Article

# The Book of Daniel - Number Sixty-Two

Akwụkwọ Daniel - Nke Iri Isii na Abụọ

Unveiling the Jewels of William Miller’s Prophetic Vision: A Critical Examination of Adventism’s Departure from the ‘Great Light’ and the Call to Return to the True Foundations

Ikpughe Ọla Dị Oké Ọnụahịa nke Ọhụ Amụma William Miller: Nnyocha Dị Mkpa Banyere Ịpụnara nke Adventizim n’aka “Ìhè Ukwu” na Oku Ịlaghachi n’Ọtọdọ Ntụala Eziokwu ahụ

Author

Jeff Pippenger

Published

January 26, 2024

Formats

PDF
Word
Song MP3

The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.

Ọla ndị dị nrọ William Miller ga-enwu ugboro iri karịa ka ha enwuru n’akụkọ ihe mere eme nke ndị Millerite. Nghọta ndị Millerite banyere ihe ọmụma ahụ e mere ka ọ baa ụba n’oge akụkọ ha ziri ezi, ma ọ ezughị oke. Mgbe a debere nghọta ha n’ime ọnọdụ akụkọ ihe mere eme nke ka ziri ezi, ọ na-egosi nkọwa ndị ka njọ karị, n’ihi na ọ bụghị naanị na ọ na-agbasawanye eziokwu amụma ndị a nọchiri anya ha site n’ọla ndị ahụ, kama ọ na-emepụtakwa ule maka ụmụ agbọghọ iri nke ụbọchị ikpeazụ. A na-anọchi anya nghọta ndị Millerite n’elu chaatị ndị ọsụ ụzọ abụọ ahụ (1843 na 1850). Chaatị abụọ ahụ bụ mmezu nke tebụl ndị e buru amụma banyere ha n’isi nke abụọ nke Habakkuk, ma eziokwu ahụ bụ na chaatị ndị ahụ bụ mmezu nke Habakkuk, nakwa na otu eziokwu ndị ahụ n’onwe ha bụ eziokwu ntọala nke Adventism, ka Mmụọ nke Amụma kọwara ma mata ha dịka otu a.

The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.

A mụbara nghọta nke ụfọdụ n’ime eziokwu ndị ntọala n’ebube ka e duuru ndị Millerite n’ime nghọta banyere ebe nsọ nke eluigwe na eziokwu ndị metụtara ebe nsọ ahụ, mgbe nnukwu mmechuihu nke Ọktoba 22, 1844 gasịrị. Ma ngbanwe Adventizim banye n’ọnọdụ Laodisia n’afọ 1856, na n’ikpeazụ ịjụ ha jụrụ “oge asaa” ahụ n’afọ 1863, dugara ha n’ime ọzara Laodisia. Ebe ọ bụ na afọ ndị 1850 gasịrị, ọ dịghị eziokwu ọ bụla dị mkpa e si n’aka Adventizim wepụta. Ọ bụrụ na ị na-enwe obi abụọ banyere nkwupụta ahụ, gosipụta mgbe ahụ ihe mere o ji bụrụ nke na-ezighị ezi.

The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.

Ndị Millerite ziri ezi n’ihe banyere nghọta ha banyere Daniel isi nke abụọ, ma nghọta ha nwere ókè. Okpukpe Adventist agafebeghị nghọta ndị Millerite. Taa, a pụrụ ịhụ alaeze asatọ niile a nọchiri anya ha n’ime Daniel isi nke abụọ, dịka a pụkwara ịhụ ihe nnọchianya nke Daniel na-ekpe ekpere ka ọ ghọta ihe omimi nke nrọ Nebukadneza. Ihe omimi ahụ na-anọchi anya ihe omimi amụma ikpeazụ, (ndị amụma niile na-akọwapụta ụbọchị ikpeazụ), ma ihe omimi amụma ikpeazụ ahụ bụ ihe Jọn kọwara dị ka Mkpughe nke Jizọs Kraịst. A na-emeghe ihe omimi ahụ mgbe “oge dị nso,” ozugbo tupu oge amara emechie, a na-emeghekwa ihe omimi ahụ ugbu a, n’ihi ndị họọrọ ịhụ.

The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.

Nghọta ndị Millaịraịt banyere “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel ka e ji mkpughe sitere n’ike mmụọ kpọọ nke ziri ezi, ma ka ọ na-erule afọ 1901, Okpukperechi Adventist malitere usoro nke ịjụ eziokwu ntọala ahụ, ma ka ọ na-erule afọ iri ndị 1930, Okpukperechi Adventist alaghachila n’echiche Protestant ochie ahụ, nke na-ekwu na “ihe a na-eme kwa ụbọchị” na-anọchi anya akụkụ ụfọdụ nke ozi Kraịst n’ụlọ nsọ Ya. Echiche Setan ahụ, ka Mmụọ nke Amụma si kwuo, sitere n’aka “ndị mmụọ ozi ndị a chụpụrụ n’eluigwe.” Taa, a pụrụ ịhụ echiche ziri ezi nke ndị Millaịraịt banyere “ihe a na-eme kwa ụbọchị” dịka ọ bụghị naanị akara nke ikpere arụsị, kama dịka akara nke nnupụisi nke Okpukperechi Adventist, nke na-eweta aghụghọ siri ike ahụ n’elu ndị na-adịghị ahụ eziokwu n’anya.

The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.

