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# Laodicea - Number Two

Laodisia - Nọmba Abụọ

The Protestant Horn

Mpi Ọka Protestant

Author

Jeff Pippenger

Published

August 27, 2023

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It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Ọ dị mkpa n’ịghọta ozi a na-emeghe akara ya n’akwụkwọ Mkpughe, ịmata mgbọrọgwụ, mmepe, na mkpa Ndozigharị Protestant. Akara atọ bụ isi n’ime akụkọ ihe mere eme nke Ndozigharị ahụ na-elekwasị anya n’Akwụkwọ Nsọ, na usoro ziri ezi a ga-eji n’ịmụ Akwụkwọ Nsọ, nakwa na ndị ozi ahọpụtara n’ime akụkọ ihe mere eme ahụ bụ ihe ngosi-ụzọ nke akụkọ ahụ. Dị ka ọ na-adị mgbe niile, Setan gbalịrị izochi Akwụkwọ Nsọ King James site n’ọtụtụ adịgboroja, ọ chọkwara izochi usoro ziri ezi maka ịghọta Akwụkwọ Nsọ site n’ọtụtụ adịgboroja, ọ chọkwara kwa izochi ndị ozi ziri ezi (ihe ngosi-ụzọ) e bilitere n’ụzọ ahụ n’ime akụkọ ihe mere eme ahụ.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Ma Setan anọghị n’efu. Ugbu a, ọ gbalịrị ihe ọ gbalịworo n’ime mmegharị ndozigharị ọ bụla ọzọ—ịghọgbu ma bibie ndị mmadụ site n’itinye n’aka ha ihe adịgboroja n’ọnọdụ ọrụ eziokwu ahụ. Dị ka e nwere Kraịst ụgha n’arọ mbụ nke ụka Ndị Kraịst, otu a ka ndị amụma ụgha bilitere na narị afọ nke iri na isii.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

N’akụkọ ihe mere eme nke ndị Millerite site n’afọ 1840 ruo n’afọ 1844, uwe-ọrụ nke Protestantism, (nke bụ otu n’ime mpi abụọ ahụ dị n’anụ ọhịa nke ụwa, bụ United States), Adventism nke ndị Millerite ghọrọ mpi Protestant ahụ. N’otu oge ahụ, ụka ndị ahụ bụ́ ndị gara aga kwupụtara na ha bụ ndị Protestant ghọrọ Protestantism nke dapụrụ n’ezi okwukwe, ma ọ bụ, dịka ndị Millerite kpọrọ ha, “ụmụ nwanyị Rome.” Mgbe ndị Protestant jụrụ ozi mmụọ ozi mbụ ahụ n’afọ 1843, ha dara, ndị Millerite wee gara n’ihu na-ebu uwe-ọrụ nke Protestantism. Akụkọ ihe mere eme nke ndị Millerite bụ oke njedebe nke ọrụ Chineke n’iweta “ụka” Ya “n’ọzara” ruo n’ịghọta Okwu Chineke n’uju.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Mmeghe nke ikpe nyocha wetara ule nke iwu Chineke, karịsịa ụbọchị izuike. Ikwusa ozi nke mmụọ ozi nke atọ chọrọ nzukọ ụka nke na-akwado iwu Chineke, nke e liri n’okpuru ọdịnala na omenala nke papacy n’oge Ọchịchịrị. Kraịst duru ndị Protestant banye n’akụkọ ihe mere eme nke afọ 1840 ruo 1844 ma gosipụta ule nke Ịlaịja, onye e ji William Miller mee ihe nnọchianya ya, ma mgbe ndị Protestant jụrụ ozi Miller, ha laghachiri Rom. E ji Ịlaịja n’Ugwu Kamel mee ihe nnọchianya ule nke ozi mmụọ ozi nke mbụ dịka Miller nyere ya.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

> Elaịja bịakwutere ndị mmadụ nile, sị, Ruo ole mgbe ka unu ga-anọ na-adọkpụ ụkwụ n’etiti echiche abụọ? Ọ bụrụ na Jehova bụ Chineke, soro ya: ma ọ bụrụ na Beal, soro ya. Ndị mmadụ ahụ azaghịkwa ya otu okwu. 1 Ndị Eze 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

N’afọ 1840, mgbe e wetara ha ozi Ịlaịja, nke Miller na mmụọ-ozi mbụ nọchiri anya ya, ndị Protestant họọrọ Bel!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Ndozigharị nke Okpukpe Protestant bụ mmeghe nke eziokwu nile nke Akwụkwọ Nsọ nke malitere site na “kpakpando ututu,” nke e kwere nkwa na a ga-enye n’oge akụkọ ihe mere eme nke ụka nke Taịataịra nọchiri anya ya. Mwakpo a kpọmkwem megide Akwụkwọ Nsọ malitere ọtụtụ narị afọ tupu nke ahụ, a na-egosikwa ya nke ọma n’akwụkwọ The Great Controversy, karịsịa n’akụkọ banyere ndị Waldensian. N’afọ 1930, Benjamin Wilkerson bipụtara akwụkwọ ahụ, Our Authorized Bible Vindicated. Akwụkwọ ahụ na-edekọ ọgụ e busoro ederede nsọ mbụ ndị ahụ e mechara jiri sụgharịa King James Bible na ederede ụgha dị iche iche nke Setan nke ndị Katọlik, Protestantism dapụrụ n’ezi ofufe, na ndị Adventist Laodisia kwalitere n’oge ahụ ma ka na-akwalitekwa ugbu a. Ọgụ ahụ malitere ogologo oge tupu akụkọ ihe mere eme nke ndị Waldensian, ma ha bụ akara ụzọ na ihe nnọchianya nke ndị nyere ndụ ha iji gbaa àmà banyere mkpa nke akwụkwọ mpịakọta ziri ezi ndị ahụ e mechara sụgharịa n’ime 1611 King James Bible.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Mmepụta nke Akwụkwọ Nsọ King James n’afọ 1611 soro usoro ntụgharị asụsụ kpọmkwem nke ukwuu. E mezuru usoro ntụgharị na mbipụta nke Akwụkwọ Nsọ ahụ site n’ụzọ mmepụta asaa. O werekwa afọ asaa iji mezue ya, ma afọ Akwụkwọ Nsọ asaa bụ ụbọchị puku abụọ na narị ise na iri abụọ. N’ezie, nke ahụ bụ otu ọnụọgụ ụbọchị amụma ahụ Jizọs ji kwado ọgbụgba ndụ ahụ n’ebe ọtụtụ mmadụ nọ n’ime mmezu nke Daniel itoolu. N’etiti izu ahụ dị nsọ ka akpọgidere Kraịst n’obe, ma n’ezie Kraịst a kpọgidere n’obe bụ etiti Akwụkwọ Nsọ. Nzọụkwụ asaa ndị ahụ e jiri mepụta Okwu Chineke dị ọcha bụ ndị a na-esonụ.

- First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

  Nke Mbụ: Nsụgharị Mbụ nke Ndị N'otu N'otu Mere: E kewara ihe dị ka ndị nsụgharị 50 n’ime kọmitii isii, nke ọ bụla nwere ọrụ maka akụkụ dị iche iche nke Baịbụl. Ndị a rụrụ ọrụ n’ịsụgharị site n’asụsụ mbụ (Hibru, Aramaik, na Grik) banye n’asụsụ Bekee.

- Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

  Nke Abụọ: Nnyocha Kọmitii: Mgbe kọmitii ọ bụla mechara ntụgharị ha nke otu akụkụ, ndị òtù kọmitii ahụ n’onwe ha nyochara ọrụ ahụ. Nke a mere ka e nwee ntinye aka ọnụ na mmezi nke njehie.

- Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

  Nke atọ: Nnyocha Kọmitii Izugbe: E mesịrị nyefee ntụgharị asụsụ nke kọmitii nke ọ bụla n’otu ìgwè ndị ọkà mmụta ka ibu, nke a kpọrọ Kọmitii Izugbe. Kọmitii a nwere ndị nnọchi anya sitere na nke ọ bụla n’ime kọmitii ntụgharị asụsụ isii ahụ. Ha nyochara ọrụ ahụ dum, na-atụnyere ma na-eme ka ntụgharị asụsụ dị iche iche nke kọmitii ahụ kwekọọ.

- Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

  Nke anọ: Nnyocha na Ndezigharị Ọzọ: E zighachiri ụdị e dezigharịrị nke Kọmitii Izugbe nye kọmitii dị iche iche ka ha mee nnyocha ọzọ ma mekwaa ka ọ dịkwuo mma. Usoro a na-eme ugboro ugboro nyere aka n’ịhụ na ntụgharị ahụ kwekọrọ ma bụrụ nke ziri ezi.

- Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

  Nke ise: Nnyocha Ikpeazụ na Nkwado: Ozugbo kọmitii nke ọ bụla mezuru mmezigharị ha, e nyefere ederede ikpeazụ ahụ n’aka Kọmitii Ukwuu ka o mee nyocha ikpeazụ ma kwado ya.

- Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

  Nke isii: Nkwado Eze na Mbipụta: E meziri ka a kpọrọ ntụgharị asụsụ ahụ a kwadoro n’ihu Eze James Mbụ ka o nye nkwado ya.

- Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

  Nke asaa: Ozugbo o nyere nkwenye eze ya, e bipụtara nsụgharị ahụ na 1611 dị ka King James Version (Authorized Version) nke Bible.

