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# Elijah - Number Eleven

Elaịja — Nọmba Iri na Otu

The First Mistake

Njehie Mbụ ahụ

Author

Jeff Pippenger

Published

October 15, 2023

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The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.

Nnupụisi nwa ehi ọlaedo nke Erọn n’mmalite Izrel oge ochie, n’ụzọ amụma kwekọrọ na nnupụisi Jeroboam n’mmalite ebo iri nke alaeze ugwu nke Ifrem. Akụkọ nsọ ndị a na-anọchite anya nnupụisi nke Adventism n’afọ 1863.

There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.

N’ezie, e nwere ndị ọzọ na-agba ama banyere 1863, ma Erọn na eze Jeroboam na-enye ndị àmà ndị na-adakwasị n’elu akụkọ ihe mere eme nke 1863, ma akụkọ ihe mere eme ndị ahụ niile na-egosi ije nke puku mmadụ narị otu na iri anọ na anọ ahụ, nke bụ mpi Protestant, ọ bụghị naanị n’oge ụbọchị ikpeazụ nke alaeze nke isii nke amụma Akwụkwọ Nsọ, kama ruo nnọọ na mmechi oge amara. Akụkọ ihe mere eme ndị ahụ kwa na-ekwu banyere akụkọ ihe mere eme yiri ya nke mpi Republican n’ime alaeze nke isii.

It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.

N’ozuzu, ọ bụ eziokwu siri ike nke ukwuu ka ndị kwere ekwe nabata, na ụka Seventh-day Adventist bụ ndị fọdụrụnụ nke Chineke n’ọgwụgwụ ụwa. Nkwenkwe ahụ bụ njehie mbụ anyị. Ọ dịghị ihe àmà ọ bụla sitere na Baịbụl na-egosi na ụka Laodisia na-anọchi anya ndị ahụ a na-ebuli elu dịka ọkọlọtọ n’oge nsogbu iwu Sọnde. Njehie mbụ anyị bụ ịnakwere ntọala ụgha ahụ na nke a bụ eziokwu. Ọkọlọtọ ahụ n’ọgwụgwụ ụwa bụ nke e ji ndị ahụ a chụpụrụ achụpụ site n’aka ndị otu sinagog nke Setan mepụta.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Ọ ga-ewulikwa ọkọlọtọ nye mba dị iche iche, ọ ga-achịkọtakwa ndị a chụpụrụ achụpụ nke Izrel, ma kpọkọtakwa ndị Juda a chụsasịrị chụsasị site n’akụkụ anọ nke ụwa. Aịzaya 11:12.

It is Laodicean Adventists that cast out those that are to be the ensign.

Ọ bụ ndị Adventist nke Laodisia na-achụpụ ndị ahụ ga-abụ ọkọlọtọ.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

> Nụọnụ okwu nke Onyenwe anyị, unu ndị na-ama jijiji n’ihu okwu ya; ụmụnna unu ndị kpọrọ unu asị, ndị chụpụrụ unu n’ihi aha m, sịrị, Ka e nye Onyenwe anyị otuto: ma ọ ga-apụta ka ọ bụrụ ọṅụ unu, ha onwe ha kwa ga-eme ihere. Aịzaya 66:5.

Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.

A na-achụpụ ndị bụ ọkọlọtọ n’ihi “aha” Kraịst. Aha ahụ nke na-amịpụta ịkpọasị bụ Alfa na Omega, n’ihi na ụkpụrụ nke Alfa na Omega bụ ihe na-egosi n’ụzọ doro anya onye ụka Seventh-day Adventist na-anọchite anya ya n’amụma Akwụkwọ Nsọ. Ilu ndị amaghị nwoke iri ahụ na-anọchite anya Adventizim.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Ilu-nkọwa nke ụmụ agbọghọ iri ahụ nke dị na Matiu 25 na-egosikwa ahụmahụ nke ndị Adventist.” The Great Controversy, 393.

The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.

E mezuru ilu ahụ n’oge mmalite nke Adventism, a na-emekwa ya ọzọ n’ọgwụgwụ ya ruo n’akwụkwọ ozi nke ikpeazụ.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “A na-akpọkarị m gaa n’akụkọ ilu banyere ụmụ agbọghọ iri ahụ na-amaghị nwoke, ise n’ime ha bụ ndị amamihe, ise kwa bụ ndị nzuzu. Akụkọ ilu a emezuwo ma ga-emezu kwa ruo n’ókè okwu ya nile, n’ihi na o nwere ngwa pụrụ iche n’oge a, ma, dịka ozi nke mmụọ ozi nke atọ, o mezuwo ma ga-anọgide bụrụ eziokwu dị ugbu a ruo ngwụcha oge.” Review and Herald, Ọgọst 19, 1890.

