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# Future for America and July 18, 2020 - Number Four

Ọdịnihu Maka America na Julaị 18, 2020 - Nọmba Anọ

1863

1863

Author

Jeff Pippenger

Published

September 19, 2023

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The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.

E meghewo Daniel isi nke asatọ na nke itoolu, bụ́ nke e ji Osimiri Ulai nọchite anya ya, ka e meghere n’afọ 1798. E kọwara amụma nke isi nke asatọ n’ime isi nke itoolu site n’aka Gebriel, ma ọ bụghị ruo mgbe Daniel kwupụtara ekpere, nke a na-ewere dịka otu n’ime ekpere mmadụ kacha dị mkpa n’Akwụkwọ Nsọ. N’ekpere ahụ Daniel na-egosi na ọ matara na mbibi nke Jerusalem ga-anọgide afọ iri asaa dịka ihe ọ chọpụtara n’akwụkwọ Jeremiah.

> In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.

> N’afọ mbụ nke Daraiọs, nwa Ahasuerọs, nke sitere n’ọmụmụ ndị Midia, onye e mere eze n’alaeze ndị Kaldia; n’afọ mbụ nke ọchịchị ya, m, Daniel, ghọtara site n’akwụkwọ ndị ahụ ọnụọgụ afọ ndị ahụ, nke okwu Onyenwe anyị bịakwutere Jeremaya onye-amụma banyere ya, na Ọ ga-emezu afọ iri asaa n’ime mbibi nile nke Jerusalem. Daniel 9:1, 2.

Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.

Jeremaịa kọwakwara na na njedebe nke afọ iri asaa ahụ, Belshaza ga-anwụ mgbe Saịrọs, ọchịagha nke Daraiọs, meriri Babilọn.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Ala a dum ala a ga-abụ mbibi na ihe ijuanya; mba ndị a ga-ejere eze Babilọn ozi afọ iri asaa. Ọ ga-erukwa na, mgbe afọ iri asaa ahụ mezuru, ka m ga-ata eze Babilọn ahụhụ, na mba ahụ, ka Onyenwe anyị kwuru, n’ihi ajọ omume ha, na ala ndị Kaldia; m ga-emekwa ka ọ bụrụ mbibi ebighị ebi. Jeremiah 25:11, 12.

Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.

Daniẹl nyekwara kọwaa na afọ iri asaa ahụ nke mbibi bụ mmezu nke amụma Mozis dere.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Ee, Izrel nile emehiewo iwu gị, ọbụna site n’ịpụ apụ, ka ha wee ghara irube isi n’olu gị; ya mere, ọbụbụ ọnụ ahụ awụkwasịwo anyị, na iyi ahụ e dere n’iwu Mozis, ohu Chineke, n’ihi na anyị emehiewo megide ya. O mekwara ka okwu ya guzosie ike, ndị o kwuru megide anyị, na megide ndị ikpe anyị ndị kpere anyị ikpe, site n’iwetara anyị nnukwu ihe ọjọọ; n’ihi na n’okpuru eluigwe dum, emeghị ihe dịka e meworo n’elu Jerusalem. Dị ka e dere n’iwu Mozis, ihe ọjọọ a nile abịakwasịwo anyị; ma anyị emeghị ekpere anyị n’ihu Onyenwe anyị Chineke anyị, ka anyị wee si n’ajọ omume anyị laghachi, ma ghọta eziokwu gị. Daniel 9:11–13.

The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.

“Ịṅụ iyi” ahụ Izrel mebiri, nke butere “ọnbụ ọnụ” ahụ, bụ “ugbọ asaa” nke Levitikọs iri abụọ na isii. Okwu a sụgharịrị dịka “ugbọ asaa” n’ime Levitikọs iri abụọ na isii bụ otu okwu Hibru ahụ a sụgharịrị dịka “iyi” n’ime Daniel itoolu. Iyi Mosis, nke okwu a sụgharịrị dịka “ugbọ asaa” nọchiri anya ya, bụ amụma-oge mbụ William Miller chọpụtara, ọ bụkwa nke mbụ n’ime eziokwu ndị ntọala ya e wepụrụ n’akụkụ n’afọ 1863. William Miller nọchiri anya Ịlaịja, ma Mmụọ Amụma na-akwado nke a.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.

