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# The Book of Daniel - Number Sixty-Five

Akwụkwọ Daniel — Nọmba Iri Isii na Ise

The Prophetic Unveiling: Understanding the July 18, 2020 Disappointment and the Unfolding Message of the Midnight Cry in the Last Days

Mkpughe Amụma: Ịghọta Nkụda-mmụọ nke July 18, 2020 na Ozi na-emeghe emepe nke Mkpu Etiti Abalị n’Ụbọchị Ikpeazụazụ

Author

Jeff Pippenger

Published

January 29, 2024

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On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.

N’ụbọchị Julaị 18, 2020, ndakpọ olileanya mbụ bịara n’ime mmegharị ndozigharị nke ụbọchị ikpeazụ nke Chineke. Nke a ghọrọ ihe ama n’akụkọ ihe mere eme nke Ahụhụ nke atọ, nke bụ akụkọ ihe mere eme nke mmiri ozuzo nke ikpeazụ, bụrụkwa akụkọ ihe mere eme nke ịka akara nke puku mmadụ otu narị na iri anọ na anọ. Egosila akụkọ ihe mere eme ahụ site n’ime mmegharị ndozigharị ọ bụla nke akụkọ ihe mere eme dị nsọ, ma e gosikwara ya n’ụzọ pụrụ iche site n’akụkọ ihe mere eme nke mmegharị Millerite, a kọwakwara ya site n’ilu ụmụ agbọghọ iri ahụ, ọ na-anọchitekwa akụkọ ihe mere eme amụma nke onye amụma ọ bụla kpọrọ aha.

July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.

Ụbọchị Julaị 18, 2020, na-anọchi anya ndakpọ olileanya mbụ nke mmegharị ahụ, ya mere ọ na-akara mbata nke oge ichere n’ilu banyere ụmụ agbọghọ iri na Habakuk. N’akụkọ ihe mere eme nke ndị Millerait, a hụrụ na otu ihe akaebe ahụ nke dugara ha n’ekwupụta ha na-ezighị ezi bụkwa nke kọwara ezi ụbọchị ahụ. A hụkwara mgbe ahụ na oge ichere nke ilu banyere ụmụ agbọghọ iri bụ eziokwu dị ugbu a, na oge ichere ahụ bụ otu oge ichere ahụ dị na Habakuk isi nke abụọ. A na-emeghachi ilu banyere ụmụ agbọghọ iri ahụ ruo n’akwụkwọ ozi ọ bụla, ma eziokwu ahụ na-egosi na naanị ndị sonyere n’ndakpọ olileanya ahụ ka bụ ndị a pụrụ ịgụta dị ka ma ọ bụ ụmụ agbọghọ amamihe ma ọ bụ ụmụ agbọghọ nzuzu.

The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.

A nwalere ahụ ukwu nke Adventism Laodisia ka a nwara site n’ịbịanụ nke Ahụhụ nke atọ na Septemba 11, 2001, ma mgbe amụma ahụ dara ada nke Julaị 18, 2020 gafere, e hapụrụ Adventism Laodisia n’azụ ka ọ na-ese n’enweghị ntụziaka laghachi n’ebe Rom nọ, dịka ọ dịkwara ndị Protestant n’akụkọ ihe mere eme nke Millerite.

Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.

Ọ bụghị naanị na ndị Mịlịrait kọwara oge nchere ahụ dị ka mmezu nke ilu ụmụ agbọghọ iri ahụ, kama ha hụkwara na n’akwụkwọ Habakuk, iwu ahụ nke na-asị ka a chere ọhụụ ahụ, ọ bụ ezie na ọ na-egbu oge, bụ otu ihe ịrịba ama amụma ahụ. Ya mere, Habakuk na-akwado na ọhụụ ahụ e gosipụtara n’ụzọ ezighị ezi ma nke butere nkụda mmụọ mbụ ahụ bụ ọhụụ ahụ nke ga-“ekwu okwu” n’ọgwụgwụ.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> N’ihi na ọhụụ ahụ ka dịrị oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha: ọ bụ ezie na ọ ga-egbu oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghịkwa egbu oge. Habakkuk 2:3.

The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.

Ozi ahụ nke kpatara ndakpọ olileanya mbụ bụ otu ozi ahụ a ga-amata dịka nke mezuru n’oge na-adịghị anya, ma ọ bụ ozi nke ka dabere n’elu arụmụka amụma ndị gara aga e ji mee ọkwa mbụ ahụ nke nwere njehie.

In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.

N’akụkọ ihe mere eme nke ndị Millerite, a nwara ndị bụbu ndị nke ọgbụgba ndụ mbụ mbụ; emesịa a nwara ndị nke ọgbụgba ndụ ọhụrụ. Nnwale ahụ malitere maka ndị Protestant mgbe mmụọ-ozi mbụ nke Mkpughe iri na mmụọ-ozi mbụ nke Mkpughe iri na anọ (n’ihi na ha bụ otu mmụọ-ozi ahụ) rịdatara n’ụbọchị August 11, 1840. Nnwale ha kwụsịrị na mmechuihu mbụ na ọbịbịa nke mmụọ-ozi nke abụọ nke Mkpughe iri na anọ.