The foolish virgins that wake up and recognize they have no oil are the Laodiceans.

Amaghị‑amà ndị na-amaghị ihe nke tetara wee ghọta na ha enweghị mmanụ bụ ndị Laodisia.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “A na-ekwukwa ọnọdụ nke Nzukọ a na-anọchi anya site n’aka ụmụagbọghọ ndị nzuzu dị ka ọnọdụ Laodisia.” Review and Herald, Ọgọst 19, 1890.

The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.

Mgba nke ndị amamihe na-amaghị nwoke, ndị a na-anọchikwakwa anya ha dịka ụka Filadelfia, bụ megide ụka nke na-ekwu na ha bụ ndị Juu, ma ha abụghị.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.

> Lee, aga m eme ka ndị ahụ si n’ụlọ nzukọ Setan, ndị na-ekwu na ha bụ ndị Juu, ma ha abụghị, kama ha na-agha ụgha; lee, aga m eme ka ha bịa kpọọ isiala n’ihu ụkwụ gị, ma mara na ahụrụ m gị n’anya. Nkpughe 3:9.

Sister White addresses this verse in the very first publication after the great disappointment.

Nwannaanyị White kwuru banyere amaokwu a n’akwụkwọ mbipụta mbụ nke pụtara ozugbo mgbe nnukwu ndakpọ olileanya ahụ gasịrị.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> “I chere, na ndị ahụ na-efe ofufe n’ihu ụkwụ ndị nsọ, (Mkpughe 3:9), ga-emecha zọpụta. N’ebe a, aghaghị m ịdị iche n’echiche gị; n’ihi na Chineke gosiri m na òtù a bụ ndị na-ekwupụta na ha bụ ndị Adventist, ma ha adapụwo n’okwukwe, wee ‘kpọgide Ọkpara Chineke n’obe ọzọ n’ihi onwe ha, ma kpughee ya n’ihere n’ihu ọha.’ Ma n’ime ‘oge awa nke ọnwụnwa,’ nke ka na-abịa, iji gosipụta àgwà eziokwu nke onye ọbụla, ha ga-ama na ha efuola ruo mgbe ebighị ebi; ma ebe ihe mgbu nke mmụọ ga-ekpuchi ha, ha ga-akpọrọ isi n’ihu ụkwụ ndị nsọ.” Word to the Little Flock, 12.

In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.

N’isi nke ise nke Aịzaya, a kpọrọ abụ nke ubi vaịn, nke Kraịst mechara jiri ya, aha ya nke mbụ.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.

> Ugbu a ka m ga-abụkuoro onye m hụrụ n’anya nke ukwuu abụ banyere onye m hụrụ n’anya, nke metụtara ubi vaịn ya. Onye m hụrụ n’anya nke ukwuu nwere ubi vaịn n’ugwu na-amị mkpụrụ nke ukwuu: O wee gbaa ya ogige, chịkọọ nkume dị n’ime ya pụọ, kụọkwa ya vaịn kachasị mma, wukwa ụlọ elu n’etiti ya, meekwa ebe a na-azọ mmanya n’ime ya: o wee tụrụ anya na ọ ga-amị mkpụrụ vaịn, ma o mịrị mkpụrụ vaịn ọhịa. Ugbu a, unu ndị bi na Jerusalem, na unu ndị ikom Juda, biko, kpeenụ ikpe n’etiti m na ubi vaịn m. Gịnị ka a pụrụ imekwuara ubi vaịn m, nke m na-emebeghị n’ime ya? Gịnị mere, mgbe m tụrụ anya na ọ ga-amị mkpụrụ vaịn, o ji mịpụta mkpụrụ vaịn ọhịa? Aịzaya 5:1–4.

The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.

Ilu ahụ, ma ọ bụrụ n’Agba Ochie ma ọ bụ n’Agba Ọhụrụ, na-egosi nzukọ Chineke dị ka nke Chineke jụrụ n’ihi na ọ jụrụ ịmị mkpụrụ ndị e welitere ya ka o mịpụta. N’Aịsaịa ise, n’isi ngwụcha ilu ahụ, a kọwara ntaramahụhụ nke ubi-vine ahụ, ebe e kwerekwa nkwa ibuli ọkọlọtọ nye mba dị iche iche. N’ezie, ubi-vine ahụ abụghị ọkọlọtọ ahụ.

> Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.