> “A duru ọtụtụ puku mmadụ ka ha nabata eziokwu ahụ William Miller kwusara, a kpọlitekwara ndị ohu Chineke n’mmụọ na n’ike Elaịja ka ha kpọsaa ozi ahụ.” Early Writings, 233.

In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.

N’afọ 1863, mmegharị Millerite kwụsịrị ka ndị ahụ bụbu ndị nọ n’ime mmegharị ahụ bidoro ụka Seventh-day Adventist. Mgbe ha malitere dị ka ụka, mmegharị ahụ kwụsịrị. Ọ kwụsịrị mgbe ha gburu Mosis dịka e sere onyinyo ya n’ime “oge asaa” nke Levitikọs iri abụọ na isii, na mgbe n’otu oge ahụ ha gburu Elaija, onye-ozi ahụ nke wetara mmegharị ahụ “iyi” nke Mosis. E gburu Mosis na Elaija ha abụọ n’afọ 1863, a gaghịkwa akpọlite ha ruo mgbe Septemba 11, 2001 gasịrị, mgbe Chineke kpọghachiri mmegharị Future for America n’ụzọ ochie ahụ.

Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.

Future for America ghọtara ụbọchị Septemba 11, 2001 dịka mbata nke ahụhụ nke atọ, ma ihe guzosiri ike na njirimara ahụ nke mwakpo Islam n’ụbọchị Septemba 11 bụ akụkọ ihe mere eme nke ahụhụ abụọ mbụ dịka ndị Millerite siri mata ha, nke e ji nnọọ kpọmkwem nọchite anya ya n’elu ma chaatị ndị ọsụ ụzọ nke 1843 ma nke 1850. Site n’ịlaghachi n’akụkọ ihe mere eme nke ndị Millerite iji kwado ọrụ Islam n’oge a, Onyenwe anyị wee mepee nghọta Future for America banyere “oge asaa” nke Levitikọs iri abụọ na isii, nke e ji ihe osise pụta ìhè nọchite anya ya n’elu chaatị abụọ ahụ n’ogidi etiti. Ma n’ime chaatị abụọ ahụ, etiti nke ogidi etiti ahụ bụ obe. Mgbe Chineke duziri n’ịmepụta tebụl Habakuk abụọ ahụ, Ọ hụkwara na “iyi” nke Mosis, “oge asaa” nke Levitikọs iri abụọ na isii, bụ etiti nke ihe atụ amụma ndị ọzọ niile nakwa na n’elu tebụl abụọ ahụ, e debere Kraịst n’etiti n’ezi etiti.

This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.

Nke a kwekọrọ na oge e debere n’amụma ọzọ nke Gebriel kọwara n’isi nke itoolu nke Daniel, nke gosiri na Kraịst ga-eme ka ọgbụgba ndụ ahụ guzosie ike n’ebe ọtụtụ ndị nọ ruo otu izu.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Ọ ga-emekwa ka ọgbụgba-ndụ ahụ sie ike n’etiti ọtụtụ ndị ruo otu izu; n’etiti izu ahụ kwa, ọ ga-eme ka àjà na onyinye kwụsị; n’ihi ikpuchi sara mbara nke ihe arụ dị iche iche, ọ ga-eme ka ọ bụrụ ebe tọgbọrọ n’efu, ọbụna ruo n’ọgwụgwụ ikpeazụ; ihe ahụ e kpebiri ga-awụkwasịkwa onye ahụ e mere tọgbọrọ n’efu. Daniel 9:27.

A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.

Otu izu amụma bụ ụbọchị ihe nnọchianya puku abụọ na narị ise na iri abụọ, ma amụma ahụ Gebriel na-akọwa gosiri na n’“etiti” ma ọ bụ n’ụlọ etiti nke ụbọchị ihe nnọchianya puku abụọ na narị ise na iri abụọ ahụ ka a ga-akpọgide Kraịst n’obe. Kraịst bụ etiti nke ‘puku abụọ na narị ise na iri abụọ ahụ’ n’elu tebụl abụọ Habakọk, nakwa nke izu ahụ O mere ka ọgbụgba ndụ ahụ guzosie ike n’etiti ọtụtụ mmadụ.