In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.

N’akụkọ ihe mere eme nke ndị Millerite, ule ahụ maka ndị Millerite malitere site n’ịbịa nke mmụọ ozi nke abụọ n’oge nkụda mmụọ mbụ, ma mechie na mbata nke Mkpu Etiti Abalị, nke Sister White kọwara dịka ìgwè mmadụ nke ndị mmụọ ozi, ndị sonyere na mmụọ ozi nke abụọ. N’okpuru ike nke Mmụọ Nsọ, e mesịrị kewapụ ndị Millerite ndị ghọtara ma nabata ozi Mkpu Etiti Abalị n’ebe ndị Millerite ndị na-amaghị ozi ahụ, nke na-adakwasị ha gburugburu niile, nọ. N’ụbọchị Ọktoba 22, 1844, mmụọ ozi nke atọ bịara, ma ọhụụ ahụ nke nọwo na-egbu oge wee kwuo.

In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.

N’akụkọ ihe mere eme nke mmechi akara nke puku mmadụ otu narị na iri anọ na anọ, e buru ụzọ nwalee ndị nke ndị mmadụ nke ọgbụgba ndụ mbụ, mesịa ndị nke ndị mmadụ nke ọgbụgba ndụ ọhụrụ. Nnwale ahụ malitere nye Adventism nke Laodisia mgbe olu mbụ nke mmụọ ozi nke Mkpughe iri na asatọ na nke mmụọ ozi nke atọ nke Mkpughe iri na anọ (n’ihi na ha bụ otu mmụọ ozi ahụ), siri n’eluigwe rịdata na Septemba 11, 2001. Nnwale ha bịara na njedebe ya site na mmechuihu nke Julaị 18, 2020.

In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.

N’ime mmegharị nke mmụọ-ozi nke atọ, ule maka narị puku iri anọ na anọ ahụ malitere na mbata nke nkụda mmụọ mbụ ahụ, ọ ga-ejedebe kwa na mbata nke ozi nke Mkpu Etiti Abalị. N’okpuru ike nke Mmụọ Nsọ, ndị na-amata ugbu a ma nabata ozi nke Mkpu Etiti Abalị ahụ, a na-ekewapụ ha mgbe ahụ n’ebe ndị nzuzu na ndị ajọ omume nọ, bụ ndị na-amataghị ozi ahụ nwere ọtụtụ akụkụ nke na-ada ugbu a gburugburu ha niile.

At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.

N’iwu Sọnde nke na-abịa n’oge na-adịghị anya, “olu” nke abụọ nke mmụọ-ozi nke Mkpughe iri na asatọ na-ekwu okwu, nke bụkwa ọhụ ahụ nke “chere ogologo oge” ikwu okwu. Ọ na-anọchikwakwa ozi nke mmụọ-ozi nke atọ nke “na-ebiliwanye elu” ruo n’oké mkpu ahụ.

The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.

A na-anọchi Anya Ákụ N’etiti Abalị anya dịka ọtụtụ ndị mmụọ ozi na-esonyere mmụọ ozi nke gara aga. Ozi nke Anya Ákụ N’etiti Abalị nwere ọtụtụ akụkụ na-enye aka n’ozi ahụ dum, ndị mmụọ ozi kwa bụ ihe nnọchianya nke ozi. N’akụkọ ihe mere eme nke ndị Millerite, onye ọsụ ụzọ e jidere dị ka onye duru ụzọ n’iweta ozi nke ezi Anya Ákụ N’etiti Abalị ọnụ bụ Samuel S. Snow. N’ime akụkọ ihe mere eme ahụ, e depụtara nke ọma na nghọta Snow banyere ozi nke Anya Ákụ N’etiti Abalị toro ma mepụta n’ime oge.

That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:

A na-emegharị akụkọ ihe mere eme ahụ ruo n’ókè mkpụrụedemede ya, ozi nke Mkpu Etiti Abalị ikpeazụkwa anọwo na-apụta n’ihu ọha kemgbe ngwụcha ọnwa Julaị, 2023. Ọ bụghị naanị ozi banyere Islam, kama ọ na-agụnyekwa ozi banyere imechi akara nke otu narị na iri anọ na anọ puku. Ọ na-agụnyekwa mkpughe ahụ na mpi abụọ nke anụ ọhịa nke ụwa, ha abụọ na-agabiga na “ọnwụ na mbilite n’ọnwụ”, dịka ha si yikwasị onyinyo nke anụ ọhịa ahụ, nke n’otu akụkọ ihe mere eme ahụ na-emezu ilu amụma ahụ na “nke asatọ sitere na asaa”. Ọ na-agụnyekwa mkpughe ndị jikọtara na “akụkọ ihe mere eme zoro ezo” nke Égbe Asaa, ọ na-emezukwa ilu amụma nke “nkume” ahụ a jụrụ ajụ, nke ghọrọ “isi nkuku”, dịka a na-ekpughe “ugboro asaa” nke Levitikọs iri abụọ na isii ka ọ bụrụ eri nke na-akpa eziokwu niile nke akụkọ ihe mere eme Miller ọnụ, na eziokwu ndị ahụ e meghere akara ha n’oge ọgwụgwụ na 1989. Onye Abụ Ọma kwuru ya otu a:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Nkume nke ndị na-ewu ụlọ jụrụ aghọwo isi nkume nke nkuku. Nke a bụ ọrụ Onyenwe anyị; ọ dị ịtụnanya n’anya anyị. Nke a bụ ụbọchị nke Onyenwe anyị mere; anyị ga-aṅụrị ọṅụ ma ṅụrịa n’ime ya. Abụ Ọma 118:22–24.

