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# The Book of Daniel - Number Seventy-Five

Akwụkwọ Daniel - Nọmba Iri Asaa na Ise

The Prophetic Parallels: From Isaiah’s Message to Modern-Day Revelations

Ntụnyere Amụma ndị ahụ: Site n’Ozi Aịzaya ruo na Mkpughe nke Ụbọchị Ndị A

Author

Jeff Pippenger

Published

February 8, 2024

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As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?

Dịka Aịzaịa si ewebata ozi nke afọ iri isii na ise ahụ nọchiri anya ya (isi nke asaa, amaokwu nke asatọ) n’ihu onye ndu ọjọọ nke Jerusalem, o mere ya n’akụkụ “ubi onye na-asa ákwà” na “ngwụcha ọwa mmiri nke ọdọ mmiri dị elu,” n’afọ 742 T.K. 742 T.K. nọchiri anya 1863, n’ihi na Jisọs na-egosi mgbe niile ọgwụgwụ site ná mmalite. Nnupụisi nke 1863, n’aka nke ọzọ, nọchiri anya iwu Sọnde dị na United States, n’ihi na Jisọs na-eji mgbe niile mmalite nke ihe gosi ọgwụgwụ nke ihe. 1863 bụ mmalite nke chọọchị Adventist Laodisia e debanyere n’iwu, a na-ahapụkwa chọọchị ahụ ka ọ bụrụ nkịtị n’oge “nnukwu ala ọma jijiji” nke iwu Sọnde. Olee otú ụlọọrụ a na-achị n’iwu site n’aka Ọchịchị (ọ bụghị n’ụzọ ọzọ nke Chọọchị ịchị Ọchịchị), ga-esi nọgide na-akwado ụbọchị izu ike nke ụbọchị nke asaa, n’oge mgbe ọchịchị ahụ ahụ n’onwe ya na-amachibido n’iwu ife ofufe n’ụbọchị nke asaa ahụ?

At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.

Na mbido na njedebe nke ozi Kraịst, O mere ka ụlọ nsọ ahụ dị ọcha. N’ime ime ka ụlọ nsọ ahụ dị ọcha nke mbụ, Kraịst kọwara na ndị ndu emeela “ụlọ Nna ya” ebe ndị ohi bi, ma n’ime ime ka ụlọ nsọ ahụ dị ọcha nke ikpeazụ, O gosiri na a hapụrụ “ụlọ ha” nye ha ka ọ bụrụ ihe tọgbọrọ n’efu. Izrel oge ochie na-egosi Izrel nke oge a. O wuru ma mee ka ụlọ nsọ ndị Millerite dị ọcha na mbido Adventizim, ma n’ime ime ka ọ dị ọcha nke ikpeazụ, ya bụ, ime ka otu narị puku na iri anọ na anọ dị ọcha, a na-awụpụ Adventizim Laodisia n’ọnụ Ya, ma “ụlọ ha” wee hapụrịrị tọgbọrọ n’efu.

Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.

Aịzaya nọ n’ubi nke onye na-asa ákwà mgbe ọ zutere eze Ehaz n’ihu. Ubi nke onye na-asa ákwà na-anọchi anya ime ka mmadụ dị ọcha nke Onye-Ozi nke Ọgbụgba-ndụ mezuru, onye na-abịa n’ụlọ nsọ Ya na mberede, ma na-eme ka ụmụ ndị Livaị dị ọcha dịka e ji “ncha nke onye na-asa ákwà” eme ya. E mezuru ime ka mmadụ dị ọcha a na mmalite nke Adventism, a ga-emezukwa ya ọzọ na ọgwụgwụ.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Lee, M gēziga onye-ozi m, ọ ga-akwado kwa ụzọ n’ihu m: Onye-nwe-anyị, onye unu na-achọ, ga-abịa na mberede n’ụlọ nsọ ya, ọbụna onye-ozi ọgbụgba-ndụ ahụ, onye unu na-enwe mmasị n’ime ya: lee, ọ ga-abịa, ka Jehova nke ụsụụ ndị agha kwuru. Ma ònye ga-anọgide n’ụbọchị ọbịbịa ya? ònyekwa ga-eguzo mgbe ọ pụtara? n’ihi na ọ dị ka ọkụ nke onye na-eme ka ọla dị ọcha, dịkwa ka ncha nke ndị na-asacha uwe: Ọ ga-anọdụ ala dịka onye na-eme ka ọlaọcha dị ọcha na onye na-asacha ya: ọ ga-emekwa ka ụmụ Levi dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee chee Onyenwe anyị àjà n’ezi omume. Mgbe ahụ ka àjà Juda na Jerusalem ga-atọ Onyenwe anyị ụtọ, dịka n’ụbọchị ochie, na dịka n’afọ ndị mbụ. Malakaị 3:1–4.

Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.

