Article

# Parallel Warnings - Number One

Ịdọ Aka Ná Mmekọrịta — Nke Mbụ

The Revelation of Jesus Christ: Understanding the Final Warning for Mankind

Mkpughe nke Jizọs Kraịst: Ịghọta Ịdọ Aka ná Ntị Ikpeazụ Nye Ụmụ Mmadụ

Author

Jeff Pippenger

Published

August 8, 2023

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The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.

A na-emepe “Mkpughe nke Jisọs Kraịst” nye ndị Chineke mgbe “oge ahụ eruwo nso.” A na-enye ozi ịdọ aka ná ntị ikpeazụ nye ụmụ mmadụ ozugbo tupu mmechi nke oge nnwale mmadụ, a na-anọchitekwa ozi ikpeazụ ahụ n’ọtụtụ ahịrị amụma dị n’Akwụkwọ Nsọ. N’Mkpughe isi nke iri na anọ, a na-anọchi anya ozi ịdọ aka ná ntị ikpeazụ ahụ site n’aka ndị mmụọ ozi atọ.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

> M wee hụ̀rụ mmụọ-ozi ọzọ ka ọ na-efe n’etiti eluigwe, nwere oziọma ebighị ebi ka o zieere ndị bi n’elu ụwa, na mba ọ bụla, na ebo ọ bụla, na asụsụ ọ bụla, na ndị mmadụ ọ bụla, na-ekwu n’oké olu sị, Tụọnụ Chineke egwu, nyekwanụ ya otuto; n’ihi na oge ikpe ya abịawo: kpọọkwanụ isiala nye onye ahụ mere eluigwe, na ụwa, na oké osimiri, na isi iyi nke mmiri.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

> Mmụọ-ozi ọzọ sochiri, na-asị, Babilọn adaala, adaala, obodo ukwu ahụ, n’ihi na o mere ka mba niile ṅụọ mmanya nke ọnụma nke ịkwa iko ya.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Mmụọ-ozi nke atọ wee soro ha, na-ekwu n’olu ukwu, Ọ bụrụ na onye ọ bụla ekpee anụ ọhịa ahụ na onyinyo ya ekpere, ma nata akara ya n’egedege ihu ya, ma ọ bụ n’aka ya, onye ahụ ga-aṅụkwa mmanya nke ọnụma Chineke, nke a wụsara na-enweghị ngwakọta n’ime iko nke iwe ya; a ga-akpagbu ya kwa n’ọkụ na nkume-ọgụ, n’ihu ndị mmụọ-ozi dị nsọ, na n’ihu Nwa Atụrụ ahụ: anwụrụ ọkụ nke ahụhụ ha na-arịgo ruo mgbe ebighị ebi ebi: ha enweghịkwa izu ike ehihie ma ọ bụ abalị, ndị na-ekpe anụ ọhịa ahụ na onyinyo ya ekpere, na onye ọ bụla na-anata akara aha ya. N’ebe a ka ndidi nke ndị nsọ dị: n’ebe a ka ndị ahụ nọ, ndị na-edebe iwu Chineke, na okwukwe Jisọs. Mkpughe 14:6–12.

In chapter eighteen of Revelation the very same message announces the fall of Babylon.

N’isi nke iri na asatọ nke Mkpughe, otu ozi ahụ kpọmkwem na-ekwusa ọdịda Babilọn.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. 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. 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. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Mgbe ihe ndị a gasịrị, ahụrụ m mmụọ-ozi ọzọ ka o si n’eluigwe na-abịa, onye nwere ike dị ukwuu; ebube ya wee mee ka ụwa mụọ ìhè. O wee tie mkpu n’ike, n’olu siri ike, sị: Babilọn ukwu ahụ adaala, adaala, ọ ghọwokwa ebe obibi ndị mmụọ ọjọọ, na ebe nchekwa nke mmụọ ọ bụla rụrụ arụ, na ọnụ ụlọ nke nnụnụ ọ bụla na-adịghị ọcha, nke a na-asọ oyi. N’ihi na mba niile aṅụwo mmanya nke iwe nke ịkwa iko ya, ndị eze nke ụwa so ya kwaa iko, ndị ahịa nke ụwa esitewokwa n’ụbara nke ihe ụtọ ya baa ọgaranya. Anụrụ mkwa olu ọzọ si n’eluigwe, na-asị: Sitenụ n’ime ya pụta, unu ndị m, ka unu ghara isonyere nmehie ya, ka unu ghara ịnara n’ihe otiti ya. N’ihi na mmehie ya eruola eluigwe, Chineke echetakwala ajọ omume ya. Nkpughe 18:1–5.

The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.