> Ya mere ka iwe Onyenwe anyị ji wee ruo n’ọkụ megide ndị Ya, Ọ setịkwasịwo ha aka Ya, tie ha ihe; ugwu nta wee maa jijiji, ozu ha wee bụrụ ihe a dọwara adọwa n’etiti okporo ámá. N’agbanyeghị ihe ndị a nile, iwe Ya akwụsịghị, kama aka Ya ka agbatịrị ka dị. Ọ ga-ebulikwa ọkọlọtọ nye mba dị iche iche nke si n’ebe dị anya, Ọ ga-afụrụ ha mkpọrọhịhị site na nsọtụ ụwa; ma, lee, ha ga-abịa ọsọ ọsọ nnọọ. Aịzaya 5:25, 26.

When Jesus later sang the song as a parable His conclusion was just as decisive.

Mgbe Jisọs mesịrị bụrụọ abụ ahụ dị ka ilu, nkwubi-okwu Ya dịkwa nnọọ doro anya ma bụrụ nke ikpeazụ.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Nụrụnụ ilu ọzọ: O nwere otu onye nwe ụlọ, onye kụrụ ubi vaịn, wee gbaa ya mgbidi gburugburu, wee gwuru ebe a na-apịkọta mmanya n’ime ya, wukwa ụlọ elu, nyefee ya n’aka ndị ọrụ ubi, ma gawa n’ala ọzọ dị anya: Ma mgbe oge mkpụrụ ya bịaruru nso, o zigaara ndị ọrụ ubi ahụ ndị odibo ya, ka ha nata mkpụrụ ya. Ndị ọrụ ubi ahụ wee jide ndị odibo ya, tie otu, gbuo onye ọzọ, ma tụọ onye ọzọ nkume. O zigarakwara ndị odibo ọzọ, ndị karịrị ndị mbụ ọnụ ọgụgụ: ha mekwara ha otu ahụ. Ma n’ikpeazụ o zigara ha nwa ya, na-asị, Ha ga-asọpụrụ nwa m. Ma mgbe ndị ọrụ ubi ahụ hụrụ nwa ahụ, ha gwara onwe ha, Nke a bụ onye nketa; bịanụ, ka anyị gbuo ya, werekwa ihe nketa ya. Ha wee jide ya, tụpụ ya n’èzí ubi vaịn ahụ, ma gbuo ya. Ya mere, mgbe onye nwe ubi vaịn ahụ ga-abịa, gịnị ka ọ ga-eme ndị ọrụ ubi ahụ? Ha wee sị ya, Ọ ga-ebibi ndị ajọ mmadụ ahụ n’ụzọ dị egwu, nyefee ubi vaịn ya n’aka ndị ọrụ ubi ọzọ, ndị ga-enye ya mkpụrụ ya n’oge ha. Jisọs sịrị ha, Ọ dịtụbeghị mgbe unu gụrụ n’Akwụkwọ Nsọ, Nkume nke ndị na-ewu ụlọ jụrụ, otu ahụ aghọwo isi nkuku: nke a bụ ọrụ Onyenwe anyị, ọ dịkwa ebube n’anya anyị? Ya mere asị m unu, a ga-anapụ unu alaeze Chineke, nye ya mba nke na-amị mkpụrụ ya. Onye ọbụla nke ga-ada n’elu nkume a, a ga-agbaji ya: ma onye ọbụla nke ọ ga-adakwasị, ọ ga-egwe ya ka ọ bụrụ ntụ. Ma mgbe ndị isi nchụàjà na ndị Farisii nụrụ ilu ya nile, ha ghọtara na ọ na-ekwu banyere ha. Matiu 21:33–45.

The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.

Ụka Seventh-day Adventist nke Laodisia abụghị ọkọlọtọ ahụ e weliri elu. Ubi-vine n’ụbọchị ikpeazụ ndị e ji Izrel oge ochie mee ihe nnọchianya ya bụ ụka Seventh-day Adventist nke Laodisia, ma a ga-enwe otu mba nke ga-amị mkpụrụ ahụ nke na-eme ka o ruo eru ịbụ mkpụrụ mbu, nke bụ ihe puku iri na anọ na puku anọ ahụ bụ.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Ndị a bụ ndị a na-emetọghị site n’aka ụmụ nwanyị; n’ihi na ha bụ ndị na-amaghị nwoke. Ndị a bụ ndị na-eso Nwa Atụrụ ahụ ebe ọ bụla Ọ na-aga. E si n’etiti mmadụ zọpụta ndị a, ka ha bụrụ mkpụrụ mbu nye Chineke na nye Nwa Atụrụ ahụ. Mkpughe 14:4.

As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.

