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# Rome Establishes the Vision - Number Seven

Rome Na-Eguzobe Ọhụhụ Ahụ — Nọmba Asaa

The Final Controversy: Rome’s Symbolism in Adventist Prophecy and the Close of Probation

Esemokwu Ikpeazụ: Akara Ihe nnọchianya Rome n’Amụma Adventist na Mmechi Oge Nnwale

Author

Jeff Pippenger

Published

August 17, 2024

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We are considering six historical lines within the history of Adventism where controversies over the symbol of Rome was the issue. We are employing the methodology of the latter rain, which is “line upon line” from “here a little” and “there a little.” We began by identifying that the first controversy over the symbol of Rome illustrates the current controversy, and therefore emphasizes that we are now in the last controversy before probation closes.

Anyị na-atụle ahịrị akụkọ ihe mere eme isii n’ime akụkọ ihe mere eme nke Adventism ebe esemokwu banyere akara Rome bụ isi okwu. Anyị na-eji usoro mmiri ozuzo ikpeazụ arụ ọrụ, nke bụ “ahịrị n’elu ahịrị” sitere na “ebe a ntakịrị” na “ebe ahụ ntakịrị.” Anyị malitere site n’ịmata na esemokwu mbụ banyere akara Rome na-egosi esemokwu nke ugbu a, ya mere ọ na-emesi ike na anyị nọ ugbu a n’esemokwu ikpeazụ tupu oge amara emechie.

The seriousness of this final controversy about the symbol of Rome is also represented by verses ten through sixteen of Daniel eleven, which typify the hidden history of verse forty of Daniel eleven. The history of verse forty brings the student of prophecy to 1989 and the collapse of the Soviet Union as represented in verse ten. The next verse, verse forty-one, which identifies the soon-coming Sunday law in the United States, is typified by verse sixteen. Inspiration has identified that what was sealed was “the portion of the book of Daniel that related to the last days”.

A na-anọchitekwa ịdị njọ nke esemokwu ikpeazụ a gbasara ihe nnọchianya Rome site n’amaokwu iri ruo iri na isii nke Daniel iri na otu, nke na-egosi n’ụdị ihe omimi akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ nke Daniel iri na otu. Akụkọ ihe mere eme nke amaokwu iri anọ na-eduga nwa akwụkwọ amụma ruo n’afọ 1989 na ọdịda nke Soviet Union dị ka e gosiri ya n’amaokwu iri. Amaokwu na-esote ya, bụ amaokwu iri anọ na otu, nke na-akọwapụta iwu Sọnde na-abịa n’oge na-adịghị anya na United States, ka e gosiri n’ụdị ya n’amaokwu iri na isii. Mmụọ nsọ ekwupụtala na ihe e mechiri emechi bụ “akụkụ nke akwụkwọ Daniel nke metụtara ụbọchị ikpeazụ”.

1989 unto the Sunday law is the sealed portion of the last days, and it is typified in verses ten through sixteen. It is therefore the increase of knowledge that leads to the close of probation for Seventh-day Adventists, for Adventism’s probation in the United States is finished at the Sunday law. In verses ten through sixteen we find verse fourteen, which identifies that it is the “robbers” of God’s people that establish the vision.

Afọ 1989 ruo n’iwu Ụka ụbọchị Sọnde bụ akụkụ e mechiri emechi nke ụbọchị ikpeazụ ndị a, e mekwara ya ka ọ bụrụ ihe nnọchianya n’amaokwu nke iri ruo nke iri na isii. Ya mere, ọ bụ mmụba nke ihe ọmụma nke na-eduga n’imechi oge amara maka ndị Seventh-day Adventists, n’ihi na oge amara nke Adventism na United States na-agwụ n’iwu Ụka ụbọchị Sọnde. N’amaokwu nke iri ruo nke iri na isii, anyị na-ahụ amaokwu nke iri na anọ, nke na-akọwapụta na ọ bụ “ndị ohi” nke ndị Chineke na-eme ka ọhụụ ahụ guzosie ike.

Therefore, the Millerite controversy that is represented upon the 1843 pioneer chart is the first controversy of Rome in Adventism’s history. The fact that the very same controversy has again arrived, informs anyone who wishes to see that Jesus, as the Alpha and Omega, always illustrates the end with the beginning. The current controversy is the final controversy which sifts the wise and foolish virgins.

Ya mere, esemokwu nke ndị Millerite nke e gosipụtara n’elu chaatị ndị pionia nke 1843 bụ esemokwu mbụ nke Rom n’akụkọ ihe mere eme nke Adventism. Eziokwu ahụ na otu esemokwu ahụ kpọmkwem abatala ọzọ, na-eme ka onye ọbụla chọrọ ịhụ ghọta na Jizọs, dịka Alfa na Omega, na-egosi njedebe mgbe niile site na mmalite. Esemokwu dị ugbu a bụ esemokwu ikpeazụ nke na-asacha amamihe na amaghị ama n’etiti ụmụ agbọghọ na-amaghị nwoke.

Sanctified prophetic logic teaches that the one hundred and forty-four thousand come into perfect unity before their close of probation at the soon-coming Sunday law. The refining fire of Malachi’s Messenger of the Covenant is now purifying the Levites as gold and silver. The Dirt Brush Man is now purging His floor with words of truth.