The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.

“Nkume”, nke bụ “ọla dị oké ọnụ ahịa” mbụ William Miller chọpụtara (ọbụna ọla ndị dị oké ọnụ ahịa bụ nkume), bụ “ụbọchị nke Onyenwe anyị meworo.” E gosila n’akwụkwọ ndị gara aga na nhazi ya, na okwu ndị dị n’iwu ụbọchị izu ike, hà n’otu na nhazi nke okirikiri nsọ nke asaa, dịka e si depụta ya n’Isi nke iri abụọ na ise nke Levitikọs. Izu ike n’ụbọchị nke asaa bụ ihe nnọchianya nke ala na-ezu ike n’afọ nke asaa, ma mgbe a tụlere iwu abụọ ahụ n’ụzọ a, ha na-enye àmà na otu ụbọchị na-anọchi otu afọ n’amụma nke Akwụkwọ Nsọ.

They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.

Ha na-egosikwa na nghọta ahụ Miller kwusara banyere iwe Chineke nke “ugboro asaa,” n’ime Levitikọs iri abụọ na isii, ka e ji “otu ụbọchị” nọchie anya ya, n’ihi na Onyenwe anyị mere okirikiri nsọ nke afọ asaa, n’ezie dịka O mere eluigwe na ụwa n’ime ụbọchị isii, wee zuru ike n’ụbọchị nke asaa.

When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.

Mgbe Jisọs mechara ilu ahụ banyere ubi-vain, Ọ jụrụ ndị Farisii ajụjụ.

> When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.

> Ya mere, mgbe onye nwe ubi vaịn ahụ bịara, gịnị ka ọ ga-eme ndị ọrụ ubi ahụ? Ha sịrị ya, Ọ ga-eji ọdachi bibie ndị ajọ mmadụ ahụ, ma nyefee ubi vaịn ya n’aka ndị ọrụ ubi ọzọ, ndị ga-enye ya mkpụrụ ya n’oge ha. Jizọs sịrị ha, Ùnụ agụbeghị mgbe ọ bụla n’Akwụkwọ Nsọ, Nkume ahụ ndị na-ewu ụlọ jụrụ, otu ahụ ka ọ ghọrọ isi nkuku: nke a bụ ọrụ Onyenwe anyị, ọ dịkwa ịtụnanya n’anya anyị? N’ihi ya asị m unu, a ga-anapụ unu alaeze Chineke, nye ya mba nke na-amị mkpụrụ ya. Ma onye ọ bụla ga-adakwasị nkume a ga-agbajikwa: ma onye ọ bụla nkume ahụ ga-adakwasị, ọ ga-egwe ya ka ọ bụrụ ntụ. Ma mgbe ndị isi nchụàjà na ndị Farisii nụrụ ilu ya ndị ahụ, ha ghọtara na ọ na-ekwu banyere ha. Matiu 21:40–45.

The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.

Ilu banyere ubi vaịn bụ ilu banyere ka e si gafere ndị a họrọbu, nye alaeze ahụ nye ndị ọhụụ a họọrọ. “Nkume” ahụ nke a jụrụ, dị ka Jizọs si kwuo, bụ “nkume” ahụ nke ma na-azọpụta ma ọ bụ na-ebibi, dabere n’otú e si anabata ya. “Nkume” ahụ ga-abụ eziokwu Akwụkwọ Nsọ n’ihe ndabere Jizọs ji ya mee ihe, n’ihi na o nwere ike ime ka mkpụrụ ezi omume pụta, ma a na-emepụta ezi omume nke Kraịst n’ime ndị ikom na ndị inyom naanị mgbe ha natara Okwu eziokwu Ya.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Dọ ha nsọ site n’eziokwu gị: okwu gị bụ eziokwu. Jọn 17:17.

The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.

“Nkume” ahụ bụ ozizi nke a na-anabata ma ọ bụ a na-ajụ, ma Jisọs bụ Okwu ahụ, ma n’akwụkwọ Ọrụ Ndịozi, Pita kọwara “nkume” ahụ dịka Kraịst.

> Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.

