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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Six

Akwụkwọ Joel na Ụka Seventh-day Adventist nke Laodisia — Nọmba Iri Atọ na Isii

Number Thirty-Six

Nọmba Iri Atọ na Isii

Author

Jeff Pippenger

Published

January 27, 2026

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In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.

N’ime “mkpọtụ,” nke James White kọwara dịka ịsasị nke ndị Millerite soro October 22, 1844, William Miller hụrụ nrọ n’afọ 1847, ma afọ abụọ ka e mesịrị, e liri ya n’udo.

> “If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.

> “Ọ bụrụ na William Miller enwewo ike ịhụ ìhè nke ozi nke atọ, a gaara akọwara ya ọtụtụ ihe ndị dị ya ka ọchịchịrị na ihe omimi. Ma ụmụnna ya kwupụtara ịhụnanya na mmasị miri emi dị otú ahụ n’ebe ọ nọ, nke mere na o chere na ọ pụghị ikewapụ onwe ya n’ebe ha nọ. Obi ya ga-adọta n’eziokwu ahụ, ma mgbe ahụ o lee ụmụnna ya anya; ha megidere ya. Ọ̀ pụrụ ikewapụ onwe ya n’ebe ndị ahụ nọ bụ́ ndị soro ya guzo n’akụkụ n’akụkụ n’ikwusa ọbịbịa Jisọs? O chere na n’ezie ha agaghị eduhie ya.”

> “God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.

> “Chineke kwere ka ọ daba n’okpuru ike Setan, ọchịchị ọnwụ, ma zoo ya n’ili pụọ n’ebe ndị ahụ nọ, bụ́ ndị na-adọpụ ya mgbe niile n’eziokwu. Mozis mehie mgbe ọ nọ na-achọ ịbanye n’Ala Nkwa ahụ. Otu a kwa, ahụrụ m na William Miller mehie mgbe ọ fọdụrụ ntakịrị ka ọ banye na Kenan nke eluigwe, n’ịhapụ ka mmetọ ya guzo megide eziokwu. Ndị ọzọ duru ya n’ime nke a; ndị ọzọ ga-aza ajụjụ maka ya. Ma ndị mmụọ ozi na-eche ntụ ya dị oké ọnụ ahịa, nke ohu Chineke a, nche, ọ ga-apụta kwa n’olu opi ikpeazụ.

> “A Firm Platform

> “Ọdụm Dị Ike”

> “I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.

> “Ahụrụ m otu ìgwè nke guzoro nke ọma, e chekwara ha nke ọma, ha kwụsie ike, na-enyeghị ndị ga-achọ ịkpali ma ọ bụ mebie okwukwe e guzobeworo n’ahụ ahụ nkwado ọ bụla. Chineke lere ha anya n’ụzọ nnabata. E gosiri m nzọụkwụ atọ—ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ. Mmụọ ozi nke soro m kwuru, ‘Ahụhụ ga-adịrị onye ọbụla nke ga-akwagharị otu nkume ma ọ bụ kpalie otu ntụtụ n’ime ozi ndị a. Ezi nghọta nke ozi ndị a dị oke mkpa n’ihe banyere ndụ. Ọdịnihu nke mkpụrụ obi dabere n’ụzọ e si anabata ha.’ E wetara m ọzọ site n’ozi ndị a, ahụrụ m kwa otú ndị Chineke si zụta ahụmahụ ha n’ọnụ ahịa dị oke elu. A nwetara ya site n’ọtụtụ ahụhụ na ọgụ siri ike. Chineke duru ha nzọụkwụ site na nzọụkwụ, ruo mgbe O tinyere ha n’elu ikpo okwu siri ike nke a na-apụghị ịkwagharị agagharị. Ahụrụ m ụfọdụ ndị bịarutere nso n’elu ikpo okwu ahụ ma nyochaa ntọala ya. Ụfọdụ, n’ọṅụ, ozugbo ha rịgoro n’elu ya. Ndị ọzọ bidoro ịkatọ ntọala ahụ. Ha chọrọ ka e mee ndozi ụfọdụ, mgbe ahụ ikpo okwu ahụ ga-aka zuo oke, ndị mmadụ kwa ga-enwekwa nnọọ ọṅụ karị. Ụfọdụ si n’elu ikpo okwu ahụ rịdata iji nyochaa ya ma kwupụta na e tọrọ ya n’ụzọ ezighi ezi. Ma ahụrụ m na ihe fọrọ nke nta ka ọ bụrụ ha niile guzoro kwụsie ike n’elu ikpo okwu ahụ ma gbaa ndị ahụ siri n’elu ya pụọ ume ka ha kwụsị mkpesa ha; n’ihi na Chineke bụ Ọka-ewu Ukwu, ha na-alụkwa ọgụ megide Ya. Ha kọọrọ ọrụ ebube nke Chineke, nke duru ha ruo n’elu ikpo okwu siri ike ahụ, ma n’ịdị n’otu ha weliri anya ha eluigwe, jiri oké olu nye Chineke otuto. Nke a metụtara ụfọdụ n’ime ndị ahụ mere mkpesa ma hapụ ikpo okwu ahụ, ha wee jiri anya umeala ọzọ rịgoro n’elu ya.” Early Writings, 258.

## Miller’s Wonderful Works

Ọrụ Ebube nke Miller

The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.

“Ọrụ dị ebube” nke William Miller dugara n’“ntọala siri ike” nke bụ “ikpo okwu ahụ siri ike, nke a na-apụghị ịkwaga.” A kọwara “ntọala” nke “ikpo okwu ahụ a na-apụghị ịkwaga,” nakwa mwakpo sochirinụ megide ma “ikpo okwu” ahụ ma “ntọala” ahụ, nke e webatara mgbe Miller nwụsịrị n’afọ 1849, n’ime nrọ ya.

William Miller is the symbol of the foundations of Adventism.

William Miller bụ ihe nnọchianya nke ntọala Adventizim.

He is also the symbol of Millerite history from 1798 unto 1863.

Ọ bụkwa ihe nnọchianya nke akụkọ ihe mere eme ndị Mịlàraịt sitere n’afọ 1798 ruo n’afọ 1863.

He is also the symbol of Millerite history from 1798 unto 1844.

Ọ bụkwa ihe nnọchianya nke akụkọ ihe mere eme nke ndị Millerite site n’afọ 1798 ruo n’afọ 1844.