A duru ndị Millerite gaa n’ụbọchị ziri ezi nke njedebe nke afọ puku abụọ na narị atọ ahụ, ma n’oge kpọmkwem sochiri Nnukwu Mmechuihu ahụ, ndị Adventist matara ìhè ka ukwuu nke jikọtara ya na amụma ahụ; ma site n’ịjụ ha “oge asaa” ahụ, site n’afọ 1856 ruo 1863, ọbụna ruo taa nke a, ha ahụbeghị ìhè ọ bụla na-aga n’ihu sitere n’okwukwe ahụ ha na-ekwu na ọ bụ ogidi etiti ha na ntọala ha. Taa, a pụrụ ịhụ “oge asaa” ahụ, (site n’aka ndị dị njikere ịhụ), dịka ihe jikọtara ozugbo na oge ọ bụla dị n’amụma afọ puku abụọ na narị atọ ahụ.

The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.

Afọ iri anọ na itoolu mbụ ahụ na-anọchi anya okirikiri nke ala na-ezu ike n’afọ nke asaa ọ bụla, nke a na-emeghachi ugboro asaa. Afọ narị anọ na iri itoolu ahụ na-anọchi anya ọ bụghị naanị oge nnwale nye Izrel oge ochie, kama ọ na-egosikwa afọ ole nke nnupụisi megide iwu ahụ ka e kwe ka ala zuo ike ga-eme, iji kpokọta ngụkọta nke afọ iri asaa nke e gbochiri ala izu ike (nke bụ oge ndọta n’agha n’ihi nnupụisi ahụ kpọmkwem). Izu ahụ Kraịst kwadoro ọgbụgba ndụ ahụ ka a haziri ya n’afọ atọ na ọkara ruo n’obe na afọ atọ na ọkara mgbe obe gasịrị. N’ime izu ahụ Kraịst na-achịkọta mmadụ niile, n’ihi na ọ sịrị na ọ bụrụ na e welie ya elu, ọ ga-achịkọta mmadụ niile.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.

> Ugbu a ka a na-ekpe ụwa a ikpe: ugbu a ka a ga-achụpụ onyeisi ụwa a. Ma mụ onwe m, ọ bụrụ na a bulie m n’elu site n’ụwa, aga m adọta mmadụ nile bịakwute m. Jọn 12:31, 32.

The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.

Ụbọchị puku abụọ na narị ise na iri abụọ ahụ nke Kraịst ji kwado ọgbụgba-ndụ ahụ ma kpọkọta mmadụ n’ebe Onwe Ya nọ, na-anọchi anya afọ puku abụọ na narị ise na iri abụọ ahụ nke Chineke chụsasịrị ndị Ya na-enupụ isi, n’ihi esemokwu nke ọgbụgba-ndụ Ya. “Ugboro asaa” ahụ e mezuru megide alaeze ugwu nke Izrel, na-anọchi anya mgbasa ahụ nke afọ puku abụọ na narị ise na iri abụọ, nke malitere na 723 BC ma kwụsị na 1798. Afọ 538 na-ekewa oge abụọ ahụ ma mepụta oge abụọ na-esochi onwe ha, nke ọ bụla bụ afọ puku otu na narị abụọ na iri isii. Oge mbụ ahụ na-anọchi anya ịzọpịa ebe nsọ ahụ na usuu ndị ya n’okpuru ikpere arụsị, nke abụọkwa na-anọchi anya ịzọpịa ahụ nke ọchịchị papal rụzuru.

The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.

“Oge asaa” ahụ, nke puku afọ abụọ na narị ise na iri abụọ na-emegide alaeze ndịda, nke malitere na 677 BC, ma kwụsị na 1844, bịara na njedebe n’Ọktoba 22, 1844. Ọ bụ ihe nnọchianya nke ọbụbụ ọnụ nke ọgbụgba ndụ, e mekwara ka ọ gwụchaa site n’ịkpọ opi jubili, nke a ga-akpọ n’Ụbọchị Mkpuchi Mmehie. Ụbọchị Mkpuchi Mmehie nke antitypical, nke malitere n’Ọktoba 22, 1844, na-anọchite anya otu oge. Ọ bụ oge Ikpe Nyocha, ma n’ime oge ahụ ka a ga-akpọ opi jubili nke jikọtara ya na okirikiri nsọ nke asaa.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Ma n’ụbọchị olu nke mmụọ-ozi nke asaa, mgbe ọ ga-amalite ịfụ opi, a ga-emezu ihe omimi nke Chineke, dịka O kwusara ndị ohu Ya, bụ ndị amụma. Mkpughe 10:7.

The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.

Ịkpọ ụda nke Opi nke asaa, nke malitere n’ụbọchị Ọktoba 22, 1844, na-anọchi anya Opi Jubili nke okirikiri dị nsọ nke asaa, dịka e depụtara ya na Levitikọs iri abụọ na ise. Ndị Millerite, n’ikpeazụ, ziri ezi gbasara ịtụ ụbọchị amụma afọ puku abụọ na narị atọ ahụ, ma ndị Adventist bịara ghọta akụkụ ka ukwuu n’ime ya ozugbo mgbe Nnukwu Ndakpọ Olileanya ahụ gasịrị, ma “nkume dị oké ọnụ ahịa” Miller nke oge ahụ nke afọ puku abụọ na narị atọ, taa na-enwu ugboro iri karịa. Njirimara amụma ọ bụla nke oge asaa ndị ahụ e gosipụtara n’ime oge ahụ nke afọ puku abụọ na narị atọ, nwere njikọ amụma kpọmkwem na afọ puku abụọ na narị ise na iri abụọ (“oge asaa”), nke Levitikọs isi nke iri abụọ na ise na nke iri abụọ na isii.