Ezi uche amụma e doro nsọ na-akụziri na narị puku iri anọ na anọ ahụ na-abata n’ime ịdị n’otu zuru oke tupu mmechi nke oge nnwale ha n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. Ọkụ nsacha nke Onye-ozi Ọgbụgba-ndụ nke Malakaị na-eme ka ndị Livaị dị ọcha ugbu a dịka ọlaedo na ọlaọcha. Nwoke Ahịhịa Unyi ahụ na-asachapụ ugbu a ebe-azọcha Ya site n’okwu eziokwu.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Onye aka-ịfe ọka Ya dị n’aka Ya, Ọ ga-asachapụkwa ebe a na-azọ ọka Ya nke ọma kpamkpam, chịkọtakwa ọka wit Ya n’ọba.’ Matiu 3:12. Nke a bụ otu n’ime oge ndị ahụ e ji asachapụ. Site n’okwu eziokwu, a na-ekewa ahịhịa ọka na-abaghị uru n’ebe ọka wit nọ. N’ihi na ha juputara n’efu na ịdị-nsọ-onwe nke ukwuu nke na ha enweghị ike ịnata ịba mba, nakwa n’ihi na ha hụrụ ụwa n’anya nke ukwuu nke na ha enweghị ike ịnakwere ndụ ịdị umeala n’obi, ọtụtụ si n’ebe Jisọs nọ pụọ. Ọtụtụ ka na-eme otu ihe ahụ ugbu a. A na-anwale mkpụrụobi taa dịka e si anwale ndị ahụ bụ ndị na-eso ụzọ n’ụlọ nzukọ dị na Kapanọm. Mgbe a na-eme ka eziokwu ruo n’obi, ha na-ahụ na ndụ ha adịghị kwekọọ n’uche Chineke. Ha na-ahụ mkpa ọ dị ka mgbanwe zuru ezu mee n’ime ha; ma ha adịghị njikere iburu ọrụ ahụ nke ịjụ onwe onye. Ya mere, iwe na-ewe ha mgbe a kpughere mmehie ha. Ha na-apụ n’ihu, n’ihi iwe na mkpasu iwe, dịka ndị na-eso ụzọ ahụ hapụrụ Jisọs, na-atamu ntamu, ‘Okwu a siri ike; onye pụrụ ịnụ ya?’” The Desire of Ages, 392.

The fact that the first sixteen verses are the beginning of Daniel’s last prophecy, and that those verses align with the last six verses of the chapter, indicates that the Alpha and Omega is using the verses in the beginning to accomplish the final separation of the wise and wicked, as represented by Daniel in chapter twelve, which is now occurring.

Eziokwu ahụ na amaokwu iri na isii mbụ bụ mmalite amụma ikpeazụ Daniel, nakwa na amaokwu ndị ahụ kwekọrọ na amaokwu isii ikpeazụ nke isi ahụ, na-egosi na Alfa na Omega na-eji amaokwu ndị dị na mbido arụzu nkewa ikpeazụ nke ndị amamihe na ndị ajọ omume, dịka Daniel nọchiri anya ya n’isi nke iri na abụọ, nke na-eme ugbu a.

A third witness to the serious nature of the controversy is the fact that inspiration, through the writings of Sister White, clearly upholds the 1843 pioneer chart, which represents the controversy of Rome in verse fourteen. The beginning controversy represents the ending controversy, and the inspired endorsement of the Millerite understanding of verse fourteen’s “robbers of thy people,” means that if that foundational truth is rejected, it is simultaneously a rejection of the authority of the Spirit of Prophecy. In agreement with the previous two witnesses that emphasize that this controversy occurs just before probation closes is the certainty that the last, or final, deception for those who profess to uphold the Spirit of Prophecy, is a rejection of the Spirit of Prophecy.

Ihe-akaebe nke atọ banyere ịdị njọ nke esemokwu a bụ eziokwu ahụ na mmụọ nsọ, site n’akwụkwọ nke Nwanyị White, na-akwado nke ọma eserese ndị ndu mbido nke afọ 1843, nke na-anọchite esemokwu Rom dị na amaokwu nke iri na anọ. Esemokwu nke mmalite ahụ na-anọchite esemokwu nke ọgwụgwụ, ma nkwado sitere n’ike mmụọ nsọ nke nghọta ndị Millerite banyere “ndị na-apụnara mmadụ gị ihe” dị n’amaokwu nke iri na anọ pụtara na, ọ bụrụ na a jụ eziokwu ntọala ahụ, n’otu oge ahụ ọ bụkwa ịjụ ikike nke Mmụọ nke Amụma. N’ịkwado ihe-akaebe abụọ gara aga ndị na-emesi ike na esemokwu a na-eme tupu oge amara emechie, e nwekwara n’ezie na aghụghọ ikpeazụ, ma ọ bụ nke njedebe, maka ndị na-ekwu na ha na-akwado Mmụọ nke Amụma, bụ ịjụ Mmụọ nke Amụma.