Dịka ọkọlọtọ, a ga-eji ha rụọ ọrụ site n’aka Nna-ụlọ iji kpọbata owuwe-ubi ikpeazụ. Ụka Seventh-day Adventist nke Laodisia bụ ubi vaịn ahụ jụrụ nkume ntọala nke ugboro asaa nke Moses. Site n’oge ahụ gawa, ọ ghọrọ ịdaba nwayọọ nwayọọ n’ime ọchịchịrị ka ukwuu ma ka ukwuu. Ọkọlọtọ ahụ ga-abụ “mgbọrọgwụ Jesse.” Mgbọrọgwụ Jesse, ma ọ bụ David, na-anọchite eziokwu ikpeazụ kpamkpam nke Jizọs gosiri ndị Juu na-ekwukarị okwu n’akụkọ ihe mere eme Ya. Ọ bụ akara nke ụkpụrụ Alfa na Omega, nke ndị ọrụ ubi na-ekwesịghị ntụkwasị obi nke Israel oge ochie na nke oge a na-ajụ ịghọta.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.

> N’ụbọchị ahụ, mgbọrọgwụ Jesi ga-adị, nke ga-eguzo dịka ọkọlọtọ nye ndị mmadụ; ya ka ndị mba ọzọ ga-achọ: izuike ya ga-adịkwa ebube. Aịzaya 11:10.

Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.

Nwanyị White na James White kọwara nke ọma na ka ọ na-erule afọ 1856, mmegharị ahụ aghọwo Laodisia; ya mere, olee mgbe ka ọ kpọrọ aha na ọ nabatara ozi ahụ e zigara ndị Laodisia? O meghị ya mgbe ọ bụla. Njehie mbụ anyị bụ ịnakwere nkwupụta ahụ na ụka Seventh-day Adventist abụrụla ụka mmeri ka ọ na-agafe n’akụkọ ihe mere eme ya. Ọ dị nnọọ iche na nke ahụ. Ọ bụrụ na anyị anabata nkà mmalite ezighi ezi ahụ, a ga-emechi anya anyị n’eziokwu amụma ndị na-akụzi ihe megidere ya. Dịka ọmụmaatụ, Nwanyị White na-akọwapụta ugboro ugboro na akụkọ ihe mere eme nke Izrel oge ochie nke nkịtị na-egosi ahụmahụ na akụkọ ihe mere eme nke Izrel ime mmụọ nke oge a. Ọtụtụ mgbe, mgbe ọ na-ezo aka na Izrel oge ochie dịka ihe atụ nye Izrel nke oge a, n’otu oge ahụkwa ọ na-ehota okwu a ma ama nke Pọl onyeozi banyere otu eziokwu ahụ.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Ugbu a ihe ndị a nile mere ha dịka ihe atụ: e deekwa ha n’akwụkwọ ka ha bụrụ ịdọ aka ná ntị nye anyị, ndị ọgwụgwụ nke ụwa bịakwasịrị. 1 Ndị Kọrịnt 10:11.

The apostle Paul in verse eleven is summarizing the previous ten verses.

Pọl onyeozi, n’amaokwu nke iri na otu, na-achịkọta amaokwu iri gara aga.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.

> Ọzọkwa, ụmụnna, achọghị m ka unu ghara ịma na ndị nna nna anyị niile nọ n’okpuru igwe ojii ahụ, ha niile sikwa n’ime osimiri ahụ gafee; e mekwara ha niile baptizim nye Mozis n’igwe ojii ahụ na n’ime osimiri ahụ; ha niile rikwa otu nri nke Mmụọ; ha niile ṅụkwa otu ihe ọṅụṅụ nke Mmụọ: n’ihi na ha ṅụrụ site n’Oké Nkume nke Mmụọ ahụ nke na-eso ha; Oké Nkume ahụ bụkwa Kraịst. Ma ọtụtụ n’ime ha emeghị ihe tọrọ Chineke ụtọ: n’ihi na a tụfuru ha n’ala ịkpa. Ugbu a, ihe ndị a ghọrọ ihe atụ nye anyị, ka anyị ghara ịgụsi agụụ ike n’ihe ọjọọ, dịka ha onwe ha gụsiri agụụ ike. Unu abụkwala ndị na-ekpere arụsị, dịka ụfọdụ n’ime ha dị; dị ka e dere ya n’Akwụkwọ Nsọ, Ndị mmadụ ahụ nọdụrụ ala iri ihe na ịṅụ ihe ọṅụṅụ, ha biliekwa igwu egwu. Anyị emekwala ịkwa iko, dịka ụfọdụ n’ime ha mere, mmadụ puku iri abụọ na atọ wee daa n’otu ụbọchị. Anyị anwalelekwa Kraịst, dịka ụfọdụ n’ime ha nwakwara Ya, agwọ wee bibie ha. Unu atamkwala ntamu, dịka ụfọdụ n’ime ha tamuru ntamu, onye mbibi wee bibie ha. 1 Ndị Kọrịnt 10:1–10.

Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.

Pọl na Sista White anaghị eji Izrel oge ochie dịka ihe atụ nke ndị mmeri na ndị ezi omume. Kama nke ahụ kpamkpam. Pọl chịkọtara amaokwu iri mbụ ahụ n’amaokwu nke iri na otu, ma mgbe ahụ n’amaokwu na-esonụ o kwupụtara nkuzi nke akụkọ ihe mere eme nke Izrel oge ochie ga-ebute nye ndị ga-ahụ.

> Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.

> Ya mere, ka onye ọbụla nke na-eche na ọ guzosiri ike lebara anya ka ọ ghara ịda. 1 Ndị Kọrint 10:12.

Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.

Izrel oge ochie na-enye ihe atụ nke otu ndị Chineke kpọrọ, Chineke duru, mezuru amụma Chineke, ma nupụrụ Chineke isi n’ụzọ ọ bụla ha gara, ma n’ikpeazụ kpọgidere Onye Okike nke eluigwe na ụwa n’obe! Ndị Adventist enweghị nsogbu n’ikweta eziokwu ndị a banyere Izrel oge ochie, ma ọ naghị adịkarị ka ha na-ekwe ka ịdọ aka ná ntị e bu n’obi ya gafee ìsì Laodisia ha. Ha pụrụ ikwu amaokwu ndị ahụ ebe Sister White kọwara nzukọ dị ka nwa anya Chineke, ọ bụkwa otu a, ma ịhụnanya Chineke n’ebe ndị Ya nọ adịghị ekpuchi ọnọdụ ha n’eziokwu ya. Ndị Ọ hụrụ n’anya ka Ọ na-abara mba ma na-adọ aka ná ntị site n’ịta ahụhụ. N’agbanyeghị na nzukọ Chineke bụ nwa anya Chineke, Jizọs kpọkọtara n'ụzọ doro anya mmekọrịta Ya na nwa anya ahụ, nwa anya Ya.

> O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.

> O Jerusalem, Jerusalem, nke na-egbu ndị amụma, na-atụkwa nkume n’ebe ndị e zitere gị nọ; ugboro ole ka m chọrọ ikpokọta ụmụ gị ọnụ, dịka nne ọkụkọ si akpọkọta ụmụ ya n’okpuru nku ya, ma unu ekweghị! Lee, a hapụrụ ụlọ unu n’ebe unu nọ ka ọ bụrụ ihe tọgbọrọ n’efu: n’ezie asị m unu, Unu agaghị ahụ m, ruo mgbe oge ahụ ga-abịa mgbe unu ga-asị, Ngọzi nādiri onye ahụ nke na-abịa n’aha Onyenwe anyị. Luke 13:34, 35.

The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.

A ga-ajụ ajụjụ ndị a, “Ò Jisọs n’ezie ji mmalite kọwaa ọgwụgwụ? Ò Izrel oge ochie n’ezie na-anọchi anya Izrel nke oge a?” Nsogbu Izrel oge ochie n’akụkọ ndụ ha niile bụ na ha kwenyere na nketa ha na-egosi na ha bụ ndị Chineke, ya mere na ha apụghị ịbụ ihe ọ bụla ọzọ ma e wezụga ndị Chineke. Ọ bụ ya mere n’ụbọchị Jeremaya ha ji na-ekwupụta na ha bụ ụlọ nsọ nke Onyenwe anyị.

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.

> Okwu ahụ nke sitere n’aka Onyenwe anyị bịakwutere Jeremaya, sị, Guzo n’ọnụ ụzọ ụlọ Onyenwe anyị, ma kpọsaa okwu a n’ebe ahụ, sị, Nụrụ okwu Onyenwe anyị, unu niile nke Juda, ndị na-abata n’ọnụ ụzọ ndị a ife Onyenwe anyị. Otu a ka Onyenwe ndị agha, Chineke nke Izrel, kwuru, Mezienụ ụzọ unu na omume unu, m ga-emekwa ka unu biri n’ebe a. Unu atụkwasịkwala obi n’okwu ụgha, na-asị, Ụlọ nsọ nke Onyenwe anyị, Ụlọ nsọ nke Onyenwe anyị, Ụlọ nsọ nke Onyenwe anyị, bụ ndị a. Jeremaya 7:1–4.