Aịzaya zutere Ehaz, ya na ihe ịrịba ama nke nwa ya nwoke, onye aha ya na-anọchi anya na n’ụbọchị ikpeazụ “ndị fọdụrụ ga-alọghachi.” Ndị fọdụrụ bụ ndị ahụ “na-alọghachi.” Aịzaya zutere eze ọjọọ ahụ, Ehaz, n’oge akụkọ ihe mere eme nke ime ka ụlọ nsọ dị ọcha, nke malitere n’akụkọ ihe mere eme nke ndị Millerite n’afọ 1844, ma e wetara ya ná njedebe site n’enupụisi n’afọ 1863. N’ụbọchị ikpeazụ, ime ka ọ dị ọcha bụ akụkọ ihe mere eme nke ịka akara nke otu narị puku mmadụ iri anọ na anọ. Ọ bụrụ na ndị Millerite soro nduzi mmeghe nke Chineke nke sochiri 1844, ha gaara arụchaa ọrụ ahụ.

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

> “Ọ bụrụ na ndị Adventist, mgbe nnukwu nkụda mmụọ nke afọ 1844 gasịrị, ejidesiri okwukwe ha ike ma soro ọnụ n’otu gaa n’ihu n’iduzi mmeghe nke Chineke, na-anabata ozi nke mmụọ ozi nke atọ ma na-ekwusa ya n’ụwa n’ike nke Mmụọ Nsọ, ha gaara ahụ nzọpụta nke Chineke; Onyenwe anyị gaara arụ ọrụ n’ụzọ dị ike site n’mbọ ha; a gaara emezu ọrụ ahụ, Kraịst gaara abịakwa tupu ugbu a ịnabata ndị nke Ya ka ha nata ụgwọ ọrụ ha. Ma n’oge obi abụọ na enweghị ntụkwasị obi nke sochiri nkụda mmụọ ahụ, ọtụtụ n’ime ndị kwere na ọbịbịa ahụ hapụrụ okwukwe ha.... N’ụzọ dị otu a ka e si gbochie ọrụ ahụ, a hapụkwara ụwa n’ọchịchịrị. Ọ bụrụ na ahụ dum nke ndị Adventist ejikọtala n’elu iwu nile nke Chineke na okwukwe Jisọs, lee ka akụkọ ihe mere eme anyị gaara adị iche n’ụzọ sara mbara!” Evangelism, 695.

The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.

Ọdachi ha dara n’ị “soro ọnụ n’ịga n’ihu n’ime nlekọta mmeghe nke Chineke,” duru ha banye n’ọnọdụ Laodisia n’afọ 1856, ma nnupụisi sochirinụ nke 1863 gosipụtara mmalite nke ịkpafụ n’ọzara ahụ nke e ji Izrel oge ochie kọwaa, mgbe ha dara ule ha nke iri na nke ikpeazụ, e wee maa ha ikpe ka ha nwụọ n’ọzara n’ime afọ iri anọ sochirinụ.

Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.

Nwa Aịzaịa na-enye nkwa ahụ na n’oge nchacha ikpeazụ nke ụlọ nsọ n’ụbọchị ikpeazụ, “ndị fọdụrụ ga-alọghachi.” E gosipụtara “ịlọghachi” ha site n’aka Jeremaya, onye e kwere nkwa na ọ bụrụ na ọ “alọghachi,” ọ ga-abụ onye nche nke Chineke. Ndị ahụ otu narị puku na puku iri anọ na anọ bụ ndị si n’ịda mba n’obi lọghachi.

Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.

Ndị ahụ bụ otu narị puku na iri anọ na anọ agafewo n’ime nkụda-mmụọ ma chere Onyenwe ha. E gosipụtawo ha n’ụdị amamihe nke ụmụ agbọghọ amamihe dị na akụkọ ihe mere eme nke ndị Millerite, ma n’akụkọ ihe mere eme nke mmalite na nke njedebe, a na-ejikọta osisi abụọ ka ha bụrụ otu mba, n’oge ịwụsa Mmụọ Nsọ n’oge Mkpu Etiti Abalị.

Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.

Eze ọjọọ Ahaz nọchiri anya ndu Juda nke ga-anụla ozi ahụ, ma ndị jụrụ ozi ahụ Aịzaịa wetara, ma n’ime ime otú ahụ ha “ga-asọ ngọngọ, daa, gbajie, ma tụọ n’ọnyà, ma jide ha.” Ha bụ ndị “na-ajụ ase n’aka ndị nwere mmụọ amamọbụ, na n’aka ndị dibịa afa na-eme mkpu nta, na-atakwu ntakịrị,” nke na-anọchi anya ahụmịhe ime mmụọ ụgha ha dara n’ime ya ka ha na-anata aghụghọ siri ike nke 2 Ndị Tesalonaịka. Ịjụ Ahaz jụrụ ozi Aịzaịa n’afọ 742 BC kwekọrọ na 1863, mgbe e jụrụ ozi Miller. Aịzaịa bụ ihe nnọchianya nke Miller, ma ozi nke ma Aịzaịa ma Miller dabeere n’elu “oge asaa,” nke na-achọta ebe nkịtị ya n’amaokwu nke asatọ, nke Aịzaịa isi nke asaa. Nwa Miller (nwa Aịzaịa) nọchiri anya ngagharị Ịlaịja nke na-abịa n’ụbọchị ikpeazụ.

