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# Rome Establishes the Vision - Number Three

Rom na-eguzobe Ọhụhụ ahụ Ike—Nọmba Nke Atọ

The United States and the Prophetic Vision: A Call to Deep Biblical Study and Understanding

Mba Ndị Jikọrọ States na Ọhụụ Amụma: Oku Maka Omimi N’Ọmụmụ na Nghọta Akwụkwọ Nsọ

Author

Jeff Pippenger

Published

July 14, 2024

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In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, sifting process which is represented as the Messenger of the Covenant in Malachi chapter three cleansing the silver and gold is now under way. In Malachi chapter three it identifies a purging.

N’ime edemede abụọ gara aga nke lebara nkọwa nzuzo ahụ anya nke na-ekwu na e gosipụtala United States site n’aka “ndị ohi nke ndị gị” bụ́ ndị “na-eguzobe ọhụụ ahụ” n’ime Daniel isi nke iri na otu amaokwu nke iri na anọ, anyị hotara otu akụkụ sitere n’aka Ellen White nke kwuru, “A ga-anwale ma gosi onye ọbụla n’ime ndị otu ụka n’otu n’otu.” Usoro ahụ nke igosi, ịnwa, na ịsachapụ, nke a nọchiri anya ya dịka Onye-Ozi nke Ọgbụgba-ndụ n’ime Malachi isi nke atọ na-eme ka ọlaọcha na ọlaedo dị ọcha, amalitelarị ugbu a. N’ime Malachi isi nke atọ, ọ na-akọwapụta ime ka ihe dị ọcha site n’ịsachapụ.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Ọ ga-anọdukwa dị ka onye na-agbaze ma na-eme ka ọlaọcha dị ọcha: ọ ga-eme ka ụmụ Livai dị ọcha, ma sachapụ ha dị ka ọlaedo na ọlaọcha, ka ha wee chụọrọ Onyenwe anyị àjà n’ezi omume. Mgbe ahụ àjà Juda na Jerusalem ga-atọ Onyenwe anyị ụtọ, dịka n’ụbọchị ndị mgbe ochie, na dịka n’afọ ndị gara aga. Malakai 3:3, 4.

Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.

Ndị na-arapara n’echiche ahụ na United States bụ akara nke na-eguzobe ọhụ ahụ enwebeghị ike, ma ọ bụ enwebeghị ọchịchọ, ịghọta na ozi ahụ e kpughere mgbe e wepụrụ akara ya n’ọnwa Julaị nke afọ 2023 bụ ihe na-asacha ndị na-azọ ọkwa ka ha bụrụ ndị n’etiti otu narị puku iri anọ na anọ ahụ. N’ụlọ nzukọ dị na Kapanọm ka e gosiri n’ụdị amụma nchacha ikpeazụ nke otu narị puku iri anọ na anọ ahụ.

> “Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.

> “Jisọs gwara ha hoo haa, ‘E nwere ụfọdụ n’ime unu ndị na-ekweghị;’ tinyekwara, ‘N’ihi ya ka M ji gwa unu, na ọ dịghị mmadụ pụrụ ịbịakwute M, ma e wezụga na e nyere ya ya site n’aka Nna M.’ Ọ chọrọ ka ha ghọta na ọ bụrụ na a dọtaghị ha bịa n’ebe Ọ nọ, ọ bụ n’ihi na obi ha emepeghị emepe nye Mmụọ Nsọ. ‘Ma mmadụ nke anụ ahụ́ anaghị anabata ihe nile nke Mmụọ nke Chineke: n’ihi na ha bụ nzuzu nye ya: ọ pụghịkwa ịmata ha, n’ihi na a na-amata ha n’ụzọ ime mmụọ.’ 1 Ndị Kọrịnt 2:14. Ọ bụ site n’okwukwe ka mkpụrụ obi ji ahụ ebube Jisọs. E zoro ebube a ezo, ruo mgbe, site n’ọrụ nke Mmụọ Nsọ, a mụnyere okwukwe n’ime mkpụrụ obi.”