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

> Okwu nile nke Onyenwe anyị bụ okwu dị ọcha: dị ka ọlaọcha a nwalere n’ọkụ n’ite nke ala, e mekwara ka ọ dị ọcha ugboro asaa. Ị ga-edebe ha, O Onyenwe anyị, Ị ga-echebe ha pụọ n’ọgbọ a ruo mgbe ebighị ebi. Abụ Ọma 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

N’agha Setan na-alụso okwu Chineke ọgụ, na megide akara-ụzọ ndị ozi dị iche iche nke akụkọ mmeghe ahụ, na nke usoro ezi omume a ga-eji n’ịkewa Okwu Ya nke ọma, Bible King James nke afọ 1611 bụ akara-ụzọ e ji kpọmkwem mata na Abụ Ọma iri na abụọ. Ọ dịghị nke ọ bụla n’ime Bible ụgha dị iche iche e mepụtara site n’akwụkwọ-aka Katọlik rụrụ arụ na-emezu ụkpụrụ Abụ Ọma iri na abụọ. Usoro nsacha nke gara n’ụzọ asaa na oge nke ụbọchị puku abụọ na narị ise na iri abụọ na-egosi na Bible King James bụ “okwu dị ọcha” nke Chineke. Chineke kwere nkwa idebe Bible King James dị ka Okwu Ya dị ọcha ruo mgbe ebighị ebi, ya mere Ọ na-ekwekwa nkwa ịkwado usoro “historicism” nke ndị ndozigharị Protestant jiri, gụnyere William Miller.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Na narị afọ nke iri na anọ, Jọn Wycliffe, onye a kọwara dị ka “kpakpando ụtụtụ nke Ndozigharị” n’akwụkwọ *The Great Controversy*, bụ onye Chineke jiri sụgharịa Baịbụl n’asụsụ nke ọbụna mmadụ nkịtị ga-aghọta. Ọ bụ onye-ozi ahụ nke na-akara akara ụzọ nke mmalite nke Ndozigharị Protestant.

> “The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

> “Mgba ukwu ahụ Wycliffe bidoro, nke ga-atọhapụ akọ na uche na ọgụgụ isi, ma tọhapụkwa mba ndị e dọtara ogologo oge n’ụgbọ mmeri nke Rome, nwere isi iyi ya n’ime Bible. N’ebe a ka isi mmalite iyi ahụ nke ngọzi dị, nke, dịka mmiri nke ndụ, sirila na-eru gafee ọgbọ nile kemgbe narị afọ nke iri na anọ. Wycliffe ji okwukwe zuru oke nabata Akwụkwọ Nsọ dị nsọ dịka mkpughe sitere n’ike mmụọ nsọ nke uche Chineke, bụrụkwa iwu zuru ezu nke okwukwe na omume. A kụziiri ya ile Chọọchị Rome anya dịka ọchịchị sitere n’aka Chineke, nke na-adịghị emehie emehie, na ka o jiri nsọpụrụ na-enweghị ajụjụ nabata ozizi na omenala e guzobere kemgbe otu puku afọ; ma o hapụrụ ihe ndị a niile ka o gee ntị n’okwu nsọ Chineke. Nke a bụ ikike ahụ ọ gbara ndị mmadụ ume ka ha kweta. Kama ka chọọchị na-ekwu okwu site n’ọnụ pope, o kwupụtara na naanị ezi ikike bụ olu Chineke na-ekwu okwu site n’okwu Ya. O kụzikwaara ha ọ bụghị naanị na Bible bụ mkpughe zuru oke nke uche Chineke, kama na Mmụọ Nsọ bụ naanị onye nkọwa ya, nakwa na onye ọ bụla, site n’ịmụ ozizi ya, ga-amụta ọrụ ya n’onwe ya. N’ụzọ dị otu a, o wepụrụ uche ndị mmadụ n’ebe pope na Chọọchị Rome nọ, duzie ya n’okwu Chineke.”

> “Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

> “Wycliffe bụ otu n’ime ndị Ndozigharị Kasị Ukwuu. N’ọkpụrụkpụ nke ọgụgụ isi, n’ido anya nke echiche, n’iguzosi ike ijigide eziokwu, na n’ịdị umeala n’obi n’ichebe ya, ọ bụ mmadụ ole na ole n’ime ndị bịara mgbe ya gasịrị ka hà nhata ya. Ịdị ọcha nke ndụ, ịdị uchu na-enweghị ike ọgwụgwụ n’ịmụ ihe na n’ọrụ, ntụkwasị obi ziri ezi nke a na-apụghị imerụ emebi, na ịhụnanya na ntụkwasị obi yiri nke Kraịst n’ozi ya, bụ ihe e ji mara onye mbụ n’ime ndị Ndozigharị ahụ. Nke a bụ n’agbanyeghị ọchịchịrị nke ọgụgụ isi na mmebi omume nke oge ahụ ọ siri na ya pụta.”

> “The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

> “Àgwà Wycliffe bụ àmà nke ike nkuzi na ike mgbanwe nke Akwụkwọ Nsọ dị nsọ. Ọ bụ Baịbụl mere ka ọ bụrụ ihe ọ bụ. Mbọ a na-agba iji ghọta eziokwu ukwu nke mkpughe na-enye ọhụụ ọhụrụ na ume n’ihe niile gbasara ikike nke uche. Ọ na-agbasawanye uche, na-eme ka nghọta sie nkọ, ma na-eme ka ikpé too eto. Ịmụ Baịbụl ga-eme ka echiche ọ bụla, mmetụta ọ bụla, na ọchịchọ ọ bụla dị nsọ ma dị elu karịa ka ọmụmụ ọ bụla ọzọ pụrụ isi mee. Ọ na-enye nkwụsi ike n’ebumnobi, ndidi, obi ike, na ntachi obi; ọ na-eme ka àgwà dị ọcha ma na-edo mkpụrụ obi nsọ. Ịmụ Akwụkwọ Nsọ n’ezi obi na n’nsọpụrụ, nke na-eme ka uche onye na-amụ ya kpọmkwem soro uche na-enweghị nsọtụ nwee njikọ, ga-enye ụwa ndị mmadụ nwere uche siri ike karị ma na-arụsi ọrụ ike karị, nakwa ndị nwere ụkpụrụ ka mma karịa ihe ọzụzụ kacha mma nke amamihe mmadụ pụrụ inye siworo pụta. ‘Nbata nke okwu Gị,’ ka onye ọbụ abụ ahụ kwuru, ‘na-enye ìhè; ọ na-enye ndị na-enweghị aghụghọ nghọta.’ Abụ Ọma 119:130.” The Great Controversy, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

N’ịgbaso àmà ahụ banyere John Wycliffe dị n’akwụkwọ The Great Controversy, Sister White na-enye ndepụta nke ndị mmeghari kwesị ntụkwasị obi (waymarks), nke n’ikpeazụ rutere n’aka onye mmeghari ahụ, John Knox. Ọ na-akọwapụta ajụjụ dị mkpa Mary, Ezeanyị nke Scotland, jụrụ John Knox.

> “John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

> “John Knox esiwo n’omenala na ihe omimi nile nke ụka pụọ, ka o rie nri n’eziokwu nke Okwu Chineke, ma ozizi Wishart emesiela mkpebi ya ike ịhapụ mmekọrịta nke Rom, ma jikọọ onwe ya na ndị ndozigharị a na-akpagbu....”

> “When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

> “Mgbe e wetara ya ihu na ihu n’iru eze-nwanyị Scotland, onye n’ihu ya ọkụnụnụ nke ọtụtụ n’ime ndị ndu ndị Protestant dara mbà, John Knox jiri nkwụsi-ike na-adịghị ada ada gbaa akaebe maka eziokwu ahụ. Ọ bụghị onye a ga-eji ntakịrị nraranye ma ọ bụ ime nwayọọ merie; ọ naghị ama jijiji n’ihu iyi egwu. Eze-nwanyị ahụ boro ya ebubo nke ịjụ okwukwe. O kwuru na ọ kụziiri ndị mmadụ ịnakwere okpukpe nke Alaeze machibidoro, nakwa na n’otú a o mebiela iwu Chineke nke na-enye ndị nọ n’okpuru ọchịchị iwu ka ha rube isi nye ndị eze ha. Knox zara ya n’ike:—‘Dịka ezi okpukpe esiteghị n’aka ndị eze nweta ma mmalite ya ma ọ bụ ikike ya, kama n’aka Chineke ebighị ebi naanị Ya, otu a ka ndị nọ n’okpuru ọchịchị na-abụghị ndị a manyere ịkpụzi okpukpe ha dịka mmasị ndị eze ha si dị. N’ihi na ọtụtụ mgbe, ndị eze, karịa mmadụ niile ọzọ, bụ ndị na-amaghị ezi okpukpe Chineke nke ọma karịa. Ọ bụrụ na mkpụrụ Abraham niile so n’okpukpe Fero, onye ha nọ ogologo oge n’okpuru ya, biko, nne anyị nwanyị, gịnị ka okpukpe gaara abụ n’ụwa? Ma ọ bụrụ na ndị mmadụ niile n’ụbọchị ndịozi so n’okpukpe nke ndị eze ukwu Rome, biko, nne anyị nwanyị, gịnị ka okpukpe gaara abụ ugbu a n’elu ụwa? … Ya mere, nne anyị nwanyị, i nwere ike ịhụ na ndị nọ n’okpuru ọchịchị adịghị ewere okpukpe ndị eze ha dịka ihe ha ga-eso n’ike, ọ bụ ezie na e nyere ha iwu ka ha nye ha nsọpụrụ.’”

