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# The Book of Daniel - Number Twenty-Three

Akwụkwọ Daniel - Nke Iri Abụọ na Atọ

The Scornful Men

Ndị Nlelị

Author

Jeff Pippenger

Published

December 18, 2023

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Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.

Nwannaanyị White kọwara na mgbe a ga-adọda nnukwu ụlọ ndị dị na Obodo New York, Mkpughe isi nke iri na asatọ, amaokwu nke mbụ ruo nke atọ, ga-emezu.

> 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. Revelation 18:1–3.

> Mgbe ihe ndị a gasịrị, ahụrụ m mmụọ-ozi ọzọ ka o si n’eluigwe na-abịa, onye nwere ike dị ukwuu; e wee mee ka ụwa mụọ ìhè site n’ebube ya. O wee tie mkpu n’ike, n’oké olu, sị, Babilọn ukwu ahụ adaala, adaala, ọ ghọọla ebe obibi ndị mmụọ ọjọọ, na ebe nchekwa nke mmụọ ọ bụla rụrụ arụ, na ọnụ ụlọ nke nnụnụ ọ bụla na-adịghị ọcha ma na-asọ oyi. N’ihi na mba niile aṅụwo mmanya nke iwe nke ịkwa iko ya, ndị eze nke ụwa esorokwa ya kwa iko, ndị ahịa nke ụwa esitewokwa n’ụba nke ihe na-atọ ya ụtọ baa ụba. Mkpughe 18:1–3.

By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.

Ruo Septemba 11, 2001, “ndị eze” nke ụwa emeworị ịkwa iko ha na ụka Rom. Mgbe Agha Ụwa nke Abụọ gasịrị, n’afọ 1951, Onyeisi Ala Harry S. Truman, maka oge mbụ, họpụtara onye nnọchi anya gọọmenti na Vatican. Mgbalị ya ime ka e nwee mmekọrịta ndọrọ ndọrọ ọchịchị na papacy ka Congress nke United States jụrụ n’ụzọ doro anya, ma ọ bụghị otu a ka ọ dị mgbe ọtụtụ iri afọ gachara, n’afọ 1984, Onyeisi Ala Ronald Reagan họpụtara onye nnọchi anya gọọmenti na Vatican. Ruo n’afọ 2001, mba niile emeworị ịkwa iko ha na Vatican site n’ịtọlite mmekọrịta ndọrọ ndọrọ ọchịchị na akwụna Taịa.

By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.

Ka ọ na-erule Septemba 11, 2001, “mba” niile aṅụworịla mmanya nke iwe nke ịkwa iko ya. Mmanya Babilọn na-anọchi anya ụgha dị iche iche niile ndị papasi na-eweta, ma ụdị mmanya pụrụ iche nke a kọwara n’amaokwu ndị a bụ mmanya nke iwe nke ịkwa iko ya. Iwe nke papasi bụ mkpagbu ọ na-akpagbu ndị ọ na-ekwekọghị na ha. Ọ na-emezu mkpagbu ya site n’iji ike ọchịchị mee ọrụ ọjọọ ya. Mmanya nke iwe ya bụ karama njehie ya pụrụ iche nke na-anọchi anya omume nke iji ọchịchị buso ndị ọ na-ewere dị ka ndị jụrụ okwukwe agha.

In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.

N’oge sitere n’ụbọchị Ọgọst 11, 1840 ruo Ọktoba 22, 1844, Adventizim nke ndị Miller, bụ́ onye e si kpọpụta n’Ọgbọ Ọchịchịrị, ma bụrụkwa nke e kewapụrụ n’ụlọ ụka Protestant ndị ahụ nke n’oge ahụ ghọrọ ụmụnwaanyị Rome, wee bụrụ mpi Protestant eziokwu ahụ n’elu anụ ọhịa ụwa ahụ bịarutere ọhụrụ. Pita na-akọwapụta àgwà ndị ahụ nke ndị Chineke ọhụrụ họpụtara dị ka mba.

> 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 pụrụ iche; ka unu wee kwusaa otuto nke Onye kpọrọ unu site n’ọchịchịrị bata n’ìhè Ya dị ebube: ndị n’oge gara aga na-abụghị ndị mmadụ, ma ugbu a bụ ndị nke Chineke: ndị na-enwetaghị ebere, ma ugbu a enwetawo ebere. 1 Pita 2:9, 10.

By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.

Ka ọ na-erule Septemba 11, 2001, ụka Seventh-day Adventist etinyelarị aka, ma na-ejikarịkwa usoro ndọrọ ndọrọ ọchịchị nke ọchịchị United States ebuso ndị ọ tụlere dị ka ndị jụrụ okwukwe agha. Tupu afọ 2001 nke ọma, ndị Adventist anatalarị mmanya pụrụ iche ahụ nke Babilọn, nke na-anọchi anya iji ike ọchịchị steeti ebuso ndị ọ tụlere dị ka ndị jụrụ okwukwe agha.

Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.

Ifrem bụ ihe nnọchianya nke nnupu isi Jeroboam na alaeze ugwu nke Izrel, ma Aịzaya na-amalite isi nke iri abụọ na asatọ site n’ịkpọ ụka Seventh-day Adventist ndị mmanya na-egbu nke Ifrem.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.