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> “Site n’ịkatọ ha n’ihu ọha n’ihi ekweghị ekwe ha, e kewapụrụ ndị na-eso ụzọ a n’ebe Jizọs nọ karịa ka mbụ. Nke a wutere ha nke ukwuu; ma n’ịchọ imerụ Onye Nzọpụta ahụ ma mejuo obi ọjọọ nke ndị Farisii, ha tụgharịrị ya azụ, hapụkwara Ya n’ilelị. Ha emeela nhọrọ ha,—ha ewerela ọdịdị mpụga na-enweghị mmụọ, afụ n’enweghị mkpụrụ ya. Mkpebi ha agbanweghịkwa ọzọ ma e mesịa; n’ihi na ha esoghịkwa Jizọs ije ọzọ.

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

> “‘Onye ihe ikuku ya dị n’aka Ya, Ọ ga-asachapụkwa ebe ịkụ ọka Ya nke ọma kpamkpam, chịkọbakwa ọka wit Ya n’ọba.’ Matiu 3:12. Nke a bụ otu n’ime oge nke ịsachapụ. Site n’okwu nke eziokwu, a na-ekewapụ afụ na ọka wit. N’ihi na ha juputara n’efu na n’ịbụ ndị onwe-ha ziri ezi nke ukwuu ime ka ha nata ịdọ aka ná ntị, nakwa n’ihi ịhụ ụwa n’anya nke ukwuu ime ka ha nabata ndụ ịdị umeala n’obi, ọtụtụ siri n’ebe Jizọs nọ pụọ. Ọtụtụ ka na-eme otu ihe ahụ ruo taa. A na-anwale mkpụrụ obi taa dị ka e si nwalee ndị ahụ na-eso ụzọ n’ụlọ nzukọ dị na Kapanọm. Mgbe e wetara eziokwu ruo n’obi, ha na-ahụ na ndụ ha adịghị kwekọọ n’uche Chineke. Ha na-ahụ mkpa ọ dị ka mgbanwe zuru ezu mee n’ime onwe ha; ma ha adịghị njikere iburu ọrụ ahụ nke ịgọnarị onwe. Ya mere, iwe na-ewe ha mgbe a chọpụtara mmehie ha. Ha na-apụ n’ihi iwe, dịka ndị na-eso ụzọ ahụ hapụrụ Jizọs, na-atamu ntamu, sị, ‘Nke a bụ okwu siri ike; ònye pụrụ ịnụ ya?’” The Desire of Ages, 392.

By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.

Site n’“okwu nke eziokwu” ka e ji nọchie anya ọlaedo na ọlaọcha dị n’ihe atụ Malakaị nyere banyere nchacha ikpeazụ nke ụlọ nsọ nke narị puku na iri anọ na anọ.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.

> Leenu, aga m eziga onye-ozi m, ọ ga-edozi ụzọ n’iru m: ma Onye-nwe-anyị, onye unu na-achọ, ga-abịa n’ụlọ nsọ ya na mberede, ọbụna onye-ozi nke ọgbụgba ndụ ahụ, onye unu na-enwe mmasị n’ime ya: leenu, ọ ga-abịa, ka Jehova nke usuu ndị agha kwuru. Ma ònye pụrụ iguzogide ụbọchị ọbịbịa ya? ma ònye ga-eguzo mgbe ọ pụtara? n’ihi na ọ dị ka ọkụ nke onye na-anụcha ọla, dịkwa ka ncha nke ndị na-asa ákwà. Malakaị 3:1, 2.

All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”

Ndị amụma niile, gụnyere Malakaị, na-akọwapụta ụbọchị ikpeazụ. N’isiokwu mbụ n’ime isiokwu ndị a anyị kpọrọ, *The 1888 Materials*, peeji nke 403, ebe a na-eme ka anyị mara, “Onye na-ezu ike n’ịdị afọ ojuju n’amamihe ya ugbu a na-ezughị oke banyere Akwụkwọ Nsọ, na-eche na nke a ezuru maka nzọpụta ya, nọ n’izu ike n’ime aghụghọ na-egbu egbu. E nwere ọtụtụ ndị a kwadobeghị nke ọma n’ọrụ ụka sitere n’Akwụkwọ Nsọ, ka ha wee nwee ike ịmata njehie, ma maa ikpe ọdịnala na nkwenkwe ụgha niile e tinyegoro n’ihu ha dị ka eziokwu.” Ndị a kọwara n’otu akụkụ ahụ “abụghị ndị na-amụ Akwụkwọ Nsọ nke ọma nke ọma,” ndị “amụbeghị” “amaokwu Akwụkwọ Nsọ” ahụ “n’ebumnuche doro anya,” ebe “iche echiche dị iche iche” dị. Ndị a na-agwa okwu “anaghị agụ Akwụkwọ Nsọ [iji] were mmanụ na abụba ya nye mkpụrụ obi nke ha. Ha anaghị enwe mmetụta na ọ bụ olu Chineke na-agwa ha okwu. Ma, ọ bụrụ na anyị chọrọ ịghọta ụzọ nzọpụta, ọ bụrụ na anyị chọrọ ịhụ ìhè anyanwụ nke Ezi omume,” ha “ga-amụrịrị Akwụkwọ Nsọ n’ebumnuche doro anya.”