> “Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

> Meri sịrị, “Unu na-akọwa Akwụkwọ Nsọ n’otu ụzọ, ha [ndị nkụzi Rom] na-akọwakwa ya n’ụzọ ọzọ; onye ka m ga-ekwere, ònye kwa ga-abụ onye-ikpe?”

> “‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

> “‘Unu ga-ekwere Chineke, onye na-ekwu okwu n’ụzọ doro anya n’Okwu Ya,’ ka onye mmezigharị ahụ zara; ‘ma unu agaghị ekwere nke a maọbụ nke ọzọ karịa ihe Okwu ahụ na-akụziri unu. Okwu Chineke doro anya n’onwe ya, ma ọ bụrụ na n’ebe ọbụla e nwere ihe na-adịghị doo anya, Mmụọ Nsọ, onye na-adịghị emegide onwe ya mgbe ọbụla, na-akọwa otu ihe ahụ n’ụzọ ka doo anya n’ebe ndị ọzọ, nke mere na obi abụọ ọbụla agaghị anọgide, ma e wezụga n’ime ndị na-amaghị ihe n’isi ike.’ Ndị a bụ eziokwu ndị onye mmezigharị ahụ na-enweghị egwu kwuru n’ntị eze, n’ihe ize ndụ nke ndụ ya. N’otu obi ike ahụ na-adịghị ada ada ka o jigidere nzube ya, na-ekpe ekpere ma na-alụ agha nile nke Onyenwe anyị, ruo mgbe Scotland nwere onwe ya pụọ n’okpukpe popu.” The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Mmekọrịta dị n’etiti onye mmezigharị ahụ na ezeanyị ahụ na-eme ka eriri nke atọ dị n’akụkọ ihe mere eme nke Ndozigharị pụta ìhè, nke na-akọwa mgbalị Setan ịmepụta ihe oyiri aghụghọ nke Akwụkwọ Nsọ, nke ndị mmezigharị, na nke usoro ọmụmụ Akwụkwọ Nsọ. Azịza Jọn nyere ezeanyị ahụ bụ na usoro ziri ezi bụ “historicism,” nke tọrọ ntọala n’elu otu ahịrị akụkọ amụma nke Mmụọ Nsọ ji ahịrị ọzọ nke akụkọ amụma kọwaa.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

E meghere ìhè n’ọchịchịrị. Wycliffe na ndị mbido Ndozigharị ruo n’akụkọ ihe mere eme nke ndị Millerite jiri usoro ọmụmụ Akwụkwọ Nsọ a kpọrọ “historicism.” A na-elegharakarị akụkọ ihe mere eme nke usoro Akwụkwọ Nsọ a maka ịmụ Akwụkwọ Nsọ anya, ma ọ dị oke mkpa ka a mata ya ma ọ bụrụ na mmadụ ga-ahụ n’ezie ịdị mkpa nke iwu nkọwa amụma nke Miller nabatara, ma emesịa nke Future for America.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

E nwere naanị ụka abụọ Nwanyị White kọwara dị ka ndị Chineke kpọrọ aha. Ha bụ Izrel oge ochie na ụka Seventh-day Adventist.

> “The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

> “A ga-ekwughachi ugboro ugboro ihe kpatara e ji akpọ anyị ndị nke Chineke. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

Ụka ndịozi ahụ, na ụka ahụ nọ n’ọzara n’oge ọchịchịrị papal, a kpọghị ha mgbe ọ bụla ndị a kpọrọ aha Chineke; n’ihi na okwu ahụ (nke pụtara ịbụ ndị a kpọrọ aha) na-anọchi anya ụka e nyere ibu ọrụ ịbụ ndị nlekọta iwu Chineke debere n’aka, ma n’ime Adventism, a ga-enyekwa ha ibu ọrụ ịbụ ndị nlekọta eziokwu amụma nke Chineke.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Chineke akpọwo nzukọ-ya n’ụbọchị nke a, dịka O siri kpọọ Izrel oge ochie, ka ha guzo dị ka ìhè n’ụwa. Site n’ike mma nkewa nke eziokwu, ozi nke mmụọ-ozi mbụ, nke abụọ, na nke atọ, O kewapụrụ ha n’ebe ụka dị iche iche nọ nakwa n’ebe ụwa nọ, iji bute ha n’ịdị nso nsọ n’ebe Ọ nọ. O mewo ha ndị a tụkwasịrị iwu-Ya n’aka, nyefee ha nnukwu eziokwu nile nke amụma maka oge a. Dịka okwu nsọ ahụ e nyefere Izrel oge ochie, ndị a bụ ntụkwasị-obi nsọ nke a ga-ekwusara ụwa. Ndị mmụọ-ozi atọ nke Mkpughe 14 na-anọchi anya ndị mmadụ ahụ na-anabata ìhè nke ozi Chineke ma na-apụta dịka ndị nnọchi-anya Ya iji kpọsaa ịdọ aka ná ntị ahụ n’ogologo na obosara nke ụwa.” Testimonies, voliumu 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller nọchiri anya onye ozi a họpụtara ahọpụta iji meghee eziokwu amụma nke Chineke, ma mgbe eziokwu ndị ahụ duru otu ndị mmadụ ruo n’ọnụ ụzọ meghere emepe nke Ebe Kachasị Nsọ n’afọ 1844, Chineke wee mepee iwu nke Chineke. Wycliffe bụ ihe‑àmà n’ụzọ n’ime imeghe Bible na iweta mmalite Ndozigharị Protestant, ma ọ bụkwa ihe‑àmà n’ụzọ nke ọrụ Chineke iji guzosie ike “eziokwu ndị ukwu nke amụma.” John Wycliffe bụ kpakpando ụtụtụ e ji amata n’akụkọ ihe mere eme nke ọchịchị afọ otu puku na narị abụọ na iri isii nke ọchịchị ndị popu. Ọrụ ya malitere na narị afọ nke iri na anọ, mgbe ahụ n’arọ narị afọ nke iri na asaa ihe‑àmà ọzọ n’ụzọ nke ahịrị amụma ahụ bụ mmepụta nke King James Bible n’afọ 1611. N’ahịrị ahụ anyị n’ikpeazụ rutere n’ihe‑àmà n’ụzọ nke iwu Miller banyere nkọwa amụma. Miller bụ ihe‑àmà n’ụzọ n’ahịrị eziokwu ahụ, iwu ya dịkwa otu a. Iwu ya na-agba àmà banyere ihe‑àmà n’ụzọ dị na njedebe nke Adventism nke akwụkwọ Prophetic Keys nọchiri anya ya.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Ọ bụrụ na anyị aghọtaghị na iwu Miller bụ ihe-ama n’otu ahịrị nke akụkọ amụma, nke na-anọchi anya ọrụ e ji echekwa ederede mbụ na nke ziri ezi nke Akwụkwọ Nsọ nakwa ọrụ nke imeghe ezi nghọta nke Akwụkwọ Nsọ, nke chọrọ ka e duru ndị Ndozigharị ka ha ghọta ma jiri usoro ọmụmụ nsọ a na-akpọ “historicism,” anyị enweghị ọmụma dị mkpa iji mata eziokwu amụma ndị metụtara ọrụ nke iweta na ichekwa ìhè nke mmụọ ozi nke atọ na njedebe nke Adventism. N’ihi nke a, ọ dị mkpa ime obere nnyocha banyere ahịrị akụkọ ahụ.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Nkọwa naanị nke eziokwu nke okwu a “Protestant” bụ ime ngagharị megide Rom. Ọ bụrụ na ụka akwụsị ime ngagharị megide Rom, ọ bụghịzi Protestant, ma o wee bụrụ ada Rom, dị ka Protestants ndị jụrụ ozi nke mmụọ ozi mbụ mere. Nghọta bụ isi nke ghọrọ “motto” nke Protestants ndị si na ụka Katọlik pụta bụ “Baịbụl na Baịbụl naanị ya.” Ma akụkọ ihe mere eme na-agba àmà n’eziokwu na ọ dị mkpa ka e kewaa Baịbụl nke ọma.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

> Gbalịsianụ ike igosi onwe unu n’ihu Chineke dịka ndị a nabatara, dịka onye ọrụ nke ihere na-adịghị eme, na-ekewa okwu nke eziokwu n’ụzọ ziri ezi. Ma zerenụ okwu rụrụ arụ na nkwulu efu: n’ihi na ha ga-amụba ruo n’ịsọpụrụ Chineke ala karịa. 2 Timoti 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Usoro ọmụmụ Akwụkwọ Nsọ nke e duru ndị Protestant ka ha jiri n’ịgbalị ha iji kewaa okwu nke eziokwu n’ụzọ ziri ezi bụ “historicism.” Usoro ahụ bụ kpọmkwem ihe Setan kpọrọ n’obi ma jiri ike ya niile wakpo, ma ọ wakporo ya n’ezie.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Anyị kwesịrị ịma n’onwe anyị ihe mejupụtara Iso Ụzọ Kraịst, ihe bụ eziokwu, ihe bụ okwukwe ahụ anyị natara, na ihe bụ iwu ndị nke Akwụkwọ Nsọ—iwu ndị e nyere anyị site n’aka ikike kachasị elu.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

