọ iri anọ tupu ahụ, n’Kadesh, kpatara ka a maa Izrel ikpe ịgagharị ogologo oge n’ọzara. Ha hụrụ na akụkọ ndị nledo ahụ banyere Ala Nkwa ahụ ziri ezi n’ọtụtụ akụkụ. Obodo ndị ahụ nwere mgbidi, dịkwa ukwu nke ukwuu, ndị dike kwa bi n’ime ha; ma e jiri ha tụnyere ha, ndị Hibru bụ nanị ndị nta nke ukwuu. Ma ha pụrụ ịhụ ugbu a na njehie na-egbu egbu nke ndị nna ha bụ na ha atụkwasịghị ike Chineke obi. Naanị nke a bụ ihe gbochiri ha ịbanye ozugbo n’ala ahụ ọma.”

> “When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.

> “Mgbe ha nọ na mbụ na-akwadebe ịbanye n’ala Kenan, ihe omume ahụ nwere ihe isi ike dị nnọọ nta karịa ugbu a. Chineke ekwela ndị Ya nkwa na, ọ bụrụ na ha gee olu Ya ntị, Ọ ga-aga n’ihu ha ma lụọrọ ha ọgụ; Ọ ga-ezigakwa ebu ka ha chụpụ ndị bi n’ala ahụ. A kpalibeghịkwa ụjọ nke mba ndị ahụ n’ozuzu ya, e mekwara obere nkwadebe iguzogide ọganihu ha. Ma mgbe Onye-nwe-anyị ugbu a nyere Izrel iwu ka ha gaa n’ihu, ha aghaghị ibuso ndị iro dị njikere ma dị ike agha, ha aghaghịkwa ịlụso nnukwu agha ndị a zụrụ nke ọma ọgụ, ndị nọworo na-akwadebe iguzogide mbịarute ha.

> “In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.

> “N’asọmpi ha megide Og na Saịhọn, e wetara ndị ahụ n’otu nnwale ahụ n’okpuru ya ka ndị nna ha dara n’ụzọ pụtara ìhè. Ma ule ahụ dị ugbu a nnọọ njọ karịa mgbe Chineke nyere Izrel iwu ka ha gaa n’ihu. Ihe isi ike ndị dị n’ụzọ ha abaala ụba nke ukwuu kemgbe ha jụrụ ịga n’ihu mgbe a gwara ha ka ha mee ya n’aha Onyenwe anyị. Otu a ka Chineke ka na-anwale ndị Ya. Ma ọ bụrụ na ha ada n’ịnagide ule ahụ, Ọ na-ewetara ha ọzọ n’otu ebe ahụ, ma n’oge nke abụọ ule ahụ ga-abịaru ha nso karịa, bụrụkwa nke siri ike karịa nke gara aga. Nke a na-aga n’ihu ruo mgbe ha ga-anagide nnwale ahụ, ma ọ bụ, ọ bụrụ na ha ka na-enupụ isi, Chineke na-anapụ ha ìhè Ya ma hapụ ha n’ọchịchịrị.” Patriarchs and Prophets, 436, 437.

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