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# The Book of Daniel - Number Forty-Four

Akwụkwọ Daniel - Nọmba Iri Anọ na Anọ

Unveiling the Lost Foundations: William Miller’s Prophetic Truths and the Last Days of Adventism

Ikpughe Ntọala ndị Echefuru Echefu: Eziokwu Amụma nke William Miller na Ụbọchị Ikpeazụ nke Adventizim

Author

Jeff Pippenger

Published

January 8, 2024

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William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.

E kpuchiri eziokwu ndị bụ isi nke William Miller n’ime ọgbọ anọ nke Adventism. A kọwara mweghachi nke eziokwu ndị ahụ bụ isi na nrọ nke abụọ ya, a na-akọwakwa ya ugboro ugboro n’ime Baịbụl na Mmụọ nke Amụma dịka ọrụ ndị mmadụ Chineke nke ụbọchị ikpeazụ ga-arụzu. Nrọ Miller na-egosi na mgbe nwoke ahụ ji ahịhịa ihicha unyi weghachiri ọla ndị ahụ, ha ga-enwu ugboro iri karịa anyanwụ.

Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.

Usoro Miller hiwere isi n’ịmata ike mbibi abụọ ahụ nke ikpere arụsị, nke papalism soro, ma àmà nke onyeozi Pọl n’isi nke abụọ nke Ndị Thessalonaịka nyere Miller ihe nkedo maka usoro ya. N’ebe ahụ Pọl kọwara na Rom nke ikpere arụsị egbochila papacy ịrịgo n’ike, ruo mgbe ewepụrụ Rom nke ikpere arụsị. N’ime 2 Thessalonaịka, Pọl nyekwara ihe nkedo maka usoro Future for America, mgbe Pọl gosiri na “nwoke nke mmehie” ahụ dị n’isi ahụ ka e gosikwara dịka eze nke buliri onwe ya elu, n’ime Daniel isi nke iri na otu, na amaokwu nke iri atọ na isii.

It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.

Ọ dị mkpa ịhụ na mmụba nke ihe ọmụma n’ime ije ozi nke ma ndị mmụọ ozi mbụ ma nke atọ, jikọrọ kpọmkwem na àmà Pọl n’isi nke abụọ nke Ndị Tesalonaịka. N’oge ọgwụgwụ na 1798, nakwa na 1989, e mepere akwụkwọ Daniel, si otu a malite usoro ọnwụnwa nke nzọụkwụ atọ. Usoro ọnwụnwa ahụ na-amịpụta mgbe niile òtù abụọ nke ndị na-efe ofufe n’akụkọ ihe mere eme ebe e mepere akwụkwọ Daniel. Ọ dị mkpa ịhụ ihe odide Pọl n’ụzọ jikọrọ ya na mmụba nke ihe ọmụma n’oge ọgwụgwụ, n’ihi na ọ bụ n’isiakwụkwọ ahụ kpọmkwem ka Pọl na-adọ aka ná ntị na ndị na-anabataghị “ịhụ eziokwu n’anya,” ga-anata aghụghọ siri ike sitere n’aka Chineke. Aghụghọ siri ike ahụ bụ ihe a na-eweta n’ahụ ndị ajọ omume n’isi nke iri na abụọ nke Daniel, ndị jụrụ mmụba nke ihe ọmụma. N’akụkọ ihe mere eme abụọ ahụ, aghụghọ siri ike ahụ na-ezo aka n’ụzọ kachasị kpọmkwem na Adventism.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Onye na-ahụ ihe dị n’okpuru elu ya, onye na-agụ obi mmadụ nile, na-ekwu banyere ndị natara nnukwu ìhè, sị: ‘Ha adịghị ahụhụ ma ọ bụ iju-anya n’ihi ọnọdụ omume na nke mmụọ ha.’ Ee, ha ahọrọwo ụzọ nke ha, mkpụrụ obi ha na-atọkwa ha ụtọ n’ihe arụ ha. Mụ onwe M ga-ahọrọkwa aghụghọ ha, M ga-emekwa ka ihe ndị ha na-atụ egwu bịakwasị ha; n’ihi na mgbe M kpọrọ, ọ dịghị onye zara; mgbe M kwuru okwu, ha anụghị: kama ha mere ihe ọjọọ n’anya M, họrọkwa ihe ahụ nke M na-enweghị mmasị na ya.’ ‘Chineke ga-ezitere ha aghụghọ siri ike, ka ha wee kwee ụgha,’ n’ihi na ha anabataghị ịhụnanya nke eziokwu, ka e wee zọpụta ha,’ ‘kama ha nwere mmasị n’ajọ omume.’ Aịzaya 66:3, 4; 2 Ndị Tesalonaịka 2:11, 10, 12.”