> Ahuhu diri okpu-eze nke nganga, nke ndị aṅụrụma nke Efraim, ndị mma-ebube ha bụ ifuru na-akpọnwụ akpọnwụ, nke dị n’isi ndagwurugwu ndị bara ụba nke ndị mmanya meriri! Lee, Onyenwe anyị nwere otu onye dị ike na onye siri ike, onye ga-eji aka ya tụba ya n’ala, dịka oké ifufe nke akụ mmiri ígwé na oké ebili mmiri mbibi, dịka iju mmiri nke oke mmiri na-ejubiga ókè. A ga-azọda okpu-eze nke nganga, bụ ndị aṅụrụma nke Efraim, n’okpuru ụkwụ: Mma-ebube ahụkwa, nke dị n’isi ndagwurugwu ahụ bara ụba, ga-abụ ifuru na-akpọnwụ akpọnwụ, bụrụkwa dịka mkpụrụ mbụ nke na-ebu ụzọ chaa tupu oge ọkọchị; nke, mgbe onye na-ele ya anya hụrụ ya, ọ na-eloda ya ozugbo, mgbe ọ ka dị n’aka ya. N’ụbọchị ahụ ka Jehova nke ụsụụ ndị agha ga-abụ okpu-eze nke ebube, na okpu isi nke ịma mma, nye ndị fọdụrụ n’etiti ndị ya, Bụrụkwa mmụọ ikpe ziri ezi nye onye ahụ nke nọ ọdụ n’oche ikpe, na ike nye ndị na-eme ka agha laghachi n’ọnụ ụzọ ámá. Ma ndị a kwa esitewo na mmanya hie ụzọ, sitekwa n’ihe ọṅụṅụ na-egbu egbu pụọ n’ụzọ; onye nchụàjà na onye amụma esitewo n’ihe ọṅụṅụ na-egbu egbu hie ụzọ, mmanya elodala ha, site n’ihe ọṅụṅụ na-egbu egbu ha apụwo n’ụzọ; ha na-emehie n’ọhụ, ha na-asụ ngọngọ n’ikpe. N’ihi na tebụl nile juputara n’ọgbụgbọ na unyi, nke mere na ọ dịghị ebe dị ọcha. Aịzaya 28:1–8.

The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.

Ahụhụ nke atọ bịara n’ụbọchị Septemba 11, 2001, ọ bịarakwa n’elu “okpueze,” nke na-anọchite anya ndu nke “ndị mmanya nke Efraim.” Ọ lụsoghị isi ụlọọrụ ụka ahụ dị na Maryland ọgụ site n’ụgbọelu jupụtara na mmanụ ụgbọelu, ma o gosipụtara enweghị ike ha ịmata na ọbịbịa Alakụba nke Ahụhụ nke atọ bụ mmalite nke ozi mmiri ozuzo ikpeazụ nke mmụọ ozi nke atọ. Mmalite nke ozi ahụ n’onwe ya na ọrụ ahụ nke ha na-ekwupụta na e mere ka ha bilie ikwusa. A kọwara ha ọ bụghị naanị dịka okpueze, nke na-anọchite anya ndu, kama dịka “okpueze nke nganga,” si otú a na-akọwapụta otu n’ime òtù abụọ nke ndị na-efe ofufe nke e mepụtara ma a ka na-emepụta n’arụmụka nke Habakuk isi nke abụọ. N’ụbọchị Septemba 11, 2001, ndị nche Habakuk were ọnọdụ ha n’agha ahụ n’ọnụ ụzọ ámá.

The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.

Ọnụ-ụzọ ámá nke Jerusalem bụ ebe a na-eme mmekọrịta ndị mmadụ nke Jerusalem. Agha ahụ n’ọnụ-ụzọ ámá na-anọchi anya “arụmụka” nke isiakwụkwọ gara aga nke Aịzaya nke malitere n’ụbọchị ifufe ọwụwa anyanwụ (ụbọchị Alakụba). Ụdị abụọ nke ndị na-efe ofufe Habakuk n’akụkụ Akwụkwọ Nsọ ahụ ka e ji okpueze abụọ nọchite anya ha. A na-eme ka ndị aṅụrụma Ifrem, bụ ndị n’oge ahụ ejirilarị ike nke ọchịchị merie arụmụka ha megide ndị ha tụlere dị ka ndị jụrụ okwukwe, pụta ìhè n’iche iche ha na okpueze nke Onyenwe ndị agha. Mgbe a na-anọchi Kraịst anya dịka Onyenwe ndị agha, ọ bụ ihe nnọchianya nke ọrụ Ya dịka onye ndu nke ndị agha Ya. Agha ahụ n’ọnụ-ụzọ ámá bụ ọgụ ahụ e ji arụmụka gbasara ezi nkà mmụta okpukpe na nke ụgha nọchite anya ya.

It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.

Ọ bụghị naanị ndị nduzi General Conference ka a na-anọchi anya dị ka ndị mmanya na-egbu nke Ifrem, kama kwa ndị nchụàjà (ọrụ ụkọchukwu nke ndị na-elekọta ìgwè atụrụ), na ndị amụma (ndị ọkà mmụta okpukpe na ndị nkuzi) esiela n’ụzọ, site n’ihe ọṅụṅụ siri ike. Dị ka Aịzaya na-ekwu n’amaokwu mmalite nke amụma ya, ọ bụ ụka ahụ dum.