The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.

Mkpọpụta ikpe ahụ e kwuru megide Ahaz n’ihi ịjụ ya gụnyere amụma na eze nke ugwu ga-emeri ya, onye ahụ n’ụbọchị ikpeazụ bụ njikọ atọ nke Rome nke oge a, nke ọchịchị papacy na-achị.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Onyenwe anyị gwakwara m ọzọ, sị, N’ihi na ndị a ajụwo mmiri Shiloa nke na-asọ nwayọọ nwayọọ, ma na-enwe ọṅụ n’ihi Rezin na nwa Remaliah; ugbu a kwa, lee, Onyenwe anyị na-eme ka mmiri nke osimiri ahụ bịa n’elu ha, nke dị ike ma dị ukwuu, ya bụ eze Asiria, na otuto ya nile; ọ ga-ebili n’elu ọwa ya nile, ma gabiga n’elu nkụkụ ya nile: ọ ga-agafekwa Juda; ọ ga-ejupụta ma gabiga, ọ ga-erukwa ọbụna n’olu; na mgbasa nke nku ya ga-ejupụta obosara ala gị, O Immanuel. Aịsaịa 8:5–8.

Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.

Aịzaya zutere eze ajọ omume, Ahaz, n’isi njedebe nke ọwa mmiri nke ọdọ mmiri elu; ma ọ bụ ezie na e nwere ejighị n’aka n’etiti ndị na-ede akụkọ Baịbụl na ndị ọkà mmụta ihe ochie ma ọdọ mmiri elu ahụ ọ̀ bụ otu ọdọ mmiri ahụ a na-akpọ ọdọ mmiri Saịloam n’oge Kraịst, ọdịnaya amụma Aịzaya na-ewepụ obi abụọ nile, n’ihi na Aịzaya na-egosi na eze nke ugwu ga-abịakwute Ahaz, n’ihi na ọ jụla mmiri Shaịloa nke na-asọba nwayọọ. “Shaịloa” bụ aha Agba Ochie ji akpọ “Saịloam” n’Agba Ọhụrụ.

It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.

Ọ bụ n’ọdọ mmiri Saịloam ka Jisọs gwọrọ nwoke kpuru ìsì ahụ, ma eze ọjọọ Ahaz na-anọchi anya ndu Laodisia kpuru ìsì, ma n’afọ 1863, ma n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, ndị jụrụ ka a gwọọ ha. “Shiloah” na “Siloam” ha abụọ pụtara “ezitere,” ma e zitere ozi site n’aka Nna ahụ gaa n’aka Ọkpara ahụ, onye mesịrị nye ya Gebriel na ndị mmụọ ozi dị nsọ ka ha bugaara ya Aịsaịa, onye wetara ozi ahụ nke “ezitere” site n’eluigwe nye onye ndu Laodisia kpuru ìsì.

The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.

Ọwa mmiri ahụ sitere n’ọdọ mmiri dị n’elu, ebe Aịzaịa kwusara ozi ahụ, na-anọchi anya ebe a na-ebufe mmiri-ozuzo nke Mmụọ Nsọ nye ndị Chineke, dịka ọ dịkwa n’anọchite nke ọkpọkọ ọlaedo nke ọhụ Zecharaya, ma ọ bụ ubube nke nrọ Jekọb.