Ahịrị amụma nke akụkọ ihe mere eme, ma ọ bụ ka anyị nwere ike ikwu ya, usoro ihe omume nke mmụọ ozi ahụ nke na-eme ka ụwa mụta ìhè site n’ebube ya n’isi nke iri na asatọ na-anọchi anya ihe omume ndị na-eduga n’imechi ikpe, n’imechi oge amara, na ọrịa asaa ikpeazụ ahụ. Akụkọ ihe mere eme amụma nke a na-anọchi anya n’isi nke iri na asatọ na-agba “n’akụkụ” ahịrị akụkọ ihe mere eme amụma nke ndị mmụọ ozi atọ nke isi nke iri na anọ na-anọchi anya.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Chineke enyewo ozi nke Mkpughe 14 ọnọdụ ha n’usoro amụma, ọrụ ha agaghịkwa akwụsị ruo na ngwụcha akụkọ ụwa a. Ozi mmụọ ozi mbụ na nke abụọ ka bụ eziokwu maka oge a, ha ga-agakwa n’akụkụ nke a na-eso. Mmụọ ozi nke atọ ji olu ukwu kpọsaa ịdọ aka ná ntị ya. ‘Mgbe ihe ndị a gasịrị,’ ka Jọn kwuru, ‘ahụrụ m mmụọ ozi ọzọ ka ọ na-abịa ala site n’eluigwe, onye nwere ike dị ukwuu, e wee mee ka ụwa nwuo n’ìhè nke ebube ya.’ N’ime ìhè a, a jikọtara ìhè nke ozi atọ ahụ niile.” The 1888 Materials, 803, 804.

The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.

Ndị mmụọ ozi atọ nke isi nke iri na anọ, ndị na-efe n’etiti eluigwe, na-anọchi anya ozi nke ụwa nile nke na-ejedebe na akara nke anụ ọhịa ahụ na mmechi nke oge amara. N’isi nke iri na asatọ, e ji ebube nke mmụọ ozi ahụ mee ka ụwa dum nwe ìhè; ozi ya kwa na-ejedebekwa na mmechi nke oge amara.

The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.

Ozi nke e ji ndị mmụọ ozi atọ nọchianya ya n’isi nke iri na anọ, nke a na-anọchikwa anya ya site n’aka mmụọ ozi ahụ nke na-arịdata n’isi nke iri na asatọ, bụ ihe osise abụọ nke otu ozi ịdọ aka ná ntị ahụ. Ọ dịghị ihe ọ bụla na-adịghị mkpa n’ime Bible, ọ dịghịkwa ihe a tụfuru efu. Eziokwu ahụ bụ na Jọn kọwara otu ozi ahụ n’onwe ya ihe karịrị otu ugboro bụ nkwụsi ike n’elu ịdị mkpa nke ozi ahụ, ma ọ na-egosikwa ụzọ Chineke si akụzi ihe, nke bụ iwu Akwụkwọ Nsọ a na-akpọ “megharịa ma gbasaa.” Ịchịkọkọta ahịrị abụọ nke akụkọ amụma na-ekpughe eziokwu ndị a na-agaghị amata n’ime nke ọ bụla n’ime ahịrị ndị ahụ ma ọ bụrụ na e leba ya anya iche na nke ọzọ. Taa, ọ bụrụ na ị kpọbata ndị àmà abụọ banyere otu ihe omume n’ụlọikpe ka ha gbaa akaebe, o nwere ike ịdị mfe ka ha nye akụkọ na-emegiderịta onwe ha dabere n’echiche ndọrọ ndọrọ ọchịchị ha ma ọ bụ n’echiche mmekọrịta mmadụ na ibe ya ha. Nke a abụghị otú ọ dị n’ihe gbasara ndị àmà nke Bible; ha na-ekwenyekarị mgbe niile, ma ọ bụrụ na o yie gị ka ha anaghị ekweta, mgbe ahụ ị na-ele ihe ụfọdụ anya n’ụzọ na-ezighi ezi.

The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.

Ihe atụ abụọ ahụ anyị na-atụle bụ otu ozi ịdọ aka ná ntị ahụ nke akwụkwọ Malakaị na-anọchi anya ya dịka nlọghachi nke Ịlaịja onye amụma. Ozi atọ ahụ nile na-abịa tupu mmechi nke oge amara—n’ihi na ozi ịdọ aka ná ntị dị n’ime ahịrị amụma atọ ahụ abụghị naanị na e nyere ya tupu mmechi nke oge amara, kama mmechi nke oge amara n’onwe ya bụ isi ebe a na-atụ aka, isiokwu n’ezie, nke ozi ịdọ aka ná ntị nke ọ bụla n’ime ha. N’eziokwu, ọ bụrụ na amụma ọ bụla na-ekwusa ma ọ bụ na-egosi ozi ịdọ aka ná ntị ọ bụla, ọ bụ otu ịdọ aka ná ntị ahụ dị ka nke Mkpughe iri na anọ, iri na asatọ, na amụma Ịlaịja nke Malakaị.

These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.