> The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.

> Ọhụ nke Aịzaya nwa Emoz, nke ọ hụrụ banyere Juda na Jerusalem n’ụbọchị Uzaya, Jotam, Ehaz, na Hezekaịa, ndị eze Juda. Nụrụ, unu eluigwe, gee ntị, gị ụwa: n’ihi na Onyenwe anyị ekwuwo okwu, Asọziri m ụmụ, zụlitekwa ha, ma ha enupụwo isi imegide m. Ehi maara onye nwe ya, ịnyịnya ibu amakwa ebe nri nke nna ya ukwu dị: ma Izrel amaghị, ndị m adịghị atụgharị uche. Ewoo, mba na-emehie, ndị ibu ajọ omume arọ, mkpụrụ nke ndị na-eme ihe ọjọọ, ụmụ ndị na-emebi emebi: ha ahapụwo Onyenwe anyị, ha akpasuwo Onye Nsọ nke Izrel iwe, ha alaghachila azụ. Gịnị mere a ga-eji tie unu ọzọ? unu ga-anọgide n’inupụ isi karịakwa: isi dum na-arịa ọrịa, obi dum adịkwaghị ike. Aịzaya 1:1–5.

The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.

Mba mmehie a arịaala ọrịa, ọ gafekwala oge a pụrụ inye ọgwụgwọ ọ bụla nke ga-agbanwe obi na uche ya. Aịzaya kọwara na ndị aṅụrụma esiwo n’ụzọ pụọ, Jeremaịa wee mata ụzọ ahụ dị ka “ụzọ ochie.” N’ụbọchị Septemba 11, 2001, mmiri ozuzo ikpeazụ malitere izo, Jeremaịa na-egosikwa na ọ bụ mgbe anyị na-eje ije n’ụzọ ochie ndị ahụ, nke bụ “ụzọ” ndị aṅụrụma ahụ siri pụọ na ya, ka anyị na-achọta izuike nke mmiri ozuzo ikpeazụ ahụ.

> 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. 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.

> Otú a ka Onyenwe anyị kwuru, Guzonu n’ụzọ dị iche iche, lezienụ anya, jụkwanụ banyere ụzọ ochie, ebe ezi ụzọ ahụ dị, gagharịakwanụ n’ime ya, unu ga-ahụkwa izuike maka mkpụrụobi unu. Ma ha sịrị, Anyị agaghị aga n’ime ya. Emekwakwara m ka ndị nche guzoro n’elu unu, na-asị, Nụrụnụ olu opi ahụ. Ma ha sịrị, Anyị agaghị anụ. Ya mere nụnụ, unu mba dị iche iche, maranụkwa, unu ọgbakọ, ihe dị n’etiti ha. Nụ, ụwa: lee, aga m eme ka ihe ọjọọ bịakwasị ndị a, ọbụna mkpụrụ nke echiche ha, n’ihi na ha egebeghị okwu m ntị, ọ bụghịkwa iwu m, kama ha jụrụ ya. Jeremiah 6:16–19.

The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.

Ndị aṅụrụma nke Ifrem apụọla n’ụzọ na Septemba 11, 2001, ma ha alaghachila “azụ n’azụ,” na 1863, mgbe ha malitere usoro nke ịjụ “ụzọ ochie.” Ọ bụ n’ime “ụzọ ochie” ka a ga-achọta izuike na ume ọhụrụ nke mmiri ozuzo nke ikpeazụ, mmiri ozuzo ahụ wee malite n’otu oge ahụ e kwupụtara “Ahụhụ” ahụ megide ha. “Ahụhụ” nke atọ nke Islam abụghị ihe a pụrụ ịmata nye okpueze mpako nke Ifrem, n’ihi na ha ji nwayọọ nwayọọ jụ eziokwu ndị bụ isi nke na-akọwapụta ọrụ Islam n’amụma. Jeremaịa na-egosi na n’oge ahụ Onyenwe anyị kpọlitere ndị nche, ndị bụ ndị nche Habakuk, ha wee kpọsara ndị aṅụrụma nke Ifrem n’agha dị n’ọnụ ụzọ ámá na ọ dị ha mkpa ige ntị n’olu opi ahụ. “Ahụhụ” nke atọ nke bịarutere na Septemba 11, 2001, bụ Opi nke asaa.

Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.

Aịzaya na-akọwa na “ha apụọla n’ụzọ n’ihi ihe-ọṅụṅụ siri ike; ha na-emehie n’ọhụụ, ha na-asụ ngọngọ n’ikpe. N’ihi na tebụl nile jupụtara n’ọgbụgbọ na unyi, nke mere na ọ dịghị ebe dị ọcha.” Tebụl adịgboroja ahụ, e webatara na 1863, nke wepụrụ “ugboro asaa,” ma chọọ mpempe akwụkwọ nkọwa ka o soro ya, na-anọchi anya adịgboroja nke tebụl nsọ abụọ nke Habakọk, ma “tebụl” adịgboroja nke ndị aṅụrụma jiri eme ihe jupụtara n’ọgbụgbọ, ha na-emekwahie n’ọhụụ. E nyere ndị nche nke Habakọk na Jeremaya iwu na, n’arụmụka gbasara usoro, ha ga-ede “ọhụụ” ahụ n’elu “tebụl,” ma tebụl adịgboroja nke ndị aṅụrụma na-ewepụta ọhụụ na-ezighị ezi.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ebe ọhụhụ na-adịghị, ndị mmadụ na-ala n’iyi; ma onye na-edebe iwu, ngọzi dịrị ya. Ilu 29:18.