In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.

N’afọ 1863, Adventism malitere dị ka ụka, e wee gbuo mmegharị Millerite nke e nyere ike site na mmụọ Ịlaịja. Mmegharị Millerite ahụ ghọtara na, n’ihe metụtara ụka asaa ndị ahụ nke Mkpughe, ha bụ ụka Filadelfia. Ndị kewapụrụ onwe ha n’ebe ha nọ mgbe Nnukwu Ndakpọ Olileanya nke 1844 gasịrị, ka e mesịrị kọwara ha dịka ndị Laodisia. N’afọ 1856, James White bidoro usoro isiokwu dị iche iche n’akwụkwọ Review and Herald, na-egosi na mmegharị ahụ nke malitere dịka Filadelfia aghọwo Laodisia, nakwa na ndị òtù ya kwesịrị mgbe ahụ ịchọ ọgwụgwọ e nyere ụka Laodisia. N’otu afọ ahụ, n’otu mbipụta ahụ kwa, James White bipụtara usoro isiokwu Hiram Edson dere gbasara amụma afọ puku abụọ na narị ise na iri abụọ nke Levitikọs iri abụọ na isii. Emechabeghị isiokwu ndị ahụ.

When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.

Mgbe Onyenwe anyị duru ngagharị Future for America laghachi n’ụzọ ochie mgbe Septemba 11, 2001 gasịrị, e weghachiri isiokwu Edson dere n’uche, ma n’oge mbụ n’akụkọ ihe mere eme, a ghọtara oge abụọ ahụ nke afọ puku abụọ na narị ise na iri abụọ dị ka nkọcha abụọ. Otu megide ebo iri nke ugwu, nke ọzọkwa megide ebo abụọ nke ndịda. Miller akọwapụtala “oge asaa” ahụ megide alaeze ndịda nke Juda, ma Edson akọwapụtara “oge asaa” ahụ megide alaeze ugwu nke Izrel. Future for America hụrụ na a ga-etinyerịrị ha abụọ n’ọrụ. Mgbe a jikọtara mgbasasị abụọ ahụ, ha na-amịpụta ìhè amụma nke Miller ma ọ bụ Edson amatabeghị.

When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!

Mgbe Onye-nwe anyị weghachiri Future for America n’ụzọ ochie mgbe afọ 2001 gasịrị, “iyi” nke Mosis laghachiri bụrụ ndụ ma guzoro n’elu ụkwụ ya. Ozi e jikọtara na “iyi” ahụ ka ndị ozi nke mmụọ-ozi nke atọ wee kwusaa n’oge ahụ dịka e si kwusaa ya ma gosipụta ya n’ụdị site n’aka ndị ozi nke mmụọ-ozi mbụ. Future for America bụ mmegharị ahụ nke kpọsara ozi a na-anọchi anya ya site na “Mosis” n’ike nke “Elaija,” ma Elaija nyere ihe-àmà Mosis n’ụzọ doro anya ruo na mmechi nke usoro nkwusa e nyere aha ya bụ Habakkuk’s Tables nke kwụsịrị gburugburu afọ 2012. Mgbe usoro nkwusa ahụ biri, anụ ọhịa si n’olulu enweghị nsọtụ rigoro ịlụ agha megide Mosis na Elaija. Agha ahụ malitere mgbe Future for America kpebiri ịkwụsị ọrụ ọ nọ na-eme kemgbe afọ 1996, ma bido ụlọ akwụkwọ, nke n’ịnya isi ya, ọ kpọrọ The School of the Prophets. O gaara aka mma ịkpọ ụlọ akwụkwọ ahụ, ụlọ akwụkwọ nke ndị amụma ụgha!

The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.

Ọgbaaghara na mgbagwoju anya nke sochiri ya mgbe ụlọ akwụkwọ ahụ malitere ikwe ka ndị ahụ Onyenwe anyị akwadoghị dịka ndị ozi Ya webata echiche nke ha onwe ha, kwụsịrị na ọnwụ Future for America n’abalị iri na asatọ nke Julaị, 2020. N’oge ahụ, e gburu Mozis na Ịlaịja n’okporo ámá.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.