The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”

Edemede mbụ ahụ kọwara na otu n’ime akụkụ nke usoro amụma ha gbagọrọ agbagọ bụ akụkụ e si n’akwụkwọ *The Great Controversy* were, nke na-edekọ, sị, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” *The Great Controversy*, 615. Nkọwa nzuzo nke ha na-ekwu na ahịrịokwu a na-akọwa “Romanism” dị ka akụkọ ihe mere eme gara aga, na “apostate Protestantism” dị ka ụwa nke oge a. Mgbe e gosichara site n’ihe akaebe nke ụtọasụsụ na etinyela ihe ha na-eme n’ahịrịokwu a site n’ịtụgharị ya pụọ n’ezi ihe ọ pụtara, ha egosighị n’ihu ọha mgbagha ọ bụla nke iji ya eme ihe n’ụzọ ụgha ahụ. N’ezie, ha jiri otu akụkụ ahụ kpọsaa nzukọ Zoom ha na-esote. Ma a gwara anyị na “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” Enweghị mgbalị ọ bụla e mere iji weghachi okwu ụgha ahụ, nke yiri ka ọ bụ ihe akaebe na ndị na-akwalite iji ya eme ihe n’ụzọ ụgha a anaghị “inquiring diligently” ka ha “know what is truth.”

From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.

Site na mmalite nke esemokwu a, anyị abịarutela ya dị ka a ga-asị na ọ bụ ihe karịrị naanị nghọtahie dị n’etiti eziokwu na njehie banyere onye ndị na-apụnara ndị gị ihe na-anọchi anya, ma m ka na-anọgide n’ọnọdụ ahụ. Edemede ndị ahụ banyere akwụkwọ Daniel eruola n’ebe nke narị abụọ, ebe e gosipụtara nke ọma mkpa amaokwu iri na atọ ruo iri na ise nke Daniel iri na otu. Amaokwu ndị ahụ na-anọchi anya akụkọ ihe mere eme site n’afọ 1989 ruo n’iwu Ụka Sọnde na-abịa ngwa ngwa nke dị na amaokwu iri anọ nke Daniel iri na otu.

We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:

Anyị na-achọpụta akụkọ ihe mere eme ahụ dị ka akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ. Anyị achọpụtakwala na mgbe Nwanyị White kwuru na “akwụkwọ nke e mechiri akara abụghị Mkpughe, kama ọ bụ akụkụ ahụ nke amụma Daniel metụtara ụbọchị ikpeazụ,” na akụkọ ihe mere eme zoro ezo nke Daniel isi nke iri na otu amaokwu nke iri anọ bụ “akụkụ ahụ nke amụma Daniel.” Amaokwu nke iri na atọ ruo iri na ise na-anọchi anya eziokwu amụma nke e meghekwara n’ụbọchị ikpeazụ. Ya mere, amaokwu atọ ahụ na-anọchikwa anya ma “Mkpughe nke Jizọs Kraịst” ma “Égbè Eluigwe Asaa” n’akwụkwọ Mkpughe nke e meghere obere oge tupu mmechi nke oge amara. Mgbe Nwanyị White na-ekwu maka “akụkụ ahụ nke akwụkwọ Daniel,” akụkụ ederede ebe okwu ahụ dị na-ekwu, sị:

> “Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’

> “Ka onye ọ bụla ghara iche na, n’ihi na ha enweghị ike ịkọwa ihe ihe nnọchianya ọ bụla dị n’Akwụkwọ Mkpughe pụtara, na ọ baghị ha uru inyocha akwụkwọ a n’ịgbalị ịmata ihe eziokwu dị n’ime ya pụtara. Onye ahụ kpughere Jọn ihe omimi ndị a ga-enye onye na-achọ eziokwu nke ọma ntakịrị uto nke ihe ndị dị n’eluigwe. Ndị obi ha meghere maka ịnabata eziokwu ga-enwe ike ịghọta ozizi ya, a ga-enyekwakwa ha ngọzi ahụ e kwere nkwa nye ndị ‘na-anụ okwu nke amụma a, ma na-edebe ihe ndị ahụ e dere n’ime ya.’”