> “Satan is . . . constantly pressing in the spurious—to lead away from truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Setan na-adịgide adịgide na-etinye ihe ụgha n’ọnọdụ eziokwu—iji dọpụta mmadụ pụọ n’eziokwu. Nnọọ aghụghọ ikpeazụ nke Setan ga-abụ ime ka akaebe nke Mmụọ nke Chineke ghara ịdị irè. ‘Ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi’ (Ilu 29:18). Setan ga-arụ ọrụ n’amamihe aghụghọ, n’ụzọ dị iche iche na site n’aka ọrụ dị iche iche, iji mee ka ntụkwasị obi nke ndị fọdụrụ nke Chineke dị n’ezi akaebe maa jijiji.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “A ga-akpalite ịkpọasị megide Ihe-Àmà ndị ahụ nke sitere n’aka Setan. Ọrụ Setan ga-abụ ime ka okwukwe nke ụka dị iche iche nwere n’ime ha maa jijiji, n’ihi nke a: Setan apụghị inwe ụzọ doro anya nke ukwuu isi webata aghụghọ ya ma kee mkpụrụ obi n’ime nduhie ya ma ọ bụrụ na e geere ntị ná ịdọ aka ná ntị, na ịba mba, na ndụmọdụ nke Mmụọ nke Chineke.” Selected Messages, book 1, 48.

The making of none effect, or the rejection of the authority of the “testimony of the Spirit of God” through the writings of Ellen White, is the “very last deception of Satan.” Sister White wrote that she was “shown” that the “1843 chart was directed by the hand of the Lord, and should not be altered.” The previous passage directly associates the rejection of the authority of the Spirit of Prophecy with the vision of the last days, for all the prophets speak most directly of the last days. Therefore when Daniel says in verse fourteen that “the robbers” establish the vision, it is Solomon’s vision of Proverbs 29:18, which says that those who do not have the vision “perish,” and the word “perish” means “to be made naked”.

Ime ka a ghara ime, ma ọ bụ ịjụ ikike nke “àmà nke Mmụọ nke Chineke” site n’akwụkwọ Ellen White, bụ “aghụghọ ikpeazụ nke ukwuu nke Setan.” Nwanyị White dere na e “gosiri” ya na “chaatị nke 1843 bụ aka Onyenwe anyị duziri ya, nakwa na a gaghị agbanwe ya.” Akụkụ e kwuru na mbụ na-ejikọta ozugbo ịjụ ikike nke Mmụọ nke Amụma na ọhụụ nke ụbọchị ikpeazụ, n’ihi na ndị amụma niile na-ekwu okwu kpọmkwem karịa banyere ụbọchị ikpeazụ. Ya mere, mgbe Daniel kwuru n’amaokwu nke iri na anọ na “ndị ohi” na-eme ka ọhụụ ahụ guzosie ike, ọ bụ ọhụụ Solomon nke Ilu 29:18, nke na-ekwu na ndị na-enweghị ọhụụ ahụ “na-ala n’iyi,” ma okwu ahụ bụ “ala n’iyi” pụtara “ime ka a gbaa mmadụ ọtọ”.

“Perish” is therefore identifying that those who profess to uphold the Spirit of Prophecy in the last days, but who reject the authority represented therein, become naked, and perish, which is a description of the Laodiceans, who are “wretched, and miserable, and poor, and blind, and naked.” They are counseled to buy “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” If they refuse the counsel they are spewed out of the mouth of the Lord.

“Ịla n’iyi” na-egosi, ya mere, na ndị ahụ na-ekwupụta na ha na-akwado Mmụọ nke Amụma n’ụbọchị ikpeazụ, ma na-ajụ ikike e nọchiri anya n’ime ya, na-aghọ ndị gba ọtọ, ma laa n’iyi; nke a bụ nkọwa banyere ndị Laodisia, ndị bụ “ndị ihe nhụjuanya juru, na ndị e kwesịrị ebere, na ndị ogbenye, na ndị ìsì, na ndị gba ọtọ.” A dụrụ ha ọdụ ka ha zụta “uwe ọcha, ka e wee yikwasị gị, ka ihere nke ịgba ọtọ gị wee ghara ịpụta ìhè.” Ọ bụrụ na ha ajụ ndụmọdụ ahụ, a ga-atụpụ ha n’ọnụ Onyenwe anyị.

Thus, we find another witness that this nakedness is manifested just before probation closes. At the soon-coming Sunday law those naked souls will receive the mark of the beast, as they are overthrown, as represented in verse forty-one of Daniel eleven. The reason they will be overthrown is that they rejected the authority of the Spirit of Prophecy, which upholds the 1843 pioneer chart, which represents the foundations of Adventism, and includes the “key” which establishes the vision with the identification that Rome is the power represented as “the robbers of thy people” in verse fourteen.

Ya mere, anyị na-ahụ akaebe ọzọ na a na-egosipụta ịgba ọtọ a ozugbo tupu oge amara emechie. N’iwu Ụka ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya, mkpụrụobi ndị ahụ gba ọtọ ga-anata akara nke anụ ọhịa ahụ, dịka a na-akwatu ha, dịka e siri nọchie ya n’amaokwu iri anọ na otu nke Daniel iri na otu. Ihe kpatara a ga-eji kwatuo ha bụ na ha jụrụ ikike nke Mmụọ nke Amụma ahụ, nke na-akwado chaatị ndị ọsụ ụzọ nke 1843, nke na-anọchi anya ntọala nke Adventism, ma tinye “igodo” ahụ nke na-eme ka ọhụụ ahụ guzosie ike site n’ịmata na Rom bụ ike ahụ e nọchiri anya ya dịka “ndị na-apụnara ndị gị ihe” n’amaokwu iri na anọ.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> “Otu ihe doro anya: ndị Seventh-day Adventists ahụ ndị na-eguzo n’ọnọdụ ha n’okpuru ọkọlọtọ Setan ga-ebu ụzọ hapụ okwukwe ha n’ịdọ aka ná ntị na n’ịta ụta ndị dị n’ime Testimonies nke Mmụọ Chineke.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “A na-akpọ oku ka e nwee nsọpụrụrịrị onwe onye ka ukwuu na ozi dị nsọ karị, a na-emekwa ya, ọ ga-anọgidekwa na-eme. Ụfọdụ ndị ugbu a na-ekwupụta aro Setan ga-alaghachi n’uche ha. E nwere ndị nọ n’ọnọdụ dị mkpa nke ntụkwasị obi bụ ndị na-aghọtaghị eziokwu nke oge a. A ghaghị inye ha ozi ahụ. Ọ bụrụ na ha anabata ya, Kraịst ga-anabata ha, ma mee ka ha bụrụ ndị ọrụ ibe ya. Ma ọ bụrụ na ha ajụ ịnụ ozi ahụ, ha ga-eguzo n’akụkụ ọkọlọtọ ojii nke Onye-isi nke Ọchịchịrị.”