A kọwapụtara kpọmkwem na mbibi nke usoro Akwụkwọ Nsọ nke ndị Ndozigharị ji mee ihe ruo n’oge William Miller ma gụnye ya, malitere na narị afọ nke iri na ise site n’aka otu onye ọkà mmụta Jesuit aha ya bụ Francisco Ribera (1537–1591), onye a na-enye otuto n’ịkwalite nkọwa futurist. O dere nkọwa banyere akwụkwọ Mkpughe nke tụrụ aro nkọwa futurist banyere amụma ndị ahụ, na-ekewapụ ha n’akụkọ ihe mere eme nke ọnọdụ ha. Ribera chepụtara usoro a n’ihi nzube nke iguzogide eziokwu ahụ nke usoro historicism na-amịpụta mgbe niile. Eziokwu ahụ bụ na popu nke Rom bụ onye na-emegide Kraịst nke amụma Akwụkwọ Nsọ.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

N’arọ nke iri na asaa na nke iri na asatọ, e nwere ihe akaebe doro anya na Protestantism maara na usoro ụgha Ribera bụ nke Setan ma bụrụkwa nke na-enweghị isi ike. Ndị Protestant n’akụkọ ihe mere eme ahụ dere akwụkwọ na traktị iji gbochie “okwu rụrụ arụ na ikwu ihe efu” nke ọkà mmụta Jesuit ahụ. Ma n’afọ 1909, e bipụtara ịnyịnya Trojan ahụ, ya bụ, Scofield Reference Bible, e nyekwara ntụaka ndị a tinyere n’akụkụ ala peeji nke Bible ahụ dabere n’ozizi Ribera na nke Jesuit ọzọ aha ya bụ Manuel Lacunza (1731–1801). Lacunza dere n’okpuru aha mkpịsị-aka Juan Josafat Ben-Ezra, wee bipụta akwụkwọ akpọrọ The Coming of the Messiah in Glory and Majesty. Dị ka Ribera nọ tupu ya, akwụkwọ ahụ bụ mwakpo kpọmkwem megide mmezu amụma ndị dị n’akwụkwọ Mkpughe.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Satan maara ozi ahụ ọ ga-eji mgbagwoju anya kpuchie bụ ozi ịdọ aka ná ntị ikpeazụ nke sitere n’akwụkwọ Mkpughe. Itinye okwu rụrụ arụ na ikwu efu nke ndị nchụàjà Jesuit abụọ ahụ n’ime nkọwa ndị dị n’ime Scofield Reference Bible mere ka Satan duru ndị Protestant dapụrụ n’ezi okwukwe n’ịnakwere usoro Jesuit, si otú a mee ka e kpuru ha ìsì n’eziokwu. Satan mezuru nke a site n’iweta ọtụtụ ụdị amụma Katọlik nke wepụrụ ohere nke ịmata nke ọma onye ahụ bụ onye na-emegide Kraịst n’amụma Baịbụl. Ọ bụghị aghụghọ siri ike nye Satan, n’ihi na ndị Protestant alaghachilarị n’ụka Rom site n’ịjụ ozi Miller n’afọ 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

E bipụtawo ọtụtụ akwụkwọ na isiokwu n’ime afọ ndị gara aga nke na-edekọ mwakpo Setan wakporo Bible, nke malitere n’ime narị afọ ole na ole mbụ mgbe a kpọgidere Kraịst n’obe. Mwakpo ahụ rutere n’ókè ebe e webatara akwụkwọ-aka ụgha iji mepụta Bible ụgha. Setan wakwakwa ndị Ndozigharị ahụ e welitere ka ha kwado okwu Chineke mgbe ha dị ndụ, ọbụna kwa mgbe ndị Ndozigharị ahụ nwụsịrị.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Chebara otú ndị ọkà mmụta ihe mere eme na ndị ọkà mmụta okpukpe nke Seventh-day Adventist nke oge a si emeso isiokwu banyere William Miller. Ọ dị ka a ga-asị na ha gwupụtara ọkpụkpụ ya wee tụba ha n’Osimiri Mississippi.

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

> “William Miller nọ na-akpaghasị alaeze Setan, ma onye iro ukwu ahụ chọsiri ike ọ bụghị naanị igbochi mmetụta nke ozi ahụ, kama ibibi kwa onye ozi ahụ n’onwe ya. Ka Nna Miller na-etinye eziokwu nke Akwụkwọ Nsọ n’ọrụ n’ụzọ bara uru n’obi ndị na-ege ya ntị, iwe nke ndị na-azọrọ na ha bụ Ndị Kraịst mụbara megide ya, dịka iwe ndị Juu siri kpalie megide Kraịst na ndịozi Ya. Ndị otu ụka kpaliri ndị nọ n’ọkwa dị ala, ma n’ọtụtụ oge ndị iro zubere iwepụ ndụ ya mgbe ọ ga-apụ n’ebe nzukọ ahụ dị. Ma ndị mmụọ ozi dị nsọ nọ n’etiti igwe mmadụ ahụ, otu n’ime ha kwa, n’ụdị mmadụ, jidere ogwe aka nke ohu a nke Onyenwe anyị, duru ya n’udo pụọ n’etiti ìgwè iwe ahụ. Ọrụ ya erubeghị ọgwụgwụ, Setan na ndị ozi ya wee nwee nkụda mmụọ n’ihe ha bu n’obi.” Spirit of Prophecy, volume 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Lezienụ otú otu ìgwè abụọ ahụ nke Ndị Adventist (ndị ọkà mmụta okpukpe na ndị ọkà mmụta akụkọ ihe mere eme) si eleda ma zoo izi ezi nke iwu Miller anya, nke Sister White gwara anyị na ndị niile n’eziokwu na-ekwusa ozi ndị mmụọ ozi atọ ahụ ga-eji.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

> “Ndị ahụ na-arụsi ọrụ ike n’ikwusa ozi nke mmụọ ozi nke atọ na-enyocha Akwụkwọ Nsọ n’otu atụmatụ ahụ Nna Miller jiri. N’akwụkwọ nta ahụ a kpọrọ Views of the Prophecies and Prophetic Chronology, Nna Miller na-enye iwu ndị a dị mfe, ma jupụta n’amamihe ma dịkwa mkpa, maka ọmụmụ na nkọwa Akwụkwọ Nsọ:—”

> “[Rules one through five quoted.]

> “[Iwu otu ruo ise ka e depụtara.]”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

> “Nke dị n’elu bụ akụkụ nke iwu ndị a; ma n’ịmụ Akwụkwọ Nsọ, anyị niile ga-eme nke ọma ma ọ bụrụ na anyị aṅaa ntị n’ụkpụrụ ndị e depụtara.” Review and Herald, November 25, 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Na-enweghị nyochaghachi eri atọ ahụ nke ahịrị akụkọ ihe mere eme amụma nke ejikọtara na mmepe na nkwụsi ike nke Okwu Chineke, ọ gaghị ekwe omume ịhụ ịdị mkpa nke nnukwu akaebe e nyere iji kwado William Miller dịka onyeozi ahụ e gosiri n’oyiyi site n’aka Ịlaịja n’otú o si kpọsaa ozi ahụ, na dịka Mosis n’okwu nkwa banyere ịkpọlite Miller n’mbilite n’ọnwụ nke ndị ezi omume, nakwa dịka Ịlaịsha n’ịdị njikere ya ịhapụ ubi ya ma jee ozi ozi Ịlaịja. Nwanyị White na-akọwapụta ndị dike atọ ahụ nile nke Akwụkwọ Nsọ dịka ndị na-anọchi anya William Miller, onye ndị ọkà mmụta okpukpe na ndị odeakụkọ ihe mere eme Adventist nke oge a ugbu a na-emeso dị ka a ga-asị na ọ bụ naanị otu “nwa okoro ogbenye nke ubi” sitere na narị afọ nke iri na asatọ.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale bụ otu n’ime ọtụtụ ndị ndozigharị e welitere n’usoro a nke akụkọ amụma. Ọ bụrụ na m nwere ike ikwu ya n’ụzọ a, “okwu ebumnobi” ya megide ndị nnọchiteanya poopu ndị ya na ha na-akpakọrịta bụ, “Aga m eme ka nwata nwoke ahụ na-akwọ ugbo jiri ọrịga mara Akwụkwọ Nsọ karịa ka unu si mara ha.” William Miller bụ nwa okorobịa ugbo ahụ, onye na-akwọ ọrịga ma mezuo amụma Tyndale.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