The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.

Ndị Millerite jụrụ nkwupụta nke Protestantism dapụrụ n’ezi okwukwe na Katọlik na “ndị na-apụnara ndị gị ihe,” ndị “weliri onwe ha elu,” ma “daa,” bụ ihe nnọchianya nke Antiochus Epiphanes, ha wekwara mee nke ọma. Ha maara ma gbachitere eziokwu ahụ na ọ bụ Rom ka e ji nọchite anya n’okwu amụma nke Chineke dịka “ndị na-apụnara ndị gị ihe ndị guzobere ọhụụ ahụ,” ọ bụghị eze Siria a na-amaghị nke ọma ma na-enweghị nnukwu mkpa n’akụkọ ihe mere eme, onye guzobere ọhụụ ahụ.

Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.

Taa, ndị ọkà mmụta okpukpe Adventist na-akụzi na “ndị ohi nke ndị gị” bụ Antiochus Epiphanes. Taa, arụmụka ahụ nke, n’akụkọ ihe mere eme nke ndị Millerite, nọchiri anya na ndị mbụ bụ ndị nke ọgbụgba ndụ ndị a na-agafe agafe aghọtaghị, ma ha apụghịkwa ịghọta, ọhụụ ahụ (nke e ji ezi nghọta nke “ndị ohi nke ndị gị” guzobe), ka a na-ekwughachi ọzọ site n’aka ndị mbụ bụ ndị nke ọgbụgba ndụ ndị a na-agafe agafe ọzọ.

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

> Ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi: ma onye na-edebe iwu, ọ gọziri agọzi. Ilu 29:18.

The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.

Ndị Millerites kụziri nke ọma na afọ puku abụọ na narị ise na iri abụọ (“oge asaa”), nke Levitikọs iri abụọ na isii, bụ amụma oge kachasị ogologo ma bụrụkwa nke ikpeazụ n’ime Akwụkwọ Nsọ, ma Adventizim Laodisia jụrụ “ọla dị oké ọnụ ahịa” ahụ n’afọ 1863, ma taa a pụrụ ịhụ ya, (site n’aka ndị chọrọ ịhụ), na ọ bụghị naanị na ndị Millerites ziri ezi n’ịchọpụta “oge asaa” ahụ dị ka amụma oge kachasị ogologo n’ime Akwụkwọ Nsọ, kamakwa na “ọnbụbụ ọnụ” ahụ, nke bụ iwe Chineke, mezuru megide ma alaeze ugwu ma alaeze ndịda nke Izrel.

Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.

Taa, a pụrụ ịhụ mmechi dị iche iche nke iwe abụọ ahụ, nke akwụkwọ Daniel kwuru gbasara ya (dịka ndị amụma ndị ọzọ mere), dị ka nkwụsị-akwụkwọ abụọ (nke mbụ na nke ikpeazụ) nke oge afọ iri anọ na isii, mgbe Kraịst wuru ụlọ nsọ ndị Millerite, dịka e ji ụbọchị iri anọ na isii Mozis nọrọ n’ugwu na-anata ntụziaka maka iwulite ụlọikwuu nke ọzara mee ihe nnọchianya; nakwa site n’afọ iri anọ na isii nke Herọd ji megharịa ụlọ nsọ ahụ, nke ndị Farisii kpọtụrụ aka na ya n’mkparịta ụka ha na Kraịst banyere otú Ọ ga-esi “kpọliteghachi” ya site n’ime ka ụlọ nsọ e “bibiri” site n’aka ndị na-azụ ahịa na ndị na-agbanwe ego dị ọcha, nakwa site n’mbilite n’ọnwụ nke ụlọ nsọ mmadụ ya nke e kere site na kromosom iri anọ na isii. Taa, eziokwu ntọala ndị Millerite ziri ezi dịka ha dịbu, ma ugbu a ha dị omimi karịa ugboro iri.

Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.

Taa, a pụrụ ịhụ ya anya (site n’aka ndị dị njikere ịhụ), na mgbe Kraịst kpọpụtara Onwe Ya dị ka Palmoni (Onye Ọnụ Ọgụgụ Dị Ebube, ma ọ bụ Onye Na-agụ Ihe Nzuzo) n’amaokwu nke iri na atọ, n’isi nke asatọ nke Daniel, na Ọ nọ na-egosi njikọ dị n’etiti otu ọhụ nke nọchiri anya oge dị afọ puku abụọ na narị atọ na ọhụ ọzọ nke nọchiri anya afọ puku abụọ na narị ise na iri abụọ. Mgbe a matara mmekọrịta nke oge amụma abụọ ndị a, a pụrụ ịhụ na ha jikọtara ozugbo na afọ puku na narị abụọ na iri isii nke ọchịchị ndị popu, nke n’aka nke ya jikọtara na afọ puku na narị abụọ na iri itoolu nke Daniel iri na abụọ, nakwa afọ puku na narị atọ na iri atọ na ise nke otu amaokwu ahụ.

The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.