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “Onye Ozizi nke eluigwe jụrụ, sị: ‘Gịnị bụ aghụghọ ka ukwuu nke pụrụ iduhie uche karịa ime ka a kweere na unu na-ewu n’elu ntọala ziri ezi nakwa na Chineke na-anabata ọrụ unu, ebe n’eziokwu unu na-eme ọtụtụ ihe dị ka amụma na ụkpụrụ nke ụwa si dị ma na-emehie megide Jehova? Ewoo, ọ bụ nnukwu aghụghọ, ọ bụkwa nduhie na-adọrọ mmasị nke na-achịkwa uche, mgbe ndị mmadụ ndị maara eziokwu n’oge gara aga na-ewere ọdịdị nke nsọpụrụ Chineke dị ka mmụọ na ike ya; mgbe ha na-eche na ha bara ụba, na ngwongwo ha amụbaala, nakwa na ihe ọ bụla adịghị ha mkpa, ebe n’eziokwu ha na-achọ ihe niile.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Chineke agbanwobeghị n’ebe ndị ohu Ya kwesịrị ntụkwasị obi nọ, ndị na-edebe uwe ha ka ọ ghara inwe ntụpọ. Ma ọtụtụ na-eti mkpu, sị, ‘Udo na nchekwa,’ ebe mbibi mberede na-abịakwasị ha. Ọ bụrụ na e nweghị nchegharị zuru oke, ọ bụrụ na mmadụ adịghị eweda obi ha ala site n’ikwupụta mmehie ma nata eziokwu ahụ dịka ọ dị n’ime Jizọs, ha agaghị abanye eluigwe ma ọlị. Mgbe ime ka anyị dị ọcha ga-eme n’etiti ọkwa anyị, anyị agakwaghị ezuru ike n’udo, na-anya isi na anyị bara ụba, na anyị etowanyela n’akụnụba, na anyị enweghị ihe ọ bụla anyị na-achọ.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Ònye pụrụ ikwu n’eziokwu sị: ‘A nwara ọlaedo anyị n’ime ọkụ; uwe anyị adịghịkwa nwere ntụpọ sitere n’ụwa’? Ahụrụ m Onye Ozizi anyị ka Ọ na-egosi uwe nke ihe a na-akpọ ezi omume. Mgbe Ọ yipụsịrị ha, Ọ kpughere unyi dị n’okpuru ya. Mgbe ahụ Ọ sịrị m: ‘Ị̀ gaghị ahụ otú ha si n’ụzọ igosi onwe ha kpuchie unyi ha na ire ure nke agwa ha? “Olee otú obodo ahụ kwesịrị ntụkwasị obi si ghọọ akwụna!” E meela ụlọ Nna m ụlọ ahịa, ebe ọnụnọ na ebube nke Chineke si n’ebe ahụ pụọ! N’ihi nke a ka adịghị ike ji dị, ike adịghịkwa.’” Testimonies, volume 8, 249, 250.

Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”

Adventizim bụ “obodo ahụ nke kwesịrị ntụkwasị obi” mgbe ọ kpọsara Mkpu Etiti Abalị n’afọ 1844. Ka ọ na-erule 1863, ọ malitere usoro ịjụ “ntọala” ndị e hiwere site n’ozi William Miller. Mgbe ha malitere itinye eziokwu ndị bụ ntọala n’akụkụ, si otú a kpuchie ha site n’ọla na mkpụrụ ego adịgboroja, ha nọ na-ewu ntọala ọhụrụ. Ndị malitere, mezuru, ma na-aga n’ihu n’ọrụ ahụ, ka e sere onyinyo ha n’ihe odide nke Mmụọ nke Amụma dị ka “ndị natara nnukwu ìhè.”

The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”

“Àhụ̣ òke” ha nwerebu, e gosipụtara ya n’ọhụ Miller dịka nkume dị oké ọnụ ahịa ndị dị n’ime igbe, nke Miller debere n’elu tebụl n’etiti ụlọ ya, nke na-enwu karịa “anyanwụ.” N’akụkụ okwu ahụ ka e kwuputara ugbu a, Sister White kọwara, “ndị ahụ nataraworo ìhè dị ukwuu,” ma ndị “họọrọ ụzọ nke aka ha.”

They chose a new way in 1863. She says it is “a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.”