> Ma mgbe ha gụchara ịgba àmà ha, anụ ọhịa ahụ nke na-apụta site n’olulu enweghị nsọtụ ga-alụso ha agha, ọ ga-emeri ha, wee gbuo ha. Ozu ha ga-adakwa n’okporo ámá nke nnukwu obodo ahụ, nke a na-akpọ n’ụzọ mmụọ Sọdọm na Ijipt, ebe a kpọgiderekwa Onyenwe anyị n’obe. Mkpughe 11:7, 8.

The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.

Ihe àmà a pụrụ ịtụkwasị obi bụ àmà nke kwụsịrị na mmechi nke usoro ahụ a kpọrọ Tebụl Habakkuk. Mgbe ahụ, anụ ọhịa ahụ wakporo. Enweghị m echiche ọ bụla banyere ndị na-eso edemede ndị a dị ugbu a, ma ana m ewere na ndị mejupụtara ya hà ka ndị iro Future for America na ndị ka na-agbalị ịnabata nkụda mmụọ nke Julaị 18. Ya mere, atụmanya m bụ na ndị nọ n’otu m kọwara dịka ndị iro ga-egosi etu itinye akụkọ amụma a n’ọrụ si yie ka ọ na-eje onwe ya ozi n’uche ha. Ka o dịrị otu ahụ. Oge adịla mkpụmkpụ nke ukwuu iji mee ka à ga-asị na akụkọ ihe mere eme nke Future for America adịghị akọwapụta nke ọma dịka ngagharị ahụ nke ngagharị Millerite nọchiri anya ya, ma ọ dịkwa mkpụmkpụ nke ukwuu iji mee ka à ga-asị na onye ozi mmadụ ahụ na-ezighị ezi nke Laodisia, onye e mere ka o bilie duzie n’ihu n’ime ngagharị ahụ, abụghị onye William Miller nọchiri anya ya.

Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.

Miller bụ onye Filadelfia, m wee si n’ụwa bịa n’ime Adventism n’afọ 1975; ya mere, abụ m onye Adventist Laodisia a kwadoro. Akụkọ ndụ m na-agba amaokwu banyere eziokwu ahụ. N’agbanyeghị nke ahụ, Chineke ebere nke eluigwe agwala m n’oge na-adịbeghị anya ka m tinye ozi Ọ na-ekpughe ugbu a n’akwụkwọ ma ziga ya n’ụlọ-nsọ dị iche iche. Ntụziaka Ya bịara na nkwa a, na mgbe Ọ ga-eme ka Mozis na Ịlaịja si n’ọnwụ bilie, a ga-eme ka ha bilie dị ka ndị Filadelfia, ọ bụghị dị ka ndị Laodisia. Mmegharị ahụ nke malitere n’akụkọ ihe mere eme ndị Millerite bụ oge Filadelfia, nke mechara gafee bụrụ Laodisia n’afọ 1856 mgbe ọ malitere usoro ịjụ ntọala ndị Millerite tọrọ. Ịjụ ahụ malitere site n’itinye n’akụkụ mmepe ọhụụ nke ìhè a nyefere site n’aka-odee Hiram Edson. Afọ asaa ka e mesịrị, n’afọ 1863, e gburu mmegharị nke Ịlaịja nke wetara ozi Mozis. N’otu oge ahụ e gburu mmegharị ahụ, e webatara otu chọọchị iji dochie mmegharị ahụ. E gburu Mozis na Ịlaịja na mbido Adventism, e gbukwara ha ọzọ na njedebe Adventism.

At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.

N’ọgwụgwụ nke Laodisia amụma, n’afọ 1989 e meghere ọhụụ nke osimiri Hidaikel, mmegharị wee bido nke sitere n’ime nne Laodisia mụọ. Ọ dịghị ihe a na-atụghị Onyenwe anyị anya, Ọ makwaara na Ọ ga-emecha ọrụ ya nke ndị mmụọ ozi atọ dịka Ọ malitere ya. Ọ ga-eji mmegharị nke ndị Filadelfia kwụsị ya, dịka Ọ malitere ya, ma ka o wee mee nke a, ọ dị mkpa ka e gbuo mmegharị ahụ nke bụ nke Laodisia site n’amụmụ ya, ma kpọlite ya n’ọnwụ dị ka ndị Filadelfia. N’ime ime nke a, mmegharị ahụ e wepụtara n’ụka Laodisia ga-abụ nke asatọ nke sitere na asaa ahụ, n’ime otu akụkọ ahụ nke njikọ ugboro atọ ahụ ga-abụ nke asatọ nke sitere na asaa ahụ. Ma n’ime otu akụkọ ahụkwa, mpi nke Republicanism ga-enwekwa mbilite n’ọnwụ nke asatọ ahụ nke sitere na asaa ahụ ma bụrụ nke e gburu site na “woke-ism” nke Ijipt na Sọdọm, ma a ga-atụle ahịrị amụma ahụ n’isiokwu ndị ga-esochi e mesịa.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