E nwere ọtụtụ njikọ kpọmkwem ndị ọzọ nke oge amụma ndị e jikọtara na ọhụụ abụọ nke amaokwu iri na atọ na iri na anọ nke Daniel asatọ, ma ọ bụ naanị ndị na-achọ ịhụ ka ha na-amata ha. Ma taa, karịsịa karịa njikọ nile nke oge ndị ahụ niile nke ọhụụ abụọ ahụ chịkọtara ọnụ, e nwere mkpughe nke aha Palmoni (Onye Na-agụ Ọnụọgụ Dị Ebube, ma ọ bụ Onye Na-agụ Ọnụọgụ nke Ihe Omimi). Ndị Millerite ziri ezi banyere amaokwu abụọ ahụ, ma ha nwere ókè, ma taa Adventism nọ nnọọ n’oké ọchịchịrị zuru ezu.

> 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. Isaiah 29:9–12.

> Kwụsienụ onwe unu, juokwanụ anya; tienụ mkpu, tikwanu mkpu: ha ṅụbigawo mmanya, ma ọ bụghị mmanya; ha na-atụgharị atụgharị, ma ọ bụghị n’ihi ihe-ọṅụṅụ siri ike. N’ihi na Jehova awụkwasịwo unu mmụọ nke ụra miri emi, ma mechie anya unu: ndị amụma na ndị na-achị unu, ndị ọhụ ụzọ, ka O kpuchiworo. Ọhụ niile aghọwooro unu dịka okwu nke akwụkwọ a kàrà akara, nke mmadụ na-enyefe onye gụrụ akwụkwọ, na-asị, Biko, gụọ ihe a: ọ na-asịkwa, Apụghị m; n’ihi na a kàrà ya akara: A na-enyefekwa akwụkwọ ahụ onye na-agụghị akwụkwọ, na-asị, Biko, gụọ ihe a: ọ na-asịkwa, Agụghị m akwụkwọ. Aịsaịa 29:9–12.

Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.

Sista White na-akọwa na e nyere William Miller “oke ìhè” gbasara akwụkwọ Mkpughe, ma nghọta ya banyere isi nke iri na abụọ, iri na atọ, iri na asaa na iri na asatọ nke Mkpughe abụghị, n’ezie, eziokwu. E gosighị nghọta ndị ahụ na-ezighị ezi n’elu chaatị nsọ abụọ ahụ, ma ihe e gosiri site n’akwụkwọ Mkpughe, isi nke itoolu, bụ “ọla dị oké ọnụ ahịa” ahụ nke na-anọchi anya na Islam ka a na-anọchi anya ya site n’Ahụhụ atọ ahụ.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Ndị nkwusa na ndị mmadụ elewo akwụkwọ Mkpughe anya dịka ihe omimi na dịka nke na-adịchaghị mkpa karịa akụkụ ndị ọzọ nke Akwụkwọ Nsọ Dị Nsọ. Ma ahụrụ m na akwụkwọ a bụ n’ezie mkpughe e nyere maka uru pụrụ iche nke ndị ga-adị ndụ n’ụbọchị ikpeazụ, iji duru ha n’ịmata ọnọdụ ha nke eziokwu na ọrụ ha. Chineke duziri uche William Miller gaa n’amụma dị iche iche ma nye ya nnukwu ìhè banyere akwụkwọ Mkpughe.” Early Writings, 231.

The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.

Okwu ahụ bụ “ìhè dị ukwuu” n’ihe odide Nwanneanyị White na-enye ọmụma dị ukwuu. Miller ghọtara ụka dị iche iche, akara ndị ahụ na opi ndị ahụ nke Mkpughe, n’ihi na ndị mmụọ ozi dị nsọ “duziri uche ya” n’ihe gbasara isiokwu ndị a. E gosipụtara “ìhè dị ukwuu” e nyere Miller n’elu tebụl abụọ ahụ dị nsọ, a makwaara eziokwu ozizi ndị ahụ bụ “ìhè dị ukwuu” n’ime nrọ ya dị ka “nkume dị oké ọnụ ahịa”. E nyere Adventizim “ìhè dị ukwuu” ahụ, ọ malitekwara ikpuchi ya site n’itinye nkume adịgboroja dị oké ọnụ ahịa malite n’afọ 1863. Ụkpụrụ nke “ìhè” bụ na “ìhè” bụ ihe Kraịst ji ekpe mmadụ ma ọ bụ ndị mmadụ ikpe.

Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.

Ọ bụghị naanị na “ìhè” na-ekpe ndị mmadụ ikpe, kama “ìhè” ahụ ha gaara enwe ma ọ bụrụ na ha eguzogideghị ya (dịka ha mere n’afọ 1856, dịka naanị otu n’ime ọtụtụ ihe atụ). Àgwà ọzọ a na-ejikọta na “ìhè” bụ na “ìhè” a jụrụ ajụ na-emepụta ogo ọchịchịrị kwekọrọ na ya. Adventism jụrụ ma zoo “oké ìhè” ahụ Chineke nyere Miller nke na-anọchi anya ntọala nke 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, onye na-agụkwa obi mmadụ nile, kwuru banyere ndị natara “ìhè dị ukwuu:” ‘A naghị emekpa ha ahụ ma ọ bụ mee ka ha ju anya n’ihi ọnọdụ omume na nke mmụọ ha.’ Ee, ha ahọrọwo ụzọ nke ha, mkpụrụobi ha na-enwekwa ọṅụ n’ihe arụ ha. Mụ onwe M ga-ahọtakwa aghụghọ ha, M ga-emekwa ka egwu ha 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 na-adịghị amasị M.’ ‘Chineke ga-ezigara ha aghụghọ siri ike, ka ha wee kwere ụgha,’ n’ihi na ha anabataghị ịhụnanya nke eziokwu ahụ, ka e wee zọpụta ha,’ ‘kama ha nwere obi ụtọ 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.’” Testimonies, volume 8, 249, 250.