The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”

Ndị mmanya nke Ifrem ajụla iwu Chineke, ma ihe gbara “arụmụka” ahụ gburugburu, nke agha nke ọnụ ụzọ ámá, bụ iwu amụma Chineke, dịka e si anọchi anya ya n’usoro ọrụ e guzobere n’ime ngagharị nke mmụọ-ozi nke mbụ na nke atọ. Ka ntọala Aịzaya si dịrị n’amaokwu asatọ mbụ nke isi nke iri abụọ na asatọ, ọ na-emesịa kọwaa usoro ọrụ ahụ nke bụ mmiri ozuzo ikpeazụ, ma kpọmkwem na-akọwa ndị mmanya ahụ dịka “ndị nlelị, ndị na-achị” “na Jerusalem.”

> 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: 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. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Ònye ka ọ ga-akụziri ihe ọmụma? Ònye ka ọ ga-eme ka ọ ghọta ozizi? Ọ̀ bụ ndị a napụrụ ara ehi, ndị e wepụrụ n’obi nne? N’ihi na iwu ga-adịkwasị iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ: n’ihi na site n’egbugbere ọnụ na-asụ nsụ na n’asụsụ ọzọ ka ọ ga-agwa ndị a okwu. Ndị ọ sịrị ha, Nke a bụ izuike nke unu ga-eji mee ka onye ike gwụrụ zuo ike; nke a bụkwa ume ọhụrụ: ma ha ekweghị ịnụ. Ma okwu Onyenwe anyị dịrị ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ; ka ha wee jee, daa azụ, gbajie, bụrụ ndị a tọrọ n’ọnyà, e jidekwa ha. Ya mere, nụ okwu Onyenwe anyị, unu ndị na-akwa emo, ndị na-achị ndị a nọ na Jerusalem. N’ihi na unu asịwo, Anyị agbaala ndụ na ọnwụ ndụ, anyị na ala mmụọ emewo nkwekọrịta; mgbe ihe otiti na-ejubiga ókè ga-agafe, ọ gaghị erute anyị: n’ihi na anyị emewo ụgha ebe mgbaba anyị, n’okpuru aghụghọkwa ka anyị zoro onwe anyị: Ya mere, otu a ka Onyenwe Chineke kwuru, Lee, ana m atụkwasị na Zaịọn nkume ịbụ ntọala, nkume a nwara anwa, nkume nkuku dị oké ọnụ ahịa, ntọala siri ike: onye kwere ekwe agaghị eme ọsọ ọsọ. Ikpe ziri ezi ka m ga-eji tụọ ahịrị, ezi omume ka m ga-eji tụọ plọmmet; akụ mmiri ígwé ga-ekpochapụ ebe mgbaba nke ụgha, mmiri ga-ejubigakwa ebe nzuzo ahụ. A ga-emekwa ka ọgbụgba ndụ unu na ọnwụ ghara ịdị irè, nkwekọrịta unu na ala mmụọ agaghị eguzosi ike; mgbe ihe otiti na-ejubiga ókè ga-agafe, mgbe ahụ, a ga-azọda unu n’okpuru ya. Aịsaịa 28:9–18.

The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.

A kọwara “arụmụka” a ebe a n’usoro nke, “onye ka ọ ga-akụziri ihe ọmụma? onye ka ọ ga-emekwa ka ọ ghọta ozizi?” “Onye” ahụ na-agwa ndị nwere ike ịbụ ụmụ akwụkwọ, ma isi okwu ahụ bụ banyere ịghọta ozizi, nke bụ ihe ọmụma. Mgbe a mepere akwụkwọ Daniel, e nwere mmụba nke ihe ọmụma, nke na-anọchi anya mmụba nke nghọta nke eziokwu ndị dị n’Okwu Chineke. Okwu ahụ bụ “ozizi” pụtara otu nkwenkwe, ụkpụrụ, nkuzi, ma ọ bụ iwu ndị na-etolite otu usoro echiche pụrụ iche ma ọ bụ otu ngwugwu ihe ọmụma. Iji ghọta “ozizi” nke Akwụkwọ Nsọ, ọ dị mkpa ka e nwee usoro ọrụ sitere n’Akwụkwọ Nsọ iji wulite ngwugwu ihe ọmụma ahụ.

The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “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.”