> Ka amara unu nile, na ndị mmadụ nile nke Izrel, na ọ bụ n’aha Jisọs Kraịst onye Nazaret, onye unu kpọgidere n’obe, onye Chineke mere ka O si n’ọnwụ bilie, ọ bụkwa site n’aka Ya ka nwoke a guzo n’ihu unu ebe a dị ndụ nke ọma. Nke a bụ nkume ahụ nke unu ndị na-ewu ụlọ jụrụ dịka ihe na-abaghị uru, nke ghọrọ isi nkuku. Ma ọ dịghịkwa nzọpụta n’ime onye ọ bụla ọzọ: n’ihi na ọ dịghị aha ọzọ n’okpuru eluigwe e nyere n’etiti mmadụ, nke anyị ga-esi n’ime ya zọpụta. Ọrụ Ndịozi 4:10–12.

And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”

Ma n’akwụkwọ Pita Mbụ, ọ na-eburu ihe nnọchianya nke “nkume” ahụ n’ihu karịa, ma ọ na-edebe ya n’otu ọnọdụ ahụ nke ịgafe nke ndị nke ọgbụgba ndụ mbụ gara aga na ịhọpụta ndị ọhụụ a họpụtara, bụ ndị, dịka o kwuru, “n’oge gara aga unu abụghị ndị mmadụ, ma ugbu a unu bụ ndị nke Chineke: ndị na-enwetabeghị ebere, ma ugbu a enwetawo ebere.”

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.

> N’ịbịakwute Onye ahụ, dịka nkume dị ndụ, nke mmadụ jụrụ n’eziokwu, ma Chineke họpụtara ya, nke dịkwa oké ọnụ ahịa, unu onwe-unu kwa, dịka nkume dị ndụ, a na-ewuli unu ka unu bụrụ ụlọ nke mmụọ, ọkwa nchụàjà dị nsọ, iji chụọ aja nke mmụọ, nke a na-anabata n’ihu Chineke site n’aka Jisọs Kraịst. N’ihi ya kwa, e dere ya n’Akwụkwọ Nsọ, Lee, ana m atụkwasị na Zayọn nkume isi nkuku, onye a họpụtara, nke dị oké ọnụ ahịa: onye ọbụla nke kwere na ya agaghị eme ihere. Ya mere n’ebe unu nọ bụ́ ndị kwere ekwe, ọ bụ ihe dị oké ọnụ ahịa: ma n’ebe ndị na-ekweghị ekwe nọ, nkume ahụ ndị na-ewu ụlọ jụrụ, otu nkume ahụ ka e mere isi nkuku, bụrụkwa nkume nke ịsụ ngọngọ, na okwute nke ihe mkpasu-iwe, ọbụna nye ndị ahụ na-asụ ngọngọ n’okwu ahụ, ebe ha bụ ndị na-enupụ isi: nke a ka a họpụtara ha kwa maka ya. 1 Pita 2:4–8.

Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”

Pita kwuru banyere ndị mbụ a họọrọ, sị: “nye ndị ahụ na-ekweghị ekwe, nkume ahụ ndị na-ewu ụlọ jụrụ, otu nkume ahụ aghọwo isi nkuku ụlọ, bụrụkwa nkume ịsụ ngọngọ, na oke nkume nke mmejọ, ọbụna nye ndị ahụ na-asụ ngọngọ n’okwu ahụ, ebe ha na-ekweghị ekwe: nke a ka a họpụtara ha kwa maka ya.”

Jesus is represented by every sacred illustration of the foundation.

A na-anọchi anya Jizọs n’ihe osise nsọ ọ bụla nke ntọala ahụ.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> N’ihi na ọ dịghị onye ọbụla pụrụ ịtọ ntọala ọzọ ma e wezụga nke ahụ e tọrọla, nke bụ Jisọs Kraịst. 1 Ndị Kọrịnt 3:11.

The foundation the Millerites built was the Rock of Ages (the Stone).

Ntọala ndị Millerite wuru bụ Nkume nke Ọgbọ niile (Nkume ahụ).

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Ịdọ aka ná ntị ahụ abịawo: A gaghị ekwe ka ihe ọ bụla bata nke ga-akpaghasị ntọala nke okwukwe ahụ anyị na-ewuli kemgbe ozi ahụ bịara n’afọ 1842, 1843, na 1844. Anọ m n’ime ozi a, ma kemgbe ahụ ka m nọ n’ihu ụwa, na-eguzosi ike n’eziokwu nye ìhè ahụ Chineke nyere anyị. Anyị ebughị n’obi iwepụ ụkwụ anyị n’elu ikpo okwu ahụ e debere ha, dịka ụbọchị kwa ụbọchị anyị ji ekpere siri ike na-achọ Onyenwe anyị, na-achọ ìhè. Ùnu chere na m ga-enwe ike ịhapụ ìhè ahụ Chineke nyere m? Ọ ga-adị ka Nkume nke Oge Ebighị Ebi. Ọ nọwo na-eduzi m kemgbe e nyere ya.” Review and Herald, Eprel 14, 1903.