> “That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Ihe Chineke kwadebere nye anyị ka a na-anọchi anya ya n’akwụkwọ Zekaraya, isi nke 3 na 4, na 4:12–14: ‘M wee zaghachi ọzọ, sị ya, Gịnị ka alaka oliv abụọ ndị a bụ, ndị site n’ọkpọkọ ọlaedo abụọ ahụ na-awụpụ mmanụ ọlaedo ahụ site n’ime onwe ha? O wee zaa m, sị, Ị maghị ihe ndị a bụ? M wee sị, Ee e, Onyenwe m. Mgbe ahụ o kwuru, Ndị a bụ ndị e tere mmanụ abụọ ahụ, ndị na-eguzo n’akụkụ Onyenwe ụwa nile.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Onyenwe anyị jupụtara n’ihe niile e ji eme ihe. Ọ dịghị ihe owuwu ma ọ bụ akụrụngwa ọ na-enweghị. Ọ bụ n’ihi enweghị okwukwe anyị, ịbụ nke ụwa nke anyị, okwu efu na adịghị ọnụ ahịa anyị, ekweghị ekwe anyị, nke a na-egosipụta n’okwu ọnụ anyị, ka onyinyo ọchịchịrị ji anakọta gburugburu anyị. E kpugheghị Kraịst n’okwu ma ọ bụ n’àgwà dị ka Onye ahụ mara mma kpamkpam, na Onye kacha elu n’etiti puku iri. Mgbe mkpụrụobi ji afọ ojuju bulie onwe ya nye ihe efu, Mmụọ nke Onyenwe anyị apụghị ime ihe dị ukwuu n’ime ya. Ọhụhụ mkpirikpi anyị na-ahụ onyinyo ahụ, ma ọ pụghị ịhụ ebube dị n’azụ ya. Ndị mmụọ ozi na-ejide ifufe anọ ahụ, nke a nọchiri anya ya dịka ịnyịnya iwe nke na-achọ ịtọhapụ onwe ya ma gbaa ọsọ gafee ihu ụwa niile, na-eburu mbibi na ọnwụ n’ụzọ ya.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Anyị ga-arahụ ụra n’otu njedebe dị nnọọ nso nke ụwa ebighị ebi? Anyị ga-abụ ndị ume na-adịghị, ndị oyi, na ndị nwụrụ anwụ? Ewoo, ka o sina dị, ka anyị wee nwee n’ime ụka anyị Mmụọ na ume nke Chineke a kpọrọ n’ime ndị Ya, ka ha wee guzo n’ụkwụ ha ma dịrị ndụ. Anyị kwesịrị ịhụ na ụzọ ahụ dị warawara, na ọnụ ụzọ ahụ dị mkpụmkpụ. Ma mgbe anyị na-agafe site n’ọnụ ụzọ ahụ dị mkpụmkpụ, obosara ya enweghị oke.” Manuscript Releases, olu nke 20, 216, 217.

The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.

“Mmanụ ọlaedo” ahụ bụ ozi nke Mmụọ nke Chineke nke na-esi n’ọdọ mmiri dị n’elu rida site n’ọwa ahụ, nke bụ ọkpọkọ ọlaedo abụọ ahụ bụ ndị àmà abụọ nke Akwụkwọ Nsọ na Mmụọ Amụma, ma ọ bụ Agba Ochie na Agba Ọhụrụ, ma ọ bụ iwu na ndị amụma, ma ọ bụ Mosis na Elaịja.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Ndị ahụ e tere mmanụ, ndị na-eguzo n’akụkụ Onyenwe anyị nke ụwa nile, nwere ọnọdụ ahụ e nyere Setan n’oge gara aga dịka cherub na-ekpuchi ihe nsọ. Site n’aka ndị mmụọ nsọ gbara ocheeze Ya gburugburu, Onyenwe anyị na-eme ka nkwurịta okwu na-adịgide adịgide n’etiti Ya na ndị bi n’ụwa. Mmanụ ọlaedo ahụ na-anọchi anya amara nke Chineke ji na-enye oriọna ndị kwere ekwe ihe ha ga-eji na-enwu, ka ha ghara ịma jijiji ma gbanyụọ. A sị na a naghị esite n’eluigwe wụsa mmanụ nsọ a n’ozi nke Mmụọ Chineke, ndị ọrụ ike nke ajọ omume ga-enwe ọchịchị zuru ezu n’ebe mmadụ nọ.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “A na-emebi nsọpụrụ Chineke mgbe anyị anabataghị ozi ndị ọ na-ezitere anyị. N’ụzọ dị otu a ka anyị si ajụ mmanụ-edo ahụ ọ chọrọ ịwụnye n’ime mkpụrụobi anyị ka e wee kesaa ya nye ndị nọ n’ọchịchịrị. Mgbe oku ahụ ga-abịa, ‘Lee, nwoke a na-alụ nwaanyị na-abịa; pụtanụ izute ya,’ ndị na-anabataghị mmanụ nsọ ahụ, ndị na-echekwabeghị amara nke Kraịst n’ime obi ha, ga-achọpụta, dịka ụmụ agbọghọ-amaghị ihe ahụ, na ha adịghị njikere izute Onyenwe ha. Ha enweghị, n’ime onwe ha, ike inweta mmanụ ahụ, ndụ ha ebutekwala mbibi. Ma ọ bụrụ na a rịọ Maka Mmụọ Nsọ nke Chineke, ma ọ bụrụ na anyị arịọsi ike, dịka Mozis mere, ‘Gosi m ebube gị,’ ịhụnanya Chineke ga-awụsara n’obi anyị. Site n’ọkpọkọ-edo ndị ahụ, a ga-eme ka mmanụ-edo ahụ rute anyị. ‘Ọ bụghị site n’ike, ọ bụghịkwa site n’ọzọ ike, kama ọ bụ site na Mmụọ m, ka Jehova nke usuu ndị agha kwuru.’ Site n’ịnata ụzarị na-enwu enwu nke Anyanwụ nke Ezi Omume, ụmụ Chineke na-enwu dị ka ìhè n’ụwa.” Review and Herald, July 20, 1897.