A kọwara usoro ahụ dịka, “iwu ga-adịkwasị iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ebe a ntakịrị, ebe ahụ ntakịrị.” Usoro ahụ nke mere ka a mata Septemba 11, 2001 dịka ọbịbịa nke “Ahụhụ” nke atọ, dabere n’ịkpọkọta ahịrị amụma nke “Ahụhụ” mbụ ọnụ na ahịrị amụma nke “Ahụhụ” nke abụọ, nke na-enye ndị akaebe abụọ nke ahịrị nke “Ahụhụ” nke atọ. Usoro ahụ bụ ule nke “arụmụka” ahụ nke na-emepụta ìgwè abụọ nke ndị na-efe ofufe, n’ihi na “okwu Jehova bịakwutere ha dị ka iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ebe a ntakịrị, ebe ahụ ntakịrị; ka ha wee gaa, daa azụ, bụrụ ndị agbajiri agbaji, bụrụkwa ndị a kpara n’ọnyà, werekwa ha.”

The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.

Ihe ise ndị ikom nlelị ahụ nke na-achị Jerusalem na-asụ ngọngọ na-anọchi anya ụmụ agbọghọ ise ndị nzuzu. Usoro a doro anya na ọ bụ ule, n’ihi na ndị mmanya nke Ifrem jụrụ ụzọ ochie Jeremaya, jụrụ ige nti n’ịdọ aka ná ntị opi nke ndị nche, mepụtara tebụl adịgboroja, ma mee ọgbụgba ndụ na ọnwụ; n’otu oge ahụ kwa ka ndị yi okpueze nke Onyenwe anyị nke ndị agha n’agha nke ọnụ ụzọ ámá na-eme ọgbụgba ndụ nke ndụ.

On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.

N’ụbọchị Septemba 11, 2001, mmiri ozuzo ikpeazụ, nke bụ izuike na mmeghari ohuru, malitere izo, ma ịkpọchi akara nke otu narị puku iri anọ na anọ malitere. Ọ kpalitere arụmụka banyere usoro ndị aṅụrụma nke Efraim, na usoro nke onyeozi Ịlaịja nọchiri anya ya. “Ọtụtụ” ga-eso ndị aṅụrụma daa, ma ndị ole na ole a ga-ahọpụta bụ ndị na-eche Onyenwe anyị nche.

> For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. 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. Isaiah 8:8–17.

> N’ihi na Onyenwe anyị ji aka dị ike gwa m okwu otú a, wee dọọ m aka ná ntị ka m ghara ịga n’ụzọ ndị a, na-asị, Unu asịla, Nsọrịta, nye mmadụ niile ndị a ndị a ga-asị, Nsọrịta; unu atụkwala egwu egwu ha, unu atụkwala ụjọ. Dobeenu Onyenwe ndị agha nsọ n’onwe ya; ya bụrụkwa egwu unu, ya bụrụkwa ihe unu ga-atụ ụjọ. Ọ ga-abụkwa ebe nsọ; ma bụrụ nkume ịsụ ngọngọ na nkume mmejọ nye ụlọ abụọ nke Izrel, bụrụkwa ọnyà na igbudu nye ndị bi na Jerusalem. Ọtụtụ n’etiti ha ga-asụkwa ngọngọ, daa, gbajie, jidekwa ha n’ọnyà, werekwa ha. Kèchie àmà ahụ, mechie iwu ahụ akara n’etiti ndị na-eso ụzọ m. M ga-echekwa Onyenwe anyị, onye na-ezo ihu ya n’ụlọ Jekọb, m ga-elekwasịkwa anya n’ebe ọ nọ. Aịsaịa 8:8–17.

Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.

N’ezie, Aịzaya na-ekwenye n’okwu nke ya, ya mere ọtụtụ ndị ahụ dara n’isi nke iri abụọ na asatọ, bụkwa otu ndị ahụ dara n’isi nke asatọ. N’isi nke asatọ anyị na-ahụ na ọdịda ha mere n’oge nke ịka akara, nke malitere na Septemba 11, 2001. Ịdọ aka ná ntị nke isi nke asatọ bụ ka a ghara ịga n’“ụzọ” nke ndị a, n’ihi na ha bụ ndị jụrụ ịga n’ụzọ Jeremaya nke ụzọ ochie, ebe ozi mmiri ozuzo ikpeazụ dị. Ndị ahụ dara n’isi nke asatọ bụ ndị tụkwasịrị obi n’ọgbakọ njikọ ahụ, nke na-anọchi anya mmanya pụrụ iche nke Babilọn, nke na-anọchi anya njikọ nke ụka na ọchịchị maka ebumnuche iguzogide ndị a na-ewere dị ka ndị jụrụ okwukwe. Ihe na-eme ka ha sụọ ngọngọ n’isi nke asatọ bụ nkume ịsụ ngọngọ, nke na-anọchi anya nnọọ ọjụjụ mbụ nke eziokwu ntọala na 1863, ya bụ, “oge asaa” nke Levitikọs iri abụọ na isii, nke ndị “na-ewu ụlọ” jụrụ na 1863. N’ime ọjụjụ ahụ ha laghachiri n’ụzọ ọrụ ụka Protestant nke dapụrụ n’ezi okwukwe iji jụ ozi ahụ ndị mmụọ ozi nyere William Miller.

In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.