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.” Spalding and Magan, 305, 306.

> “A gwara m ikwu na eziokwu dị oké ọnụ ahịa nke oge a na-emepewanye emepe n’ụzọ doro anya nye uche mmadụ. N’ụzọ pụrụ iche, ụmụ nwoke na ụmụ nwanyị ga-eri anụ ahụ nke Kraịst ma ṅụọ ọbara ya. A ga-enwe mmepe nke nghọta, n’ihi na eziokwu nwere ike ịgbasa mgbe niile. Onye mbido eziokwu nke sitere n’eluigwe ga-abata n’ime mmekọrịta chiri anya, ma na-adịkwu nso mgbe niile, na ndị na-anọgide na-achọ ịma ya. Ka ndị Chineke na-anata okwu ya dịka achịcha nke eluigwe, ha ga-amata na ọpụpụ ya edoziworo dị ka ụtụtụ. Ha ga-anata ike nke mmụọ, dịka ahụ si anata ike nke anụ ahụ mgbe e riri nri.” Spalding and Magan, 305, 306.

In our last article we identified that Uriah Smith was the champion of the rebellion of 1863, for it was he who introduced the counterfeit 1863 chart. The chart he produced in 1863 removed the seven times of Leviticus twenty-six from Laodicean Adventism’s prophetic message, thus marking the beginning of the progressive tearing down of the foundations, and also the beginning of the construction of the counterfeit Laodicean Adventist foundation, which is built upon sand. Later in Advent history, his private interpretation of the king of the north, bore the fruits of his prophetic model as people fled the church.

N’isiokwu ikpeazụ anyị, anyị kọwara na Uriah Smith bụ dike nke nnupụisi nke 1863, n’ihi na ọ bụ ya wetara chaatị adịgboroja nke 1863. Chaatị ahụ o mepụtara n’afọ 1863 wepụrụ oge asaa nke Levitikọs iri abụọ na isii n’ozi amụma nke Adventizim Laodisia; ya mere, o gosiri mmalite nke ịkwatu ntọala ahụ nwayọọ nwayọọ, ma bụrụkwa mmalite nke iwulite ntọala adịgboroja nke Adventizim Laodisia, nke e wuru n’elu aja. Ka e mesịrị n’akụkọ ihe mere eme nke ndị Adventist, nkọwa onwe ya banyere eze nke ugwu mịrị mkpụrụ nke nlereanya amụma ya, ebe ndị mmadụ gbapụrụ chọọchị ahụ.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Kpacharanụ ndị amụma ụgha anya, ndị na-abịakwute unu n’uwe atụrụ, ma n’ime ha, ha bụ anụ ọhịa wolf na-agụsi ike iri anụ. Unu ga-amata ha site n’ọrụ mkpụrụ ha. Ọ̀ bụ n’ogwu ka mmadụ na-achịkọ mkpụrụ vaịn, ma ọ bụ n’akịrịka ka mmadụ na-achịkọ mkpụrụ fig? N’ụzọ dị otu a, osisi ọma ọbụla na-amị mkpụrụ ọma; ma osisi rere ure na-amị mkpụrụ ọjọọ. Osisi ọma apụghị ịmị mkpụrụ ọjọọ, osisi rere ure apụghịkwa ịmị mkpụrụ ọma. Osisi ọbụla nke na-amịghị mkpụrụ ọma, a na-egbutu ya, tụba ya n’ọkụ. Ya mere, site n’mkpụrụ ha ka unu ga-amata ha. Ọ bụghị onye ọbụla nke na-asị m, Onyenweanyị, Onyenweanyị, ga-abanye n’alaeze eluigwe; kama ọ bụ onye na-eme uche Nna m nke nọ n’eluigwe. Ọtụtụ ga-asị m n’ụbọchị ahụ, Onyenweanyị, Onyenweanyị, ọ̀ bụghị n’aha gị ka anyị buru amụma? ọ̀ bụghịkwa n’aha gị ka anyị chụpụrụ ndị mmụọ ọjọọ? ọ̀ bụghịkwa n’aha gị ka anyị rụrụ ọtụtụ ọrụ ebube? Mgbe ahụ ka m ga-agwa ha hoo haa, Amaghị m unu mgbe ọbụla: si n’ebe m nọ pụọ, unu ndị na-arụ ajọ omume. Ya mere, onye ọbụla nke na-anụ okwu ndị a m na-ekwu, ma na-eme ha, aga m atụnyere ya na nwoke nwere amamihe, onye wuru ụlọ ya n’elu nkume: mmiri ozuzo wee zoo, idei mmiri wee bịa, ifufe wee fee, tie ụlọ ahụ; ma ọ daghị, n’ihi na e tọrọ ntọala ya n’elu nkume. Ma onye ọbụla nke na-anụ okwu ndị a m na-ekwu, ma na-adịghị eme ha, a ga-atụnyere ya na nwoke nzuzu, onye wuru ụlọ ya n’elu aja: mmiri ozuzo wee zoo, idei mmiri wee bịa, ifufe wee fee, tie ụlọ ahụ; ọ daa: ọdịda ya wee bụrụ nnukwu. Matiu 7:15–27.