A ga-egosi n’ụzọ dị mfe na ahịrị amụma atọ ndị a na-agba n’otu ụzọ n’otu. N’agbanyeghị nke a, e nwere isi mmalite abụọ bụ isi nke ọmụma n’amụma nke Akwụkwọ Nsọ. Otu bụ njirimara nke usoro ihe ndị ga-emepe n’oge ngwụcha ụwa. Isi mmalite nke ọzọ nke ọmụma bụ ihe atụ nke ọrụ ndị amụma, nke jikọtara ya na ozi na-akọwapụta ihe omume ndị ga-eme n’ọdịnihu.

There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.

E nwere iwu abụọ kwesịrị ịtụle n’ihe metụtara echiche ndị a. Nke mbụ bụ na ndị amụma niile na-ekwu banyere ọgwụgwụ ụwa, nke bụ ebe oge ebere na-emechi.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Onye ọ bụla n’ime ndị amụma oge ochie kwuru okwu ntakịrị maka oge nke ha karịa maka oge anyị, nke mere na amụma ha ka dị irè nye anyị. ‘Ugbu a ihe ndị a niile mere ha dịka ihe atụ: e dekwara ha maka ịdọ aka ná ntị anyị, ndị ọgwụgwụ nke ụwa bịakwutere.’ 1 Ndị Kọrịnt 10:11. ‘Ọ bụghị nye onwe ha, kama nye anyị ka ha ji eje ozi n’ihe ndị ahụ, nke a na-akọrọ unu ugbu a site n’aka ndị kwusara unu ozi ọma site na Mmụọ Nsọ e si n’eluigwe zitere; ihe ndị ahụ ka ndị mmụọ ozi na-achọ ilebanye anya n’ime ha.’ 1 Pita 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Akwụkwọ Nsọ achịkọtala ma kekọtakwa akụnụba ya ọnụ maka ọgbọ ikpeazụ a. Ihe omume ukwu niile na ọrụ nile dị nsọ nke akụkọ ihe mere eme nke Agba Ochie abụwo, ma na-aga n’ihu ịbụ, ihe na-emegharị onwe ha n’ime ụka n’ụbọchị ikpeazụ ndị a.” Selected Messages, book 3, 338, 339.

All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.

Ozi niile nke amụma dị n’Akwụkwọ Nsọ “na-arụ ọrụ maka anyị” “ndị ọgwụgwụ nke ụwa bịakwasịrị.” Iwu ahụ, ya na iwu ọzọ nke na-achọpụta “ihe” Mmụọ Nsọ “kpụziri,” “ma n’inye amụma ahụ nakwa” kwa “n’ihe omume ndị a kọwara,” na-agbakwunye ike n’ọrụ nkwupụta ahụ na ihe omume amụma ndị dị ná mmalite nke otu amụma na-anọchi anya ma na-agba ọsọ n’usoro kwekọrọ na ihe omume amụma ndị dị ná njedebe nke amụma ọ bụla e nyere.

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Ọ dị mkpa ka e nwee ọmụmụ ka nso karịa nke Okwu Chineke; ọkachasị, a ga-enye Daniel na Mkpughe nlebara anya karịa mgbe ọ bụla ọzọ n’akụkọ ihe mere eme nke ọrụ anyị. Anyị pụrụ inwe ihe pere mpe anyị ga-ekwu n’ụfọdụ ahịrịokwu, banyere ike Rom na ọchịchị popu; ma anyị kwesịrị ịkpọ uche gaa n’ihe ndị amụma na ndịozi dere n’okpuru mkpali nke Mmụọ Nsọ nke Chineke. Mmụọ Nsọ emewo ka ihe niile dị n’usoro, ma n’inye amụma ahụ ma n’ihe omume ndị a kọwara, iji kụziere na a ga-eme ka onyeọrụ mmadụ ghara ịdị n’ihu anya, zoro ezo n’ime Kraịst, nakwa na Onyenweanyị Chineke nke eluigwe na iwu Ya ka a ga-ebuli elu. Gụọ akwụkwọ Daniel. Kpọpụta, isi n’isi, akụkọ ihe mere eme nke alaeze ndị ahụ e gosipụtara n’ebe ahụ.” Testimonies to Ministers, 112.

The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.

“Mụọ Nsọ ewerela otú dị otu a hazie ihe nile, ma n’inye amụma ahụ ma n’ihe omume ndị e gosipụtara.” N’“inye amụma ahụ na n’ihe omume ndị e gosipụtara,” “ihe nile” ka “Mụọ Nsọ” “haziri otú dị otu a” nke na a ga-amata ma “inye amụma ahụ” ma “ihe omume ndị e gosipụtara” dịka ndị sitere n’ike mmụọ nsọ, ma tinye ha n’ihe atụ amụma nke njedebe ụwa.

John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.

E nyere Jọn amụma ahụ site n’aka Gebriel, a gwakwara ya ka o dee ya n’akwụkwọ ma ziga ya n’ụlọ-nsọ dị iche iche. N’oge ahụ, Rom nọ na-akpagbu ya; a chụgara ya n’ọpụpụ n’ụzọ ga-adakọ na ihe a ga-akpọ n’ụwa taa ebe nzuzo a na-ejide ndị mkpọrọ. N’akụkọ ihe mere eme ahụ, Jọn kewapụrụ n’ebe mmadụ nọ n’ụzọ yiri nke onye mkpọrọ ọ bụla nọ na Guantanamo Bay.