This very same delusion was also emphasized by John the Baptist.

Aghụghọ a kpọmkwem ka Jọn Onye Na-eme Baptizim mesikwara ike.

> And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.

> E wee mere ha n’aka-ya n’Osimiri Jọdan, na-ekwupụta mmehie ha. Ma mgbe ọ hụrụ ọtụtụ n’ime ndị Farisii na ndị Sadusii ka ha na-abịa na baptizim ya, ọ sịrị ha, Unu ọgbọ agwọ ọjọọ, ònye dọrọ unu aka ná ntị ka unu gbanarị iwe ahụ nke na-abịa? Ya mere, mịpụta mkpụrụ kwesịrị nchegharị: unu echekwala ikwu n’ime onwe unu, Anyị nwere Abraham ka nna anyị: n’ihi na asị m unu, na Chineke pụrụ ime ka ụmụ bilieere Abraham site na nkume ndị a. Ugbu a kwa, anyụike adịworị n’akụkụ mgbọrọgwụ osisi ndị ahụ: ya mere, a na-egbutu osisi ọ bụla nke na-amịghị mkpụrụ ọma, tụba ya n’ọkụ. Matiu 3:6–10.

The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.

Nnọọ otu nghọta ezighị ezi ahụ dị n’ime Adventism nke e ji okwu a, “Ụlọ nsọ nke Onyenwe anyị, ka anyị bụ,” na na anyị bụ “mkpụrụ” ime mmụọ nke Abraham, kọwaa n’ihe nnọchianya, bụ isi ngosipụta nke ìsì nke Laodicea.

> “God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.

> “Chineke na-ezite ndị ozi ka ha gwa ndị Ya ihe ha ga-abụ na ihe ha ga-eme iji rubere iwu ezi omume Ya isi, nke ma ọ bụrụ na mmadụ emee ha, ọ ga-adịkwa ndụ n’ime ha. Ha ga-ahụ Chineke n’anya karịa ihe niile, ghara inwe chi ọzọ n’ihu Ya; ha ga-ahụkwa onye agbata obi ha n’anya dịka onwe ha, na-emere ya ihe dịka ha ga-achọ ka o mee ha.”

> “Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.

> “Ọ dịghị otu mkpụrụedemede nta ọbụla nke iwu nsọ nke Chineke ka a ga-ewere nfe ma ọ bụ n’enweghị nsọpụrụ. Ndị ahụ na-emebi ‘Otu a ka Onyenwe anyị kwuru,’ nọ n’okpuru ọkọlọtọ nke onye-isi ọchịchịrị, n’ime nnupu-isi megide Onye kere ha na Onye mgbapụta ha. Ha na-azọrọ nkwa ndị e nyere ndị na-erube isi, na-asị, Ụlọ nsọ nke Onyenwe anyị, ụlọ nsọ nke Onyenwe anyị ka anyị bụ, ebe ha na-emeso Chineke ihere site n’ịkọwa agwa Ya n’ụzọ na-ezighị ezi, site n’ime kpọmkwem ihe ndị ahụ Ọ gwara ha ka ha ghara ime. Ha na-eguzobe ụkpụrụ nke Chineke enyeghị. Ihe nlereanya ha na-eduhie eduhie, mmetụta ha na-emebikwa. Ha abụghị ìhè n’ụwa, n’ihi na ha anaghị eso ụkpụrụ ezi omume.”

> “Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .

> “Ụmụ mmadụ apụghị igosi ịrara Chineke nye n’ụzọ ka njọ karịa ileghara ìhè Ọ na-ezigara ha anya. Ndị na-eme nke a na-eduhie ndị na-amaghị ihe, n’ihi na ha na-eguzobe akara-ụzọ ụgha. Ha na-agbagọ ụkpụrụ dị ọcha mgbe niile....”

> “In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.

> “N’okwu nke Akwụkwọ Nsọ dị nsọ, a gwara anyị n’ụzọ doro anya ihe mere mbibi ji bịakwasị mba ndị Juu. Ha nwere nnukwu ìhè, ngọzi bara ụba, na ọganihu dị ịtụnanya. Ma ha gosipụtara na ha ekwesịghị ntụkwasị obi e tinyere n’aka ha. Ha elekọtaghị ubi vaịn nke Onyenwe anyị n’ụzọ kwesịrị ntụkwasị obi, ma ọ bụ nye Ya mkpụrụ ya. Ha mere omume dị ka a ga-asị na Chineke adịghị, ya mere ọdachi bịakwasịrị ha.” Manuscript Releases, volume 14, 343–345.

Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.

Izrel kweere na n’ihi na Chineke họpụtara ha na mbido akụkọ ha, na ha ga-anọgide bụrụ ndị Ya a họpụtara mgbe niile. Nke ka njọ, ha kweere kwa na n’ihi na ha bụ ndị Ya a họpụtara, Ọ ga-asọpụrụ ha, n’agbanyeghị eziokwu ahụ bụ na ha jụrụ isọpụrụ Ya. N’ụzọ amụma, ha bụ ndị Ya a họpụtara ruo mgbe a gbara ha alụkwaghịm, ma ha abụghị mgbe ọbụla ndị Chineke chọrọ ka ha bụrụ. A naghị ekpe ezi omume nke ndị a họpụtara ikpe dabere n’ihe ha pụrụ iche na ha bụ. Izrel oge ochie bụ ihe atụ mbụ nke ụka Seventh-day Adventist, ma mgbe a nabatara ntọala ụgha ahụ na ha na-anọchi anya otu narị puku iri anọ na anọ ahụ n’ọgwụgwụ ụwa, a na-egosipụta ìsì nke Laodisia, dịka nke Izrel oge ochie siri dị. Adventism kwere ma na-akụzi na ha bụ ndị fọdụrụnụ nke Chineke n’ọgwụgwụ ụwa, n’agbanyeghị ihe akaebe doro anya na-egosi ihe megidere nke ahụ.

The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.

Ka anyị na-abịarukwu nso n’ọgwụgwụ nke oge amara, otú ahụ ka ozi a na-ezigara ndị Laodisia ga-adịwanye njọ ma kwụ ọtọ. Ọ bụrụ na a hapụghị ntọala ụgha ahụ n’ihi eziokwu, mgbe ahụ ihe atụ ndị Aaron, Jeroboam na 1863 na-ezobe n’okpuru mkpuchi nke ọdịnala na omenala. Ọ dị oke nso n’ọgwụgwụ nke oge amara ka a nọgide na-ezobe n’okpuru mkpuchi ahụ ọzọ.

> And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.

> Ma nke a bụ ikpe ọmụma ahụ, na ìhè abịawo n’ụwa, ma mmadụ hụrụ ọchịchịrị n’anya karịa ìhè, n’ihi na omume ha dị njọ. N’ihi na onye ọbụla nke na-eme ihe ọjọọ na-akpọ ìhè asị, ọ dịghịkwa abịa n’ìhè, ka a ghara ikpughe omume ya. Jọn 3:19, 20.

The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.

Akụkọ ihe mere eme nke ndapụ n’ezi okwukwe nke Adventism ka esoro n’Okwu amụma Chineke. Ọ bụ eziokwu amụma. Ihe akaebe mbụ nke a bụ Izrel oge ochie. Izrel oge ochie bụ akụkọ ihe mere eme nke ndapụ n’ezi okwukwe nke na-aga n’ihu ma na-arịwanye elu, ma otu a ka ọ dị, Akwụkwọ Nsọ na Mmụọ nke Amụma na-akụzi na Izrel oge ochie na-anọchi anya Izrel nke oge a. N’agbanyeghị mwute nke ihe a, ọ dịbeghị mgbe ọ dị mkpa karịa ka a ghọta eziokwu a dịka n’oge a dị ugbu a. Ihe a na-emepe emepụ site na Mkpughe nke Jisọs Kraịst bụ eziokwu ahụ na akụkọ ihe mere eme nke Adventism dịka mpi Protestant na-aga n’akụkụ akụkọ ihe mere eme nke mpi Republican. Mpi abụọ ahụ na-enye ibe ha àmà nke abụọ, ma ịjụ ịhụ otu n’ime ndị àmà ahụ n’ezi ụzọ, n’otu oge ahụ na-egbochi ka a mata onye àmà nke ọzọ.

The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.

Ahịrị ndị Eron, Jeroboam na 1863 na-akọwapụta mmalite nke Izrel ime mmụọ nke oge a, ma n’ime ime nke a, ha na-akọwapụtakwa mmalite nke mpi nke Republican. Ozi nke mmụọ ozi nke atọ bụ ịdọ aka ná ntị megide ịnata akara nke anụ ọhịa ahụ. Ọ bụ United States ka mbụ ga-ebufe iwu ụbọchị Sọnde, wee mesịa manye ụwa nile ka ọ mee otu ihe ahụ.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Mba ọzọ ga-agbaso ihe atụ nke United States. Ọ bụ ezie na ọ na-ebute ụzọ, ma otu nsogbu ahụ ga-abịakwasị ndị anyị nọ n’akụkụ niile nke ụwa.” Testimonies, volume 6, 395.