> Ndị sitere n’ime ndị mmadụ, na agbụrụ, na asụsụ, na mba dị iche iche ga-ele anya n’ozu ha ụbọchị atọ na ọkara, ha agaghịkwa ekwe ka e lie ozu ha n’ili. Ndị bi n’elu ụwa ga-aṅụrị ọṅụ n’ihi ha, ma mee ememme, ha ga-eziterịtakwara ibe ha onyinye; n’ihi na ndị amụma abụọ a mere ka ndị bi n’elu ụwa nwee ahụhụ. Ma mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke batara n’ime ha, ha wee guzo ọtọ n’ukwu ha; nnukwu egwu dakwasịrị ndị hụrụ ha. Nkpughe 11:9–11.

Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.

A tụkwasịghị Future for America n’ili; kama, ọ dinara n’okporo ámá ebe e gburu ya, ebe ndị iro ya nọ na-aṅụrị ọṅụ n’elu ihe dị ka ọnwụ ya. Ma “mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke batara n’ime ha, ha wee guzo n’elu ụkwụ ha.” Oge adịkwaghị, ya mere ụbọchị atọ na ọkara ahụ bụ ihe nnọchianya nke ụbọchị ma ọ bụ afọ otu puku narị abụọ na iri isii, nke n’Ihe Mkpughe isi nke iri na abụọ amaokwu nke isii na nke iri na anọ na-anọchi anya ọzara ebe a zọpịara ebe nsọ na ndị agha ukwu n’okpuru ụkwụ. Ọ bụrụ na a tụbara ha n’ili, ha agaghị anọ n’okporo ámá ebe a pụrụ ịzọpịara ha n’okpuru ụkwụ. Ịzọpịda Future for America n’okpuru ụkwụ abụghị naanị oge nnọchianya, kama ọ bụ oge nnọchianya nke ozi nke “oge asaa” nke iyi Mose nọchiri anya ya.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Ha ga-ada kwa mma agha, a ga-akpọrọkwa ha n’agha gaa n’etiti mba niile: a ga-azọchakwa Jerusalem n’okpuru ụkwụ ndị mba ọzọ, ruo mgbe oge ndị mba ọzọ ga-emezu. Luke 21:24.

There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.

E nwere ugboro atọ e zọgidere Jerusalem n’okpuru ụkwụ. Nke mbụ bụ site n’aka Babilọn malite na 677 BC ruo 607 BC. Nke abụọ e zọgidere ya bụ site n’aka Rom ndị ọgọ mmụọ malite na 66 AD ruo 70 AD. Nke atọ bụ site n’aka Rom nke mmụọ malite na 538 ruo 1798. Ịzọgide Jerusalem n’okpuru ụkwụ site n’aka ndị mba ọzọ nke a kọwara na Luk iri abụọ na otu bụ otu puku afọ abụọ na narị iri isii nke ọchịchị popu. Mkpughe iri na otu, ebe anyị hụrụ àmà nke Moses na Elijah, na-amalite site n’ịkọwapụta oge ahụ.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> E nyekwara m ahịhịa ọgụgụ nke yiri mkpara: mmụọ-ozi ahụ wee guzo, na-asị, Bilie, tụọ ụlọ nsọ nke Chineke, na ebe ịchụàjà, na ndị na-efe ofufe n’ime ya. Ma ogige ahụ nke dị n’èzí ụlọ nsọ ahụ hapụ ya n’èzí, atụkwala ya; n’ihi na e nyewo ya ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ruo ọnwa iri anọ na abụọ. Mkpughe 11:1, 2.