The leadership of Laodicean Seventh-day Adventism was passed by in 1989, as assuredly as the leadership of the Jewish church was passed by at the birth of Christ.

A gafeere n’afọ 1989 n’ịnye ndị isi nke Seventh-day Adventism nke Laodicea aka, dịka n’ezie e gafeere ndị isi ụka ndị Juu n’oge ọmụmụ Kraịst.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.

> “Ndị mmadụ amaghị ya, ma ozi ahụ jupụtara eluigwe n’ọṅụ. Site n’ịhụnanya miri emi karị na nke dị nro karị, a na-adọta ndị nsọ sitere n’ụwa nke ìhè bịa n’ụwa. Ụwa dum na-enwu gbaa karịa n’ihi ọnụnọ Ya. N’elu ugwu nta ndị dị n’Betlehem ka ìgwè ndị mmụọ-ozi na-enweghị ọnụọgụ zukọtara. Ha na-eche ihe mgbaàmà ga-eme ka ha kwupụta ozi ahụ nke ọṅụ nye ụwa. Ọ bụrụ na ndị ndú n’Izrel anọgidewo n’ezi-okwu n’ọrụ ntụkwasị obi e nyefere ha, ha gaara eketa ọṅụ nke ikwusa ọmụmụ Jisọs. Ma ugbu a, e leghaara ha anya.

> “God declares, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ ‘Unto the upright there ariseth light in the darkness.’ Isaiah 44:3; Psalm 112:4. To those who are seeking for light, and who accept it with gladness, the bright rays from the throne of God will shine.” The Desire of Ages, 47.

> “Chineke na-ekwupụta, ‘Aga m awụkwasị onye akpịrị na-akpọ nkụ mmiri, awụkwasịkwa ala kpọrọ nkụ idei mmiri.’ ‘Ìhè na-awapụta n’ọchịchịrị nye ndị ezi omume n’obi.’ Aịsaịa 44:3; Abụ Ọma 112:4. Nye ndị na-achọ ìhè, ndị na-anabatakwa ya n’ọṅụ, ụzarị ìhè na-enwu gbaa sitere n’ocheeze Chineke ga-enwu n’elu ha.” The Desire of Ages, 47.

The time of the end in the line of Christ was His birth, and it was then that the message which would test that generation was unsealed. 1989 was the time of the end for the candidates who are called to be among the one hundred and forty-four thousand. Uriah Smith’s prophetic model rejected the foundational truths which are represented on the 1843 chart. Those truths were the “Rock.”

Oge ọgwụgwụ n’usoro nke Kraịst bụ ọmụmụ Ya, ma ọ bụ n’oge ahụ ka e mepere ozi ahụ nke ga-anwale ọgbọ ahụ. Afọ 1989 bụ oge ọgwụgwụ maka ndị a na-akpọ ka ha bụrụ ndị nọ n’etiti otu narị puku na iri anọ na anọ ahụ. Ụdị amụma nke Uriah Smith jụrụ eziokwu ndị ntọala nke a na-anọchi anya na chaatị 1843. Eziokwu ndị ahụ bụ “Nkume.”

> “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 abịala: E kwesịghị ikwe ka ihe ọbụla bịa nke ga-akpaghasị ntọala nke okwukwe nke anyị na-ewukwasị kemgbe ozi ahụ bịara n’afọ 1842, 1843, na 1844. Anọ m n’ozi a, ma kemgbe ahụ anọwo m n’ihu ụwa, na-eguzosi ike n’ezi-okwu nye ìhè ahụ Chineke nyere anyị. Anyị enweghị atụmatụ iwepụ ụkwụ anyị n’elu ikpo okwu ahụ e debere ha n’elu ya ka ụbọchị na-eso ụbọchị anyị ji ekpere siri ike na-achọ Onyenwe anyị, na-achọ ìhè. Ị chere na m pụrụ ịhapụ ìhè ahụ Chineke nyere m? Ọ ga-adị ka Nkume nke Oge niile. Ọ nọwo na-edu m kemgbe e nyere ya.” Review and Herald, April 14, 1903.

On September 11, 2001 the latter rain began to sprinkle as the winds representing Islam of the third Woe were released, and the Patriot Act marked a transition from English to Roman law prophetically announcing that the flood of the papal power had begun to flow. The final testing process for the house of Laodicean Adventism began, and “the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it”.