John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.

Jọn na-akọwa na ọhụụ ahụ mere mgbe ọ nọ na-efe ofufe n’Ụbọchị Izu Ike nke ụbọchị nke asaa, nke bụ Ụbọchị Onyenwe anyị.

> For the Son of man is Lord even of the sabbath day. Matthew 12:8.

> N’ihi na Nwa nke mmadụ bụ Onyenwe ọbụna nke ụbọchị izuike. Matiu 12:8.

While worshipping in the Spirit, he heard a great voice behind him.

Mgbe ọ nọ na-ekpe ekpere n’ime Mmụọ, ọ nụrụ nnukwu olu n’azụ ya.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.

> Mụ onwe m Jọn, onye bụkwa nwanne unu, na onye so unu n’ahụhụ mkpagbu, na n’alaeze ahụ, na n’idi-ndidi nke Jisọs Kraịst, nọ n’agwaetiti ahụ a na-akpọ Patmọs, n’ihi okwu Chineke, nakwa n’ihi àmà Jisọs Kraịst. Anọ m n’ime Mmụọ n’ụbọchị nke Onyenwe anyị, m wee nụ n’azụ m nnukwu olu, dị ka nke opi, Na-asị, Abụ m Alfa na Omega, onye mbụ na onye ikpeazụ: ma, Ihe ị na-ahụ, dee ya n’akwụkwọ, zigakwara ya n’ebe ụka asaa ndị dị n’Eshia nọ; n’Efesọs, na n’Smana, na n’Pegamọs, na n’Taịataịra, na n’Sadis, na n’Filadelfia, na n’Laodisia. Mkpughe 1:9–11.

John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”

Jọn, ihe gbara ya gburugburu na ọnọdụ ndị a kọwara banyere ya na-egosi ya dịka onye a na-akpagbu n’ihi ịbụ onye na-efe ofufe Sabat nke ụbọchị nke asaa, ma bụrụkwa onye a na-akpagbu n’ihi na ha kwenyere ma na Baịbụl ma na ihe odide Ellen White, nke bụ “àmà Jizọs.” Ọ na-anụ nnukwu olu n’azụ ya, nke o tụgharịrị ịhụ, ma n’ime ime nke a ọ na-anọchi anya onye Adventist nke Ụbọchị nke Asaa n’ọgwụgwụ ụwa, ndị na-anụ olu n’azụ ha na-asị, “nke a bụ ụzọ ahụ, jeenụ ije n’ime ya.”

All the lines of prophecy parallel each other at the end of the world.

Ahịrị amụma nile na-agakọ ọnụ n’otu n’ọgwụgwụ ụwa.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “N’Akwụkwọ Mkpughe ka akwụkwọ nile nke Akwụkwọ Nsọ na-ezukọta ma kwụsị.” Acts of the Apostles, 585.

Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.

Onye amụma ọ bụla nke na-anụ olu n’azụ ya, na-adakọtara na Jọn n’ihe atụ nke ndị Chineke n’ọgwụgwụ ụwa. Jọn nụrụ olu n’azụ ya nke nyere ya ntụziaka. Aịsaịa kwa nụrụ olu ntụziaka.

> And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.

> Ya mere Onyenwe anyị ga-echere, ka O wee meere unu amara; ya mere kwa, a ga-ebuli Ya elu, ka O wee meere unu ebere: n’ihi na Onyenwe anyị bụ Chineke nke ikpe ziri ezi: ndị a gọziri agọzi ka ha niile bụ ndị na-eche Ya.

> For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.

> N’ihi na ndị mmadụ ga-ebi na Zayọn n’ime Jerusalem: ị gaghị akụkwa ákwá ọzọ: ọ ga-emere gị ebere dị ukwuu n’olu nke mkpu ákwá gị; mgbe ọ nụrụ ya, ọ ga-aza gị. Ma ọ bụ ezie na Onyenwe anyị ga-enye unu achịcha nke mkpagbu, na mmiri nke nhụjuanya, ma agaghị ezokwa ndị nkụzi gị n’akụkụ ọzọ, kama anya gị ga-ahụ ndị nkụzi gị: Ntị gị ga-anụkwa okwu n’azụ gị, na-asị, Nke a bụ ụzọ, nwee ije n’ime ya, mgbe unu tụgharịrị n’aka nri, na mgbe unu tụgharịrị n’aka ekpe. Aịzaya 30:18–21.

God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.