The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.

Iwu ahụ e nyere Jọn ka ọ tụọ ụlọ nsọ ahụ na ndị na-efe ofufe nọ n’ime ya na-anọchi anya mmeghe nke ikpe ahụ n’afọ 1844; n’ihi na amaokwu abụọ gara aga na-egosi na Jọn nwetara ahụmịhe ilu nke Nnukwu Ndakpọ Olileanya ahụ n’afọ 1844, ma mgbe e mesịrị, mgbe a gwara ya na ọ ga-emegharị ọrụ nke ikwusa ozi ahụ, amaokwu nke mbụ nke isi nke iri na otu na-egosi na ikpe ahụ ka malitere.

> “The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.

> “Oge eruola mgbe a ga-eme ka ihe niile a pụrụ ime ka ha maa jijiji maa jijiji, ka ihe ndị ahụ a na-apụghị ime ka ha maa jijiji wee dịgide. A na-eweta ikpe ọ bụla ka e nyochaa ya n’ihu Chineke; n’ihi na Ọ na-atụ ụlọ nsọ Chineke na ndị na-efe ofufe n’ime ya. ‘Ihe ndị a ka Onye ahụ na-ejide kpakpando asaa n’aka nri Ya, Onye na-ejegharị n’etiti ihe ndọba oriọna ọlaedo asaa, na-ekwu; Ama m ọrụ gị…. Enwere m ntakịrị ihe megide gị, n’ihi na ị hapụla ịhụnanya mbụ gị; ya mere cheta ebe i si daa, chegharịa, ma rụọ ọrụ mbụ ndị ahụ; ma ọ bụghị ya, Aga m abịakwute gị ngwa ngwa, wepụkwa ihe ndọba oriọna ahụ n’ọnọdụ ya.’ ‘Chegharịa; ma ọ bụghị ya, Aga m abịakwute gị ngwa ngwa, alụso gị ọgụ site na mma agha nke ọnụ m. Onye nwere ntị, ya nụ ihe Mmụọ ahụ na-agwa ụka dị iche iche: Onye meriri emeri, Aga m enye ya ka o rie n’ime manna zoro ezo ahụ, nyekwa ya nkume ọcha, e deekwa n’elu nkume ahụ aha ọhụrụ, nke ọ dịghị onye maara ma e wezụga onye natara ya.’” The 1888 Materials, 1116.

As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.

Dị ka Jọn na-anọchi anya mmeghe nke ikpe nyocha n’afọ 1844, a gwara ya ka ọ hapụ ogige n’èzí nke ụlọ nsọ, n’ihi na e nyere ya ndị mba ọzọ, ndị ga-azọda obodo nsọ ahụ ruo otu puku afọ abụọ na iri isii. Luk iri abụọ na otu na-akọwapụta na ndị mba ọzọ ga-azọda Jerusalem ruo mgbe “oge” ndị mba ọzọ ga-emezu. Jọn n’isi nke iri na otu ka kpọrọ aha na oge ahụ a na-azọda Jerusalem site n’aka ndị mba ọzọ bụ akụkọ ihe mere eme sitere n’afọ 538 ruo 1798. Jọn kpọrọ oge a aha ugboro abụọ n’isi nke iri na abụọ dịka ọzara, bụ oge ụka gbara ọsọ banye n’ime ya iji zere mkpagbu nke popu na-eweta.

When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.

Mgbe e gburu Mozis na Ịlaịja ma hapụ ha n’okporo ámá ka a zọda ha n’ala ruo ụbọchị atọ na ọkara, a ga-aghọta akụkọ atọ ahụ gara aga mgbe a zọdara Jerusalem n’ala dị ka ndị na-anọchi anya oge ahụ. N’Luk iri abụọ na otu, ndị Mba ọzọ ga-azọda obodo nsọ ahụ n’ala ruo mgbe “oge” ndị Mba ọzọ ga-ezu.

Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.