The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.

Ihe mbụ dị ka nkume dị oké ọnụ ahịa Miller chọpụtara, nke ghọrọ akụkụ nke ntọala ndị Millerite, nke dị ka Nkume nke Ebighị Ebi, bụ “oge asaa” nke Leviticus iri abụọ na isii; ma “oge asaa” ahụ bụ eziokwu ntọala mbụ ndị ọsụ ụzọ Millerite ndị ahụ, ndị ka wuchara ntọala ndị Millerite, wepụrụ n’akụkụ. Ọ bụ ndị na-ewu ụlọ ga-ajụ nkume ntọala ahụ. “Nkume” ahụ, nke na-anọchi anya Kraịst, bụkwa ụbọchị ahụ Onyenwe anyị mere; n’ihi na O mere ụbọchị nke asaa ka ọ bụrụ ụbọchị izu ike, meekwa afọ nke asaa ka ọ bụrụ afọ ala ahụ ga-ezu ike. N’afọ 1863, a jụrụ nkume ntọala ahụ; ma a ga-eme ya “isi nkuku” na “nkume nke ịsụ ngọngọ” nye ndị na-adịghị erube isi.

The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.

Ozi nke Alakụba nke ahụhụ nke atọ bụ isiokwu nke mmegharị ndozigharị nke otu narị puku iri anọ na anọ, ma usoro ule ahụ malitere mgbe mmụọ ozi nke Mkpughe iri na asatọ siri n’eluigwe rịdata, dịka a tụdara nnukwu ụlọ nile nke Obodo New York n’ala n’ụbọchị Septemba 11, 2001. Ndị Adventist gbachiri nkịtị banyere njirimara amụma ahụ na Septemba 11, 2001, bụ ọbịbịa nke “ụbọchị ifufe ọwụwa anyanwụ.” N’ụbọchị Julaị 18, 2020, a hapụrụ ha n’azụ mgbe ndị àmà abụọ nke Mkpughe isi nke iri na otu, e gburu ha n’okporo ámá nke nnukwu obodo ahụ. Ule nke Adventism akwụsịla, ule ahụ maka ndị kwupụtara na ha ghọtara ozi nke Alakụba amalitelarị.

After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.

Mgbe ha dinara n’okporo ámá dịka ndị nwụrụ anwụ ruo na njedebe nke Julaị, 2023, e mesịrị kpọlite ọkpụkpụ akọrọ nwụrụ anwụ ndị ahụ site n’ozi mbụ nke Ezekiel. Ozi nke abụọ nke Ezekiel bụ ozi nke ifufe anọ nke Islam nke Ahụhụ nke atọ, nke na-anọchi anya mmeghe na-aga n’ihu nke ozi nke Mkpu Etiti Abalị, bụ́ ọhụụ ahụ nke gbuuru oge, nakwa isiokwu nke oge niile nke mmegharị ahụ. E mesịrị kpughee eziokwu dị iche iche, n’ihi na ozi nke Mkpu Etiti Abalị na-anọchi anya ozi nwere ọtụtụ akụkụ. Eziokwu mbụ nke zutere ọkpụkpụ akọrọ nwụrụ anwụ ndị ahụ bụ eziokwu mbụ nke Adventizim Laodisia jụrụ, ọ na-anọchikwa anya eziokwu ahụ nke na-akara mgbanwe nke Laodisia banye na Filadelfia.

The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.

Eziokwu ahụ bụ ozi nke ịchichi, ya mere a ga-eme ka ọ guzosie ike ma n’uche kwa, ma n’ime mmụọkwa. O zughị ezu ịmata na oge ndị àmà abụọ ahụ nwụrụ n’okporo ámá bụ ihe nnọchianya nke ịkpaghasị “ugboro asaa”; ọ na-achọkwa nnabata eziokwu ahụ n’ahụmahụ.

Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.

Ọla Miller, nke na-anọchi anya eziokwu ndị e mepere akara ha n’oge ọgwụgwụ n’afọ 1798, ghọrọ ule nye ụmụ agbọghọ na-amaghị nwoke nke ụbọchị ikpeazụ. Ahụmahụ nke ịdị guzosie ike n’eziokwu “n’ụzọ ime mmụọ” ka e ji ọla mbụ Miller na-anọchi anya ya, ebe “ịdị guzosie ike n’eziokwu n’uche” ka e ji ozi Islam nke ahuhu nke atọ na-anọchi anya ya. Ịkpọ oku ka e nwee nchegharị na nkwupụta mmehie, nke “oge asaa” na-anọchi anya ya, na-akọwa ọrụ a na-arụ n’ịjikọta ya na Kraịst n’Ebe Kasị Nsọ, ma e ji ọhụụ “mareh” na-anọchi anya ya.

The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.