Ndị fọdụrụnụ nke Chineke na-anụ olu n’azụ ha na-akọwapụta ụzọ ha kwesịrị isi jee. Ha ga-ekpebi mgbe ahụ ma ha ga-ege ntị ma ọ bụ ghara ige ntị. Ndị mmadụ Jọn na Aịzaya na-anọchi anya ha bụ ndị nọ na njedebe nke ụwa na-eche Onyenwe anyị ka Ọ na-egbu oge, Aịzaya na-emekwa ka anyị mara na Ọ na-egbu oge n’ihi na Ọ bụ Chineke nke ikpe. Site na mbido akụkọ ihe mere eme nke ndị Millerite n’afọ 1798 ruo na mmechi nke oge amara nye Adventism n’iwu ụbọchị Sọnde, Chineke na-emezu ikpe ahụ n’ụlọ nsọ nke eluigwe. Nkwa ahụ bụ na ndị na-eche Onyenwe anyị n’oge ikpe ga-abụ ndị a gọziri agọzi.

God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Ndị nke Chineke a na-agọzi n’ihi ichere ha, ka a na-anọchi anya ha site n’ụmụagbọghọ-amaghị nwoke ndị na-eche Nwoke-alụ nwanyị ọhụrụ n’ilu banyere ụmụagbọghọ-amaghị nwoke iri ahụ. Iri ha niile dara n’ụra, ma mgbe ahụ n’etiti abalị, nsogbu rutere nke kewara ụmụagbọghọ-amaghị nwoke ndị ahụ na-ehi ụra ụzọ abụọ. Otu òtù anụwo olu n’azụ ha ma tụgharịa ịhụ olu ahụ nke kuziri ha ụzọ ha ga-esi aga n’ihu, òtù nke ọzọ ajụkwaala ịtụgharị azụ ma nụ olu ahụ—n’agbanyeghị eziokwu ahụ bụ na ozi ahụ nke na-agba n’akwụkwọ Mkpughe dum bụ, “Onye nwere ntị, ya nụ ihe Mmụọ ahụ na-agwa ụka dị iche iche.”

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

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

John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.

Jọn na-anọchi anya ndị Adventist ndị na-atụgharị azụ n’oge gara aga iji ghọta ọdịnihu. Mgbe ha “nụrụ okwu n’azụ” ha dịka Jọn nụrụ, okwu ahụ gụnyekwara ntụziaka e nyere n’akaebe Aịsaịa banyere otu ihe omume a kpọmkwem. Ntụziaka Aịsaịa bụ, “nke a bụ ụzọ ahụ, jeenu ije n’ime ya, mgbe unu tụgharịrị n’aka nri, na mgbe unu tụgharịrị n’aka ekpe.” Ụmụ agbọghọ amamihe dị na Daniel iri na abụọ na-aghọta mmụba nke ọmụma n’ọgwụgwụ ụwa, n’ihi na ha “agarawo ije n’ihu na n’azụ” n’Okwu ahụ iji ghọta ọmụma na-enye ndụ nke e kpughepụtarala akara ya.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Ma gị onwe gị, O Daniel, mechie okwu ndị a, kpuchie akwụkwọ ahụ akara, ruo mgbe oge ọgwụgwụ ga-abịa: ọtụtụ ga-agagharị ije n’ihu na azụ, ihe ọmụma ga-abakwa ụba. Daniel 12:4.

The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).

Ndị amụma anyị na-atụle nọchiri Anwụnta Ụbọchị Asaa n’akụkọ ihe mere eme ahụ ebe ikpe na-abịa n’ókè ngwụcha ya ma oge ebere mechie. Ndị a nọchiri anya ha dị ka ndị-amaghị ama nwere amamihe na-anụ olu n’azụ ha na-asị, nke a bụ ụzọ, jee ije n’ime ya; Ọ na-ekwekwa nkwa iduzi ha n’ụzọ ahụ mgbe ha tụgharịrị n’aka ekpe ma ọ bụ n’aka nri. “Ịgba ọsọ gaa n’ihu na azụ” dịka ndị-amaghị ama nwere amamihe si eme mgbe e kpughere akwụkwọ ahụ bụ ihe nnọchianya maka ọmụmụ Akwụkwọ Nsọ. Okike na-agwa anyị na, iji gbaa ọsọ, ị ga-amụta ibu ụzọ eje ije, ma àmà Aịsaịa na-ekwu na ọ bụrụ na i gee olu ahụ dị n’azụ gị ntị, Ọ ga-eduzi gị n’ịmụ Okwu Ya ma ị tụgharịa n’Agba Ochie (aka ekpe) ma ọ bụ n’Agba Ọhụrụ (aka nri). Mepee Akwụkwọ Nsọ, Ọ ga-eduzi gị site n’olu Ya. Ma n’ebe Anwụnta Ụbọchị Asaa nọ na njedebe ụwa, ọ pụtakwara na Ọ ga-eduzi gị mgbe i mepere Akwụkwọ Nsọ (aka ekpe) na mgbe i mepere Mmụọ nke Amụma (aka nri).

The way to walk is even more specific when Jeremiah’s testimony is added.