Ha họrọ ụzọ ọhụrụ n’afọ 1863. Ọ na-ekwu na ọ bụ “aghụghọ na-adọrọ adọrọ, nke na-ejide uche mmadụ mgbe ndị bụ́bu mara eziokwu gbaghaara ọdịdị nsọpụrụ Chineke ka ọ bụrụ mmụọ na ike ya; mgbe ha na-eche na ha bara ụba, bawanyewokwa n’ihe onwunwe, na ha adịghị mkpa ihe ọ bụla, ebe n’eziokwu ha nọ ná mkpa ihe niile.”

She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?

Ọ na-akọwapụta ọnọdụ Laodisia, ọnọdụ nke ya na di ya kọwara na o mere n’afọ 1856. A nwara ha mgbe ahụ ruo afọ asaa, ma ha dara ule ahụ n’afọ 1863, wee bido iwulite ntọala ụgha nke na-eweta aghụghọ siri ike nke ozi ịdọ aka ná ntị Pọl n’akwụkwọ Ndị Tesalonaịka. Ịdọ aka ná ntị Pọl n’akwụkwọ Ndị Tesalonaịka bụ arịlịka nye ma mmegharị ahụ ná mbido ma ná ngwụcha nke Adventizim, ọ na-adabakwa kpamkpam na nrọ Miller, nke na-ekwu banyere ma mbido ma ngwụcha nke Adventizim. Nrọ ya na-egosi na mgbe arụsị ọrụ nke iweghachi ọla ndị mbụ nke eziokwu zuru ezu, eziokwu ndị ahụ ga-enwu ugboro iri karịa ka ha si enwupụta mgbe mbụ ha nwụrụ n’Mkpu Etiti Abalị ná mmalite nke Adventizim. Olee otú nghọta Miller si enwupụta ìhè karịa ugbu a, karịa mgbe mbụ ọ ghọtara eziokwu ahụ?

There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.

E nwere ọtụtụ eziokwu ndị e gosipụtara n’elu chaatị nsọ abụọ nke Habakuk isi nke abụọ. E gosipụtara eziokwu ndị ahụ n’ọhụ Miller dịka ọla dị oké ọnụ ahịa ndị a ga-emecha weghachite n’ụbọchị ikpeazụ, kpọmkwem tupu Mkpu Etiti Abalị. Ọla adịgboroja ndị a na-ebupụ n’èzí site na windo n’ọhụ Miller na-anọchi anya ma ozizi ụgha ndị e webatara n’ime Adventizim iji wulite ntọala ụgha, nakwa iji zoo ezi ntọala ahụ; ma ha na-anọchikwa anya ndị jụrụ ịhapụ ozizi ụgha ndị ahụ mejupụtara ntọala ụgha ahụ. “The daily” bụ arịlịka nke usoro eziokwu William Miller nke guzobere ntọala mbụ ahụ, ma n’ụbọchị ikpeazụ “the daily” na-anọchi anya ọ bụghị naanị ikpere arụsị, dịka Miller siri kọwaa ya n’eziokwu, kama ọ bụkwa akara nke nnupụisi nke mepụtara ntọala ụgha ahụ.

The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.

Baịbụl, Mmụọ nke Amụma na akụkọ ihe mere eme niile na-agba àmà na mkpu nke oge ikpe site n’afọ 1798 ruo 1844, bụ nkwusa nke ozi ahụ William Miller chọpụtara ma kwusaa. Nke a bụ ihe kpatara a ji akpọ ngagharị ahụ ngagharị ndị Millerite. N’ụzọ ezi uche dị na ya, ịjụ ngagharị ahụ bụ ịjụ ìhè ahụ e mepụtara n’afọ 1798, nke Daniel kọwara dị ka mmụba nke ihe ọmụma.

Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.

Aịzaịa na-ekwu banyere ndị mmanya nke Ifrem, ma kọwaa ndị mmanya ahụ dịka ndị nlelị na-achị ndị Jerusalem. Aịzaịa na-eme ka a mata na ha anaghị egbu mmanya n’ezie; ha egbuola mmanya nke mmụọ. Mmanya nke mmụọ n’ime Akwụkwọ Nsọ bụ ma ozizi eziokwu ma ọ bụ ozizi ụgha, dabere n’ihe a na-ekwu banyere ya. Ndị mmanya nke Ifrem egbuola mmanya ozizi ụgha, nke bụ mmanya Babilọn, dịka akwụna Taịa nọ n’isi nke iri na asaa nke Mkpughe na-anọchi anya ya, nakwa dịka Belshaza n’abalị ikpeazụ ya nke oriri na ọṅụṅụ.

Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.

Aịzaya kọwara mmetụta nke mmanya ime mmụọ ahụ nke na-abịakwasị ndị ikom nlelị na-achị ndị nke Jerusalem.

> 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. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Kwụsịtanụ onwe unu, nọrọnụ n’ijuanya; tikwanụ mkpu, ee, tikwanụ mkpu: ha ṅụwo mmanya, ma ọ bụghị n’ihi mmanya; ha na-ama jijiji, ma ọ bụghị n’ihi ihe-ọṅụṅụ na-egbu egbu. N’ihi na Onyenwe anyị awụsawo n’elu unu mmụọ nke ụra miri emi, O mechikwokwa anya unu: ndị amụma na ndị isi unu, ndị ọhụ ụzọ, ka O kpuchiworo. Ma ọhụụ nke ihe niile aghọwo nye unu dị ka okwu nke akwụkwọ e mechiri emechi, nke mmadụ na-enye onye gụrụ akwụkwọ, na-asị, Biko, gụọ nke a: ọ sị, Enweghị m ike; n’ihi na e mechiri ya emechi: e wee nye onye na-agụghị akwụkwọ akwụkwọ ahụ, na-asị, Biko, gụọ nke a: ọ sị, Agụghị m akwụkwọ. N’ihi ya Onyenwe anyị kwuru, Ebe ọ bụ na ndị a na-abịakwute m nso site n’ọnụ ha, ma jiri egbugbere ọnụ ha na-asọpụrụ m, ma ha ewepụwo obi ha ka ọ dị anya n’ebe m nọ, egwu ha na-atụ m abụrụwokwa ihe a kụziri 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 ebube: n’ihi na amamihe nke ndị amamihe ha ga-ala n’iyi, nghọta nke ndị nwere uche ha ga-ezokwa ezo. Ahụhụ ga-adịrị ndị na-achọ ime omimi iji zoo ndụmọdụ ha n’ebe Onyenwe anyị nọ, ndị ọrụ ha dịkwa n’ọchịchịrị, ha na-asịkwa, Ònye na-ahụ anyị? ònyekwa maara anyị? N’ezie, ịtụgharị ihe unu n’azụ n’ihu ka a ga-ewere dịka ụrọ onye ọkpụ ite: n’ihi na ọrụ ahụ ọ̀ ga-asị banyere onye mere ya, Ọ meghị m? ma ọ bụ ihe ahụ e kpụrụ ọ̀ ga-asị banyere onye kpụrụ ya, O nweghị nghọta? Aịsaịa 29:9–16.

Sister White quotes these verses and then adds:

Nwannaanyị White hotara amaokwu ndị a ma mesịa gbakwunye:

> “Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘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.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

> “A ga-emezu okwu ọ bụla nke a. E nwere ndị na-adịghị ewedata obi ha n’ihu Chineke, ndị na-agaghịkwa eje ije n’ịtọ omume. Ha na-ezo ezi nzube ha, ma na-anọgide na mmekọrịta na mmụọ ozi ahụ dara ada, onye hụrụ ụgha n’anya ma na-eme ya. Onye iro na-etinye mmụọ ya n’ahụ ndị ikom ọ pụrụ iji duhie ndị nọ n’ọchịchịrị n’ụzọ ụfọdụ. Ụfọdụ na-amalite ịjupụta n’ọchịchịrị nke juru ebe niile, ma na-edobe njehie n’ọnọdụ eziokwu. Ụbọchị ahụ amụma kpọrọ aka eruola. A naghị aghọta Jisọs Kraịst. Jisọs Kraịst bụ akụkọ ifo n’anya ha. N’oge a n’akụkọ ihe mere eme nke ụwa, ọtụtụ na-eme omume dịka ndị mmanya na-egbu. ‘Kwụsịnụ onwe unu, juokwa anya; tikwanu mkpu, tie mkpu; ha dụrụmaanya, ma ọ bụghị n’ihi mmanya; ha na-ada ụkwụ, ma ọ bụghị n’ihi ihe ọṅụṅụ siri ike. N’ihi na Onyenweanyị awụkwasịwo unu mmụọ nke nnukwu ụra, O mechikwokwa anya unu. Ndị amụma na ndị isi unu, ndị ọhụ ụzọ, ka O kpuchiworo.’ Mmanya ime mmụọ dị n’ahụ ọtụtụ ndị na-eche na ha bụ ndị ahụ a ga-ebuli elu. Okwukwe okpukpe ha dị nnọọ ka e si kọwaa ya n’Akwụkwọ Nsọ a. N’okpuru ike ya, ha enweghị ike ịga n’ụzọ kwụ ọtọ. Ha na-eme ụzọ gbagọrọ agbagọ n’omume ha. Otu, emesịa onye ọzọ, ha na-adọkpụ azụ na-aga n’ihu. Onyenweanyị na-ele ha anya n’ọmịiko dị ukwuu. Ụzọ nke eziokwu ka ha amatabeghị. Ha bụ ndị na-akpa atụmatụ n’okpuru aha sayensị, ndịkwa ndị nwere ike ma kwesịkwara inye aka n’ihi na ha nwere ọhụ ime mmụọ doro anya, bụ onwe ha ka a na-eduhie, ma ha na-akwado ọrụ ọjọọ.”