He is also the symbol of the history of the three angels from 1798 unto the Sunday law.

Ọ bụkwa ihe nnọchianya nke akụkọ ihe mere eme nke ndị mmụọ ozi atọ site n’afọ 1798 ruo n’iwu ụbọchị Sọnde.

He is represented by the forty-six years from 1798 unto 1844.

A na-anọchi anya Ya site n’afọ iri anọ na isii ahụ, site n’afọ 1798 ruo n’afọ 1844.

He is represented by the number “220,” in relation to the 2,520 and the 2,300.

A na-anọchi anya ya site n’ọnụọgụ “220,” n’ihe metụtara 2,520 na 2,300.

He is represented by the “seven times”—the 2,520.

A na-anọchi anya ya site n’“oge asaa”—nke bụ 2,520.

He is represented by the 2,300.

A na-anọchi anya ya site n’ihe 2,300 ahụ.

Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.

Nrọ abụọ nke Miller ka e gosipụtara site na nrọ abụọ Nebukadneza nwere n’isi nke abụọ na isi nke anọ nke Daniel.

The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.

Oge nke 1798 na-amalite na Nebukadneza ma na-agwụ na 1863 na Belshaza.

The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.

Oge nke afọ 1798 ruo n’iwu Ụka n’Ụbọchị Sọnde na-amalite na Nebukadneza ma na-ejedebe na Belshaza.

As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.

Dịka akara nke akụkọ ihe mere eme nke ndị Millerite, ọ bụ akara nke ntọala ndị ahụ, nke na-anọchi anya eziokwu ndị a chọpụtara n’etiti nchọpụta alpha nke 2,520 na nchọpụta omega nke 2,300. N’ịkọwa nrọ William Miller, James White kọwara na “igodo” ahụ bụ ụzọ Miller si amụ Akwụkwọ Nsọ. Usoro ọmụmụ ahụ bụ igodo Devid nke e tinyere n’ubu Miller, n’ihi na o gosipụtara amụma nke afọ 2300 nke kwụsịrị mgbe Aịsaịa 22:22 mezuru n’ụbọchị Ọktoba 22, 1844.

The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”

Eziokwu ndị malitere ikpughe site n’afọ 2023 gaa n’ihu, bụ eziokwu ndị ahụ e mere ka amataworị na ihe ngosi Habakkuk’s Tables 95, ma a na-edobe eziokwu ndị ahụ ugbu a n’ime usoro ọhụrụ nke “Eziokwu.”

The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.

Oku nke olu ahụ n’ọzara n’ọnwa Julaị 2023 mere ka a mata na ịkwa ákwá na iru uju dị mkpa nye ndị ahụ ga-echegharị n’ihi nkwupụta nke Julaị 18, 2020. Ndị ga-abụ n’etiti ụmụ agbọghọ amamihe ahụ ga-echegharị n’ịdị n’otu n’ekpere nke Daniel isi nke itoolu, nke bụ ekpere nke ndị ahụ e kwuru banyere ha na Leviticus 26 bụ ndị ghọtara na a chụsasịrị ha.

When Miller states, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

Mgbe Miller kwuru, “Ka m nọ otu a na-akwa ákwá ma na-eru uju n’ihi nnukwu ọnwụ m na ibu ọrụ dịịrị m, echetara m Chineke, ma kpee ekpere n’obi m niile ka O zitere m enyemaka. Ozugbo ahụ, ọnụ ụzọ megheere, nwoke batara n’ime ụlọ ahụ, mgbe ndị mmadụ niile hapụrụ ya; ma ya, ebe o ji ahịhịa nhicha unyi n’aka ya, meghere windo ndị ahụ, malite kwa ihichapụ unyi na mkpofu n’ime ụlọ ahụ.”

The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.

Ụzọ e meghere bụ obi Miller mgbe ọ “kpesịrị ekpere n’ọkụ” maka “enyemaka.” Jisọs, dịka Ezi Onyeàmà nye Laodisia, na-akụ aka n’obi ndị mmadụ na-achọ ịbanye. Mgbe ụzọ ahụ meghere, usoro nkewa malitere. Mgbe ụzọ ahụ meghere, “windo” ndị ahụ meghekwara, “windo” ndị ahụkwa bụ windo nke eluigwe.

John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.

Jọn hụrụ ka e meghere windo ndị dị n’eluigwe n’isi nke iri na itoolu nke Mkpughe ka Onyenweanyị welitere agha Ịnyịnya Ọcha Ya, ozugbo nwunye ahụ mechara dozie onwe ya. Agha ahụ bụ agha Ezikiel nke na-ebili n’ịzaghachi ozi ifufe ọwụwa anyanwụ siri ike. Agha ahụ bụ nzukọ mmeri nke na-agbanwe site na nzukọ ọgụ gaa na nzukọ mmeri mgbe a rụchara nkewa nke ọka wit na ahịhịa ọjọọ. A na-anọchikwa nkewa ahụ anya dịka ịgbanwe site n’ahụmahụ Laodisia gaa n’ahụmahụ Filadelfia. Miller meghere obi ya ma kwe ka Ezi Onyeàmà bata, dịka O kewara ọka wit na ahịhịa ọjọọ, si otu a welite agha Ịnyịnya Ọcha Ya nye ndụ.

On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.

N’abalị Disemba 31, 2023, nwoke ahụ nke Azịza Unyi batara n’ime ụlọ ahụ mgbe ndị mmadụ pụsịrị, malitekwa ọrụ nke iwepụ ahịhịa nke njehie, ka ọ na-etinye eziokwu ochie nke Tebụl Habakuk n’ime ọhụụ ọhụrụ nke eziokwu.

> “The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

> “Onye Nzọpụta ahụ abịaghị iwepụ ihe ndị nna ochie na ndị amụma kwuru; n’ihi na Ọ bụ Ya n’onwe Ya kwuru okwu site n’aka ndị ikom nnọchi anya a. Eziokwu niile nke okwu Chineke si n’aka Ya pụta. Ma e tinyere nkume ndị a dị oké ọnụ ahịa n’ụlọọrụ ụgha. E mewo ka ìhè ha dị oké ọnụ ahịa jeere njehie ozi. Chineke chọrọ ka ewepụ ha n’ụlọọrụ njehie ha ma dochie ha n’usoro eziokwu. Ọ bụ naanị aka Chineke ka pụrụ ịrụ ọrụ a. Site n’ijikọta ya na njehie, eziokwu ahụ na-ejere ihe kpatara onye iro nke Chineke na mmadụ ozi. Kraịst bịara idobe ya n’ebe ọ ga-enye Chineke otuto, ma rụpụta nzọpụta nke mmadụ.” The Desire of Ages, 287.