Ụzọ e si aga na-aghọkwu nke doro anya karịa mgbe a gbakwunyere àmà Jeremaịa.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

> Otú a ka Onye-nwe-anyị kwuru: Guzonu n’ụzọ dị iche iche, lezienụ anya, jụkwaa maka ụzọ ochie nile, ebe ụzọ ọma ahụ dị, jeenụ ije n’ime ya, unu ga-ahụkwa izu-ike maka mkpụrụ obi unu. Ma ha sịrị, Anyị agaghị eje ije n’ime ya. Ọzọkwa, edobere m ndị nche n’elu unu, sị, Nụrụnụ olu opi ahụ. Ma ha sịrị, Anyị agaghị anụ.

> Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Ya mere, nụrụ, unu mba dị iche iche, ma mara, Ogbakọ, ihe dị n’etiti ha. Nụrụ, O ụwa: lee, aga m ewetara ndị a ihe ọjọọ, ya bụ mkpụrụ nke echiche ha, n’ihi na ha egeghị ntị n’okwu m, ma ọ bụ n’iwu m, kama ha jụrụ ya. Jeremaya 6:16–19.

There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”

E nwere klaasị abụọ nke ndị na-efe ofufe n’ebe a kwuru okwu ya. Otu ìgwè na-atụle “ụzọ” niile ma họrọ “ụzọ ochie” ka ha na-eje ije n’ime ya. Ha nwere ike ịhọpụta “ụzọ ọma” n’etiti “ụzọ” ndị ọzọ niile e nwere, n’ihi na ha bụ ndị nụrụ olu ahụ n’azụ ha, ma olu ahụ gwara ha, “nke a bụ ụzọ ahụ, jenụ ije n’ime ya.” Jọn nọchiri anya ndị ahụ na-anụ olu ahụ si n’azụ, olu sitere n’“ụzọ ochie.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘Otú a ka Onyenwe anyị kwuru, Guzonu n’ụzọ dị iche iche, lezienụ anya, jụkwaa ajụjụ banyere ụzọ ochie niile, ebe ụzọ ọma ahụ dị, ma na-ejegharịkwa n’ime ya.’ Jeremaịa 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Ka ọ ghara ịdị onye ọbụla na-achọ ịdọpụ ntọala nke okwukwe anyị—ntọala ndị e debere ná mmalite nke ọrụ anyị site n’ịmụ Okwu ahụ n’ekpere na site na mkpughe. N’elu ntọala ndị a ka anyị nọworo na-ewu n’ime afọ iri ise gara aga. Ndị mmadụ pụrụ iche na ha achọtala ụzọ ọhụrụ nakwa na ha pụrụ ịtọ ntọala siri ike karịa nke ahụ e tinyewororị. Ma nke a bụ nnukwu aghụghọ. Ọ dịghị onye ọbụla pụrụ ịtọ ntọala ọzọ ma e wezụga nke ahụ e tinyewororị.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “N’oge gara aga ọtụtụ mmadụ ebidola iwulite okwukwe ọhụrụ, iguzobe ụkpụrụ ọhụrụ. Ma ruo olee ogologo oge ka ihe owuwu ha guzoro? Ọ dara ngwa ngwa, n’ihi na e guzobereghị ya n’elu Nkume.”

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Ọ̀ bughi na ndị na-eso ụzọ mbụ ahụ ga-ezute okwu dị iche iche nke ụmụ mmadụ? Ọ̀ bughi na ha ga-anụ ozizi ụgha, ma emesịa, mgbe ha mechara ihe niile, iguzosi ike, na-asị: ‘N’ihi na ọ dịghị onye pụrụ ịtọ ntọala ọzọ karịa nke ahụ a tọbụrụ?’ 1 Kọrịnt 3:11.”

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Ya mere, anyị ga-ejidesi mmalite nke ntụkwasị obi anyị ike ruo ọgwụgwụ. Chineke na Kraịst ezitela ndị a okwu nke ike, na-ewepụta ha n’ụwa, isiokwu n’isiokwu, banye n’ìhè doro anya nke eziokwu nke oge a. Site n’egbugbere ọnụ ndị e ji ọkụ nsọ metụ aka, ndị ohu Chineke ekwusawo ozi ahụ. Okwu e kwuru site n’aka Chineke etinyewo akara ya n’eziokwu nke eziokwu ahụ a kpọsara.” Testimonies, olu nke 8, 296, 297.

But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.

Ma e nwere òtù ọzọ dị n’ahịrị Jeremaịa, ma “nzukọ” ahụ, dịka ọ kpọrọ ha aha, ewuwo ụlọ nke na-anọchi anya okwukwe ọhụrụ, ụlọ ahụ wee daa n’ihi na e wughị ya n’elu nkume ahụ. Ụlọ ahụ bụ ụka Seventh-day Adventist, ma ọ bụ, dịka Jọn si kpọọ otu ụka ahụ ahụ—ụlọ nzukọ Setan.

To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.