> “Onye Nkụzi nke eluigwe jụrụ, sị: ‘Gịnị bụ aghụghọ ka ukwuu nke pụrụ iduhie uche karịa ime ka e 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 dịka amụma na ụkpụrụ ụwa si dị ma na-emegide Jehova site n’ime mmehie? Ewoo, ọ bụ nnukwu nduhie, aghụghọ na-adọrọ adọrọ, nke na-achịkwa uche mgbe ndị mmadụ ndị “marawo eziokwu otu mgbe,” na-emehie ụdị nsọpụrụ Chineke ka ọ bụrụ mmụọ na ike ya; mgbe ha na-eche na ha bara ụba ma baa ụba n’ihe onwunwe ma ọ dịghị ihe ha chọrọ, ebe n’eziokwu ha nọ ná mkpa nke ihe niile.’” Testimonies, mpịakọta nke 8, 249, 250.

Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.

Laodisia, nke Adventizim ghọrọ na 1856, nọchiri anya ndị e nyere otu oge “ìhè dị ukwuu,” ma ndị a kara aka ịnara “nrafu siri ike” nke Ndị Tesalonaịka nke Abụọ, ebe n’oge ahụ nile ha na-ekwenye na ntọala ụgha ha wulitere site n’itinye mkpụrụ ego adịgboroja na nkume dị oké ọnụ ahịa adịgboroja bụ nke Chineke nyere iwu, ma n’eziokwu ọ bụ ntọala e wuru n’elu ájá. Adventizim bụ “ụka nke natara ìhè dị ukwuu, nnukwu àmà”, ma ọ bụ “ụka” nke tụfuru “ozi ahụ Onyenwe anyị” “zitere”, ma kemgbe ahụ anatala “nkwupụta ndị na-enweghị ezi uche nke ukwuu na echiche ụgha na ozizi ụgha”.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> “Ndị ozi na-adịghị nsọ na-edobe onwe ha megide Chineke. Ha na-eto Kraịst na chi nke ụwa a n’otu ume ahụ. N’agbanyeghị na n’ọnụ ha na-ekwupụta na ha na-anabata Kraịst, ha na-akpọrọ Barabas n’obi, ma site n’omume ha na-asị, ‘Ọ bụghị Nwoke a, kama ọ bụ Barabas.’ Ka ndị niile na-agụ ahịrị ndị a, lezienụ anya. Setan emeela nganga banyere ihe ọ pụrụ ime. Ọ na-eche na ọ ga-agbaze ịdị n’otu nke Kraịst kpeere ekpere ka ọ dị n’ime nzukọ-Ya. Ọ na-asị, ‘Aga m apụ bụrụ mmụọ ụgha iji duhie ndị m pụrụ, ka ha na-akatọ, na-ama ikpe, ma na-agbagọ eziokwu.’ Ka e nabata nwa nke aghụghọ na àmà ụgha site n’aka “otu nzukọ nke natara nnukwu ìhè,” nnukwu ihe akaebe, mgbe ahụ nzukọ ahụ ga-ajụ ozi nke Onyenweanyị zitere, ma nabata nkwupụta ndị na-enweghị isi n’ókè, na echiche ụgha na ozizi ụgha. Setan na-achị ọchị n’ihi nzuzu ha, n’ihi na ọ maara ihe eziokwu bụ.”

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> “Ọtụtụ ga-eguzo n’elu ikpo okwu nkwusa anyị, ọkụ mgbaàmà nke amụma ụgha dị n’aka ha, nke a mụnyere site n’ọkụ mgbaàmà nke ekwensu sitere n’ala mmụọ ọjọọ. Ọ bụrụ na a na-elekọta obi abụọ na ekweghị ekwe, a ga-ewepụ ndị ozi kwesịrị ntụkwasị obi n’etiti ndị ahụ chere na ha maara ihe nke ukwuu. ‘A sị na ị maaraara,’ ka Kraịst kwuru, ‘ee, ọbụna gị, ma ọ dịkarịa ala n’ụbọchị a nke gị, ihe ndị ahụ metụtara udo gị! ma ugbu a, e zoro ha n’anya gị.’”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> “Ma n’agbanyeghị nke ahụ, ntọala Chineke guzosiri ike. Onyenwe anyị maara ndị bụ nke Ya. Onye ozi e doro nsọ ekwesịghị inwe aghụghọ n’ọnụ ya. Ọ ghaghị ịdị doo anya dịka ehihie, bụrụ onye nweere onwe ya pụọ n’ọkpụkpọ ọbụla nke ajọ omume. Ozi na mbipụta akwụkwọ e doro nsọ ga-abụ ike n’ịmịpụta ìhè nke eziokwu n’elu ọgbọ a gbagọrọ agbagọ. Ìhè, ụmụnna, ìhè karịa ka anyị chọrọ. Kụọ opi na Zayọn; mee ka mkpu ịdọ aka ná ntị daa n’ugwu nsọ ahụ. Kpọkọta ndị agha nke Onyenwe anyị, n’obi e doro nsọ, ka ha nụ ihe Onyenwe anyị ga-agwa ndị Ya; n’ihi na O meela ka ìhè bawanye maka ndị niile ga-anụ. Ka ha were ngwa agha ma kwadebe onwe ha, ka ha rigoo n’agha ahụ—inye Onyenwe anyị aka imegide ndị dị ike. Chineke n’onwe Ya ga-arụ ọrụ n’ihi Izrel. A ga-eme ka ire ụgha ọbụla daa jụụ. Aka ndị mmụọ ozi ga-akwatu atụmatụ aghụghọ ndị a na-akpụ. Ihe nchebe Setan agaghị enwe mmeri ma ọlị. Mmeri ga-eso ozi mmụọ ozi nke atọ. Dịka Onye-isi ndị agha nke Onyenwe anyị kwaturu mgbidi Jeriko, otu a ka ndị Chineke na-edebe iwu Ya ga-emeri, a ga-emekwa ka ihe niile na-emegide ha daa. Ka mkpụrụobi ọbụla ghara ịta ndị ohu Chineke ụta, bụ́ ndị bịakwutere ha na ozi sitere n’eluigwe. Unu achọkwala ọzọ mmejọ n’ime ha, na-asị, ‘Ha na-ekwusi okwu ike nke ukwuu; ha na-ekwu okwu n’ụzọ siri ike nke ukwuu.’ Ha nwere ike ikwu okwu ike; ma ọ bụghị na ọ dị mkpa? Chineke ga-eme ka ntị ndị na-anụ ya maa jijiji ma ọ bụrụ na ha ajụ ige nti n’olu Ya ma ọ bụ n’ozi Ya. Ọ ga-akọcha ndị na-emegide okwu Chineke.”