One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.

Otu n’ime eziokwu mbụ e kụziri n’afọ 2024 bụ nkọwa banyere ndakpọ olileanya nke Julaị 18, 2020. Ahịrị n’elu ahịrị ka a matara na ndakpọ olileanya mbụ nke ahịrị mgbanwe ọ bụla kpọrọ Julaị 18, 2020 dị ka ihe àmà ụzọ bụ isi n’ilu banyere ụmụ agbọghọ iri ahụ. Isiokwu nke ndakpọ olileanya ahụ ghọrọ “igodo” iji meghee eziokwu nke ebe nsọ ahụ; ebe, n’ime nnukwu ndakpọ olileanya nke 1844, ebe nsọ ahụ bụ “igodo” nke meghere ndakpọ olileanya ahụ.

The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.

Nwoke ahụ nke ji ahịhịa uzuzu, onye bụkwa Ọdụm nke ebo Juda, malitere ịkpọghe ozi nke Mkpu Etiti Abalị n’afọ 2023. Ugbu a anyị eruola n’ebe ahụ n’ime nrọ Miller ebe Ọ na-edobe igbe ahụ nke ka ukwuu n’elu tebụl ma na-atụnye n’ime ya eziokwu ndị ahụ nke ga-enwu ugboro iri karịa anyanwụ. Otu n’ime ọla ndị ahụ dị oké ọnụ ahịa bụ mkpughe banyere onye Ọ bụ n’ime akụkọ amụma ahụ.

When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.

Mgbe e mepere amụma ahụ, Ọ bụ Ọdụm nke agbụrụ Juda, onye na-ewere eziokwu ochie ma tinye ha n’ime usoro ọhụrụ nke nzọụkwụ atọ nke “eziokwu.” A na-ejikọta usoro ahụ ọnụ site na Kraịst dịka Alfa na Omega, onye mbụ na onye ikpeazụ. Dịka Okwu Chineke, O haziri akụkụ ọ bụla nke Okwu Ya. Dịka Palmoni, O chepụtara akụkụ ọ bụla dị ka mgbakọ na mwepụ.

When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.

Mgbe Pita nọ na Sizaria Filipai, n’oge awa nke atọ, Ọ na-ewebata Onwe Ya dịka Palmoni, site n’itinye nkwanye pụrụ iche n’elu “fraktal amụma.” Otu n’ime mkpughe ikpeazụ nke Kraịst dịka Onyenwe amụma bụ nkwanye pụrụ iche a na-etinye n’elu fraktal amụma dịka e si anọchi anya ya n’ime Matiu 16:18 site n’aka Pita, nke bụ akara nke 1.618, a na-akpọ ya golden ratio n’ụwa eke, ma “fraktal amụma” site n’aka Palmoni.

We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.

Anyị ka malitere ịmata fractal amụma ndị ahụ dị n’ime izu nsọ nke 27 ruo 34. Tupu anyị alaghachi ebe ahụ n’ụzọ anyị na-aga n’akwụkwọ Joel, ọ dị mkpa ka e tinye nkwụsi ike nke fractal amụma n’ihe anyị na-atụle gbasara nrọ Miller.

The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.

Oge sitere na mgbe Miller kpọrọ ndị mmadụ ka ha “bịa hụ,” na Kraịst, dịka nwoke na-ehicha ájá, na-akpọ Miller ka ọ “bịa hụ,” bụ site n’afọ 1798 ruo n’iwu ụbọchị Sọnde, ma ọ nwere otu fractal n’ime akụkọ ihe mere eme ahụ dum, ya bụ oge sitere n’afọ 1798 ruo n’afọ 1863. Ọ nwekwara fractal ọzọ sitere na 9/11 ruo n’iwu ụbọchị Sọnde, na nke ọzọkwa sitere na 2023 ruo n’iwu ụbọchị Sọnde.

When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.

Mgbe Miller mechiri anya ya n’etiti mkpọtụ na ngagharị ahụ, ọ nọchiri anya akụkọ ihe mere eme nke afọ 1849, mgbe Onye-nwe-anyị nọ na-agbalị imecha ọrụ ahụ, ma ọ dịghị emezu ya. A kpọlitere ya n’ọnwụ na 2023, n’ihi na ọ bụ Ịlaịja ahụ e gburu n’okporo ámá ya na Mosis. Ọ nwụrụ na 1849, ma mesịa nwụọ ọzọ na July 18, 2020.

His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.

E nyere nrọ ya na 1847, mgbe ahụ Onyenwe anyị gbatịrị aka Ya nke ugboro abụọ ma bipụta chaatị nke 1850. Mgbe Onyenwe anyị gbatịrị aka Ya nke ugboro abụọ n’akụkọ ihe mere eme nke otu narị puku iri anọ na anọ ahụ, a kpọlitere Miller n’ọnwụ.

The starting point for the scattering of both Israel and Judah is set forth in Isaiah.

A na-edobe isi mmalite nke ịgbasa nke Izrel na Juda abụọ n’Aịsaịa.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụkwa Rezin; ma n’ime afọ iri isii na ise, a ga-agbaji Ifrem, ka ọ ghara ịbụkwa ndị mmadụ. Isi Ifrem bụkwa Sameria, isi Sameria bụkwa nwa Remalaịa. Ọ bụrụ na unu ekweghị, n’ezie, a gaghị eme ka unu guzosie ike. Aịzaya 7:8, 9.

The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.

E nyere amụma ahụ n’afọ 742 T.O.K., ma afọ iri na itoolu ka e mesịrị, n’afọ 723 T.O.K., ndị Asiria chụsasịrị Izrel; mgbe ahụkwa, afọ iri anọ na isii ka e mesịrị, Babilọn chụsasịrị Juda. Ụbọchị atọ ahụ na-anọchi anya oge afọ iri na itoolu, nke afọ iri anọ na isii soro ya. Mgbe amụma abụọ ahụ bịara na njedebe ha n’afọ 1798 na 1844 n’otu n’otu, oge afọ iri na itoolu ahụ nke dị na mmalite, site n’afọ 742 T.O.K. ruo 723 T.O.K., bụ afọ iri na itoolu nke alfa, nke nọchiri anya afọ iri na itoolu nke omega site n’afọ 1844 ruo 1863.

Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.

Miller nwụrụ n’afọ ise n’ime omega, afọ iri na itoolu gachara, ma afọ asaa ka e mesịrị e bipụtara isiokwu Hiram Edson banyere “oge asaa” ahụ. Afọ asaa ka e mesịrị, a jụrụ “oge asaa” ahụ. Afọ 1856 ga-abụ akara mmechi nke ga-ebute iwu Ụka nke ụbọchị Sọnde nke 1863, ma o kwesịghị ime otú ahụ.

The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.

Mmụọ-ozi nke atọ bịara n’afọ 1844, 1888, nakwa n’oge 9/11. Nwanyị White kọwara na mgbe nnukwu ụlọ ndị dị n’Obodo New York dara, amaokwu atọ mbụ nke Mkpughe iri na asatọ ga-emezu.

## Revelation 18

Mkpughe 18

Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Amaokwu MBỤ—Ma mgbe ihe ndị a gasịrị, ahụrụ m mmụọ-ozi ọzọ ka o si n’eluigwe rịdata, nwee nnukwu ike; e wee mee ka ụwa cha site n’ebube ya.

Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

Amaokwu NKE ABỤỌ—O tiri mkpu n’ike site n’oké olu, sị, Babilọn ukwu ahụ adaala, adaala, ọ ghọwokwa ebe obibi ndị mmụọ ọjọọ, na ebe ncheta nke mmụọ ọ bụla rụrụ arụ, na ọgba nke nnụnụ ọ bụla na-adịghị ọcha ma bụrụkwa ihe asị.

Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Amaokwu NKE ATỌ—N’ihi na mba nile aṅụwo mmanya nke iwe nke ịkwa iko ya, ndị eze nke ụwa esorowokwa ya kwa iko, ndị ahịa nke ụwa esitewokwa n’ụba nke ịdị mma ya baa ọgaranya.

The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.

Mmụọ-ozi mbụ dị ike ahụ siri n’eluigwe rịdata, na-ejide ozi n’aka ya, e wee nye Jọn iwu ka ọ gaa were obere akwụkwọ ahụ rie ya. Mmụọ-ozi mbụ ahụ na-arụ otu ọrụ ahụ mmụọ-ozi nke Mkpughe iri na asatọ na-arụ, onye na-eme ka ebube ya mụnye ụwa. Nke a bụ n’ihi na mmụọ-ozi mbụ ahụ bụ alfa, mmụọ-ozi nke atọ bụkwa omega, mmalite na-egosikwa mgbe niile njedebe.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Jisọs zitere otu mmụọ-ozi dị ike ka ọ rịdata dọọ ndị bi n’ụwa aka ná ntị ka ha kwadebe maka ọbịbịa Ya nke ugboro nke abụọ. Ka mmụọ-ozi ahụ si n’ihu Jisọs pụọ n’eluigwe, ìhè dị ebube nke na-enwu nke ukwuu gara n’ihu ya. A gwara m na ozi ya bụ ime ka ebube ya mee ka ụwa dum jupụta n’ìhè ma dọọ mmadụ aka ná ntị banyere ọnụma Chineke nke na-abịa.” Early Writings, 245.

The first angel is verse one of Revelation eighteen.

Mmụ-ozi mbụ bụ amaokwu nke mbụ nke Mkpughe iri na asatọ.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Mgbe ihe ndị a gasịrị, ahụrụ m mmụọ ozi ọzọ ka o si n’eluigwe rịdata, onye nwere ike dị ukwuu; e wee mee ka ụwa mụọ ìhè site n’ebube ya.

The second angel is verse two of Revelation eighteen.

Mmụọ-ozi nke abụọ bụ amaokwu nke abụọ nke Mkpughe iri na asatọ.

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

O wee tie n’ike n’olu dị ukwuu, na-asị, Babilọn ukwu ahụ adaala, adaala, ma aghọwo ebe obibi nke ndị mmụọ ọjọọ, na ebe a na-echekwa mmụọ ọ bụla rụrụ arụ, na ọnụ ụlọ nke nnụnụ ọ bụla na-adịghị ọcha ma bụrụkwa nke a kpọrọ asị.

The third angel is verse three of Revelation eighteen.

Mmadụ-ozi nke atọ bụ amaokwu nke atọ nke Mkpughe iri na asatọ.

For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

N’ihi na mba nile aṅụwo mmanya nke iwe nke ịkwa iko ya, ndị eze nke ụwa so ya kwaa iko, ndị ahịa nke ụwa wee baa ọgaranya site n’ịba ụba nke ihe ụtọ ya.

All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.

Ndị eze niile na nwanyị akwụna ahụ na-akwa iko n’iwu Sọnde ahụ, dịka e sere onyinyo ya n’amaokwu nke atọ. Ozi nke mmụọ-ozi nke abụọ bụ na Babilọn adaala, nke ahụkwa bụ amaokwu nke abụọ. Ọrụ nke mmụọ-ozi mbụ bụ ime ka ụwa nwuo site n’ebube ya, nke ahụkwa bụ amaokwu nke mbụ. Amaokwu nke mbụ bụ 9/11. Amaokwu nke abụọ bụ usoro nkewa nke na-aga n’ihu n’etiti mmadụ niile kemgbe 9/11, amaokwu nke atọkwa bụ iwu Sọnde ahụ. N’ihi nke a, 9/11 bụ ozi nke mmụọ-ozi nke atọ, otu a kwa ka iwu Sọnde ahụ bụ. 9/11 bụ ịdọ aka ná ntị banyere iwu Sọnde ahụ na-abịanụ dịka e gosiri ya n’amaokwu atọ mbụ ahụ, olu nke ọzọ nke amaokwu nke anọkwa bụ iwu Sọnde ahụ. Olu mbụ nke Mkpughe iri na asatọ bụ ịdọ aka ná ntị banyere iwu Sọnde ahụ na-abịanụ, ịdọ aka ná ntị ahụ na-agbanwekwa bụrụ ezi ihe dị ndụ n’iwu Sọnde ahụ.

9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.