> “The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

> “Ọganihu ndị a nke ụbọchị ikpeazụ ndị a ga-adị nso ka e mee mkpebi banyere ha. Mgbe a ga-ekpughe aghụghọ ime-mmụọ ndị a dị ka ihe ha bụ n’ezie,—ọrụ nzuzo nke mmụọ ọjọọ,—ndị sonyere n’ime ha ga-adị ka ndị mmadụ ndị uche ha efuola.

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

> “N’ihi ya, Onye-nwe anyị na-ekwu, N’ihi na ndị a na-abịakwute m nso n’ọnụ ha, ha na-eji egbugbere ọnụ ha asọpụrụ m, ma ha emeela ka obi ha dịrị m anya, egwu ha na-atụ m bụkwa nke a mụtara ha site n’iwu ụmụ mmadụ; ya mere, lee, aga m aga n’ihu ime ọrụ ịtụnanya n’etiti ndị a, ee, ọrụ ịtụnanya na ihe ebube; n’ihi na amamihe nke ndị amamihe ha ga-ala n’iyi, nghọta nke ndị nwere uche ha ga-ezokwa ezo. Ahụhụ ga-adịrị ndị ahụ na-achọsi ike izobe ndụmọdụ ha n’ime omimi pụọ n’ihu Onye-nwe anyị, ndị ọrụ ha dịkwa n’ọchịchịrị, ha na-asịkwa, Ònye na-ahụ anyị? Ònye makwaara anyị? N’ezie, ịtụgharị unu ihe n’isi ala ga-agụta dị ka ụrọ onye ọkpụ ite; n’ihi na ọ̀ ga-ekwe omume ka ọrụ ahụ sị onye mere ya, O meghị m? Ma ọ bụ ka ihe ahụ e kpụrụ akpụ sị onye kpụrụ ya, O nweghị nghọta?”

> “It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

> “A na-egosi m na n’ime ahụmịhe anyị, anyị enwewo ma na-enwekwa ọnọdụ a kpọmkwem. Ndị ikom ndị natara nnukwu ìhè na ohere ndị dị ebube ewerewo okwu ndị ndu ndị na-eche onwe ha amamihe, ndị Onye-nwe gọziri ma mee ka ha nwee amara nke ukwuu, ma ndị wepụworo onwe ha n’aka Chineke ma tinye onwe ha n’ọkwa nke onye-iro. A ga-ejupụta ụwa nile n’ụgha ndị nwere ọdịdị na-adọrọ adọrọ. Otu uche mmadụ, n’ịnakwere ụgha ndị a, ga-arụ ọrụ n’ime uche ndị ọzọ nke mmadụ, ndị nọwo na-eme ka ihe-àmà dị oké ọnụ ahịa nke eziokwu Chineke bụrụ ụgha. Ndị ikom a ga-abụ ndị ndị mmụọ ozi dara ada ga-eduhie, mgbe ha kwesiri ịdị guzosiri ike dịka ndị nche kwesịrị ntụkwasị obi, na-eche mkpụrụ obi nche, dị ka ndị ga-enye akụkọ. Ha atụfuola ngwa agha nke ọgụ ha, wee gee mmụọ ndị na-arata mmadụ ntị. Ha emeela ka ndụmọdụ Chineke ghara ịdị irè, ma wepụrụ ịdọ aka ná ntị na ịba mba ya n’akụkụ, ma n’eziokwu ha nọ n’akụkụ Setan, na-ege mmụọ ndị na-arata mmadụ ntị na ozizi ndị mmụọ ọjọọ.”