N’ụbọchị Septemba 11, 2001, mmiri ozuzo ikpeazụ bidoro ịfesa ka e wepụtara ifufe ndị na-anọchi anya Islam nke Ahụhụ nke atọ, ma Iwu Patriot kpọrọ akara mgbanwe sitere n’iwu Bekee gaa n’iwu Rom, n’amụma na-ekwupụta na iju mmiri nke ike papal amalitela ịsọ. Usoro ikpeazụ nke nnwale maka ụlọ nke Adventizim Laodisia bidoro, ma “mmiri ozuzo ahụ dara, iju mmiri ahụ bịakwa, ifufe ahụ fụkwara, dakwasịkwa ụlọ ahụ; ọ daa: ma ọdịda ya dị ukwuu.”

The message that the mighty angel announced at that time identified that all nations had drunk the wine of Babylon, and the counterfeit methodology of papal Rome and apostate Protestantism which had been progressively adopted since the rebellion of 1863, is represented by the wine (doctrine) of Babylon.

Ozi ahụ nke mmụọ-ozi dị ike ahụ kwusara n’oge ahụ gosiri na mba niile aṅụwo mmanya nke Babilọn, na usoro ụgha nke Rom papal na Protestantism nke dapụrụ n’ezi okwukwe, nke e ji nwayọọ nwayọọ nabata kemgbe nnupụisi nke 1863, ka a na-anọchi anya ya site na mmanya (ozizi) nke Babilọn.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. 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 gbaa ìhè site n’ebube ya. O wee tie mkpu n’ike site n’oké olu, na-asị: Babilọn ukwu ahụ adaala, adaala, ọ ghọwokwa ebe obibi ndị mmụọ ọjọọ, na ebe nchekwa nke mmụọ ọ bụla rụrụ arụ, na ọnụ ụlọ nke nnụnụ ọ bụla na-adịghị ọcha na nke a kpọrọ asị. N’ihi na mba niile aṅụwo mmanya nke iwe nke ịkwa iko ya, ndị eze nke ụwa esorola ya kwaa iko, ndị ahịa nke ụwa esitekwala n’ụba nke ihe oriri ya dị ụtọ baa ọgaranya. Mkpughe 18:1–3.

At the disappointment of July 18, 2020, the testing process was over for the Laodicean Seventh-day Adventist church, and the testing process of those who were the candidates to be among the one hundred and forty-four thousand began. When Michael began to awaken those candidates in July of 2023, the message, represented as oil in the parable of Adventism was again unsealed. Whether post September 11, 2001 or post July 2023, there was an outpouring of the oil, and the message that was unsealed in July 2023, when fully developed, is the Midnight Cry message of the parable.

N’oge nkụda-mmụọ nke July 18, 2020, usoro nnwale ahụ gwụsịrị maka nzukọ Seventh-day Adventist nke Laodisia, ma usoro nnwale nke ndị bụ ndị a na-ahọpụta ka ha bụrụ n’etiti otu narị puku iri anọ na anọ malitere. Mgbe Maikel malitere ịkpọlite ndị ahọpụtara ahụ n’ọnwa July nke 2023, e meghere ọzọ ozi ahụ, nke a na-anọchi anya ya dị ka mmanụ n’ilu Adventism. Ma ọ bụ mgbe September 11, 2001 gasịrị ma ọ bụ mgbe July 2023 gasịrị, e nwere ịwụsa nke mmanụ ahụ, ma ozi ahụ e meghere n’ọnwa July 2023, mgbe o tozuru oke n’uju, bụ ozi Mkpu Etiti Abalị nke ilu ahụ.

It begins in the testing time as the message for the wise and foolish virgins, but it swells to the loud cry message. That message arrives at the soon-coming Sunday law, and when it arrives the second voice of Revelation chapter eighteen calls God’s other flock out of Babylon.

Ọ na-amalite n’oge ule dị ka ozi nye ụmụ agbọghọ-amaghị nwoke ndị maara ihe na ndị nzuzu, ma ọ na-eto ruo n’ozi nke mkpu ukwu ahụ. Ozi ahụ na-abịa n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, ma mgbe ọ bịarutere olu nke abụọ nke Mkpughe isi nke iri na asatọ na-akpọ ìgwè atụrụ ọzọ nke Chineke ka ha si na Babilọn pụta.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> M wee nụkwaara olu ọzọ si n’eluigwe, na-asị, Sitenụ n’ime ya pụta, ndị nke m, ka unu ghara ịbụ ndị na-eketa òkè na mmehie ya, ka unu gharakwa ịnata ihe n’ime ọrịa otiti ya. N’ihi na mmehie ya eruwo ruo n’eluigwe, Chineke echetakwala ajọ omume ya nile. Mkpughe 18:4, 5.

The first voice of verse one through three announced the arrival of a testing time, and the sprinkling of the latter rain then began. The second voice identifies the end of that testing time, and announces the testing time for God’s other flock that is still in Babylon.

Olu olu nke mbụ nke amaokwu nke otu ruo nke atọ kwusara mbata nke oge ule, mgbe ahụ ifesa mmiri ozuzo nke ikpeazụ wee malite. Olu olu nke abụọ na-akọwa njedebe nke oge ule ahụ, ma na-ekwusakwa oge ule maka ìgwè atụrụ ọzọ nke Chineke nke ka nọ na Babilọn.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

> “Ya mere, n’ọrụ ikpeazụ maka ịdọ ụwa aka ná ntị, a na-eme oku abụọ doro anya nye ụka dị iche iche. Ozi nke mmụọ ozi nke abụọ bụ, ‘Babịlọn adawo, adawo, obodo ukwu ahụ, n’ihi na o meela ka mba niile ṅụọ mmanya nke ọnụma nke akwụna ya.’ Ma n’oké mkpu nke ozi nke mmụọ ozi nke atọ, a na-anụ olu si n’eluigwe na-asị, ‘Sitenụ n’ime ya pụta, ndị m.’” Review and Herald, December 6, 1892.