A na-egosipụta 9/11 ruo n’iwu Ụbọchị Sọnde dịka oge ahụ nke alfa “bịa hụ” nke nrọ Miller ruo n’omega “bịa hụ.” N’etiti 9/11 na iwu Ụbọchị Sọnde, a na-etinye ọla ndị ahụ n’elu tebụl Miller n’etiti ụlọ ahụ, a na-achụsasịkwa ha ma lie ha, e mesịa nwoke ahịhịa ájá ahụ eweghachi ha. Mụọ-ozi ahụ nke rịdatara n’afọ 1840 na obere akwụkwọ ahụ bụ mụọ-ozi mbụ na alfa nke nọchiri anya mụọ-ozi ahụ nke rịdatara na 9/11. A na-akọwa mụọ-ozi ahụ n’isi nke iri, mgbe a gwara Jọn na akwụkwọ ahụ ga-atọ ụtọ, ma gbanwee bụrụ ihe ilu.

John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.

Jọn nọchiri anya mmegharị nke mmụọ-ozi mbụ, nke ndị Millerite nọchiri anya ya, ọ nọkwa na-egosipụta mmegharị nke puku mmadụ otu narị na iri anọ na anọ ahụ. Nke mbụ n’ime ihe niile, ọ nọchiri anya ụbọchị ikpeazụ, dịka ndị amụma na-emekarị mgbe niile. N’ihi nke a, a gwara ya tupu oge eruo na akwụkwọ ahụ ga-adị ụtọ, emesịa ọ bụrụkwa ilu. Ndị Millerite amaghị nke a tupu oge eruo, ma a chọrọ ka puku mmadụ otu narị na iri anọ na anọ ahụ mara ya.

Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.

Miller, dịka onye ozi nke mmụọ ozi mbụ, bụ ihe nnọchianya kachasị elu nke onye riri obere akwụkwọ ahụ. Dịka onye na-egwe ọka, e kwesịrị ka ọ kewaa wit na iberibe ahịhịa ya, mesịa hazie ọka ahụ ka ọ bụrụ ntụ ọka, ma mee achịcha a ga-eri. O kesara achịcha ahụ site n’itinye ya n’etiti ụlọ ya ma kpọọ ndị niile chọrọ ka ha “bịa hụ.” Ma dịka ihe nnọchianya nke onye si n’aka mmụọ ozi ahụ were akwụkwọ ahụ, Miller, dịka Jọn, na-ekwu banyere ụbọchị ikpeazụ nke mmụọ ozi nke atọ karịa ụbọchị mbụ nke mmụọ ozi mbụ. N’ọhụụ ya, ọ na-amalite site n’ime ka anyị mara na ọ natara ozi ya site n’aka a na-ahụghị anya. Mmụọ ozi mbụ dị na Mkpughe iri nwere obere akwụkwọ n’aka ya, ma mmụọ ozi nke Mkpughe iri na asatọ, nke bụ omega nye alpha nke 1840, enweghị akwụkwọ e gosiri n’aka ya, ọ bụkwa akwụkwọ ahụ ka Miller natara—akwụkwọ sitere n’aka a na-ahụghị anya. “Bịa hụ” nke Miller bụ 9/11, “bịa hụ” nke nwoke na-eji brush unyi bụ iwu Sọnde.

Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.

N’etiti alfa na omega nke “bịa hụ,” ị nwere ozi mmụọ ozi nke abụọ, n’ihi na alfa bụ 9/11, nke bụ amaokwu nke mbụ nke isi nke iri na asatọ, ma amaokwu nke abụọ bụ mmụọ ozi nke abụọ nke na-agwụ n’amaokwu nke atọ, nke bụ iwu ụbọchị Sọnde na omega “bịa hụ.” N’ọhụ Miller, a na-anọchi anya mmụọ ozi nke abụọ na ọdịda Babilọn site n’oge asaa e ji okwu ahụ bụ “chụsasịa” arụ ọrụ, ebe akụkọ ahụ n’ozuzu ya na-egosi eziokwu ka njehie si emeri ya.

The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.

Mụọ-ozi mbụ na nke atọ siri n’eluigwe rịdata na ozi ahụ a ga-anara ma rie n’ụbọchị Ọgọst 11, 1840 na 9/11 n’otu n’otu. Ụbọchị abụọ ahụ kwekọrọ na amaokwu mbụ nke Mkpughe iri na asatọ.

The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.

E bipụtara eziokwu ndị bụ isi n’ọnwa Mee nke afọ 1842, ebe chaatị ndị ọsụ ụzọ nke 1843 bụ alfa nke tebụl abụọ Habakuk. N’afọ 2012, e bipụtara Tebụl Habakuk, nke kwekọrọ na Mee nke afọ 1842.

The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.

Ndị Millerite nwetara ndakpọ olileanya mbụ ha n’April 19, 1844, nke nọchiri anya July 18, 2020. N’oge ahụ ka mmụọ-ozi nke abụọ bịarutere, ọbịbịa ya wee dakọtara na amaokwu nke abụọ nke Mkpughe iri na asatọ. Ndakpọ olileanya ahụ kpọrọ njedebe nke mmụọ-ozi mbụ. N’ebe ahụ ka mmụọ-ozi nke abụọ bịarutere, oge ichere n’ilu ụmụagbọghọ-amaghị nwoke ahụ malitere. Akụkọ ihe mere eme nke mmụọ-ozi mbụ ga-agba ọsọ n’usoro kwekọrọ na akụkọ ihe mere eme nke mmụọ-ozi nke abụọ, ma mgbe etinyere ya n’ụzọ a, ọbịbịa nke mmụọ-ozi nke abụọ na-adakọtara na ọbịbịa nke mmụọ-ozi mbụ na 1840 na 9/11.

A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.

Oge ichere rutere n’abịa na 9/11, nke Eprel 19, 1844 nọchiri n’ụdị ya. Na 9/11, a tọhapụrụ ifufe anọ nke Alakụba, ma emesịa jide ha ka ha ghara ịga n’ihu. Ifufe anọ ndị ahụ nke Jọn bụ ifufe ike nke Aịsaịa, ma bụrụkwa ifufe ọwụwa anyanwụ nke amụma, ma mmụọ ozi na-akara akara-arịgokwa site n’ọwụwa anyanwụ. Mgbe Ọ na-arịgo, Ọ na-eti mkpu sị, “jide, jide, jide, jide” ugboro anọ dịka Nwanneanyị White siri kwuo. Oge ichere ahụ nke na-amalite site n’ịbịarute nke mmụọ ozi nke abụọ ka a na-anọchi anya ya dịka ifufe anọ ahụ ka a na-ejide ka ha ghara ịga n’ihu ruo mgbe e mechara kaa otu narị puku na iri anọ na anọ akara.