Ya mere, Luk na-akọwapụta ihe karịrị otu oge nke ndị mba ọzọ, ma anyị maara na oge nke ndị mba ọzọ mezuru n’afọ 1798. “Oge nke ndị mba ọzọ” mbụ bidoro n’afọ 723 T.K. mgbe Alaeze ugwu nke Izrel e zọpịara n’okpuru Asiria. Nzọpị ahụ malitere ịzọpị site n’aka ike ndị na-ekpere arụsị ma gara n’ihu ruo afọ 538 mgbe ike ndị popu gara n’ihu n’ọrụ ahụ ruo afọ 1798. Ikpere arụsị chụsasịrị ma zọpịa Izrel nkịtị, ma ọchịchị ndị popu chụsasịrị ma zọpịa Izrel nke mmụọ. “Oge dị iche iche” nke ndị mba ọzọ na-anọchi anya afọ puku abụọ narị ise na iri abụọ nke Levitikọs iri abụọ na isii, nke na-anọchi anya oge abụọ nke ịzọpị. Nke mbụ bụ nke ikpere arụsị mezuru, dị ka Asiria nọchiri anya ya, emesia Babilọn, emesia Rom nke ikpere arụsị. Mgbe ahụ ike nke abụọ nke mbibi ahụ, nke Miller kọwara n’ime nhazi dị nsọ nke amụma o ji arụ ọrụ, bụ ọchịchị ndị popu, nke ga-aga n’ihu n’ịzọpị ahụ ruo n’afọ 1798. Nzọpị nke ma ikpere arụsị ma ọchịchị ndị popu bụ nnọọ ajụjụ ahụ e welitere n’ime mkparịta ụka nke eluigwe nke na-emepụta azịza ahụ nke bụ ntọala na ogidi etiti nke Adventizim.

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

> Mgbe ahụ anụrụ m ka otu onye nsọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Ruo ole mgbe ka ọhụụ ahụ ga-adị banyere àjà nsure-ọkụ a na-achụ kwa ụbọchị, na njehie nke nkpọtọ, nke na-enye ma ebe nsọ ma usuu ndị agha ka a zọda n’okpuru ụkwụ? O wee sị m, Ruo puku ụbọchị abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ ahụ dị ọcha. Daniel 8:13, 14.

The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.

Mmụọ-ozi ahụ, Gebriel, na ndị mmụọ-ozi ndị ọzọ duru Miller ịghọta na “kwa ụbọchị” nọchiri anya ikpere arụsị, nakwa na “njehie nke mbibi” nọchiri anya usorochị papal. Ma ikpere arụsị ma usorochị papal ga-azọda ebe nsọ ahụ na ìgwè ahụ. Ya mere “oge” ndị mba ọzọ nke Luk na-ekwu maka ya bụ oge abụọ ahụ a na-azọda n’ala, nke ọ bụla bụ otu puku afọ abụọ narị isii, nke jikọtara ọnụ bụrụ oge asaa nke Levitikọs iri abụọ na isii.

The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.

E gburu ozi “iyi” nke Moses na 1863, ya na onye-ozi Ịlaịja nke wetara ozi Moses. E mere ka ma ozi Moses ma onye-ozi Ịlaịja bilie ọzọ mgbe Septemba 11, 2001 gasịrị. Mgbe ozi Moses nke Ịlaịja kwusara ọzọ, e gburu ha abụọ, e mesịakwa hapụ ha n’okporo ámá, a lụkwa ha n’ala n’emeghị ili ruo otu puku ụbọchị narị abụọ na iri isii; nke a bụ njikọ kpọmkwem na ozi “oge asaa” nke Daniel kpọrọ “iyi” nke Moses. Òtù ahụ na onye-ozi ahụ nke na-emegharị ozi Ịlaịja nke Moses, dịka e si gosi ya n’ụdị site n’aka Miller na ndị Millerite, ga-emecha guzosie ike n’ụkwụ ya abụọ ma bilie ọzọ.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Ma mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke banyere n’ime ha, ha wee guzoro n’ụkwụ ha; oké egwu wee dakwasị ndị hụrụ ha. Ha wee nụ nnukwu olu sitere n’eluigwe na-asị ha, Rịgopụta n’ebe a. Ha wee rigoo n’eluigwe n’ígwé ojii; ndị iro ha wee hụ ha. Mkpughe 11:11, 12.

We will address this truth in the next article.

Anyị ga-atụle eziokwu a n’isiokwu na-esonụ.

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