N’isi nke iri abụọ na asatọ, ịjụ nkume ahụ na-amịpụta ikpe nke ihe-otiti na-ejubiga ókè, nke bụ akara Akwụkwọ Nsọ nke akara nke anụ ọhịa ahụ nke na-amalite na iwu Ụka n’Ụbọchị Sọnde na United States, ma mesịa juputa n’ụwa dum. N’iwu Ụbọchị Sọnde ahụ, ọgbụgba-ndụ nke ụka Adventist meworo na “ọnwụ” na “hel” ka a ga-ekpochapụ. N’ịkpochapụ ọgbụgba-ndụ nke ndị aṅụrụma nke Ifrem na ọnwụ, a ga-ewepụ “ebe mgbaba ha nke ụgha.” “Ebe mgbaba nke ụgha” ka onyeozi Pọl na-anọchi anya ya dịka ụgha ahụ nke na-eweta aghụghọ siri ike, ma aghụghọ siri ike ahụ a na-awụkwasị n’elu ndị ikom ndị na-akparị mmadụ nke na-achị Jerusalem bụ nzaghachi nye ịkpọasị ha kpọrọ eziokwu.

> Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.

> Ya onwe-ya, onye ọbịbịa ya dị ka ọrụ Setan si dị, na ike nile, na ihe-iriba-ama nile, na ọrụ-ebube ụgha nile, ya na aghụghọ nile nke ajọ omume n’ime ndị na-ala n’iyi; n’ihi na ha anabataghị ịhụnanya nke eziokwu, ka e wee zọpụta ha. N’ihi nka ka Chineke gēzigara ha ike nke nduhie, ka ha we kwere ụgha: ka e wee maa ha nile ikpe, bụ ndị na-ekweghị eziokwu, kama ndị nwere obi ụtọ n’ajọ omume. Ma ayi kwesiri ikele Chineke ekele mgbe nile n’ihi unu, ụmụnna ndị Onye-nwe-ayi hụrụ n’anya, n’ihi na Chineke sitere na mbu họrọ unu ka unu nweta nzọpụta site n’ido-nsọ nke Mọ Nsọ na okwukwe n’eziokwu: nke O ji ozi ọma ayi kpọọ unu, ka unu nweta ebube nke Onye-nwe-ayi Jisọs Kraịst. Ya mere, ụmụnna, guzosienu ike, jidesienụkwa ọdịnala nile unu kuziri, ma ọ bụ site n’okwu, ma ọ bụ site n’akwụkwọ ozi ayi. 2 Ndị Tesalonaịka 2:9–15.

The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.

“Ebe mgbaba nke ụgha,” nke mụtara “nraranye siri ike,” n’ikpeazụ na-eweta ntaramahụhụ nke iwu Sọnde nke na-abịa ngwa ngwa. Onyeozi Pọl na-akọwa òtù ndị na-adịghị ahụ eziokwu n’anya, na kwa òtù ndị e doro nsọ site n’eziokwu ahụ, si otu a na-ezo aka n’òtù abụọ ahụ dị n’arụmụka nke Habakuk isi nke abụọ. N’isi nke iri abụọ na itoolu, Aịsaịa malitere site n’ịtụgharị okwu ahụ Ariel ugboro abụọ, nke bụ aha ọzọ maka Jerusalem.

> Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.

> Ahụhụ ga-adịrị Ariel, Ariel, obodo ahụ ebe Devid biri! Tụkwasịanụ afọ n’afọ; ka ha gbuo àjà. Aịzaya 29:1.

The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.

Ịkọ okpukpu abụọ nke “Ariel” (obodo Jerusalem) n’ụzọ ihe nnọchianya, a na-akakwa ya ikpe ọzọ site n’otu “ahụhụ.” Igbu àjà site n’“afọ ruo n’afọ” na-anọchite anya nnupụisi na-aga n’ihu nke bidoro n’afọ 1863. Amaokwu ndị na-eso na-akọwapụta ikpe ahụ nke ga-adakwasị ụka Seventh-day Adventist n’oge nsogbu iwu Sunday. N’amaokwu nke itoolu a na-achọpụta otu “ihe ijuanya,” nke na-eme ka arụmụka banyere usoro ọrụ pụta ìhè, ebe ọ na-akọwapụtakwa ọnọdụ nnupụisi nke Adventism dịka otu akụkụ nke ozi nke Mkpu Etiti Abalị, nke a na-ejikọtakwa na mmụọ ozi nke abụọ dịka e si anọchite ya anya site n’ịkọ okpukpu abụọ nke “Ariel” n’amaokwu mbụ.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.

> Kwụsịnụ onwe unu, juokwa anya; tie mkpu, ee, tie mkpu: ha ṅụwobiga mmanya ókè, ma ọ bụghị site na mmanya; ha na-asụ ngọngọ, ma ọ bụghị site n’ihe ọṅụṅụ na-egbu egbu. N’ihi na Onyenwe anyị awụkwasịwo unu mmụọ nke nnukwu ụra, O mechikwokwa anya unu: ndị amụma na ndị ọchịchị unu, ndị ọhụ ụzọ, ka O kpuchiworo. Ma ọhụụ nke ihe niile aghọwo n’ebe unu nọ dịka okwu nke akwụkwọ e mechiri emechi, nke mmadụ na-enyefe onye mụtara ihe, na-asị, Biko, gụọ nke a: ọ sịkwa, Apụghị m; n’ihi na e mechiri ya emechi: A na-enyekwa akwụkwọ ahụ onye na-amaghị akwụkwọ, na-asị, Biko, gụọ nke a: ọ sịkwa, Amaghị m akwụkwọ. N’ihi ya Onyenwe anyị kwuru, Ebe ọ bụ na ndị a na-eji ọnụ ha abịaru m nso, na-eji egbugbere ọnụ ha asọpụrụ m, ma ha ewepụwo obi ha n’ebe m nọ nke ukwuu, egwu ha na-atụ m abụwokwa ihe a kụziiri ha site n’iwu mmadụ: Ya mere, lee, aga m aga n’ihu ime ọrụ dị ịtụnanya n’etiti ndị a, ee, ọrụ dị ịtụnanya na ihe ijuanya: n’ihi na amamihe nke ndị amamihe ha ga-ala n’iyi, nghọta nke ndị nwere ezi uche ha ga-ezokwa ezo. Aịzaya 29:9–14.