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> “Setan etinyela ihe nile o nwere ike ime ka o wee mee ka ihe ọ bụla ghara ịbịa n’etiti anyị dịka otu ndị mmadụ iji baara anyị mba ma dọọ anyị aka ná ntị, ma kpọkuo anyị ka anyị wepụ njehie anyị. Ma e nwere otu ndị ga-ebu igbe ọgbụgba ndụ nke Chineke. Ụfọdụ ga-apụ n’etiti anyị, ndị na-agaghị ebu igbe ahụ ọzọ. Ma ndị a apụghị iwu mgbidi iji gbochie eziokwu; n’ihi na ọ ga-aga n’ihu ma gbagoo elu ruo ọgwụgwụ. N’oge gara aga Chineke akpọlitela ndị ikom, Ọ ka nwekwara ndị ikom nke ohere nọ na-eche, ndị a kwadebere ime ihe Ọ nyere n’iwu—ndị ikom ga-agafe mgbochi ndị dị naanị ka mgbidi e tere ụrọ a na-esighị ike. Mgbe Chineke tinyere Mmụọ Ya n’ahụ ndị ikom, ha ga-arụ ọrụ. Ha ga-ekwusa okwu nke Onyenwe anyị; ha ga-ebuli olu ha elu dịka opì. A gaghị ebelata eziokwu ma ọ bụ mee ka ọ tufuo ike ya n’aka ha. Ha ga-egosi ndị mmadụ mmehie-ha nile, na ụlọ Jekọb mmehie ha.” Testimonies to Ministers, 409–411.

To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.

Ịkọwa akara Setan nke “ihe a na-eme kwa ụbọchị” dịka akara nke Kraịst bụ ito “Kraịst na chi nke ụwa a n’otu ume ahụ. Mgbe ha na-ekwupụta na ha na-anabata Kraịst, ha na-anabata Barabas, ma site n’omume ha na-asị, ‘Ọ bụghị Nwoke a, kama Barabas.’” Eziokwu ndị e sere na nrọ Miller dịka “nkume dị oké ọnụ ahịa”, nke e mekwara ka a hụ ha nke ọma n’elu tebụl nsọ abụọ ahụ, bụ “ìhè ukwu” ahụ e nyere Miller, nke Adventism ajụla.

They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.

Ha na-ekwupụta na ha na-eto Kraịst site n’iji akara nke Setan, ma na-azakwa na ha guzoro n’elu ntọala nke Chineke, ebe n’eziokwu ọ bụ ntọala ụgha nke na-ewetara aghụghọ siri ike ndị niile na-eguzo n’elu usoro nkuzi ahụ nke nwere nkwarụ. Ọ dịghị ihe ọhụrụ dị n’okpuru anyanwụ, ma Izrel nke oge a na-eso naanị nzọụkwụ amụma nke Izrel oge ochie.

> “One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?

> “Otu okwu na-ebu mkpụrụ obi m arọ: oke ụkọ ịhụnanya nke Chineke, nke furu efu site n’ịga n’ihu n’ịjụ ìhè na eziokwu, na mmetụta nke ndị ahụ nọworo na-arụsi ọrụ ike, ndị, n’agbanyeghị ihe àmà a kwakọbara n’elu ihe àmà, etinyewo mmetụta ha igbochi ọrụ nke ozi ahụ Chineke zitere. Ana m atụ ha aka n’ebe mba ndị Juu nọ ma jụọ, À ga-ahapụ ụmụnna anyị ka ha soro otu ụzọ ahụ nke nguzogide kpuru ìsì gafee, ruo n’ókè ikpeazụ nke oge amara? Ọ bụrụ na e nwere mgbe ọ bụla otu ndị mmadụ chọruru ndị nche eziokwu na ndị kwesị ntụkwasị obi, ndị na-agaghị edebe udo ha, ndị ga-akpọku ehihie na abalị, na-ekwupụta ịdọ aka ná ntị ndị Chineke nyere, ọ bụ ndị Seventh-day Adventists. Ndị ahụ natara nnukwu ìhè, ngọzi nke ohere, ndị, dịka Kapanọm, e buliri elu ruo n’eluigwe n’ihe gbasara ohere pụrụ iche, hà ga-abụ site n’ịghara irite uru hapụ n’ọchịchịrị kwekọrọ na ịdị ukwuu nke ìhè e nyere?”