After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.

Mgbe mmechuihu mbụ ahụ gasịrị, e duuru Samuel Snow ka ọ chịkọta ozi nke Mkpu Etiti Abalị, si otú a na-anọchite anya olu nke onye na-eti mkpu n’ọzara n’ọnwa Julaị nke afọ 2023.

At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.

N’ọgbakọ mgbede Exeter, nkewa nke ụmụagbọghọ-amaghị nwoke ahụ dabere n’elu mmanụ ule ahụ, sachakwara ma meekwa ka ndị Millerite dị ọcha n’ikwekọ n’ọrụ nke Onye-Ozi nke Ọgbụgba-ndụ. Ọgbakọ mgbede Exeter nọchiri anya ịkà akara, n’ihi na ọrụ ahụ gara n’ihu dịka ebili mmiri ukwu nke oke osimiri, ma ọ bụ dịka agha dị ike, ruo mgbe mmụọ-ozi nke atọ bịarutere n’October 22, 1844. Igodo nke akụkọ ihe mere eme a bụ nkewa ahụ.

The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.

Mmụọ-ozi nke abụọ na-arụ ọrụ nkewa mgbe ọ bịara, dịka o mere n’oge nkụda mmụọ mbụ, ma ọ kwụsịrị na nkewa nke Ọktoba 22. N’etiti nkewa abụọ ahụ ka e kwusara ozi mmụọ-ozi nke abụọ. Mmụọ-ozi nke abụọ bụ nkewa na-aga n’ihu ruo n’ule ikpeazụ nke mmanụ. Ule ikpeazụ nke mmanụ ahụ na-eduga n’ule ikpeazụ nke mmụọ-ozi nke atọ. Ule ikpeazụ ahụ bụ obe nye Jizọs, ma Ogige Getsemane, nke pụtara “ogige ebe a na-apịkọta mmanụ,” buru ụzọ bịa tupu ule ikpeazụ nke obe ahụ, otu a kwa ka ule mmanụ nke ụmụagbọghọ-amaghị nwoke bu ụzọ bịara tupu ụzọ mechiri emechi nke 1844.

The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.

Nnwale ikpeazụ ahụ, nke ikpe gasịrị soro, bụ nnwale nke iri e nyere Izrel oge ochie. Mgbe ahụ, e kpebiri ka ha nwụọ n’ọzara. Ma ọ bụrụ na ọ bụ Kadesh, Getsemane, ma ọ bụ Exeter; nnwale ikpeazụ tupu ikpe, ebe e kewapụrụ klaasị abụọ ahụ, na-akọwa nnwale ikpeazụ mgbe afọ 2023 gasịrị, nke na-ebute ụzọ ikpe ọnụ ụzọ emechiri emechi nke iwu Sunday. Nnwale ikpeazụ ahụ bụ ịka akara. Nnwale ikpeazụ ma ọ bụ nke ikpeazụ na-egosi na e nwere nnwale mbụ.

In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.

N’afọ 2023, oge nchere ahụ kwụsịrị ka Ọdụm nke agbụrụ Juda meghere ọhụụ ahụ a sịrị ka ọ chere, site n’iweli aka Ya. Mgbe ahụ ka ọrụ Samuel Snow bidoro.

If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.

Ọ bụrụ na anyị etinye oge ndị mmụọ-ozi mbụ na nke abụọ n’akụkụ ibe ha ka ha bụrụ ihe yiri ibe ha, ha na-egosi ọdịda nke otu mmụọ-ozi nwere ozi nke na-anwale ndị nke Chineke site n’otú ha si aza iwu ahụ ka ha were ozi ahụ rie ya. A na-etinye ozi ntọala ahụ n’ihu ọha mgbe ahụ, ruo mgbe ozi ntọala ahụ dara. Mgbe ahụ ka mmụọ-ozi nke atọ na-abịa. Oge nke mmụọ-ozi nke atọ bụ afọ iri na itoolu ahụ, nke bụ afọ iri na itoolu omega site n’afọ 742 BC ruo n’afọ 723 BC.

The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”

Oge sitere n’afọ 1844 ruo 1863, na oge sitere n’afọ 742 BC ruo 723 BC na-agba n’usoro kwekọrọ n’otu na ibe ya, ha na-agbakọtakwa n’usoro kwekọrọ n’oge nke mmụọ-ozi mbụ na nke abụọ. Ahịrị anọ ndị ahụ nke akụkọ amụma na-adakọ n’otu na 9/11 ruo n’iwu Ụka. Ahịrị ise ndị ahụ bụ akụkọ banyere “bịa hụ” nke alfa nke Miller na “bịa hụ” nke omega nke Kraịst.

## Four times Seven

Ugboro Anọ nke Asaa

Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.

Mgbe a ghọtara ya nke ọma, Levitikọs iri abụọ na isii na-akọwapụta “oge asaa” ahụ ugboro anọ, ma “oge asaa” ahụ bụ ihe nnọchianya nke Miller na ozi ya. N’afọ 1842, nghọta Miller banyere “oge asaa” ahụ ka e debere n’elu chaatị 1843 nke Sister White kwuru banyere ya, sị, “aka nke Onyenwe anyị duziri ya,” ma “a gaghị agbanwe ya.” Afọ asaa ka e mesịrị, Miller nwụrụ n’afọ 1849, ma afọ asaa ka e mesịrị, Hiram Edson tinyere ozi nke “oge asaa” ahụ n’akwụkwọ ndekọ, ma afọ asaa ka e mesịrị, a jụrụ ya.

In 1842 the first table of Habakkuk was published.

N’afọ 1842 ka e bipụtara tebụl mbụ nke Habakuk.

In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.

N’afọ 1849, ozi alpha nke “oge asaa” dị n’elu chaatị 1843 nwụrụ.

In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.

N’afọ 1856, a na-eleghara onyeozi omega nke “oge asaa” dị na chaatị 1850 anya.

In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.

N’afọ 1863, a jụrụ tebụl abụọ Habakuk, e bipụtakwa eserese 1863 ahụ.

A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.

Atụmatụ nke Chineke e bipụtara ná mmalite, na atụmatụ nke mmadụ e bipụtara ná njedebe. N’etiti ha, a kọwapụtara ndịozi abụọ, n’ihi na ozi nke abụọ na-enwekarị mmegharị ugboro abụọ.