The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.

Ozi ahụ Ehaz jụrụ bụ ozi nke Mkpu Etiti Abalị, nke gaara eru n’ókè ya n’ọbịbịa nke ugboro abụọ nke Kraịst, ma ọ bụrụ na ndị ndu Laodisia anabatara ozi e zigara Laodisia “ezigara” ha n’afọ 1856. Ozi ahụ gaara emesịa bulie ruo n’ịghọ nnukwu mkpu, ndị nke Chineke gaara arụcha ọrụ ahụ ma nọrọ n’udo. Kama nke ahụ, ha laghachiri n’ọgbụgbọ ahụ a napụtara ha na ya.

Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.

A na-anọchi anya Aịzaịa na Ehaz dị ka ndị nọ n’usoro ime ka ha dị ọcha n’ubi onye na-asacha ákwà, nke Onye-Ozi nke Ọgbụgba-ndụ na-arụzu na Malakaị isi nke atọ. N’ụzọ ihe nnọchianya, a debere ha n’ebe a na-awụsa “mmanụ” (ozi) n’ọhụụ Zakaraịa, ma n’ụbọchị ikpeazụ, ozi Aịzaịa nye Ehaz bụ ozi nke Islam nke Ahụhụ nke atọ; ọ bụ ozi nke akụkọ ihe mere eme zoro ezo nke égbè eluigwe asaa ahụ; ọ bụ ozi na nke asatọ sitere n’ime asaa ahụ; ọ bụ ozi nke ubi-vain; ọ bụ ozi nke “Eziokwu,” nke ha niile bụ akụkụ dị iche iche nke Mkpughe nke Jisọs Kraịst, nke n’ụbọchị ikpeazụ na-emepụta ime ka mmadụ dị ọcha nke ubi onye na-asacha ákwà ahụ na-anọchi anya ya.

It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.

Ọ bụkwa ozi nke “oge asaa” nke gbanwere site n’akụkụ nkume ntọala Miller gaa n’isi nkuku, n’ihi na ọ bụ eziokwu mbụ, ya mere ọ ghaghịkwa ịbụ eziokwu ikpeazụ. Afọ 1863 kpọrọ akara mmechi nke usoro nsachapụ nke malitere site n’ịbịarute nke mmụọ ozi nke atọ n’ụbọchị Ọktoba 22, 1844, ma n’ikpeazụ rute n’ìhè nke “oge asaa” n’afọ 1856. N’afọ 1844 ìhè nke puku afọ abụọ na narị atọ kpọrọ akara mmalite nke dugara na njedebe nke puku afọ abụọ na narị ise na iri abụọ kpọrọ akara ya. Ma, ìsì nke Laodisia na mmalite na na njedebe, jụrụ ịhụ mmekọrịta dị n’etiti ọhụụ abụọ ahụ. Afọ 1863 na-anọchi anya mmechi nke usoro nsachapụ nke na-eme mgbe niile mgbe a kpọghechara ozi, e wee kpọghee ozi nke mmụọ ozi nke atọ n’ụbọchị Ọktoba 22, 1844.

The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.

Ìhè nke mmụọ-ozi nke atọ nke ekpughere na 1844 abụghị naanị otu ìhè; ọ bụ ihe Nwanyị White kpọrọ “ìhè na-aga n’ihu nke mmụọ-ozi nke atọ.” Ìhè na-aga n’ihu nke mmụọ-ozi nke atọ malitere na 1844, ọ na-anọgidekwa na-aga n’ihu ruo mgbe oge amara ga-emechi; ma mgbe ọ bịarutere na mbụ, nakwa mgbe ọ ga-eru n’ókè ikpeazụ ya, e nwere oge nnwale pụrụ iche nke mmụọ-ozi nke atọ. Oge nnwale ndị ahụ, n’mbido na n’ọgwụgwụ, na-anọchikwa anya usoro nnwale nke Daniel kọwara dị ka “mmụba nke ọmụma,” nke bụkwa ìhè na-aga n’ihu nke mmụọ-ozi nke atọ.

The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.

Usoro nnwale ahụ ná mmalite malitere n’afọ 1844, ìhè nke na-aga n’ihu wee bawanye n’ọmụma ruo mgbe ọ ruru ngwụcha ya n’afọ 1856. Ìhè mbido na ìhè ngwụcha nke oge nnwale ahụ bụ ọhụụ abụọ ahụ nke Daniel isi nke asatọ, amaokwu iri na atọ na iri na anọ, ndị na-anọchi anya ntọala na ogidi etiti nke Adventism.

The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.