E meela ka eme ka e me ka ọ dị mfe nke ukwuu n’ihe gbasara akụkọ ihe mere eme niile a pụrụ iweta iji kwado ihe anyị egosila ruo ugbu a. Ugbu a, anyị ga-atụle ụfọdụ akara ngosi nke Alfa na Omega, ka e wee duru anyị azụ n’ịtụle Miller dịka ihe ịrịba ama n’ụzọ na onye-ozi.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Akwụkwọ Daniel bụ mmalite nke otu akwụkwọ nke mejupụtara akwụkwọ abụọ. Ọgwụgwụ nke akwụkwọ ahụ bụ Akwụkwọ Mkpughe. Ọ bụ ezie na ha bụ akwụkwọ abụọ dị iche iche, ọnụ ha na-anọchi anya otu akwụkwọ.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Afọ ụfọdụ gara aga, enwe m mmekọrịta ọha na eze na otu ọkà mmụta okpukpe a ma ama nke Seventh-day Adventist, onye na-arụ ọrụ na Biblical Research Institute nke General Conference nke Seventh-day Adventist Church. Ọkà mmụta okpukpe ahụ na-agbalị imezi nghọta m banyere amaokwu isii ikpeazụ nke Daniel iri na otu, nakwa nghọta m banyere “daily” dị n’akwụkwọ Daniel. N’ime mmekọrịta anyị, nke mere n’ogologo oge, n’ihi na ọ gụnyere ka ọ dee otu isiokwu nke m zara, nke ọ zaghachiri ọzọ, ma n’ezie m weghachikwara echiche m, ma otú ahụ ka ọ gara n’ihu. N’ime mmekọrịta ahụ, ọ gwara m na n’ime kọmitii ọ na-arụ ọrụ na ya na General Conference, a na-ewere ya dị ka ọkachamara n’akwụkwọ Daniel, nakwa na otu onye ya na ya na-arụkọ ọrụ ka a na-ewere dị ka ọkachamara bi n’akwụkwọ Mkpughe. N’ime mmekọrịta anyị, ọ chọghị ilebara isi ihe ndị dị n’akwụkwọ Mkpughe anya, kama o choro iziga ha n’aka onye ọrụ ibe ya. Ọ chọrọ idobe mkparịta ụka ahụ n’akwụkwọ Daniel naanị.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Nwannaanyị White mere ka o doo anya na Daniel na Mkpughe bụ otu akwụkwọ. N’ogo ahụ, ha na-anọchi anya Akwụkwọ Nsọ, nke bụ otu akwụkwọ e mejupụtara site n’akwụkwọ abụọ, nke ochie na nke ọhụrụ. Nwannaanyị White kwukwara banyere ụka ndị Juu, nke na-ewere naanị akwụkwọ ochie ahụ dị ka otu akwụkwọ ahụ, ọ kwukwara kwa banyere ndị na-eleghara akwụkwọ ochie ahụ anya n’ihi na ha na-aghọta naanị, ma ọ bụ na ha dị njikere naanị ịghọta, akwụkwọ ọhụrụ ahụ. Akaebe ya sitere n’mmụọ nsọ bụ na ọ bụrụ na i nabata naanị nke ọhụrụ, mgbe ahụ i jụrụ nke ochie, na nke ọzọkwa. Ka onye nkà mmụta okpukpe kwuo na ọ bụ ọkachamara n’akwụkwọ Daniel, ma ọ bụghị n’akwụkwọ Mkpughe, bụ imeghachi echiche ndị Juu nke ịnakwere naanị Agba Ochie, anyị makwaara ebe echiche warara ahụ duru ndị Juu. Iwere akụkụ ọ bụla n’ihe a na-ekwu; ịnakwere nke ochie ma ọ bụghị nke ọhụrụ, ma ọ bụ ịnakwere nke ọhụrụ ma ọ bụghị nke ochie, bụ ịjụ akaebe ahụ dum.

> “The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

> “Onye Nzọpụta ahụ jụrụ ndị na-eso ụzọ ya ma ha ghọtara ihe ndị a. Ha zara, ‘Ee, Onyenweanyị.’ Mgbe ahụ ọ sịrị ha, ‘Ya mere onye odeakwụkwọ ọ bụla a zụlitere banyere alaeze eluigwe yiri nwoke bụ nna ụlọ, onye na-ewepụta n’akụ ya ihe ọhụrụ na ihe ochie.’ N’ilu a, Jizọs tinyere n’ihu ndị na-eso ụzọ ya ọrụ dịịrị ndị ọrụ ha bụ inye ụwa ìhè ahụ ha natara n’aka ya. Agba Ochie bụ naanị Akwụkwọ Nsọ dị adị n’oge ahụ; ma e dereghị ya naanị maka ndị oge ochie; ọ bụ maka ọgbọ niile na maka mmadụ niile. Jizọs chọrọ ka ndị nkụzi ozizi ya jiri nlezianya nyochaa Agba Ochie maka ìhè ahụ nke na-eguzobe njirimara ya dịka Mesaya ahụ e buru amụma banyere ya, ma na-ekpughe ọdịdị ozi ya nye ụwa. Agba Ochie na Agba Ọhụrụ enweghị ike ikewapụ onwe ha, n’ihi na ha abụọ bụ ozizi nke Kraịst. Ozizi ndị Juu, ndị na-anabata naanị Agba Ochie, adịghị eweta nzọpụta, ebe ha na-ajụ Onye Nzọpụta ahụ onye ndụ ya na ozi ya bụ mmezu nke iwu na amụma nile. Ma ozizi ndị na-ajụ Agba Ochie adịghịkwa eweta nzọpụta, n’ihi na ọ na-ajụ ihe ahụ bụ àmà kpọmkwem banyere Kraịst. Ndị na-enwe obi abụọ na-amalite site n’ileda Agba Ochie anya, ma naanị otu nzọụkwụ ọzọ ka ọ chọrọ iji gọnahụ ịdị irè nke Agba Ọhụrụ, ma otú a ka a na-ajụ ha abụọ.”

> “The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

> “Ndị Juu nwere ntakịrị mmetụta n’ahụ ụwa Ndị Kraịst n’igosi ha mkpa iwu ndị ahụ, tinyere iwu na-adịgide adịgide nke ụbọchị izu ike, n’ihi na mgbe ha na-ewepụta akụ ochie nke eziokwu, ha na-atụfu nke ọhụrụ dị n’ozizi nke Jisọs banyere onwe ya. N’aka nke ọzọ, ihe kpatara ya kacha sie ike mere Ndị Kraịst ji ada n’imetụta ndị Juu ka ha nabata ozizi Kraịst dịka asụsụ nke amamihe Chineke, bụ n’ihi na, mgbe ha na-ewepụta akụ nke okwu ya, ha na-eji nlelị emeso ọgaranya nke Agba Ochie, nke bụ ozizi mbụ nke Ọkpara Chineke, site n’aka Mosis. Ha na-ajụ iwu ahụ e kwusara site na Saịnaị, na ụbọchị izu ike nke iwu nke anọ, nke e hibere n’ogige Iden. Ma onye ozi nke oziọma, onye na-agbaso ozizi Kraịst, ga-enweta ọmụma zuru ezu nke ma Agba Ochie ma Agba Ọhụrụ, ka o wee gosi ha n’ìhè ha n’eziokwu n’ihu ndị mmadụ dịka otu ihe a na-apụghị ikewapụ ekewa—otu na-adabere n’ebe nke ọzọ nọ ma na-enyekwa nke ọzọ ìhè. N’ụzọ dị otu a, dịka Jisọs kuziri ndị na-eso ụzọ ya, ha ga-ewepụta n’akụ ha ‘ihe ọhụrụ na ihe ochie.’” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Ndụmọdụ gara aga nwere ngwa ọzọ maka ndị Adventist Laodisia. Ikwu na mmadụ kwere na Bible n’ozuzu ya, ma Agba Ochie ma Agba Ọhụrụ, ma o sina dị jụ Mmụọ nke Amụma, bụ otu olulu ahụ nke ịnakwere naanị otu àmà. A na-achọ ndị àmà abụọ iji guzobe eziokwu, ya mere ọ gaghị ekwe omume iji otu àmà guzobe eziokwu; ma ọ bụrụ na onye ọ bụla anwaa ime otú ahụ, ọ na-ajụ ndị àmà abụọ ahụ, ọ na-adaberekwa okwukwe ya n’ihe a na-akpọ “ọkara-eziokwu.”