A na-anọchi anya nghọta “amamihe” nke Islam nke Ahụhụ nke atọ site n’ọhụụ “chazon,” ma a na-achọ ha abụọ n’aka ndị a ga-akara akara. N’afọ 1863, Adventizim Laodisia họọrọ iwughachi Jeriko, ma hapụ ọrụ ya nke iweghachi Jerusalem. Jeriko bụ akara nke ụba, dịka kwa nke a na-anọchi anya ya site n’ìsì Laodisia.

> “One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.

> “Otu n’ime ebe nche siri ike kachasị n’ala ahụ—obodo ukwu ma baa ụba nke Jeriko—dina kpọmkwem n’ihu ha, ma ọ dị ntakịrị anya site n’ogige ha dị na Gilgal. N’ókèala ndagwurugwu na-amị mkpụrụ nke jupụtara n’ọgaranya na ụdị ihe dị iche iche nke ebe okpomọkụ, ebe obibi okomoko na ajọ omume bụ ndị eze na ụlọ nsọ ya, obodo a nke nganga, n’azụ mgbidi nche ya buru ibu ma sie ike, guzoro na-agbagha Chineke nke Izrel. Jeriko bụ otu n’ime isi ebe a na-efe arụsị, ebe e nyefere ya karịsịa nye Ashtarọt, chi nwanyị nke ọnwa. N’ebe a ka ihe niile kasị njọ ma kasị ewedara mmadụ ala n’okpukpe ndị Kenan gbakọtara. Ndị Izrel, n’obi ha ka ihe ọjọọ dị egwu nke mmehie ha mere na Bet-peọ ka dị ọhụrụ, enweghị ike ile obodo ndị mba ọzọ a anya ma e wezụga n’ịkpọasị na n’ụjọ.” Patriarchs and Prophets, 487.

The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.

“Nkụ́” ahụ ndị na-ewu ụlọ jụrụ n’afọ 1863, ka ha na-ewughachi Jeriko, bụ “oge asaa” ahụ nke n’ụbọchị ikpeazụ ga-abụ eziokwu ahụ (nkume bara ụba), nke na-aghọ “isi nkuku,” n’ihi na ọ bụ eziokwu ahụ na-akpa ọnụ mmalite nke Adventizim n’ime mmegharị nke ndị Millerite, na njedebe nke Adventizim n’ime mmegharị nke otu narị puku na iri anọ na anọ. Nkume bara ụba ahụ, nke bụ “oge asaa,” bụkwa “ụbọchị nke Onyenwe anyị mere,” ọ bụkwa Kraịst n’onwe ya, n’ihi na Ọ bụ Okwu ahụ, Ọ bụkwa “Eziokwu.” Isiokwu nke Alakụba bụ isiokwu na-eweta ime ka e sachapụ ma ndị a họpụtara mbụ ma ndị a họpụtara ọhụrụ, mmecha ime ka e sachapụ ugboro abụọ ahụ malitekwara na Septemba 11, 2001, nke bụ “ụbọchị ifufe ọwụwa anyanwụ.” N’ụbọchị ahụ ndị nche kwesịrị ịbụ abụ otu abụ ahụ Kraịst bụụrụ, mgbe O kwusara ilu nke ubi vaịn. Otu narị puku na iri anọ na anọ na-abụ abụ Mozis (“oge asaa”), na abụ Nwa Atụrụ ahụ.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> M hụkwara ihe dị ka osimiri iko a gwakọtara na ọkụ; hụkwa ndị meriri anụ ọhịa ahụ, na onyinyo ya, na akara ya, na ọnụ ọgụgụ aha ya, ka ha guzo n’elu osimiri iko ahụ, na-ejide ụbọ Chineke. Ha na-abụkwa abụ Mozis, ohu Chineke, na abụ Nwa-aturu ahụ, na-asị, Ọrụ gị dị ukwuu ma dị ịtụnanya, Onyenweanyị Chineke Pụrụ Ime Ihe Niile; ụzọ gị ziri ezi ma bụrụ eziokwu, gị Eze ndị nsọ. Nkpughe 15:2, 3.

The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.