Oge ule nke mmụọ ozi mbụ malitere n’ụbọchị Ọgọst 11, 1840, ma kwụsị n’ime ndakpọ olileanya mbụ n’ụbọchị Eprel 19, 1844. Oge ule nke mmụọ ozi nke abụọ wee malite mgbe ahụ, ma gara n’ihu ruo n’ụbọchị Ọktoba 22, 1844. N’oge ahụ ka mmụọ ozi nke atọ bịarutere, oge ule nke mmụọ ozi nke atọ wee gara n’ihu ruo mgbe Adventizim Laodisia jụrụ ìhè nke mmụọ ozi nke atọ n’afọ 1863.

The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.

Oge ule nke mmụọ ozi nke atọ maka Adventizim Millerite nwere mbido na njedebe, ma mbido na njedebe ahụ ga-anọchite otu ihe ahụ, n’ihi na Jisọs na-eji mbido ihe eme ihe mgbe niile iji gosipụta njedebe ihe ahụ. Mmeghe nke ìhè na-aga n’ihu nke mmụọ ozi nke atọ bụ ìhè nke mpụta ahụ (ọhụụ “mareh”), nke amaokwu nke iri na anọ nke isi nke asatọ nke Daniel. Njedebe nke ìhè na-aga n’ihu nke mmụọ ozi nke atọ bụ ìhè nke ịzọpịa ebe nsọ na usuu ndị agha n’okpuru ụkwụ (ọhụụ “chazon”), nke amaokwu nke iri na atọ. Ọhụụ abụọ ahụ ejikọtara onwe ha n’amụma.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Mgbe ahụ, ị ga-eme ka opi nke jubilii kpọọ n’ụbọchị nke iri nke ọnwa nke asaa; n’ụbọchị mkpuchi mmehie ka unu ga-eme ka opi kpọọ n’ala unu niile. Levitikọs 25:9.

The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.

Opìị kpọrọ n’Ụbọchị Mkpuchite Mmehie, nke bụ Ọktoba 22, 1844, bụ opìị Jubili, nke na-anọchite anya okirikiri nsọ nke afọ asaa, nke na-agbakọta bụrụ ụbọchị puku abụọ na narị ise na iri abụọ. Onye-nwe anyị zubere idu Izrel oge ochie ozugbo banye n’Ala Nkwa ahụ, ma nnupụisi ha gbochiri ka nke ahụ mee. Onye-nwe anyị zubere idu Izrel nke oge a ozugbo banye n’Ala Nkwa ahụ, ma nnupụisi gbochiri ka nke ahụ mee. Ọ bụrụ na Izrel nke oge a gaara erube isi n’ìhè na-aga n’ihu nke mmụọ-ozi nke atọ, ha gaara adọ ụwa aka ná ntị, Onye-nwe anyịkwa gaara alọghachi ihe karịrị otu narị afọ gara aga.

In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.

Ka nke ahụ wee mee, Ọ gaara adị mkpa ka Onyenwe anyị rụọ mgbanwe n’etiti ndị Millerite, a na-akọwapụtakwa mgbanwe ahụ dịka ihe omimi nke Chineke n’Akwụkwọ Nsọ. Ọ bụrụ na Adventism esoro ìhè na-aga n’ihu nke mmụọ ozi nke atọ, mgbe ahụ opi nke Jubili gaara ada ruo nnọọ na njedebe, n’ihi na ọ bụ n’ụbọchị ndị ahụ opi nke asaa na-ada ka a na-emezu ihe omimi nke Chineke. N’ime Mkpughe iri, opi ahụ, nke bụ opi Jubili, nakwa opi nke ahụhụ nke atọ, malitere ịda na Ọktoba 22, 1844.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Mmụọ-ozi ahụ nke m hụrụ ka o guzoro n’elu oké osimiri na n’elu ụwa weliri aka ya eluigwe, Ṅụkwaa iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, onye kere eluigwe na ihe ndị dị n’ime ya, na ụwa na ihe ndị dị n’ime ya, na oké osimiri na ihe ndị dị n’ime ya, na oge agakwaghị adị ọzọ: Kama n’ụbọchị nke olu mmụọ-ozi nke asaa, mgbe ọ ga-amalite ịfụ opi, a ga-emezu ihe omimi nke Chineke, dịka O kwusaworo ya nye ndị ohu Ya, ndị amụma. Mkpughe 10:5–7.

The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.

Usoro ịdị-ọcha nke ule nke malitere n’ụbọchị Ọktoba 22, 1844, nke bụ ìhè na-aga n’ihu nke mmụọ ozi nke atọ, malitere site n’ìhè nke Daniel isi nke asatọ, amaokwu nke iri na anọ, ọ kwụsịrịkwa site n’ìhè nke Daniel isi nke asatọ, amaokwu nke iri na atọ. Ọ malitere site n’azịza nke amaokwu nke iri na anọ, ma kwụsị site n’ajụjụ nke amaokwu nke iri na atọ.

Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.

Afọ iri na itoolu ahụ ka e ji mbata ozi ịdọ aka ná ntị nke Aịsaịa bịakwutere Ehaz, eze nke Juda nkịtị, n’oge agha obodo n’etiti ugwu na ndịda, mee ihe atụ ha. Afọ iri na itoolu ahụ kwụsịrị mgbe eze ugwu kpọgara Izrel n’ịbụ ohu. Afọ iri na itoolu ahụ nọchiri anya mbata nke mmụọ-ozi nke atọ n’afọ 1844 ruo n’ọgba-isi nke afọ 1863. Ìhè na-aga n’ihu nke mmụọ-ozi nke atọ ka e ji ozi Aịsaịa nọchite anya ya.

The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.

Ịjụ ìhè ahụ na-aga n’ihu wetara njedebe nke mmegharị Millerite, ma n’oge ule ahụ, Mmegharị Millerite nke Filadelfia gbanwere bụrụ Chọọchị Laodisia. Afọ iri na itoolu ahụ malitere na 742 BC, na afọ iri na itoolu ahụ malitere na 1844, ha abụọ nọchiri anya usoro ule na ime ka a dị ọcha n’ụbọchị ikpeazụ, ya bụ, oge ule ikpeazụ nke ìhè na-aga n’ihu nke mmụọ ozi nke atọ.

In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.

N’ime usoro ule ikpeazụ ahụ, a ga-emecha ihe omimi nke Chineke. Ndị otu narị puku iri anọ na anọ bụ ndị na-eche, na-alaghachi, ma bụrụkwa ndị a kara akara.

> Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.

> Kechie àmà ahụ, mechie iwu ahụ n’etiti ndị na-eso ụzọ m. M ga-echere Onyenwe anyị, onye na-ezobe ihu Ya n’ụlọ Jekọb; m ga-atụkwasịkwa anya n’ebe Ọ nọ. Lee, mụ onwe m na ụmụaka ndị Onyenwe anyị nyeworo m bụ maka ihe ịrịba ama na maka ihe ịtụnanya n’Izrel sitere n’aka Onyenwe ndị agha, onye bi n’ugwu Zayọn. Aịzaya 8:16–18.

The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.

Oge ọnwụnwa nke njedebe nke ìhè na-aga n’ihu nke mmụọ ozi nke atọ n’ụbọchị ikpeazụ malitere n’ebe oge ọnwụnwa nke mmalite ahụ malitere. Ọ malitere mgbe Jizọs weliri aka Ya elu n’eluigwe ma kpọsaa “na oge agaghị adịkwa ọzọ.” Nkwupụta ahụ mere n’October 22, 1844, mgbe opi nke asaa kwusara Jubilii na njedebe nke okirikiri nsọ nke asaa. Okirikiri nke afọ asaa, nke e mere ugboro asaa, bụ n’ezie afọ iri anọ na itoolu, ma ọ bụ ụbọchị puku abụọ narị ise na iri abụọ.

1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.

Afọ 1989 na-akara “oge ọgwụgwụ” n’ime mmegharị nke otu narị puku iri anọ na anọ, ọ bụkwa n’afọ 1989 ka e mezuru otu narị afọ iri abụọ na isii nke bidoro n’oge nnupụisi nke 1863. Mmegharị nke otu narị puku iri anọ na anọ bidoro n’“oge ọgwụgwụ,” ya na ihe nnọchianya nke “oge asaa,” n’ihi na otu narị afọ iri abụọ na isii bụ otu ụzọ n’ụzọ iri nke puku abụọ na narị isii, nke n’aka nke ọzọ bụ ọkara nke puku abụọ na narị ise na iri abụọ.

Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.

Jizọs na-anọchi anya mgbe nile njedebe nke ihe site na mmalite nke ihe, e wee jiri ihe nnọchianya nke “oge asaa” kaa akara mmalite nke ngagharị nke puku mmadụ otu narị na iri anọ na anọ, dịka ọ dịkwa na njedebe nke ngagharị ahụ. Ụbọchị ndị ahụ nke ịfụ opi nke mmụọ ozi nke asaa, mgbe e mezuru ihe omimi nke Chineke, bidoro na njedebe nke ụbọchị “atọ na ọkara” nke Mkpughe isi nke iri na otu. Opi nke Asaa, nke bụkwa Ahụhụ nke atọ, fụrụ ụda ya nke abụọ n’ụbọchị Ọktoba 7, 2023, ma a na-emezu ugbu a ihe omimi nke Chineke, dịka “o kwuputara ya nye ndị odibo ya ndị amụma.” E ji ihe nnọchianya nke “oge asaa” kaa akara njedebe nke ngagharị ahụ, dịka e siri kaa akara mmalite nke otu ngagharị ahụ n’onwe ya.