> “I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.

> “Ọ dị m ọchịchọ ịrịọ ụmụnna anyị ndị ga-ezukọ na Nzukọ Ukpụhọde Ozuzuọnụ ka ha ṅaa ntị n’ozi e nyere ndị Laodisia. Lee ụdị ọnọdụ ìsì ha nọ! E wetala isiokwu a n’ihu unu ugboro ugboro, ma enweghị afọ ojuju unu banyere ọnọdụ ime mmụọ unu abụbeghị nke miri emi ma na-egbu mgbu nke ga-arụpụta mgbanwe. ‘Ị na-asị, Abaram ọgaranya, emewokwa m ka m baa ụba n’ihe onwunwe, ọ dịghịkwa ihe ọ bụla dị m mkpa; ma ị maghị na ị bụ onye ahụ dị nhụjuanya, na onye e kwesịrị ịṅụrị ebere, na ogbenye, na onye ìsì, na onye gba ọtọ.’ Ikpe ọmụma nke ịghọgbu onwe onye dị n’elu ụka anyị dị iche iche. Ndụ okpukpe nke ọtụtụ mmadụ bụ ụgha.” Manuscript Releases, volume 16, 106, 107.

“Capernaum” was the city which Jesus chose as his own city.

“Kapanọm” bụ obodo nke Jizọs họọrọ dịka obodo nke ya.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “N’Kapaniọm ka Jisọs biri n’oge nkwụsịtụ dị n’etiti njem Ya ndị ọ na-eme ije na-alaghachi, wee bụrụ nke a maara dịka ‘obodo nke Ya.’ Ọ dị n’akụkụ osimiri Galili, ma dị nso n’ókèala ndagwurugwu mara mma nke Jenesaret, ma ọ bụrụgodị na ọ nọghị kpọmkwem n’ime ya.” The Desire of Ages, 252.

Christ chose Capernaum as he had chosen Jerusalem of old.

Kraịst họọrọ Kapanọm dịka Ọ họọrọ Jerusalem n’oge ochie.

> And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.

> Ma nye nwa-ya ka M ga-enye otu ebo, ka Devid, bụ́ odibo M, nwee ìhè mgbe niile n’ihu M na Jerusalem, obodo nke M họrọụrụ Onwe M itinye aha M n’ebe ahụ. 1 Ndị Eze 11:36.

Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.

Kraịst họọrọ Adventizim dịka obodo Ya n’afọ 1844, ma ka ọ na-erule 1863, Adventizim ewughachila obodo “Jeriko”, nke bụ ihe nnọchianya nke nkasi obi na ụba Laodisia. Dịka o mere Israel oge ochie, otu a kwa ka ọ dị n’ebe Israel nke oge a nọ. Adventizim kwenyere na ha bụ ụmụ amaala nke obodo pụrụ iche nke Chineke, ma ha ajụla “nnukwu ìhè” nke na-enye ihe àmà nke ịbụ ụmụ amaala. Dị ka Shaịlo n’oge Ilaị, Họfnaị na Finehas, a ga-ekpe Adventizim ikpe dịka “nnukwu ìhè” e nyere ha ohere ịnara.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “N’etiti ụmụ Chineke ndị na-ekwupụta na ha bụ nke Ya, ole ntachi-obi ka e gosipụtara! okwu ilu ole ka e kwuwo, ikwupụta ikpe ole ka e kwupụtawo megide ndị na-abụghị nke okwukwe anyị. Ọtụtụ elewo ndị nọ n’ụlọ ụka ndị ọzọ anya dị ka nnukwu ndị mmehie, ebe Onyenwe anyị anaghị ele ha otu a. Ndị na-ele ndị otu ụlọ ụka ndị ọzọ anya otu a, kwesịrị iweda onwe ha n’okpuru aka dị ike nke Chineke. Ndị ha na-ama ikpe nwere ike ịbụ na ha nwere naanị ntakịrị ìhè, ohere ole na ole na uru ole na ole. Ọ bụrụ na ha nwere ìhè ahụ ọtụtụ ndị otu n’ụlọ ụka anyị nwere, ha gaara enwe ike ịga n’ihu n’ọtụtụ karịa, ma gosipụta okwukwe ha nke ọma karịa n’ihu ụwa. Banyere ndị na-etu ọnụ banyere ìhè ha, ma ha anaghị eje ije n’ime ya, Kraịst na-asị, ‘Ma ana m asị unu, ọ ga-adịrị Taịa na Saịdọn mfe karịa unu n’ụbọchị ikpe. Gị kwa, Kapaniọm [Ndị Seventh-day Adventist, ndị natara nnukwu ìhè], nke e weliri elu ruo n’eluigwe [n’ihe banyere ohere], a ga-eweda gị ala ruo n’ala mmụọ; n’ihi na ọ bụrụ na ọrụ ike ndị ahụ e mere n’ime gị ka e mere ha na Sọdọm, ọ gaara adịgide ruo taa. Ma ana m asị unu, na ọ ga-adịrị ala Sọdọm mfe karịa gị n’ụbọchị ikpe.’ N’oge ahụ Jisọs zara sị, ‘Ana m ekele gị, Nna, Onyenwe eluigwe na ụwa, n’ihi na I zoro ihe ndị a n’aka ndị amamihe na ndị nwere nghọta [n’echiche nke onwe ha], ma I kpugheere ha ụmụntakịrị.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Ma ugbua a, n’ihi na unu emewo ihe ndị a niile, ka Onyenwe anyị kwuru, ma agwara m unu okwu, na-ebili n’isi ụtụtụ ma na-ekwu okwu, ma unu anụghị; akpọkwara m unu, ma unu azaghị; ya mere, aga m eme ụlọ a, nke a kpọrọ aha m n’elu ya, nke unu tụkwasịrị obi na ya, na ebe ahụ nke m nyere unu na nna unu ha, dịka m mere Shaịlo. Aga m atụpụkwa unu n’ihu m, dịka m tụpụrọ ụmụnne unu niile, ọbụna mkpụrụ nile nke Ifrem.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “Onyenwe anyị ewepụtala n’etiti anyị ụlọọrụ ndị dị oke mkpa, a ga-achịkwa ha, ọ bụghị dịka e si achịkwa ụlọọrụ nke ụwa, kama dịka usoro Chineke si dị. A ga-achịkwa ha n’anya nke lere naanị ebube Ya anya, ka site n’ụzọ ọ bụla a zọpụta mkpụrụ obi ndị na-ala n’iyi. Nye ndị Chineke, ihe àmà nke Mmụọ abịawo, ma ọtụtụ erubeghị ntị n’ịdọ aka ná ntị, ná ịdọ aka ná mba, na ná ndụmọdụ.”