It is during the outpouring of the Holy Spirit that Paul’s strong delusion of Second Thessalonians is accomplished. Whether it was the testing of the Laodicean Seventh-day Adventist church that began on September 11, 2001 or the testing of the virgins who experienced the disappointment of July 18, 2020, the testing occurs during an outpouring of the Holy Spirit. That outpouring represents a testing message.

Ọ bụ n’oge a na-awụsa Mmụọ Nsọ ka aghụghọ siri ike nke Pọl kwuru maka ya n’akwụkwọ Abụọ Ndị Tesalonaịka na-emezu. Ma ọ bụ nnwale nke ụka Seventh-day Adventist nke Laodisia nke malitere na Septemba 11, 2001, ma ọ bụ nnwale nke ndị na-amaghị nwoke ndị ahụ nwetara ndakpọ olileanya nke Julaị 18, 2020, nnwale ahụ na-eme n’oge a na-awụsa Mmụọ Nsọ. Nwụsa ahụ na-anọchi anya ozi nke nnwale.

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

> “Ndị e tere mmanụ guzoro n’akụkụ Onyenwe ụwa nile, nwere ọnọdụ ahụ e nyere Setan n’oge gara aga dịka cherub na-ekpuchi ekpuchi. Site n’aka ndị nsọ ahụ gbara ocheeze Ya gburugburu, Onyenwe anyị na-edobe nkwurịta okwu na-adịghị akwụsị akwụsị ya na ndị bi n’ụwa. Mmanụ ọlaedo ahụ na-anọchi anya amara ahụ nke Chineke ji na-enye oriọna ndị kwere ekwe ihe ha ga-eji na-enwu, ka ha ghara ịma jijiji ma gbanyụọ. Ọ bụrụ na a naghị awụsa mmanụ nsọ a site n’eluigwe n’ozi nke Mmụọ Chineke, ndị nnọchiteanya nke ajọ omume ga-enwe ọchịchị zuru ezu n’ebe mmadụ nọ.”

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

> “A na-eme ka a ghara ịsọpụrụ Chineke mgbe anyị na-anabataghị ozi ndị Ọ na-ezigara anyị. N’ụzọ dị otu a, anyị na-ajụ mmanụ ọlaedo ahụ nke Ọ ga-awụnye n’ime mkpụrụobi anyị ka e wee kesaa ya nye ndị nọ n’ọchịchịrị. Mgbe oku ahụ ga-abịa, ‘Lee, nwoke na-alụ nwanyị na-abịa; pụtanụ izute ya,’ ndị ahụ na-anataghị mmanụ nsọ ahụ, ndị na-echekwabeghị amara Kraịst n’ime obi ha, ga-achọpụta, dịka ụmụ agbọghọ-amaghị-ama ahụ, na ha adịghị njikere izute Onyenwe ha. Ha enweghị, n’ime onwe ha, ike inweta mmanụ ahụ, ndụ ha wee bụrụ ihe mebiri emebi. Ma ọ bụrụ na a rịọ Mmụọ Nsọ nke Chineke, ma ọ bụrụ na anyị arịọsi arịrịọ ike, dịka Mosis mere, ‘Gosi m ebube gị,’ a ga-awụsa ịhụnanya Chineke n’ime obi anyị. Site n’ọkpọkọ ọlaedo ndị ahụ, a ga-ebunye anyị mmanụ ọlaedo ahụ. ‘Ọ bụghị site n’ike, ma ọ bụ site n’ọrụ ike, kama site na Mmụọ m, ka Jehova nke usuu ndị agha kwuru.’ Site n’inata ìhè na-enwu gbaa nke Anyanwụ nke Ezi Omume, ụmụ Chineke na-enwu dị ka ìhè n’ụwa.” Review and Herald, July 20, 1897.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001, and it represents two testing periods. The first is the final testing of the Laodicean Seventh-day Adventist church, and the second is for those who are the subjects of the parable of the ten virgins. To be either a wise or a foolish virgin requires that all the virgins experience a tarrying time.

Oge nke ịkpọ akara nke ndị narị otu na puku iri anọ na anọ malitere na Septemba 11, 2001, ma ọ na-anọchi anya oge ule abụọ. Nke mbụ bụ ule ikpeazụ nke ụka Laodisia nke Seventh-day Adventist, nke abụọkwa bụ maka ndị bụ isiokwu ilu ahụ banyere ụmụ agbọghọ iri. Iji bụrụ ma nwa agbọghọ amamihe ma ọ bụ nwa agbọghọ nzuzu, ọ dị mkpa ka ụmụ agbọghọ niile gafee oge ichere.

In Millerite history the tarrying time began with the arrival of the second angel, which occurred at the first disappointment. At that point the Protestants, who were God’s former covenant chosen people were passed by. On July 18, 2020 the former covenant chosen people were passed by, and the testing process that occurred during the tarrying time in the Millerite history began to be repeated. The message of the Midnight Cry was then developed in Millerite history, as it is currently being developed. When it fully arrived at the Exeter Camp meeting it was manifested who had the message (oil) and who did not. The former covenant chosen people of either history is the first to be tested and passed by.