Ịjụ ịnụ ihe bụ ịjụ “okwu” ya na “iwu” ya. N’ihi nnupụisi ha imegide ịlọghachi na ije n’ụzọ ochie dị iche iche, nakwa n’ihi ịjụ ha ịṅa ntị n’ozi opi nke onye nche, Chineke ga-ewetara ndị mmadụ ihe ọjọọ, ndị Jeremaịa kpọrọ “ọgbakọ ọjọọ.” Otu Chineke si eme Chọọchị Seventh-day Adventist nke Laodicea bụ isiokwu amụma Akwụkwọ Nsọ. Onye-amụma Hosea na-enye aka n’ịkọwa àgwà nke “ọgbakọ ọjọọ” ahụ mgbe ọ na-ekwu banyere ihe mere e ji ajụ ha.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> A na-ebibi ndị m n’ihi ụkọ ihe ọmụma: n’ihi na ị jụrụ ihe ọmụma, m onwe m ga-ajụkwa gị, ka ị ghara ịbụ onye nchụàjà nye m: ebe ị chefuru iwu Chineke gị, m onwe m ga-echezọkwa ụmụ gị. Hosea 4:6.

They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:

A jụrụ ha n’ihi na ha enweghị ihe ọmụma, nke na-anọchi anya ozi e mepechara akara ya n’oge ọgwụgwụ. N’ebe a, Chineke na-akwụsị mmekọrịta ọgbụgba-ndụ Ya na ndị Ya n’akụkụ Akwụkwọ Nsọ a, n’ihi na Ọ kpọrọ ha ozugbo, “Ndị m!” N’ihi na ha jụrụ Kraịst, ma chefuo iwu Ya, ha agaghị abụkwa ndị nchụàjà nye Chineke. Mgbe ndị Chineke na Chineke na-abanye n’ọgbụgba-ndụ, Ọ na-eme ha ndị nchụàjà na ndị eze. Mgbe Chineke na Izrel oge ochie banyere n’ọgbụgba-ndụ, Ọ kwuru site n’ọnụ Mozis:

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Ya mere ugbu a, ọ bụrụ na unu ege ntị n’olu m n’ezie, debe kwa ọgbụgba ndụ m, mgbe ahụ unu ga-abụụrụ m akụ pụrụ iche karịa ndị niile ọzọ: n’ihi na ụwa niile bụ nke m: Unu ga-abụkwaụrụ m alaeze nke ndị nchụàjà, na mba dị nsọ. Ndị a bụ okwu ndị ị ga-agwa ụmụ Izrel. Ọpụpụ 19:5, 6.

When God entered into covenant with the Christian church he stated through Peter:

Mgbe Chineke banyere n’ọgbụgba-ndụ na ụka Ndị Kraịst, O kwuru site n’ọnụ Pita:

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Ma unu bu ọgbọ a họpụtara, ndị nchụàjà eze, mba dị nsọ, ndị nke Chineke nwetara ka ha bụrụ nke Ya; ka unu wee kwusaa ịdị-ebube nke Onye ahụ kpọrọ unu site n’ọchịchịrị banye n’ìhè Ya dị ịtụnanya: ndị na mbụ abụghị ndị, ma ugbu a bụ ndị Chineke; ndị na mbụ enwetaghị ebere, ma ugbu a enwetawo ebere. 1 Pita 2:9, 10.

Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.

Pita n’amaokwu ndị a na-ekwu maka ntughari sitere n’aka Izrel oge ochie dị ka ndị Chineke họpụtara n’ọgbụgba ndụ Ya gaa n’ọgbakọ Kraịst, mgbe ọ na-ekwu na “n’oge gara aga unu abụghị ndị mmadụ, ma ugbu a unu bụ ndị nke Chineke.” Mgbe ndị Juu kewapụrụ onwe ha n’ebe Chineke nọ, Onyenwe anyị wee banye n’ọgbụgba ndụ na ọgbakọ Kraịst. E lere ha abụọ anya dịka mba ndị nchụàjà mgbe ha nọ n’ọnọdụ alụmdi na nwunye na Onyenwe anyị.

To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.

Ịjụ mmadụ dịka onye nchụàjà na-egosi na ọ bụbu ndị nke ọgbụgba ndụ. Ụmụ Seventh-day Adventists banyere n’ọgbụgba ndụ ha na Onyenwe anyị ná mmalite akụkọ ihe mere eme nke Adventist. Nzukọ-nsọ nke dị n’ọzara si na Ndozigharị pụta, ma jụ ozi Millerite, ya mere ha kewapụrụ onwe ha n’ebe Chineke nọ n’oge akụkọ ozi nke mmụọ ozi mbụ na nke abụọ. Nkewa ikpeazụ bụ mbata nke mmụọ ozi nke abụọ, a kpọsakwara na ha abụghịzi ada nke Kraịst, kama ha aghọwo ada nke Babilọn. Ozugbo nke ahụ gasịrị, n’oge Mkpu Etiti Abalị, Chineke kpọrọ nwunye ọhụrụ Ya ka ọ bịa n’alụmdi na nwunye ọgbụgba ndụ ahụ.