> “Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

> “Ịṅụbiga mmụọ ókè dị ugbu a n’ahụ mmadụ ndị na-ekwesịghị ịdị na-ama jijiji dị ka ndị nọ n’okpuru mmetụta nke mmanya siri ike. Mpụ na omume na-ezighị ezi, aghụghọ, nduhie, na azụmahịa na-ezighị ezi jupụtara n’ụwa, dị ka ozizi nke onye ndu ahụ nke nupụrụ isi n’ụlọikpe nke eluigwe si dị.

> “History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

> “A ga-eme ka akụkọ ihe mere eme megharịa onwe ya. Enwere m ike ịkọwapụta ihe ga-adị n’oge dị nso, ma oge erubeghị. Ụdị nke ndị nwụrụ anwụ ga-apụta, site n’aghụghọ aghụghọ nke Satan, ọtụtụ ga-esokwa onye ahụ nke hụrụ ụgha n’anya ma na-eme ya. Ana m adọ ndị anyị aka ná ntị na n’etiti anyị n’onwe anyị ụfọdụ ga-esi n’okwukwe pụọ, gee ntị n’aka mmụọ ndị na-eduhie eduhie na ozizi ndị mmụọ ọjọọ, sitekwa n’aka ha a ga-ekwu ihe ọjọọ megide eziokwu.” Battle Creek Letters, 123–125.

All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”

Ndị amụma niile, gụnyere Aịzaịa na Sister White, na-akọwapụta ụbọchị ikpeazụ. N’ụbọchị ndị a, ndị ndu Adventizim “nọ n’akụkụ Setan n’ezie, na-aṅa ntị n’ime mmụọ ndị na-eduhie eduhie na ozizi ndị mmụọ ọjọọ.” Sister White na-edobe amụma n’ihu mgbe ọ sịrị, “Mgbe e gosipụtara aghụghọ ndị a nke ime mmụọ ka ha bụrụ ihe ha bụ n’eziokwu,—ọrụ nzuzo nke mmụọ ọjọọ,—ndị ahụ sonyere n’ime ha ga-adị ka ndị mmadụ uche ha furu efu.” Ndị isi Adventizim ga-adị ka ndị mmadụ uche ha furu efu, n’oge ahụ n’akụkọ ihe mere eme nke ụbọchị ikpeazụ mgbe a ga-ekpughe ịṅụbiga mmanya ha ókè dị ka “ọrụ nzuzo nke mmụọ ọjọọ.”

There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.

E nwere mkpughe nke ọrụ ndị ikom ndị na-akwa emo na-achị ndị mmadụ nọ na Jerusalem n’ụbọchị ikpeazụ. E gosipụtara mkpughe ahụ n’ọhụụ Miller, mgbe Miller kpechara ekpere, mgbe ahụ e meghere ụzọ. Ọ na-eme ozugbo tupu o mechie anya ya nwa oge, nke na-akọwa kpọmkwem njedebe nke usoro nke ịka akara nke puku mmadụ narị otu na iri anọ na anọ ahụ. Mmeghe nke ụzọ na-egosi mgbanwe nke oge nkesa Chineke, ma n’oge ahụ, mmegharị Laodisia nke mmụọ-ozi nke atọ na-agafe bụrụ mmegharị Filadelfia nke mmụọ-ozi nke atọ.

In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”

N’akụkụ Akwụkwọ Aịzaya ahụ, e nwere nchịkọta nke ọrụ ọjọọ nke ndị aṅụrụma Ifrem, bụ ndị ikom ndị “kwesịrị iguzo dị ka ndị nchekwube kwesịrị ntụkwasị obi.” A na-egosipụta nchịkọta ahụ dị ka, “‘N’ezie, a ga-agụgharị ịtụgharị ihe unu n’isi ala dịka ụrọ onye ọkpụ ite; n’ihi na ọ̀ ga-ekwe omume ka ihe e kere ekè kwuo banyere Onye kere ya, Ọ kẹghị m? ma ọ bụ ka ihe a kpụrụ akpụ kwuo banyere onye kpụrụ ya, O nweghị nghọta?’”

Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.

Nchọpụta Miller banyere “ihe a na-eme kwa ụbọchị,” dịka ma ọ bụ okpukpe nke ikpere arụsị ma ọ bụ Rome nke ikpere arụsị, n’ikpeazụ bụ akara nke Setan, n’ihi na ma Setan ma Rome nke ikpere arụsị ka e ji dragọn nọchie anya ha.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Ya mere, ebe dragọn ahụ, n’isi ihe, na-anọchi anya Setan, ọ bụkwa, n’uche nke abụọ, ihe nnọchianya nke Rom nke ndị ọgọ mmụọ.” The Great Controversy, 439.

Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.

N’ikwu okwu banyere ndị ikom ahụ na-achị Jerusalem n’ụbọchị ikpeazụ, Nwannaanyị White na-ekwu, sị: “Ụfọdụ na-amalite ijupụta n’ọchịchịrị nke juru ebe nile, ma na-edobe eziokwu n’akụkụ n’ihi njehie. Ụbọchị amụma kpọrọ aka eruola. A naghị aghọta Jizọs Kraịst. Jizọs Kraịst bụụrụ ha akụkọ ifo.” N’afọ 1901, otu onye ndu nke Adventism si Germany malitere iwebata echiche ụgha nke Protestantism dapụrụ n’ezi okwukwe banyere “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel. Echiche ahụ na-akọwa na “ihe a na-eme kwa ụbọchị” na-anọchi anya ọrụ nsọ Jizọs Kraịst n’ụlọ nsọ, ma ọ bụ ụdị mgbanwe ọ bụla nke echiche ahụ. Anam asị ụdị mgbanwe ọ bụla, n’ihi na e nwere nkwusi ike dị iche iche e tinyere n’ụgha ahụ n’akụkọ ihe mere eme nke sochiri 1901, ma echiche ụgha ndị ahụ na-egosipụta mgbe niile nkwubi okwu na “ihe a na-eme kwa ụbọchị” na-anọchi anya ụdị ọrụ ụfọdụ nke Kraịst.

The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.

Ọla ahụ bụ ozizi nke “ihe a na-eme kwa ụbọchị,” nke Miller kọwara dị ka akara Saten, n’ime Adventism nke ụbọchị ikpeazụ, bụ akara nke Kraịst. Mgbe e webatara ya n’afọ 1901, mmadụ ole na ole nke ukwuu nabatara echiche ahụ na “ihe a na-eme kwa ụbọchị” bụ akara nke Kraịst, ọ bụghịkwa akara nke Saten; ma ka ọ na-erule afọ ndị 1930, a jụrụ ọla nke ozizi ahụ banyere “ihe a na-eme kwa ụbọchị,” nke Miller gwupụtara site n’akụkụ akwara eziokwu ahụ a hụrụ n’ime 2 Thessalonians, isi nke abụọ, dịka e si jụkwa “oge asaa” nke Leviticus iri abụọ na isii n’afọ 1863. N’otu ebe n’akụkọ ihe mere eme site n’afọ 1863 ruo n’afọ ndị 1930, Adventism agbanweela ndị ndu ya, n’amaghị ya.

> “Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.

> “Ụmụnna, ahụrụ m ihe ize ndụ unu, ọzọkwa, ana m ajụ, Ọ̀ nwere mgbalị ọbụla unu ndị na-emehie na-eme iji dozie ihe ọjọọ ahụ? Mkpụrụobi pụrụ ịbụ ndị na-asụ ngọngọ n’ụzọ ha, na-eje ije n’ọchịchịrị, n’ihi na unu emeghị ka ụzọ ukwu unu bụrụ ndị kwụ ọtọ. Ọ bụrụ na unu nọ n’ọnọdụ ntụkwasị obi, ana m arịọ unu karịa n’ike, n’ihi mkpụrụobi unu onwe unu na n’ihi ndị na-elekwasị unu anya dịka ndị ndu, chegharịanụ n’ihu Chineke n’ihi mmehie ọ bụla e meworo, ma kwupụtanụ njehie unu.”

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> “Ọ bụrụ na i kwe ka isiike nke obi dịgide n’ime gị, ma site n’nganga na ime onwe gị onye ezi omume ghara ikwupụta mmejọ gị, a ga-ahapụ gị n’okpuru ọnwụnwa Setan. Ọ bụrụ na, mgbe Onyenwe anyị kpughere njehie gị, ị gaghị echegharị ma ọ bụ kwupụta ha, nlekọta amamihe ya ga-eme ka ị gabiga n’otu ala ahụ ugboro ugboro. A ga-ahapụ gị ka ị na-emehie n’ụdị yiri nke ahụ, ị ga-anọgide na-enweghị amamihe, ma kpọọ mmehie ezi omume, kpọọkwa ezi omume mmehie. Otutu aghụghọ ndị ga-achị n’ụbọchị ikpeazụ ndị a ga-agba gị gburugburu, ma ị ga-agbanwe ndị ndu, ma ghara ịma na i meela otú ahụ.” Review and Herald, December 16, 1890.