“Nwa-aturu” ahụ bụ Kraịst e gburu, e wee gbuo Ya n’etiti ụbọchị puku abụọ na narị ise na iri abụọ, si otú a jikọta ọnụ àjà nke ndụ Ya na ọbara Ya (ebe O mere ka ọgbụgba ndụ ahụ guzosie ike), ya na “ise-okwu nke ọgbụgba ndụ Ya” nke Mozis, dị na Levitikọs iri abụọ na isii. Abụ Mozis na nke Nwa-aturu ahụ bụ abụ nke chazon nke akụkọ ihe mere eme amụma na abụ nke mareh nke “ngosi” Ya. Ọ bụ abụ nke nghọta ọgụgụ isi na nke mmụọ dịka a na-anọchi anya ya site n’ọhụụ abụọ nke Daniel isi nke asatọ. Ọ bụ abụ nke ndị ọgbụgba ndụ a na-ekpe ikpe ma na-agafere, ebe a na-ahọpụta ndị ọhụrụ a họpụtara. Usoro ịhọpụta ahụ, ya mere abụ ahụ, malitere na Septemba 11, 2001.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Ndị si na Jekọb ga-abịa ga-agbanye mgbọrọgwụ: Izrel ga-eto ifuru ma pụta ome, mejuokwa elu ụwa dum mkpụrụ. Ọ hà tiri ya ihe, dịka O siri tie ndị tiri ya ihe? Ma ọ bụ e gburu ya dịka ogbugbu nke ndị ndị o gburu si dị? N’ókè, mgbe ọ na-epuputa, Ị ga-arụrịta ya ụka: Ọ na-egbochi ifufe ya siri ike n’ụbọchị ifufe ọwụwa anyanwụ. Site na nke a, ya mere, a ga-eme ka ajọ omume Jekọb dị ọcha; nke a kwa bụ mkpụrụ ya niile, bụ iwepụ mmehie ya; mgbe ọ na-eme nkume niile nke ebe ịchụàjà ka ha dị ka nkume nzu a tịwara etiwa, ogige arụsị na ihe oyiyi agaghị eguzo. Ma obodo e wusiri ike ga-abụ ebe tọgbọrọ n’efu, ebe obibi a gbahapụrụ agbahapụ, hapụkwara dịka ọzara: ebe ahụ ka nwa ehi ga-ata nri, ebe ahụkwa ka ọ ga-edina ala, rie alaka ya. Mgbe alaka ya akpọnwụwo, a ga-agbajikwa ha: ụmụnwaanyị ga-abịa, tukwasịa ha n’ọkụ: n’ihi na ha bụ ndị enweghị nghọta ọ bụla: ya mere Onye kere ha agaghị emere ha ebere, Onye kpụrụ ha agaghị egosikwa ha amara. Ọ ga-erukwa n’ụbọchị ahụ, na Onyenwe anyị ga-apịa site n’ọwa osimiri ahụ ruo n’iyi Ijipt, a ga-achịkọtakwa unu n’otu n’otu, unu ụmụ Izrel. Ọ ga-erukwa n’ụbọchị ahụ, na a ga-afụ opi ukwu ahụ, ndị ahụ dị njikere ịla n’iyi n’ala Asiria na ndị a chụpụrụ achụpụ n’ala Ijipt ga-abịa, ha ga-efekwa Onyenwe anyị ofufe n’ugwu nsọ dị na Jerusalem. Aịzaya 27:6–13.

Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”

Mgbe a ghọtara amaokwu ndị a n’ụzọ ziri ezi, ha na-akọwapụta Septemba 11, 2001, ruo n’iwu Ụka nke Sunday nke na-abịa n’oge na-adịghị anya. Amaokwu nke isii na-akọwapụta akụkọ ihe mere eme ahụ dum, site n’ịkọwa mmalite nke osisi ahụ nke na-agbanye mgbọrọgwụ, mesịa na-apụta ifuru ma na-amị mkpụrụ ọhụrụ, ma n’ikpeazụ juputa ụwa dum n’ọmụrụ. Ọmụrụ ahụ nke na-ejuputa ụwa na-eme otú ahụ n’oge “awa” ahụ, nke bụ nsogbu iwu Ụka nke Sunday. Mgbe Kraịst n’oge ahụ na-achịkọta ọmụrụ Ya n’ọba Ya, Ọ na-ewetakwa ikpe n’elu Babilọn. Ikpe ahụ nke na-eme n’oge a na-ejuputa ụwa n’ọmụrụ ka e sere n’amaokwu nke asaa, mgbe a jụrụ ajụjụ abụọ ahụ, “Ọ tipuworola ya, dika o tiburu ndi tiburu ya? ma-ọbu ọ bu ọlu-ya dika ogbugbu nke ndi eji ya gbuo?”

Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.

Mgbe ahụ n’amaokwu nke asatọ, e ji okwu a, “N’ókè,” kọwaa ịfesa mmiri ozuzo ikpeazụ ahụ. Ihe na-eme ka ahịhịa pụta bụ mmiri ozuzo ahụ, ma mgbe e gosipụtara mmalite nke mmiri ozuzo ikpeazụ ahụ, e gosipụtara ya dịka mmalite “n’ókè, mgbe ọ na-epuputa.” Mgbe mmiri ozuzo ikpeazụ ahụ malitere, a na-awụsa ya “n’ókè”, n’ihi na a naghị awụsa ya n’enweghị ókè ma ọ bụrụ na owuwe ihe ubi ahụ bụ ngwakọta nke ndị eziokwu na ndị ụgha.