At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.

N’oge ọgwụgwụ n’afọ 1798, “oge asaa” nke iwe Chineke megide alaeze ugwu ahụ bịara n’isi njedebe, ma na njedebe nke mmegharị ndị Millerite, ịjụ eziokwu ndị jikọtara na “oge asaa” ahụ kpọrọ akara nnupụisi nke afọ 1863. Jisọs na-egosipụtakarị ọgwụgwụ nke otu ihe site ná mmalite nke otu ihe, ma mmegharị nke mmụọ ozi mbụ (ndị Millerite) na-egosi mmegharị nke mmụọ ozi nke atọ (ndị puku narị otu na iri anọ na anọ). Mmegharị abụọ ahụ na-amalite na “oge asaa” ma na-ejedebe kwa na “oge asaa.” Ị pụghị ịmepụta ihe ndị a n’echiche.

We will continue this study in the next article.

Anyi ga-aga n’ihu n’ịmụ ihe a n’isiokwu na-esonụ.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Ndị nọ n’ọnọdụ ọrụ dị mkpa ekwesịghị ịnabata ụkpụrụ nke ụwa nke na-akwalite afọ ojuju onwe onye na mmefu na-enweghị oke, n’ihi na ha enweghị ike ịnabata ya; ma ọ bụrụgodị na ha nwere ike, ụkpụrụ dị ka nke Kraịst agaghị ekwe ka ha mee ya. Ọ dị mkpa inye ọtụtụ nkuzi. ‘Ònye ka Ọ ga-akụziri ihe ọmụma? ònye ka Ọ ga-eme ka ọ ghọta ozizi? ndị a kpọpụtara ara, ndị a dọpụtara n’obi nne. N’ihi na iwu ga-adị n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ebe a ntakịrị, ebe ọzọ ntakịrị.’ N’ụzọ dị otu a ka a ga-eji ndidi wetara ụmụaka okwu nke Onyenwe anyị ma debe ya n’ihu ha, site n’aka nne na nna ndị kweere n’okwu Chineke. ‘N’ihi na ọ bụ n’egbugbere ọnụ na-asụ nsụ na n’asụsụ ọzọ ka Ọ ga-agwa ndị a okwu. Ndị Ọ sịrị ha, Nke a bụ izu ike nke unu ga-eme ka ndị ike gwụrụ zuru ike; nke a bụkwa ume ọhụrụ: ma ha achọghị ịnụ. Ma okwu nke Onyenwe anyị ghọrọ nye ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ebe a ntakịrị, ebe ọzọ ntakịrị; ka ha wee jee, daa azụ, gbajie, bụrụ ndị a tọrọ n’ọnyà, ma jide ha.’ Gịnị kpatara ya?—n’ihi na ha egeghị ntị n’okwu nke Onyenwe anyị nke bịakwutere ha.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Nke a pụtara ndị ahụ na-enwetabeghị ozizi, ma ha akwalitela amamihe nke onwe ha, ma họrọ ịrụ ọrụ n’onwe ha dịka echiche nke onwe ha si dị. Onye-nwe-anyị na-enye ndị a nnwale ahụ, ka ha were ọnọdụ ha soro ndụmọdụ Ya, ma ọ bụ jụ ma mee dịka echiche nke onwe ha si dị, mgbe ahụ Onye-nwe-anyị ga-ahapụ ha n’aka nsonaazụ doro anya. N’ụzọ anyị niile, n’ozi anyị niile nye Chineke, Ọ na-agwa anyị okwu, ‘Nye M obi gị.’ Ọ bụ mmụọ nrubeisi, nke a pụrụ izi ihe, ka Chineke chọrọ. Ihe na-enye ekpere ịdị-elu-ya bụ eziokwu ahụ na e si n’obi ịhụnanya, nke na-erube isi, kuputa ya.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Chineke na-achọ ihe ụfọdụ n’aka ndị Ya; ma ọ bụrụ na ha asị, Agaghị m enyefe obi m ime ihe a, Onyenwe anyị na-ahapụ ha ka ha nọgide n’ihe ha chere na ọ bụ amamihe nke aka ha n’enweghị amamihe nke eluigwe, ruo mgbe e mezuru Akwụkwọ Nsọ a [Aịsaịa 28:13]. Unu agaghị asị, Aga m eso nduzi nke Onyenwe anyị ruo n’ókè ụfọdụ nke kwekọrọ n’ikpe m, ma mgbe ahụ jidesie echiche nke m ike, na-ajụ ka a kpụọ m dịka oyiyi nke Onyenwe anyị. Ka e jụọ ajụjụ a, Nke a ò bụ uche nke Onyenwe anyị? ọ bụghị, Nke a ò bụ echiche ma ọ bụ ikpe nke—–?” Testimonies to Ministers, 419.

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