The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.

Eziokwu amụma ndị jikọtara ya na nsogbu iwu Ụbọchị Sọnde enweghị ike ikewapụ onwe ha n’ọrụ United States. Anụ ọhịa nke ụwa nke Mkpughe iri na atọ bụ alaeze nke isii nke amụma Akwụkwọ Nsọ, nke na-achị afọ amụma iri asaa dịka Aịzaya iri abụọ na atọ siri dị. Ọ bụ anụ ọhịa nke ụwa ahụ ka o nwere mpi abụọ. A na-emepezi ugbu a eziokwu ndị metụtara mmekọrịta dị n’etiti mpi abụọ ahụ, ma ọ bụ naanị nye ndị họọrọ ịghọta na Jizọs na-arụzu mmeghe nke Mkpughe nke Jizọs Kraịst site n’iji mmalite nke ihe gosi ọgwụgwụ nke ihe.

The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.

United States malitere dika alaeze nke isii nke amuma Akwukwo Nso n’afọ 1798, ma n’ime afọ iri isii na ise sochirinụ, a debere mpi abụọ ahụ ga-agakọ n’akụkọ ihe mere eme n’ọnọdụ a pụrụ ịmata, ma ọ bụ naanị ndị dị njikere ịhụ ga-amata ya. Afọ iri isii na ise ndị ahụ e depụtara na Aisaịa isi nke asaa malitere na 742 BC ma kwụsị na 677 BC. Site n’afọ 1798 ruo n’afọ 1863, a megharịrị afọ ndị ahụ. Afọ iri isii na ise ndị ahụ na-egosi usoro nsogbu n’ime mpi abụọ ahụ.

By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.

Ka ọ na-erule afọ 1863, oge mbido nke “ụbọchị nke otu eze” amụma ahụ nke Aịsaịa iri abụọ na atọ eruola na njedebe, ma n’ime ime otú ahụ o guzobere ihe ịrịba-ama amụma nke oge njedebe nke “ụbọchị nke otu eze.” A na-egosi njedebe nke iri asaa ihe nnọchianya nke Aịsaịa iri abụọ na atọ site n’afọ iri isii na ise mbụ. 1863 ruo n’oge ọgwụgwụ n’afọ 1989 bụ oge nke chọọchị Adventist nke Laodisia, nke malitere site na mmegharị Millerite ma kwụsị na mmegharị nke puku mmadụ otu narị na iri anọ na anọ. Iji ghọta oge ahụ n’oge ọgwụgwụ, anyị ga-aghọta oge ahụ n’oge mbido. Adventism apụghị ime nke a, n’ihi na a na-akara mmalite ya site n’ịjụ iyi Mosis, nke na-akọwapụta kpọmkwem afọ iri isii na ise ahụ nke na-anọchi anya mmalite na njedebe nke Adventism na nke United States.

For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.

N’ihi nke a, ma nke a bụkwa ihe kpatara ya nke dị oke mkpa, isiokwu a agba mbọ iguzobe otu eziokwu amụma nke Ọdụm nke agbụrụ Juda na-ekpughe ugbu a. Eziokwu ahụ bụ na ọ bụrụ na ị jụ ịnakwere na ụka Seventh-day Adventist anọwo mgbe niile n’ọnọdụ Laodisia, mgbe ahụ n’ụzọ ezi uche dị na ya ị gaghị enwe ike ikewa akụkọ ihe mere eme nke Adventism nke ọma; ma na-enweghị ikewa akụkọ ihe mere eme nke Adventism nke ọma, ị gaghị enwe ike ịmata mpi nke Republicanism nke ọma.

> For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.

> N’ihi na ọ bụrụ na, mgbe ha si n’ịmata Onyenwe anyị na Onye Nzọpụta Jisọs Kraịst gbanahụ nrụrụ nile nke ụwa, a kụgharịa ha ọzọ n’ime ha, ma e merie ha, ngwụcha ha nke ikpeazụ dị njọ karịa mbido ha. N’ihi na ọ gaara akaara ha mma ma a sị na ha amataghị ụzọ ezi omume, karịa na, mgbe ha matara ya, ha esi na iwu nsọ ahụ e nyere ha chigharia azụ. Ma ihe mere ha dị ka ilu eziokwu ahụ si kwuo, Nkịta alaghachila ọzọ n’ọgbụgbọ nke ya; ezi nwanyị ahụ nke a sachara alaghachila n’ịtụgharị onwe ya n’apịtị. 2 Pita 2:20–22.

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