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Ugbu a, aga m ekwughachi ajụjụ nke dị n’otu n’ime edemede mbụ ndị na-apụta kemgbe Julaị, 2023. Ajụjụ ahụ bụ, “Ìhè ọhụrụ gịnị ka esi na Adventism pụta kemgbe 1863?” Azịza ya dị mfe: “Ọ dịghị.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Akwụkwọ Daniel na Mkpughe bụ otu. Otu bụ amụma, nke ọzọ bụ mkpughe; otu bụ akwụkwọ e mechiri emechi, nke ọzọ bụ akwụkwọ e meghere. Jọn nụrụ ihe omimi ndị égbè eluigwe kwuru, ma e nyere ya iwu ka ọ ghara ide ha.” Seventh-day Adventist Bible Commentary, volume 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Ya mere Alfa na Omega na-egosi, n’ihi ya, na Daniel bụ nke mbụ, mkpughekwa bụ nke ikpeazụ. Daniel na-anọchi anya mmalite nke Adventizim, mkpughekwa na-anọchi anya njedebe ya.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Mkpughe bụ akwụkwọ e mechiri emechi, ma ọ bụkwa akwụkwọ e meghere emeghe. Ọ na-edekọ ihe omume dị ịtụnanya ndị ga-eme n’ụbọchị ikpeazụ nke akụkọ ihe mere eme nke ụwa a. Ozizi ndị dị n’akwụkwọ a doro anya, ọ bụghị ihe omimi na ihe a na-apụghị ịghọta. N’ime ya, a na-ebulikwa otu ahịrị amụma ahụ e weere n’akwụkwọ Daniel. Ụfọdụ amụma ka Chineke kwughachiri, si otu a na-egosi na a ghaghị inye ha mkpa. Onyenweanyị adịghị ekwughachi ihe ndị na-enweghị nnukwu ihe ọ pụtara.” Manuscript Releases, volume 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Ná mmalite nke Adventizim, n’ime amaokwu ndị ahụ bụ ogidi etiti nke Adventizim, amaokwu ndị ahụ e meghere n’afọ 1798; Jisọs kọwara Onwe Ya dịka “Palmoni,” Onye Ọnụ-Ọgụgụ Dị Ebube. N’ọgwụgwụ nke Adventizim, Jisọs na-akọwa Onwe Ya dịka “Alpha and Omega,” onye ọkà-asụsụ dị ebube—Okwu Chineke. N’ihi nke a, mmalite nke Adventizim na ozi mmụọ-ozi mbụ “e kwụbara n’elu oge.” N’ọgwụgwụ nke Adventizim, ozi mmụọ-ozi nke atọ ga-adị kwụbara n’elu Okwu Ya.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Mmalite na njedebe nke Adventism na-eme n’oge akụkọ ihe mere eme nke alaeze nke isii nke amụma Akwụkwọ Nsọ; ya mere, ha na-eme n’oge mmalite na njedebe nke United States. Akụkọ amụma nke United States bụ akụkọ nke mpi abụọ ahụ, ya bụ Republicanism na Protestantism. N’ọgwụgwụ nke akụkọ ahụ mpi abụọ ahụ ga-agbanwe site n’ịbụ nwa atụrụ bụrụ dragọn. Republicanism ga-agbanwe bụrụ democracy, Protestantism kwa ga-agbanwe bụrụ Protestantism nke ndapụ n’ezi okwukwe. Mgbe iko oge amara ule nke United States bidoro iru n’ọgwụgwụ ya, dịka ọ na-eme ugbu a, mpi abụọ ahụ nke Republicanism nke ndapụ n’ezi okwukwe na Protestantism nke ndapụ n’ezi okwukwe ga-akpụ oyiyi nye anụ ọhịa ahụ, si otu a jikọta ụka na ọchịchị n’otu mpi nke na-ekwu okwu dịka dragọn. Ma a gaghị ahapụ Chineke n’enweghị onyeàmà, n’ihi na n’ime usoro iweta njedebe nye United States, Ọ ga-ebulite ezi mpi nke Protestantism ka ọ gbaghara megide ma oyiyi anụ ọhịa ahụ dị na United States, ma emesia oyiyi anụ ọhịa ahụ nke na-eche ụwa niile ihu. Ibulite mpi Protestant ahụ n’ọgwụgwụ nke United States ga-emezu n’ime otu usoro akụkọ ihe mere eme ahụ e si bulite mpi Protestant n’mmalite nke United States. A ga-agabiga otu ndị bụbu ndị nke ọgbụgba ndụ, ndị ọhụrụ kwa ga-aghọ ndị nke ọgbụgba ndụ ọhụrụ. O nweghị ihe ọhụrụ dị n’okpuru anyanwụ.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Mgbe anyị ji amụma oge ndị a ghọtara ma gosipụta n’akụkọ ihe mere eme nke ndị Millerite nyochaa Alfa na Omega, anyị na-achọpụta na ha bụ otu ihe ahụ. Amụma oge ọ bụla na-amalite site n’akụkọ ihe mere eme mgbe a na-ekwusa amụma ahụ, ma akụkọ ihe mere eme ahụ na-anọchi anya mgbe niile akụkọ ihe mere eme mgbe a na-emezu amụma ahụ.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Akụkọ banyere amụma nke puku afọ abụọ na narị atọ malitere na iwu nke atọ na 457 T.K. ma kwụsị na ozi nke mmụọ ozi nke atọ na Ọktoba 22, 1844. N’oge na-eduga ruo, ma tupu ọbịbịa nke iwu nke atọ, arụsịwo ọrụ iwulite ụlọ nsọ na Jerusalem. N’otu aka ahụ, n’akụkọ nke na-eduga ruo ọbịbịa nke mmụọ ozi nke atọ, e guzobere eziokwu ndị bụ ntọala nke ụlọ nsọ Millerite.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

N’afọ 1798, amụma nke afọ puku abụọ na narị ise na iri abụọ na ise, nke malitere n’afọ 723 T.K. site n’ịchụsasị ebo iri nke ugwu, mezuru. Amụma ahụ kọwara oge abụọ nke afọ puku otu na narị abụọ na iri isii, na-akara ịzọpịa ụlọ nsọ nkịtị na Jerusalem nkịtị site n’aka Rome ndị ọgọ mmụọ nkịtị; nke afọ puku otu na narị abụọ na iri isii nke Rome papal sochiri, ka ọ na-azọpịa obodo ime mmụọ na ụlọ nsọ ime mmụọ. Amụma ahụ malitere site n’mbibi nke alaeze ugwu ahụ na nchụsasị nke ụmụ amaala alaeze ahụ. N’etiti amụma ahụ, n’afọ 538, ka a na-akara njedebe nke ịzọpịa ndị nke Chineke site n’aka Rome ndị ọgọ mmụọ, alaeze nke anọ nke amụma Akwụkwọ Nsọ, ma mepụta nchụsasị nke nzukọ Chineke n’ime ọzara nke Oge Ọchịchịrị. Njedebe nke amụma oge ahụ n’afọ 1798 na-akara njedebe nke alaeze nke ise nke amụma Akwụkwọ Nsọ. Nchụsasị nke ebo iri nke ugwu, na nke nzukọ Ndị Kraịst gbara ọsọ banye n’ọzara, na-anọchi anya nchịkọta nke ndị a kara aka ịbụ mpi nke Protestantism. A na-anọchikarị waymarks anya site n’ihe ndị na-emegiderịta onwe ha, ma nchụsasị nwere ike ịnọchi anya nchịkọta, dịka Elaịja si anọchi anya Jọn Onye Na-eme Baptizim. N’otu esemokwu amụma ahụ, Elaịja anwụghị, ma Jọn Onye Na-eme Baptizim nwụrụ.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

N’afọ 677 T.K., e mere ka ebo ndịda nke Juda, (a makwaara ya dị ka ala ahụ dị ebube n’Akwụkwọ Nsọ) gbasasịa ruo afọ puku abụọ na narị ise na iri abụọ, nke kwụsịrị n’ụbọchị Ọktoba 22, 1844. Amụma ahụ na-akọwapụta ịzọpịa ndị nke Chineke n’okpuru ụkwụ, ndị Daniel kpọrọ “usuu ndị agha” na Daniel 8:13, 14.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Mgbe ahụ, anụrị m ka otu onye nsọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Ruo ole mgbe ka ọhụụ ahụ ga-adị gbasara aja nsure ọkụ ụbọchị niile, na njehie nke mbibi, nke ga-enye ma ebe nsọ ma usuu ahụ ka a zọda ha n’okpuru ụkwụ? O wee sị m, Ruo ụbọchị puku abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ ahụ dị ọcha. Daniel 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Amụma nke puku afọ abụọ na narị atọ, nke kwụsịrị n’otu oge ahụ amụma nke puku afọ abụọ na narị ise na iri abụọ, nke malitere n’afọ 677 T.K., nọ na-akọwapụta ịzọda ebe nsọ n’okpuru ụkwụ dịka e siri kọwaa ya na Daniel 8:13, 14. Amụma nke ịgbasa Juda n’afọ 677 T.K. bu ụzọ nweta mwakpo atọ sitere n’aka Nebukadneza, amụma ahụ wee kwụsị n’mbata nke ozi nke atọ na Ọktoba 22, 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Amụma afọ puku abụọ, narị ise na iri abụọ abụọ ahụ nke kwụsịrị n’afọ 1798 na 1844 n’otu n’otu na-akọwapụta afọ iri anọ na isii nke iwulite ntọala ụlọ nsọ Millerite. Mozis nọrọ ụbọchị iri anọ na isii na-anata ntụziaka banyere iwulite ụlọ nsọ ahụ; imegharị ụlọ nsọ Herọd n’oge Kraịst were afọ iri anọ na isii, nke kwụsịrị n’afọ e mere Kraịst baptizim. Site na baptizim ahụ Ọ gara n’ọzara ụbọchị iri anọ, ma mgbe Ọ laghachiri, Ọ sachara ụlọ nsọ ahụ nke mbụ, ndị Juu na-akpa ụka chọrọ ịma site n’ike ọchịchị dị aṅaa ka O jiri mee ihe dị otu a.