## First angel

Mmụọ-ozi mbụ

In 1842 the first table of Habakkuk was published.

N’afọ 1842 ka e bipụtara tebụl mbụ nke Habakuk.

## Second angel

Mụọ-ozi nke abụọ

In 1849 the old messenger of the 1843 chart dies.

N’afọ 1849, onyeozi ochie nke chaatị 1843 nwụrụ.

In 1856 the new messenger of the 1850 chart is ignored.

N’afọ 1856, e leghaara onyeozi ọhụrụ nke eserese 1850 anya.

## Third angel

Mmụọ-ozi nke atọ

In 1863 the message is rejected and the 1863 chart was published.

N’afọ 1863, a jụrụ ozi ahụ, e wee bipụta chaatị 1863 ahụ.

A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.

Oge afọ iri abụọ na otu nke na-anọchi anya akara anọ nke “oge asaa,” nke ekewara n’otu nha, afọ asaa dị n’etiti ha. E bipụtara ozi alfa (1842), onyeozi alfa nwụrụ (1849), a leghara onyeozi omega anya (1856), e jụkwaa ozi omega (1863), nke na-anọchi anya 2012; Julaị 18, 2020; 2023; na iwu Sọnde na-abịa n’oge na-adịghị anya. Ọnwụ Miller n’afọ 1849 kwekọrọ na Julaị 18, 2020. Onyeozi ahụ, na ozi ahụ, bilitere ọzọ n’afọ 2023. A na-emeghezi ugbu a ozi omega ahụ e mechiri emechi, iwu Sọnde nke 1863 sochiekwa ya.

In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.

N’ime mmegharị Millerite, e guzobere ozi ahụ, mgbe ahụ onye-ozi ahụ nwụrụ. N’ime mmegharị ahụ yiri ya, e guzobere ozi ahụ, mgbe ahụ ozi ahụ nwụrụ. E mere ka ozi ahụ bilie ọzọ n’afọ 1856 na 2023. Ndapụ n’eziokwu bụ akara nke 1863, mmeri kwa bụ akara nke ihe kwekọrọ na ya n’oge iwu ụbọchị Sọnde. Tupu ndapụ n’eziokwu na mmeri nke iwu ụbọchị Sọnde na 1863, a na-ewepụta mwepu nke mkpuchi nke ìhè omega nke nkume-isi nke “ugbọ asaa” nke 1856, dịka ọ dịla kemgbe 2023.

We will continue in the next article.

Anyị ga-aga n’ihu n’isiokwu na-esonụ.

## William Miller: 1782–1849

William Miller: 1782–1849

> William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”

> William: “uche” na “okpu agha” — “onye nchebe siri ike n’obi,” “onye nlekọta kpebisiri ike,” ma ọ bụ “dike nwere uche siri ike.”

> Miller: a person who operates a mill, especially. a mill that grinds grain into flour.

> Miller: onye na-arụ igwe nri, karịsịa igwe nri na-egweri ọka ka ọ bụrụ ntụ ọka.

## Strong-willed warrior

Dike siri ike n’uche ọgụ

> “An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.

> “Onye ọrụ ugbo ziri ezi, nke obi ya dị ọcha, onye e durula ka o nwee obi abụọ banyere ikike nsọ nke Akwụkwọ Nsọ, ma onye n’ezie chọsiri ike ịmata eziokwu, bụ nwoke ahụ Chineke họpụtara pụrụ iche ka o bute ụzọ n’ịkpọsa ọbịbịa nke ugboro abụọ nke Kraịst. Dịka ọtụtụ ndị ọzọ na-eme mgbanwe, William Miller n’oge nwata ya lụsoro ịda ogbenye ọgụ, ma n’ụzọ dị otu a mụta nnukwu nkuzi nke ịdị uchu na ịgọnarị onwe. Ndị ezinụlọ ahụ o si n’ime ha pụta bụ ndị e ji mmụọ nke nnwere onwe na ịhụ nnwere onwe mara, nakwa ikike ịnagide ihe isi ike, na ịhụ mba n’anya nke na-ekpo ọkụ—àgwà ndị pụtakwara ìhè n’àgwà ya. Nna ya bụ onyeisi agha n’ime agha Mgbanwe ahụ, ma site n’àjà ndị o chụrụ n’ime ọgụ na ahụhụ nke oge ahụ jupụtara n’oke ifufe ka a pụrụ isi kọwaa ọnọdụ mkpagide nke ndụ mbido Miller.”

> “He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.

> “O nwere ahụike anụ ahụ siri ike, ọbụna n’oge ọ bụ nwata o gosikwara ihe àmà nke ike ọgụgụ isi karịrị nke nkịtị. Ka ọ na-etolite, nke a pụtara ìhè karịa. Uche ya na-arụsi ọrụ ike ma too nke ọma, o nwekwara agụụ siri ike maka ọmụmụ ihe. N’agbanyeghị na ọ nwetaghị uru nke agụmakwụkwọ mahadum, ịhụnanya o nwere maka ọmụmụ ihe, na àgwà nke iche echiche nke ọma na nnyocha miri emi, mere ka ọ bụrụ nwoke nwere ikpe ziri ezi na echiche sara mbara. O nwere àgwà ọma a na-apụghị ịkatọ, na aha ọma nke na-akpali mmasị, ebe a na-asọpụrụ ya n’ozuzu n’ihi ntụkwasị obi, ịchekwa akụnụba, na ịdị ebere. Site n’ike na mgbalị siri ike, ọ nwetara n’oge mbụ ihe ga-ezuru ya, n’agbanyeghị na ọ ka nọgidere na-edobe àgwà ọmụmụ ihe ya. O jigidere ọrụ ọchịchị na nke agha dị iche iche n’ụzọ kwesịrị otuto, ụzọ ndị na-eduga n’akụnụba na nsọpụrụ wee yie ka e meghere ya kpamkpam.” The Great Controversy, 317.

> “The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.