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Nụrụnụ ugbu a ihe a, unu ndị nzuzu na ndị na-enweghị nghọta; ndị nwere anya ma ha anaghị ahụ; ndị nwere ntị ma ha anaghị anụ: Ùnu adịghị atụ M ụjọ, ka Jehova na-ekwu? Ùnu agaghị ama jijiji n’ihu Ọnụnọ M, M bụ Onye tinyere ájá ka ọ bụrụ oke osimiri site n’iwu ebighị ebi, ka ọ ghara ịgafe ya? Ọ bụ ezie na ebili mmiri ya na-enupu onwe ha, ma ha enweghị ike imeri; ọ bụ ezie na ha na-ada ụzụ, ma ha enweghị ike ịgafe ya. Ma ndị a nwere obi na-enupu isi na nke nnupụisi; ha enupụwo isi, ha alaala. Ha adịghịkwa asị n’obi ha, Ka anyị tụọ Jehova Chineke anyị egwu ugbu a, Onye na-enye mmiri ozuzo, nke mbụ na nke ikpeazụ, n’oge ya; Ọ na-edobere anyị izu ndị e kenyere nke owuwe ihe ubi. Ajọ omume unu ewepụla ihe ndị a, mmehie unu egbochikwala ezi ihe ịbịakwute unu.... Ha anaghị ekpe ikpe ihe kpatara nwa mgbei, ihe kpatara nwa mgbei ka ha wee nwee ọganihu; ma ha anaghị ekpe ikpe ikike nke onye nọ ná mkpa. Ọ̀ bụ na Agaghị M ata ahụhụ n’ihi ihe ndị a? ka Jehova na-ekwu; ọ̀ bụ na mkpụrụobi M agaghị abọ ọbọ n’ahụ́ mba dị otú a?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Ọ̀ ga-eme ka Onye-nwe-anyị kwuo, ‘Ekpela ekpere maka ndị a, ebulikwa akwa ákwá ma ọ bụ ekpere maka ha, emekwa arịrịọ n’ihu m: n’ihi na agaghị m anụ gị’? ‘Ya mere, e jidere mmiri ozuzo, ọ dịghịkwa mmiri ozuzo nke ikpeazụ.... Ọ̀ bụghị site n’oge a ka ị ga-akpọku m, Nna m, gị bụ onye nduzi nke nwata m?’” Review and Herald, August 1, 1893.

We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.

Anyị ga-aga n’ihu n’ịtụle “ìhè ukwu ahụ” e nyere William Miller banyere akwụkwọ Mkpughe n’isiokwu na-esonụ.

> “When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

> “Mgbe Kraịst bịara n’ụwa iji gosi ezi okpukpe n’omume, ma bulie elu ụkpụrụ ndị kwesịrị ịchị obi na omume mmadụ, ụgha ejirila ike jide ndị ahụ natara nnukwu ìhè n’aka nke ukwuu, nke mere na ha aghọtaghịzi ìhè ahụ, ha enwekwaghịkwa ọchịchọ ịhapụ omenala ha n’ihi eziokwu. Ha jụrụ Onye Ozizi nke eluigwe, ha kpọgidekwara Onyenwe ebube n’obe, ka ha wee debe omenala na ihe ha chepụtara n’onwe ha. Otu mmụọ ahụ ka a na-egosipụta n’ụwa taa. Mmadụ anaghị achọ inyocha eziokwu, ka omenala ha ghara ịma jijiji, ka a ghara iweta usoro ihe ọhụrụ. N’ime mmadụ, e nwere mgbe niile ohere siri ike nke imehie, ma mmadụ n’ụdị okike ya na-achọkarị ibuli echiche na ọmụma mmadụ elu nke ukwuu, ebe a naghị aghọta ma ọ bụ jiri ihe nke Chukwu na nke ebighị ebi kpọrọ ihe.” Counsels on Sabbath School Work, 47.

Back to Articles