> 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 nke ndị Juu adịla nso, Jisọs wee rịgoro Jerusalem. O wee hụ n’ụlọ nsọ ndị na-ere ehi na atụrụ na nduru, na ndị na-agbanwe ego ka ha nọ ọdụ. Mgbe o mechara ụtarị site n’ụdọ nta, ọ chụpụrụ ha niile n’ụlọ nsọ, tinyere atụrụ na ehi; o wee wụsaa ego ndị na-agbanwe ego, ma kpughee tebụl ha. O wee sị ndị na-ere nduru, Wepụnụ ihe ndị a ebe a; unu emela ụlọ Nna m ụlọ ahia. Ndị na-eso ụzọ ya wee cheta na e dere n’Akwụkwọ Nsọ, Anụrị ọkụ maka ụlọ gị eripịawo m. Ndị Juu wee zaa, sị ya, Gịnị bụ ihe ịrịba ama ị na-egosi anyị, ebe ị na-eme ihe ndị a? Jisọs zara wee sị ha, Kụdanụ ụlọ nsọ a, n’ime ụbọchị atọ aga m ewulite ya. Ndị Juu wee sị, Afọ iri anọ na isii ka e ji wuo ụlọ nsọ a, ị̀ ga-ewulitekwa ya n’ime ụbọchị atọ? Ma ọ na-ekwu banyere ụlọ nsọ nke ahụ ya. Ya mere, mgbe e mere ka o si n’ọnwụ bilie, ndị na-eso ụzọ ya chetara na ọ gwara ha nke a; ha wee kwe Akwụkwọ Nsọ na okwu ahụ Jisọs kwuru. Jọn 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Ụlọ nsọ ndị Millerite ka e wuru n’ime afọ iri anọ na isii, bido n’afọ 1798 na njedebe amụma mbụ nke afọ puku abụọ na narị ise na iri abụọ, wee kwụsị afọ iri anọ na isii ka e mesịrị, n’ime mmezu amụma nke abụọ nke afọ puku abụọ na narị ise na iri abụọ n’afọ 1844. Afọ iri anọ na isii ahụ malitere na mbata nke mmụọ-ozi mbụ ma kwụsị na mbata nke mmụọ-ozi nke atọ, n’ihi na Kraịst kwuru na a ga-ebuli ụlọ nsọ Ya n’ime ụbọchị atọ. Ọ bụrụ na ị jụ ịhụ eziokwu ndị a, ọ bụ n’ihi nsogbu abụọ bụ isi, karịrị nsogbu ndị pụrụ ịdị n’ime obi na-adịghị njikere ma na-adịghị aṅa ntị n’ịgbanwe. Nsogbu mbụ bụ na ị jụrụ ịbịakwute Okwu amụma ahụ site n’echiche na akụkọ ihe mere eme na-emegharị onwe ya. Ị bụghị onye na-agbaso usoro nkọwa akụkọ ihe mere eme. Nsogbu nke ọzọ bụ enweghị ike itinye okwu ihe nnọchianya ndị e dekọrọ n’ime Okwu Chineke n’ọrụ site n’Okwu Chineke. Mmalite nke amụma ndị a niile na-akọwa njedebe, ha na-akọwakwa mgbe niile karịa naanị akụkọ ihe mere eme ndị na-emegharị onwe ha.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Baịbụl na-ekwu na anyị bụ ụlọ nsọ nke Mmụọ Nsọ, e mekwara ụlọ nsọ ahụ nke ahụ mmadụ site na kromosom iri anọ na isii. Ndị ọkà mmụta sayensị na-amụ kromosom iri anọ na isii ahụ na-agwa anyị na kromosom nwoke iri abụọ na atọ na kromosom nwanyị iri abụọ na atọ ekpuchiri gburugburu protin nke ọdịdị ya dị ka obe.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

N’ime Daniel iri na abụọ e nwere amụma oge atọ jikọtara ọnụ; nke mbụ na-ezo aka n’ịgbasasị ike nke ndị nsọ ahụ, nke na-anọchi anya “oge asaa” nke Levitikọs iri abụọ na isii. Ịgbasasị ike nke ndị nsọ ahụ nke e mezuru n’ime ha bụ afọ puku abụọ na narị ise na iri abụọ, ma n’ime Daniel iri na abụọ ọ na-ezo naanị aka n’ọkara ikpeazụ nke oge ahụ. Ọ na-egosi Daniel dịka onye na-aghọtaghị ihe e bu n’obi site n’okwu nkwupụta ahụ.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

> Anụrụ m nwoke ahụ yi uwe ọcha linin, onye nọ n’elu mmiri nke osimiri ahụ, mgbe o weliri aka nri ya na aka ekpe ya elu n’ebe eluigwe dị, were Him nke na-adị ndụ ruo mgbe ebighị ebi ṅụọ iyi, na ọ ga-abụ maka otu oge, na oge abụọ, na ọkara; ma mgbe ọ ga-emezucha ịgbasasị ike nke ndị nsọ ahụ, ihe ndị a niile ga-agwụcha. Anụrụ m, ma aghọtaghị m: mgbe ahụ ka m kwuru, O Onyenwe m, gịnị ka ọgwụgwụ nke ihe ndị a ga-abụ? Daniel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Daniel isi nke iri na abụọ na-egosi ozi ahụ e mepere akara ya n’oge ọgwụgwụ, nke bụ afọ 1798. N’akụkụ Akwụkwọ Nsọ a, Daniel nọchiri anya William Miller, bụ isi akara nke ndị amamihe n’akụkọ ihe mere eme ahụ. Ebu ụzọ duru Miller gaa n’amụma nke afọ puku abụọ na narị ise na iri abụọ nke Leviticus iri abụọ na isii, ma n’amaokwu nke asaa na nke asatọ ọ nọchiri anya ndị amamihe ndị ga-eme ka eziokwu ahụ kwekọọ, ya bụ na ịchụsasị ahụ nke afọ puku abụọ na narị ise na iri abụọ ka a na-akọwapụta n’ezie n’enweghị mgbagha dịka ịbụ ịchụsasị nke Chineke chụsasịrị ndị Ya.

> And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

> Ma ọ bụrụkwa na unu agaghị anụ m ntị n’agbanyeghị ihe ndị a niile, mgbe ahụ aga m ata unu ahụhụ okpukpu asaa karịa n’ihi mmehie unu. Aga m agbajikwa mpako nke ike unu; aga m emekwa ka eluigwe unu dị ka ígwè, ụwa unu bụrụkwa dịka ọla. Levitikọs 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

“Nganga” nke Izrel oge ochie bụ mgbe e kwere ha ka ha jụ Chineke dịka Eze ha ma họrọ eze mmadụ. Nganga ha, nke na-ebute ọdịda (Ilu 16:18), bụ ọchịchọ ha ịbụ dịka alaeze niile na-ekpere arụsị gbara ha gburugburu. Iwepụ mbụ alaeze ugwu, ma emesịa alaeze ndịda, bụ ikesa ike ahụ (eze) n’afọ 723 T.K. na 677 T.K., n’otu n’otu.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller nọchiri anya ndị maara ihe, ndị ghọtara mmụba nke ihe ọmụma ahụ e kpughere site n’ịkpụ akara n’amaokwu ndị gara aga nke Daniel iri na abụọ, ma n’amaokwu nke asaa na nke asatọ a nọchiri ya anya dị ka onye na-adịghị aghọta njikọ dị n’etiti afọ otu puku narị abụọ na iri isii na afọ puku abụọ narị ise na iri abụọ nke ịchụsasị ndị Chineke. Daniel nọchiri anya ndị Chineke na njedebe nke Adventism, dịka Miller kwa nọchiri anya ya na mmalite nke Adventism. N’ọgwụgwụ nke Adventism, otu nsogbu ahụ ka dị, n’ihi na dịka Adventism siri wepụ nghọta Miller banyere “oge asaa,” a manyere ha ịmata naanị afọ otu puku narị abụọ na iri isii dịka Oge Ọchịchịrị. Ndị maara ihe n’ọgwụgwụ nwere nsogbu yiri nke ahụ ha ga-edozi, dịka Daniel na Miller si gosi. Gịnị mere e ji were okwu e ji mara Leviticus iri abụọ na isii kọwaa oge atọ na ọkara kama oge asaa?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Miller emeghị ka o dozie nkụda mmụọ a kpamkpam, ma n’afọ 1856 e gosipụtara “ìhè amụma ọhụrụ” ikpeazụ ahụ n’usoro edemede isii nke a na-emechabeghị, nke kọwara oge asaa ahụ dịka ihe na-anọchi anya afọ atọ na ọkara nke Rome ndị ọgọ mmụọ na-azọda Izrel nkịtị nke Chineke, sochiri ya afọ atọ na ọkara nke Rome papal na-azọda Izrel ime mmụọ. Afọ asaa ka e mesịrị, Adventism jụrụ kpamkpam ìhè nile banyere oge asaa ahụ, si otú a kwadebe nkụda mmụọ ahụ maka ndị amamihe n’oge ọgwụgwụ na 1989, mgbe, dịka e si kọwaa ya na Daniel isi nke iri na otu, amaokwu nke iri anọ, mba ndị nọchiri anya Soviet Union mbụ ka papacy na United States sachapụrụ.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