> “Amamihe banyere Chineke abụghị ihe a na-enweta n’enweghị mgbalị nke uche, n’enweghị ekpere maka amamihe ka unu wee nwee ike ikewapụ n’ọka dị ọcha nke eziokwu ahịhịa ya, nke mmadụ na Setan jiri gbagọọ ozizi nke eziokwu. Setan na njikọ ya nke ndị mmadụ rụrụ ọrụ ike ịgwakọta ahịhịa njehie na ọka wit nke eziokwu. Anyị kwesịrị iji ịnụ ọkụ n’obi chọọ akụ zoro ezo ahụ, ma chọọ amamihe sitere n’eluigwe ka anyị wee kewapụ ihe mmadụ chepụtara n’iwu Chineke. Mmụọ Nsọ ga-enyere onye na-achọ eziokwu ukwu na dị oké ọnụ ahịa aka, bụ ndị metụtara atụmatụ nke mgbapụta. Achọrọ m ime ka eziokwu a daa n’obi mmadụ niile na ịgụ Akwụkwọ Nsọ n’elu elu abụghị ihe zuru ezu. Anyị aghaghị ịchọgharị, nke a pụtara ime ihe nile okwu ahụ n’onwe ya pụtara. Dị ka onye na-egwupụta akụ na-enyocha ala nke ọma n’ọchịchọ ịchọpụta akwara ọlaedo ya, otu a ka unu ga-enyocha okwu Chineke maka akụ zoro ezo ahụ nke Setan achọwo ogologo oge izochiri mmadụ. Onye-nwe anyị na-ekwu, ‘Ọ bụrụ na onye ọ bụla achọọ ime uche ya, ọ ga-ama banyere ozizi ahụ.’ Jọn 7:17, Revised Version.”

> “The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.

> “Okwu Chineke bụ eziokwu na ìhè, ọ ga-abụkwa oriọna n’ụkwụ unu, iji duzie unu n’ụzọ ọ bụla unu ga-esi ruo n’ọnụ ụzọ ámá nke obodo Chineke. Ọ bụ n’ihi nke a ka Setan jiri gbalịsie ike n’ụzọ siri ike igbochi ụzọ ahụ e mere elu ka ndị Jehova gbapụtara wee jee ije n’ime ya. Unu ekwesịghị iweta echiche unu n’ihu Bible, mee ka echiche nke onwe unu bụrụ etiti nke eziokwu ga na-agba gburugburu ya. Unu ga-ahapụ echiche unu n’ọnụ ụzọ nyocha, ma jiri obi umeala na obi dị nro, ebe e zoro onwe unu n’ime Kraịst, na-ekpe ekpere n’ike, unu ga-achọ amamihe n’aka Chineke. Unu kwesịrị inwe mmetụta na unu ga-amata uche Chineke e kpughere, n’ihi na ọ gbasara ọdịmma onwe unu nke ebighị ebi. Bible bụ nduzi nke unu pụrụ isi mara ụzọ na-eduga n’ndụ ebighị ebi. Unu kwesịrị ịchọ karịa ihe niile ka unu wee mara uche na ụzọ nke Onyenwe anyị. Unu ekwesịghị ịchọ n’ime Akwụkwọ Nsọ n’ebumnuche ịchọta amaokwu ndị unu pụrụ ịkọwa iji gosi ozizi unu; n’ihi na okwu Chineke na-ekwupụta na nke a bụ ịkpọgharị Akwụkwọ Nsọ n’ụzọ na-eduga n’mbibi nke unu onwe unu. Unu aghaghị ịtọgbọ onwe unu n’efu site n’ajọ mbunobi ọ bụla, ma bịa n’ime nchọpụta nke okwu Chineke n’mmụọ ekpere.” Review and Herald, September 11, 1894.

> “William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’

> “A mụrụ William Miller na Pittsfield, Massachusetts. Agụmakwụkwọ ọ natara n’ụlọ akwụkwọ n’usoro nkịtị were naanị ọnwa iri na asatọ, ma ọ ghọrọ onye zụlitere onwe ya site n’omume ya siri ike nke ịgụ akwụkwọ. Ọ malitekwara ide ihe n’oge ọ ka dị nwata, na-ede uri ma na-edekwa ihe omume kwa ụbọchị n’akwụkwọ ncheta. Ihe ọ gụrụ mere ka o nwee mmetụ n’aka ndị odeakwụkwọ na-ekweghị na Chineke, ndị dọtara ya n’ụzọ nke deism. Ọ ghọrọ onyeikpe udo mgbe ọ nọ n’afọ ikpeazụ nke iri afọ abụọ ya, ma lụọ agha n’Agha nke 1812. Ọtụtụ ahụmahụ n’oge ọgụ a tụgharịrị uche ya n’ebe Chineke onwe onye nọ. Ka ọ na-erule 1816, a tọghatara ya, o wee malite ịmụ Baịbụl nke ọma n’ezi obi. O dere, ‘Akwụkwọ Nsọ... ghọrọ ihe na-atọ m ụtọ, ma n’ime Jisọs ka m hụrụ enyi.’”

> “By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.

> “Ka ọ na-erule afọ 1818, n’ịmụ amụma ndị ahụ, o kwubiri na Jisọs ga-alọghachi ‘ihe dị ka afọ 1843.’ N’afọ 1831, ọ malitere ikesa ọmụmụ ya n’ihu ọha n’obere nzukọ, mgbe nkwenye siri ike na nduzi nke nlekọta Chineke duru ya ime nke a. Mgbe o zutere J. V. Himes, onye nchịkọta akụkọ a ma ama, n’afọ 1839, e meghere ụzọ ka o nwee ike ikwusa ozi ahụ n’ìgwè mmadụ buru ibu n’obodo ukwu dị iche iche. Ọ bụ ezie na ọtụtụ ndị megidere ya, nkwusa ya, na nke ndị ọzọ nabatara ozi Ọbịbịa ahụ, mere mmetụta dị ukwuu, ebe ihe ruru 100,000 nabatara okwukwe banyere ọbịbịa Kraịst nke dị nso. Ellen Harmon nụrụ ya na Portland, Maine, n’ọnwa Maachị afọ 1840 mgbe ọ dị afọ iri na abụọ. O chetara, “Mista Miller soro amụma ndị ahụ nyochaa nke ọma n’ụzọ ziri ezi nke kpaliri nkwenye n’obi ndị na-ege ya ntị. Ọ kwụsịrị n’oge amụma dị iche iche, ma wetara ọtụtụ ihe àmà iji mee ka ọnọdụ ya sie ike. Mgbe ahụ, arịrịọ ya ndị dị nsọ ma dị ike, tinyere ịdọ aka ná ntị ya nye ndị na-adịbeghị njikere, jidere ìgwè mmadụ ahụ dị ka a ga-asị na e ji amụma kee ha.” Life Sketches, 20.

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