N’akụkọ ihe mere eme nke ndị Millerite, oge nchere ahụ malitere site n’ịbịa nke mmụọ ozi nke abụọ, nke mere na nkụda mmụọ mbụ. N’oge ahụ ka a gafere ndị Protestant, bụ ndị bụ ndị Chineke họrọrọ dịka ndị nke ọgbụgba ndụ mbụ Ya. N’ụbọchị Julaị 18, 2020, a gaferekwa ndị nke ọgbụgba ndụ mbụ a họrọrọ, ma usoro nnwale nke mere n’oge nchere ahụ n’akụkọ ihe mere eme nke ndị Millerite malitere ikwughachi onwe ya. Ozi nke Mkpu Etiti Abalị wee bụrụ nke e mepụtara n’akụkọ ihe mere eme nke ndị Millerite, dịka a na-emepụta ya ugbu a. Mgbe ọ bịarutere n’uju na nzukọ ogige Exeter, e gosipụtara onye nwere ozi ahụ (mmanụ) na onye na-enweghị ya. Ndị nke ọgbụgba ndụ mbụ a họrọrọ n’akụkọ ihe mere eme nke ọ bụla bụ ndị mbụ a na-anwale ma a gafee ha.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.” Selected Messages, book 3, 154.

> “‘Aga m enye unu obi ọhụrụ, m ga-etinyekwa mmụọ ọhụrụ n’ime unu.’ Ekwenyere m n’obi m niile na a na-ewepụ Mmụọ nke Chineke n’ụwa, na ndị ahụ natara nnukwu ìhè na ohere ma ha ejighị ha mee ihe kwesịrị ekwesị, ga-abụ ndị mbụ a ga-ahapụ. Ha achụpụwo Mmụọ nke Chineke site n’iwute Ya. Ọrụ Setan na-arụ ugbu a n’imetụta obi mmadụ, na n’ime ụka na mba dị iche iche, kwesịrị ime ka nwaakwụkwọ amụma ọ bụla maa jijiji. Ọgwụgwụ dị nso. Ka ụka anyị bilie. Ka ike ntughari nke Chineke bụrụ ihe a na-ahụmahụ n’obi nke ndị otu n’otu n’otu, mgbe ahụ ka anyị ga-ahụ mbugharị miri emi nke Mmụọ nke Chineke. Naanị mgbaghara mmehie abụghị naanị nsonaazụ ọnwụ Jisọs. O mere aja na-enweghị nsọtụ ahụ, ọ bụghị naanị ka e wepụ mmehie, kama ka e weghachite ọdịdị mmadụ, mee ka ọ maa mma ọzọ, wughachi ya site n’ọnụmkpọmkpọ ebe ya, ma mee ka ọ tozuo ịbụ n’ihu Chineke.” Selected Messages, book 3, 154.

In either testing period, those who rejected the message that is unsealed receive Paul’s strong delusion.

N’oge ule nke ule ọ bụla, ndị jụrụ ozi ahụ e megheghị akara ya na-anata aghụghọ siri ike nke Pọl.

> “It is a fearful thing to treat lightly the truth which has convinced our understanding and touched our hearts. We cannot with impunity reject the warnings which God in mercy sends us. A message was sent from heaven to the world in Noah’s day, and the salvation of men depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate.’ Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘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.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> “Ọ bụ ihe jọgburu onwe ya ileghara eziokwu nke mere ka nghọta anyị kwenye ma metụtakwa obi anyị anya. Anyị enweghị ike n’enweghị ntaramahụhụ jụ ịdọ aka ná ntị ndị Chineke n’obi ebere Ya na-ezigara anyị. E zitere ozi si n’eluigwe bịa n’ụwa n’oge Noa, nzọpụta mmadụ daberekwa n’ụzọ ha si nabata ozi ahụ. N’ihi na ha jụrụ ịdọ aka ná ntị ahụ, e wepụrụ Mmụọ nke Chineke n’aka agbụrụ mmehie ahụ, ha wee laa n’iyi n’ime mmiri iju-mmiri ahụ. N’oge Ebreham, ebere kwụsịrị ịrịọ arịrịọ n’ihu ndị bi na Sọdọm ndị ikpe mara, ma ewezuga Lot na nwunye ya na ụmụ ya nwanyị abụọ, ọkụ e si n’eluigwe zitere wee ripịa ha. Otu a kwa ka ọ dị n’ụbọchị Kraịst. Ọkpara Chineke gwara ndị Juu na-ekweghị ekwe nke ọgbọ ahụ, ‘A hapụrụ unu ụlọ unu ka ọ bụrụ ebe tọgbọrọ n’efu.’ Ka Ọ na-elekwasị anya n’ụbọchị ikpeazụ, otu ike ahụ na-enweghị njedebe na-ekwupụta, banyere ndị ahụ ‘na-anabataghị ịhụnanya nke eziokwu, ka e wee zọpụta ha,’ ‘N’ihi nke a Chineke ga-ezigara ha aghụghọ siri ike, ka ha wee kwere ụgha: ka e wee maa ha ikpe niile ndị na-ekweghị eziokwu, kama ha nwere obi ụtọ n’ajọ omume.’ Dị ka ha na-ajụ ozizi nke Okwu Ya, Chineke na-ewepụ Mmụọ Ya, ma hapụ ha n’aghụghọ ndị ahụ ha hụrụ n’anya.” Early Writings, 46.

We will continue this study in the next article.

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

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