The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”

Ndị ikom ndị na-akparị mmadụ, ndị na-achị ndị Jerusalem, bụ́ ndị ikom nọ “n’ọnọdụ ntụkwasị obi,” ga “akpọ mmehie ezi omume, kpọọkwa ezi omume mmehie,” ma “N’ezie, ntụgharị unu nke ihe n’isi-ala ga-agụ dị ka ụrọ nke onye na-akpụ ite; n’ihi na ọrụ ahụ ọ̀ ga-asị banyere onye mere ya, Ọ̀ meghị m? ma ọ bụ ihe ahụ e kpụrụ ọ̀ ga-asị banyere onye kpụrụ ya, O nweghị nghọta?” N’ime nnupụisi na-aga n’ihu n’ime ọgbọ anọ nke Adventism, ndị ahụ nọ n’ọnọdụ ntụkwasị obi na-agbanwe ndị ndu, ma ha amaghị ya. Ha amaghị ya, n’ihi na ha jụrụ n’ụzọ na-aga n’ihu ma na-adịgide adịgide ihe àmà nke njehie ha. N’ime nnupụisi ahụ na-aga n’ihu, “amamihe nke ndị amamihe ha ga-ala n’iyi, nghọta nke ndị nwere uche ha ga-ezokwa.”

They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.

Ha ga-eme ka ihe dị n’elu bụrụ nke dị n’okpuru, ha akpọọkwa mmehie ezi omume, kpọọ ezi omume mmehie. Akara nke nnupụisi a bụ ozizi nke “ihe a na-eme kwa ụbọchị,” nke n’anya Miller bụ akara nke Setan, ma nke Adventizim taa na-amata dịka akara nke Kraịst. Ihe bụbu arịlịka nke guzobere usoro nke nkọwa amụma William Miller, aghọwo ugbu a akara nke ịṅụbiga mmanya ókè nke ndị ikom ndị nlelị na-achị ndị bi na Jerusalem. Akara-okwu metụtara “ihe a na-eme kwa ụbọchị,” n’akwụkwọ Daniel, na-egbukepụ egbukepụ dịka anyanwụ mgbe a ghọtara ya n’igbe ozu Miller ná mmalite Adventizim, ma n’ụbọchị ikpeazụ eziokwu ahụ na-egbukepụ ugboro iri karịa, n’ihi na ọnụọgụ iri bụ akara nke ule, ma nye Izrel oge ochie, ule nke iri bụ ule ikpeazụ.

Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”

Ndị Farisii nke oge a “ekwuru na” “ọrụ Kraịst” sitere “n’aka ndị ọrụ Setan,” site n’ịmata ofufe arụsị dịka “ike nsọ nke Chineke.”

> “The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.

> “Ndị Farisii mehie megide Mọ Nsọ. E ji nkà ha n’ikwuchitere okwu kparịa Onye Nzọpụta nke ụwa, mmụọ ozi nke na-edekọkwa dere okwu ha n’akwụkwọ nke eluigwe. Ha kpọrọ ike nsọ nke Chineke, nke e gosipụtara n’ọrụ Kraịst, ọrụ ndị sitere n’aka Setan. Ha apụghị ịgbanahụ ọrụ ebube Ya ndị dị ịtụnanya, ma ọ bụ kwuo na ha sitere n’ihe ndị nkịtị nke okike, ya mere ha kwuru, ‘Ha bụ ọrụ ekwensu.’ N’ime ekweghị ekwe ha kwuru banyere Ọkpara Chineke dịka mmadụ nkịtị. Ọrụ ịgwọ ọrịa e mere n’ihu ha, ọrụ ndị mmadụ ọ bụla emebeghị ma ọ bụ nke ha apụghị ime, bụ ngosipụta nke ike Chineke, ma ha boro Kraịst ebubo na ya na ọkụ mmụọ jikọtara aka. N’isi ike, n’ịgba nkụ, na n’obi siri ike dịka ígwè, ha kpebiri imechi anya ha n’ihu ihe akaebe niile, ma otu a ka ha si mee mmehie a na-apụghị ịgbaghara.” Manuscript Releases, olu nke 4, 360.

We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.

Anyị ga-aga n’ihu n’ịtụle mmụba nke ihe ọmụma, nke e kpughere mgbe a kpọghechara ya n’ime ije nke mmụọ ozi mbụ, n’isiokwu na-esote.

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