The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”

Tebụl abụọ ndị bụ akara ọgbụgba-ndụ ahụ nye Izrel oge ochie bụ tebụl abụọ nke Iwu Iri ahụ, ma tebụl abụọ nye Izrel ime mmụọ nke oge a bụ tebụl abụọ nke Habakuk dị ka e gosiri ha n’ime chaatị 1843 na 1850. Ndị ọgbụgba-ndụ ahụ, ndị mmụọ nsọ ekpughere ugboro ugboro dịka Laodisia, jụrụ ụzọ ochie ahụ, jụkwara ịnụ olu ahụ n’azụ ha, ya mere ha na-emegharị akụkọ ihe mere eme nke ngwụcha Izrel oge ochie ka a na-agbụpụ ha n’ọnụ Onyenwe anyị. Gịnị mere nke a ji eme ndị Ọ na-akpọ, “Ndị m?”

The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.

Ilu nke ụmụ agbọghọ iri ahụ, nke na-egosi ahụmahụ nke Adventism, mezuru ugboro abụọ: otu ugboro na mmalite, ma ọzọkwa na njedebe nke Adventism. Nwanyị White na-akụzi na ilu ahụ emezuwo, ma ga-emekwa, ruo n’akwụkwọ ozi ya kpọmkwem; na kwa, a ga-aghọta ilu ahụ mgbe niile dị ka eziokwu nke ugbu a, dịka mmụọ ozi nke atọ dịkwa.

> “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’ilu ahụ banyere ụmụ agbọghọ iri na-amaghị nwoke, ise n’ime ha bụ ndị maara ihe, ise kwa ndị nzuzu. E mezuworo ilu a, a ga-emekwa ya ruo n’ọkpụkpụ akwụkwọ ya, n’ihi na o nwere ngwa pụrụ iche n’oge a, ma, dịka ozi nke mmụọ ozi nke atọ, emezuwokwa ya, ọ ga-anọgidekwa bụrụ eziokwu dị ugbu a ruo na njedebe nke oge.” Review and Herald, August 19, 1890.

Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.

Adventizim ndị Miller mezuru oge ichere ahụ nke ilu ahụ n’etiti amụma ha dara ada nke 1843 na amụma ziri ezi nke Ọktoba 22, 1844. Nkọwa amụma nke akụkọ ihe mere eme a dị ọtụtụ ma dịkwa mkpa, ma naanị ihe m chọrọ ịkọwapụta bụ na ilu ahụ gbasara ụmụ agbọghọ iri ahụ jikọtara kpọmkwem na mmụọ-ozi nke atọ, dịka Sister White ka kwuworo ugbu a.

From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.

Site n’afọ 1798 ruo n’ụbọchị Ọktoba 22, 1844, ozi nke mmụọ ozi mbụ kpọsara mmeghe nke ikpe. N’oge dị nnọọ mkpirikpi tupu ikpe amalite, e mezuru Mkpu Etiti Abalị nke ilu ụmụ agbọghọ iri ahụ. Ya mere, mgbe mmụọ ozi nke atọ na-ekwupụta mmechi nke ikpe, a ga-ekwughachi ọkwa nke Mkpu Etiti Abalị ọzọ.

The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.

Ịghọta na ụka ndị Protestant ajụwo ozi Chineke, si otú a bụrụ ụmụnwaanyị Babilọn, bụ mbata nke ozi mmụọ ozi nke abụọ na mmalite nke oge igbu oge n’ilu ahụ nke a na-emezu “ruo n’akwụkwọ ozi ọ bụla.” Onyenwe anyị alọghachighị na 1843; O gbuo oge iji nwalee ma gọzie ụmụ agbọghọ-amaghị nwoke ahụ. Nkwupụta nke mmụọ ozi nke abụọ nke kọwara ụka ndị Protestant dịka ụmụnwaanyị Babilọn bụ oku ka ndị ka nọ n’ime ụka ndị ahụ dara ada pụta, guzo n’otu na ndị Millerite na nghọta ha banyere amụma ndị ahụ. N’ogbako ịma ụlọikwuu nke Exeter, Samuel Snow nyere ihe akaebe dị mkpa iji kwado ọbịbịa Onyenwe anyị n’October 22, 1844, ma ozi nke Mkpu Etiti Abalị gbasasịrị n’ofe ala ahụ dị ka ebili mmiri ukwu. Mgbe ahụ mmụọ ozi nke atọ bịara na Nnukwu Ndakpọ Olileanya nke October 22, 1844.

This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.

Nke a bụ nchịkọta mkpirikpi nke akụkọ mmalite, nke m hapụrụ ọtụtụ isi ihe n’ime ya, ka m wee kewapụ isi ihe ole na ole ndị yiri ka ha dịkwuo mkpa n’ihe anyị na-atụle.

We will continue these thoughts in the next article.

Anyị ga-aga n’ihu na echiche ndị a n’isiokwu na-esote.

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