In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.

N’ime “arụmụka” ahụ e dekọrọ n’isi nke iri abụọ na asaa, nke na-anọchite anya esemokwu dị n’etiti ezi usoro na usoro ụgha, a na-amata mmanya na-egbu ndị ikom na-akparị mmadụ bụ́ ndị na-achị Jerusalem dị ka ìsì nke na-egbochi ndu ndú nke Adventism ịghọta akwụkwọ ahụ e mechiri akara. Akwụkwọ Daniel na Mkpughe bụ otu akwụkwọ ahụ, ma akụkụ nke akwụkwọ ahụ a na-emepe tupu oge amara emechie bụ Mkpughe nke Jizọs Kraịst. Ọ gụnyere ilu omimi nke “onye nke asatọ si n’ime asaa ahụ pụta.” A na-anọchite ya anya site na “ihe nzuzo” ahụ e nyere Daniel ka ọ ghọta n’isi nke abụọ. Ọ bụ “akụkọ ihe mere eme zoro ezo” nke Égbè Eluigwe Asaa. Ọ bụ ozi nke Islam nke “Ahụhụ” nke atọ, na ozi nke “Mkpu Etiti Abalị.”

The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.

A na-enye otu akwụkwọ Daniel na Mkpughe ahụ nye ndị ahụ e ji Sanhedrin n’oge Kraịst nọchie anya, ndị na-anọchi anya usoro ọchịchị nke na-ekwupụta na ọ na-akwado ma na-agbachitere eziokwu Chineke, ma n’ikpeazụ na-esonye n’ịkpọgide Eziokwu ahụ n’obe. Usoro ahụ e ji Sanhedrin gosi bụ ndị na-akwa emo na-achị Jerusalem. A na-enye ha akwụkwọ ahụ e mechiri emechi, nzaghachi ha, nke e ji ugwu ha, agụmakwụkwọ ha, na ọmụmụ omimi ha mara, banyere ihe akwụkwọ ahụ pụtara bụ na ha enweghị ike ịgụ ya, n’ihi na e mechiri ya emechi. Mgbe ahụ, a na-enye ìgwè atụrụ ahụ nke a zụlitere ka ha soro naanị ndị a họpụtara iche dịka ndị ndú, otu akwụkwọ ahụkwa, nzaghachi ha bụ na naanị ha ga-aghọta ya, ma ọ bụrụ na ndị na-akwa emo ahụ na-achị Jerusalem, bụ Sanhedrin nke ụbọchị ikpeazụ, gwa ha ihe ọ pụtara.

The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.

Usoro e nyere William Miller, ma mesịa nye Future for America, bụ ihe-akara n’akụkọ amụma. Ọ bụ ihe-akara nke na-achọpụta ajụjụ nnwale nke ndụ na ọnwụ. Ewezuga usoro ziri ezi, ozi nke mmiri ozuzo ikpeazụ dị “ka okwu nile nke akwukwọ emechiri emechi.” Ewezuga ozi nke mmiri ozuzo ikpeazụ, ahụmahụ nke ozi ahụ na-emepụta agaghị ekwe omume inweta. Usoro ahụ bụ omume nke iweta ahịrị amụma n’elu ahịrị amụma, site n’ebe a n’ime Bible, na ebe ahụ n’ime Bible. Esemokwu banyere usoro ahụ bidoro mgbe e nyere ozi mbụ ike, ma n’akụkọ mmalite ma n’akụkọ ọgwụgwụ nke ụbọchị ikpeazụ.

In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.

N’akụkọ mmalite nke mmegharị Millerite, esemokwu ahụ malitere n’August 11, 1840, ma e megharịrị ya na njedebe nke akụkọ ahụ n’oge ahụ mgbe mmegharị Millerite nke Filadelfia gbanwere gaa na mmegharị Millerite nke Laodisia. Esemokwu ahụ malitekwara ọzọ n’akụkọ mmegharị Laodisia nke mmụọ ozi nke atọ na September 11, 2001, a na-emekwa ya ọzọ na njedebe nke mmegharị ahụ mgbe mmegharị Laodisia nke mmụọ ozi nke atọ gbanwere gaa na mmegharị Filadelfia nke ndị ahụ ruru otu narị na iri anọ na anọ puku. N’ule mmalite nke ndị Millerite, na n’ule njedebe nke ndị Millerite, e jiri usoro ọrụ nke onyeozi Elaija nọchite ule ahụ. Jisọs, dịka Alfa na Omega, na-egosi njedebe mgbe niile site na mmalite.