A jụrụ ìhè mbụ e nyere Miller na 1863, e nyerekwa ìhè ikpeazụ banyere isiokwu ahụ site n’aka Hiram Edson n’ime isiokwu isii ahụ. A kwụsịrị isiokwu ndị ahụ, ma afọ asaa (oge) ka e mesịrị, e wepụrụ ike nke Izrel nke oge a, ka o wee ṅomie ụka ndị na-ekpere arụsị, bụ́ ndị e kpọrọ n’ụzọ ziri ezi afọ ole na ole tupu ahụ ụmụ ndị inyom Babilọn. Oge asaa nke Levitikọs iri abụọ na isii, dịka ozizi amụma, ghọrọ nkume ịsụ ngọngọ, e meekwa nganga nke Izrel oge ochie ọzọ, dịka e gosiri ya n’ọchịchọ ha chọrọ ka Sọl chịwa ha dịka eze. Jizọs na-anọchi anya ọgwụgwụ site ná mmalite.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Akwụkwọ Daniel na-akọwapụtakwa amụma nke otu puku afọ narị abụọ na iri itoolu, tinyere amụma nke otu puku afọ narị atọ na iri atọ na ise, nke ha abụọ malitere n’oge e wepụrụ “ihe a na-achụ kwa ụbọchị” n’afọ 508. Iwepụ “ihe a na-achụ kwa ụbọchị” na-anọchi anya iwepụ mgbochi Rom nke ndị na-ekpere arụsị megide ịrị elu nke ike papal n’afọ 538. E nwere oge mgbanwe nke afọ iri atọ tupu e tinye ike papal n’ocheeze nke ụwa n’afọ 538, mgbe ahụkwa afọ otu puku abụọ na iri isii fọdụrụnụ na-ejedebe n’afọ 1798. Afọ iri atọ ahụ nke mgbanwe site n’otu alaeze gaa n’ọzọ na-akọwapụta afọ ikpeazụ nke ọchịchị papal nke na-eduga n’itinye alaeze nke isii nke amụma Akwụkwọ Nsọ n’ocheeze nke ụwa n’afọ 1798. Mbido amụma nke otu puku afọ narị abụọ na iri itoolu na-akọwapụta mgbanwe site n’otu alaeze nke amụma Akwụkwọ Nsọ gaa n’alaeze ọzọ nke amụma Akwụkwọ Nsọ, dịkwa ka njedebe nke amụma ahụ na-eme.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Amụma nke narị afọ otu puku atọ na iri atọ na ise nke malitere n’iwepụ “ihe a na-eme kwa ụbọchị” n’afọ 508 na-agwụ n’afọ 1843.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> Ma site n’oge ahụ a ga-ewepụ àjà a na-achụ kwa ụbọchị, ma guzozie ihe arụ ahụ nke na-eme ka ebe tọgbọ n’efu, a ga-enwe otu puku ụbọchị abụọ narị na iri itoolu. Ngọzi nādiri onye ahụ nke na-eche, ma rute otu puku ụbọchị atọ narị na iri atọ na ise. Daniel 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Amụma nke afọ otu puku narị atọ na iri atọ na ise kwụsịrị n’afọ 1843, Daniel wee kwuo na ndị ahụ “chere” mgbe amụma ahụ ga-emezu ga-abụ ndị a gọziri agọzi. Nwanyị White kwuru ya n’ụzọ a.

> “Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “A gọziri agọzi bụ anya ndị hụrụ ihe ndị ahụ a hụrụ n’afọ 1843 na 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “E nyere ozi ahụ. Ma ekwesịghị ịdị oge ọbụla n’ịmeghachi ozi ahụ, n’ihi na ihe ịrịba ama nke oge a na-emezu; a ghaghị ịrụcha ọrụ mmechi ahụ. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’ịhọpụta nke Chineke nke ga-ebili bụrụ mkpu ukwu. Mgbe ahụ Daniel ga-eguzo n’òkè ya, inye àmà ya.” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Ya mere, mmalite nke amụma afọ otu puku narị atọ na iri atọ na ise na-akọwapụta mgbanwe site n’okpukpe nke ikpere arụsị gaa n’okpukpe nke papalizim, si otu a na-akọwapụta mgbanwe site na Protestantizim gaa na Protestantizim nke Miller.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Ndị Adventist ahụ na-ajụ eziokwu ndị ntọala nke Adventism, na-ajụkwa amụma oge niile ndị Millerites gosipụtara, ọbụna puku ụbọchị abụọ na narị atọ ahụ nke Daniel 8:14. O nwere ike ịbụ na ha ga-agọnarị eziokwu a, ma enwere ike igosi n’ụzọ ezi uche dị na ya na eziokwu a bụ eziokwu; ma isi okwu m ugbu a dị iche, ya mere aga m ahapụ nke ahụ ugbu a ka anyị na-agbalị iweta edemede a ná mmechi.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Ịchụsasị nke “ala ebube” nke Juda n’afọ 677 T.K. na-anọchi anya ịzọpịa “ndị agha” ahụ n’ime Daniel 8:13, 14, ma na-atụ aka n’ịtọlite ala ebube nke oge a, bụ United States. Afọ puku abụọ na narị atọ nke amaokwu ndị ahụ malitere n’afọ 457 T.K., ma na-anọchi anya ịzọpịa “ebe nsọ” ahụ.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Mgbe ahụ anụrụ m otu onye nsọ ka ọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Olee ogologo oge ka ọhụ a ga-adị banyere àjà a na-achụ kwa ụbọchị, na njehie nke mbibi, nke inye ma ebe nsọ ma usuu ndị agha ka a zọda ha n’okpuru ụkwụ? O wee sị m, Ruo puku ụbọchị abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ ahụ dị ọcha. Daniel 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

Afọ 677 BC na 457 BC bụ ụbọchị e jikọtara ọnụ site na mmekọrịta dị n’etiti ndị nke Chineke na ebe nsọ nke Chineke. Chineke weghachitere ma usuu ndị agha ahụ ma ebe nsọ ahụ ka ha bụrụ otu ọzọ n’otu oge ahụ, n’ụbọchị Ọktoba 22, 1844. Afọ narị abụọ na iri abụọ dị n’etiti 677 BC na 457 BC na-anọchi anya oge Chineke ji eguzobe ihe ịrịba ama nke ụzọ nke na-anọchi anya mmụba nke ìhè. N’ụbọchị Ọktoba 22, 1844, ìhè nke mmụọ ozi nke atọ bịarutere, ìhè nke ebe nsọ malitere ịmụcha, ma e nwere usuu ndị agha nọ ebe ahụ ikwusa ìhè ahụ.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

N’ahịrị amụma nke na-akọwa ọgụ ahụ nke akụkụ atọ nke Setan na Kraịst sonyeere na ya, e bipụtara Baịbụl King James nke afọ 1611. Nnọọ kpọmkwem afọ narị abụọ na iri abụọ ka e mesịrị, n’afọ 1831, William Miller bipụtara ozi ya nke mbụ:

> “For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

> “N’ime afọ itoolu William Miller jụrụ onwe ya n’obi na o kwesịrị inye ụka ozi ya; ma o chere, na-atụ anya na onye ọchịchị a ma ama ga-ekwusa ozi ọma nke Onye Nzọpụta na-abịa n’oge na-adịghị anya. N’ịdị otu a na-echere, ọ gosiri naanị eziokwu nke ozi ahụ; ha nwere aha na ha dị ndụ, ma ha na-anwụ ngwa ngwa. N’afọ 1831 Miller nyere okwu mbụ ya banyere amụma dị iche iche.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Chineke chebere ederede ndị mbụ dị nsọ ma zie ezi e ji mepụta Bible. O wee mepụta Bible Ya n’afọ 1611. O wee welite onye ozi nke ga-eji iwu ndị dị n’ime Bible, ndị e chọtara, ndị e si na ya nweta, ma guzobe, mepụta ozi nke mmụọ ozi mbụ. N’afọ 1831, e mere ozi Miller ka ọ bụrụ nke e guzobere nke ọma, dịka e mere ozi ahụ n’akụkọ ihe mere eme Kraịst ka ọ bụrụ nke e guzobere nke ọma site n’aka Jọn Onye Na-eme Baptizim, dịka e si eme ka ozi ahụ bụrụ nke e guzobere nke ọma n’ime mmegharị mgbanwe ọ bụla. Ozi Miller, ya bụ, ozi nke mmụọ ozi mbụ nke na-ekwupụta mmeghe nke ikpe, ka a na-akwado ozugbo site n’itinye oge amụma nke narị afọ abụọ na afọ iri abụọ. Ọ bụ ozi ịdọ aka ná ntị ná mmalite alaeze nke isii nke amụma Bible—United States.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

N’afọ 1996, ọrụ mgbasa ozi nke Future for America malitere, e wee bipụta ozi nke mmụọ ozi nke atọ nke e kpugherewo na 1989, bụ ozi na-akọwa ọgwụgwọ nke ọnya ọnwụnwa nke ọchịchị onyeisi ụka Rome na iwu Sọnde na-abịa n’oge na-adịghị anya, n’ime magazin e nyere aha ya, The Time of the End. E mepụtara ozi ahụ n’ọgwụgwụ nke Adventizim n’usoro doro anya dịka e siri mepụta ozi ahụ ná mmalite n’usoro doro anya. Ná mmalite, e jikọtara ozi ahụ n’oge, ọ nọchikwara anya mmepe ọzọ nke eziokwu ndị dị n’Okwu Chineke. N’afọ 1996, afọ narị abụọ na iri abụọ mgbe amụrụ United States na 1776, e mepụtara ozi ahụ n’ọgwụgwụ nke Adventizim n’usoro doro anya, ọ nọchikwara anya mmepe ọzọ nke ozi ndị mmụọ ozi atọ.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Ka anyị na-atụle akụkọ ihe mere eme nke mpi Republican na mpi Protestant n’akụkọ ihe mere eme nke alaeze nke isii nke amụma Akwụkwọ Nsọ, a ghaghị ịghọta onye mpi Protestant ahụ bụ, na onye ọ bụghị.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

> Gbasi mbọ ike ka i gosi onwe gị nye Chineke dịka onye a nabatara, onye ọrụ nke na-ekwesịghị ime ihere, na-ekewa okwu nke eziokwu nke ọma. Ma zere okwu rụrụ arụ na okwu efu: n’ihi na ha ga-amụba ruo n’ịdị njọ na-adịghị asọpụrụ Chineke karịa. 2 Timothy 2:15, 16.

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