> “Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Mkpụrụobi ọ bụla a tụgharịrị n’ezie ga-enwe oke agụụ siri ike iweta ndị ọzọ site n’ọchịchịrị nke njehie bịa n’ìhè dị ebube nke ezi omume Jizọs Kraịst. Nnukwu mmụba nke Mmụọ nke Chineke, nke na-eme ka ụwa dum na-enwu site n’ebube ya, agaghị abịa ruo mgbe anyị ga-enwe ndị mmadụ e mere ka ha ghọta ìhè, ndị maara site n’ahụmahụ ihe ọ pụtara ịbụ ndị na Chineke na-arụkọ ọrụ. Mgbe anyị nwere nsọpụrụ-onyinye zuru ezu, nke obi dum, nye ije ozi Kraịst, Chineke ga-amata eziokwu ahụ site n’ịwụsa Mmụọ ya n’enweghị tụọ; ma nke a agaghị eme mgbe akụkụ kachasị ukwuu nke nzukọ ahụ abụghị ndị na Chineke na-arụkọ ọrụ. Chineke apụghị ịwụsa Mmụọ ya mgbe ịchọ onwe onye na ịkpọrọ onwe onye ụtọ pụtara ìhè nke ukwuu; mgbe mmụọ dị otu a na-achị, nke, ma a sụgharịa ya n’okwu, ga-ekwupụta azịza ahụ nke Kéin,—‘Ọ bụ m onye nche nwanne m?’ Ọ bụrụ na eziokwu maka oge a, ọ bụrụ na ihe ịrịba ama ndị na-arịwanye elu n’akụkụ niile, ndị na-agba ama na ọgwụgwụ nke ihe niile adịla nso, ezughị iji kpọte ume na-arụ ọrụ nke ndị na-ekwupụta na ha maara eziokwu, mgbe ahụ ọchịchịrị nke hà nhata n’ogo na ìhè nke nọ na-enwu ga-erute mkpụrụobi ndị a. Enweghị ọbụna oyiyi nke ihe ngọpụ ọ bụla maka enweghị mmasị ha nke ha ga-enwe ike iweta n’ihu Chineke n’ụbọchị ukwu ahụ nke ikpeazụ a ga-agụkọ ihe niile. Agaghị enwe ihe kpatara ya ha ga-enye banyere ihe mere ha ejighị biri, jee ije, ma rụọ ọrụ n’ìhè nke eziokwu dị nsọ nke okwu Chineke, ma si otu a, site n’omume ha, gosi ụwa nke mmehie mere ọchịchịrị, ọmịiko ha, na ịnụ ọkụ n’obi ha, na a pụghị ịgbagha ike na eziokwu nke ozioma.” Review and Herald, July 21, 1896.

Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”

Nwanneanyị White na-akọwapụta amaokwu ahụ dị ka oge mmụọ ozi nke Mkpughe ji arịdata, n’ihi na ọ sịrị, “nnukwu nsụsa nke Mmụọ nke Chineke, nke ji ebube ya mee ka ụwa dum nwee ìhè.” N’amaokwu ọzọ anyị akpọtụworo ugboro ugboro n’isiokwu ndị a, ọ kọwara na mgbe “ụlọ ukwu nke New York” “a kwaturu,” “Mkpughe isi nke iri na asatọ, amaokwu nke mbụ ruo nke atọ ga-emezu.”

We will continue these thoughts in the next article.

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

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.

> Ugbu a ka m ga-abụrịrị onye m hụrụ n’anya nke ukwuu abụ banyere ubi-vine ya. Onye m hụrụ n’anya nke ukwuu nwere ubi-vine n’ugwu na-amị mkpụrụ nke ukwuu: O ji ogige gbaa ya gburugburu, chịkọtakwa nkume ndị dị n’ime ya, kụọkwa ya vine kachasị mma, wukwazie ụlọ elu n’etiti ya, meekwa ebe a na-apịpụta mmanya n’ime ya: o wee chere na ọ ga-amị mkpụrụ vaịn, ma o wepụtara mkpụrụ vaịn ọhịa. Ma ugbu a, unu ndị bi na Jerusalem, na unu ndị ikom Juda, biko, kpee ikpe n’etiti m na ubi-vine m. Gịnị ka a pụrụ imekwu maka ubi-vine m nke m na-emeghị n’ime ya? gịnị mere, mgbe m tụrụ anya na ọ ga-amị mkpụrụ vaịn, o ji mịpụta mkpụrụ vaịn ọhịa? Ma ugbu a, bịanụ; aga m agwa unu ihe m ga-eme ubi-vine m: aga m ewepụ ogige ya, a ga-eripịa ya kpamkpam; kwatuo mgbidi ya, a ga-azọpịa ya n’okpuru ụkwụ: Aga m eme ka ọ bụrụ ebe tọgbọrọ n’efu: a gaghị akwachaa ya, maọbụ kụchaa ya; kama ogwu na uke ga-epulite n’ime ya: aga m enyekwa igwe ojii iwu ka ha ghara izo mmiri n’elu ya. N’ihi na ubi-vine nke Jehova nke usuu ndị agha bụ ụlọ Izrel, ndị ikom Juda bụkwa osisi ụtọ Ya: O chọpụtara ikpe ziri ezi, ma lee mmegbu anya; chọkwa ezi omume, ma lee mkpu. Aịzaya 5:1–7.

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