The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.

Usoro nke iweta ahịrị n’elu ahịrị bụ ihe anyị ga-eji ugbu a ka anyị na-eburu n’uche Daniel isi nke anọ na nke ise n’isiokwu na-esonụ.

> “No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.

> “Ọ dịghị onye ọ bụla nwere ezi ozi na-akọwa oge Kraịst ga-abịa ma ọ bụ na Ọ gaghị abịa. Nwee ntụkwasị obi na Chineke adịghị enye onye ọ bụla ikike ikwu na Kraịst na-egbu oge n’ịbịa Ya afọ ise, afọ iri, ma ọ bụ afọ iri abụọ. ‘Ya mere, nọnụ kwa njikere: n’ihi na n’oge unu na-atụghị anya ya ka Nwa nke mmadụ na-abịa’ (Matthew 24:44). Nke a bụ ozi anyị, ya bụ, ozi ahụ n’onwe ya ndị mmụọ-ozi atọ ahụ na-efegharị n’etiti eluigwe na-ekwusa. Ọrụ a ga-arụ ugbu a bụ nke ịkpọsa ozi ikpeazụ a nke ebere nye ụwa dara ada. Ndụ ọhụrụ na-abịa site n’eluigwe ma na-anara ndị Chineke niile. Ma nkewa ga-abịa n’ime nzukọ. A ga-emepụta òtù abụọ. Ọka wit na ata na-etolite ọnụ ruo n’oge owuwe ihe ubi.

> “The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….

> “Ọrụ ahụ ga-abawanye n’imi ma bụrụkwuo nke siri ike nke ukwuu ruo n’ókè ikpeazụ nke oge. Ma ndị niile bụ ndị ha na Chineke na-arụkọ ọrụ ọnụ ga-agbasi mbọ ike nke ukwuu maka okwukwe ahụ e nyere ndị nsọ otu ugboro. A gaghị eme ka ha si n’ozi nke ugbu a wezuga onwe ha, nke na-eme ka ụwa nwuo ìhè ugbua site n’ebube ya. Ọ dịghị ihe bara uru ịlụ ọgụ maka ya ma e wezụga ebube Chineke. Naanị nkume nke ga-eguzosi ike bụ Nkume nke Mgbe Ebighị Ebi. Eziokwu dị ka ọ dị n’ime Jisọs bụ ebe mgbaba n’ụbọchị ndị a nke njehie….”

> “Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.

> “Amụma na-emezuwo, ahịrị n’ahịrị. Ka anyị na-eguzosi ike karị n’okpuru ọkọlọtọ ozi nke mmụọ-ozi nke atọ, otú ahụ ka anyị ga-esi ghọta amụma Daniel nke ọma karị; n’ihi na Mkpughe bụ mgbakwunye nke Daniel. Ka anyị na-anabatakwu n’uju ìhè nke Mmụọ Nsọ gosipụtara site n’aka ndị-ozi Chineke ndị e doro nsọ, otú ahụ ka eziokwu nke amụma oge ochie ga-apụta miri emi ma sie ike karị, ọbụna dịka ocheeze ebighị ebi; a ga-emekwa ka anyị jide n’aka na ndị mmadụ nke Chineke kwuru okwu dịka Mmụọ Nsọ kpaliri ha. Ndị mmadụ n’onwe ha aghaghị ịdị n’okpuru mmetụta nke Mmụọ Nsọ iji ghọta okwu nile Mmụọ ahụ kwuru site n’ọnụ ndị amụma. E nyere ozi ndị a, ọ bụghị maka ndị kwuru amụma ndị ahụ, kama maka anyị ndị bi n’etiti ihe omume nke mmezu ha.”

> “I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.

> “Agaghị m eche na m pụrụ iweta ihe ndị a n’ihu, ma ọ bụrụ na Onyenwe anyị enyeghị m ọrụ a ka m mee. E nwere ndị ọzọ, e wezụga gị onwe gị, ma ọ bụghị naanị otu ma ọ bụ abụọ, ndị dịka gị na-eche na ha enwetala ìhè ọhụrụ, ma dịkwa njikere kpamkpam iweta ya n’ihu ndị mmadụ. Ma ọ ga-atọ Chineke ụtọ ka ha nabata ìhè e nyelarị, jee ije n’ime ya, ma mee ka okwukwe ha guzosie ike n’elu Akwụkwọ Nsọ, nke na-akwado ọnọdụ ndị ndị nke Chineke jidesiri ike ruo ọtụtụ afọ. A ga-ekwusara ozi ọma ebighị ebi site n’aka ndị mmadụ. Anyị ga-akpọsa ozi ndị mmụọ ozi ahụ nke e sere dị ka ndị na-efegharị n’etiti eluigwe, tinyere ịdọ aka ná ntị ikpeazụ nye ụwa dara ada. Ọ bụrụ na a kpọghị anyị ka anyị bụrụ ndị amụma, a kpọrọ anyị ka anyị kwere amụma ndị ahụ, ma soro Chineke rụọkọ ọrụ n’inye uche ndị ọzọ ìhè. Nke a ka anyị na-agbalị ime.” Selected Messages, book 2, 113, 114.

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