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.

> “N’Akwụkwọ Mkpughe ka akwụkwọ nile nke Baịbụl na-ezukọ ma na-ejedebe. N’ebe a ka mmezu nke akwụkwọ Daniel dị. Otu bụ amụma; nke ọzọ bụ mkpughe. Akwụkwọ e mechiri akara abụghị Mkpughe, kama ọ bụ akụkụ ahụ nke amụma Daniel nke metụtara ụbọchị ikpeazụ. Mmụọ ozi ahụ nyere iwu, sị, ‘Ma gị onwe gị, O Daniel, mechie okwu ndị a, ma kaa akwụkwọ ahụ akara, ruo mgbe ọgwụgwụ ga-abịa.’ Daniel 12:4.” Acts of the Apostles, 584, 585.

The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.

Okwu ahụ bụ “mmeju” pụtara iweta ihe n’izu oke. Akụkụ nke akwụkwọ Daniel nke metụtara ụbọchị ikpeazụ, nke a na-emeghe akara ya n’oge ọgwụgwụ, a na-eme ka o zuo oke mgbe a jikọtara ya, “ahịrị n’elu ahịrị” na “Mkpughe nke Jizọs Kraịst,” na “Égbè Eluigwe Asaa.” Ihe nnọchianya atọ ahụ bụ ozi ahụ a na-emeghe akara ya, ya mere ọ na-anọchi anya “okwu nke eziokwu” ndị a na-eji “sachapụ” otu narị puku iri anọ na anọ ahụ n’ịsacha ikpeazụ nke ụlọ nsọ nke Malakai, dịka e si nọchite ya n’amaokwu iri na atọ ruo iri na ise nke Daniel iri na otu. Amaokwu nke dị n’etiti bụ amaokwu ebe e nọchiri anya esemokwu dị ugbu a, ma ya mere ọ na-anọchi anya otu esemokwu ahụ kpọmkwem nke chere ndị Millerite ihu n’akụkọ amụma ha.

To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.

Ikwupụta na “ndị ohi nke ndị gị” n’amaokwu nke iri na anọ bụ United States bụ nnọọ ihe kwekọrọ kpamkpam na ndị Protestant nke akụkọ ihe mere eme nke Millerite na-azọrọ na ndị ohi ahụ nọchiri anya Antiochus Epiphanes. Esemokwu ahụ ga-asachapụ ájá na adịghị ọcha n’ọlaedo na ọlaọcha, ma ihe ka mkpa bụ na e kweela ka esemokwu ahụ duru ndị ndị Livai nke Malakaị isi nke atọ nọchiri anya ha ka ha mụọ Okwu amụma nke Chineke n’ụzọ miri emi karịa mgbe ọ bụla gara aga. “Nwoke ahịhịa unyi” nke nrọ William Miller ugbu a na-azacha mkpụrụ ego adịgboroja na nkume ịchọ mma ndị adịgboroja n’èzí ụlọ ahụ, tupu ọrụ Ya nke ịchịkọta ọzọ ezigbo nkume ịchọ mma ahụ n’usoro zuru oke nke na-enwu ugboro iri karịa anyanwụ.

The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”

E kwere ka esemokwu ahụ mee ka e mezuo ọrụ ahụ kpọmkwem, n’ihi na e mere ka anyị mara na, “Chineke ga-akpalite ndị Ya; ma ọ bụrụ na ụzọ ndị ọzọ ada, ozizi ụgha ga-abata n’etiti ha, nke ga-enyocha ha, na-ekewa ahịhịa efu pụọ n’ọka. Onyenweanyị na-akpọ ndị niile kwere n’okwu Ya ka ha si n’ụra teta. Ìhè dị oké ọnụ ahịa abịawo, nke kwesịrị ekwesị nye oge a. Ọ bụ eziokwu nke Akwụkwọ Nsọ, na-egosi ihe ize ndụ ndị dị anyị nnọọ nso. Ìhè a kwesịrị iduga anyị n’ịmụ Akwụkwọ Nsọ nke ọma na n’inyocha nkatọ kacha sie ike nke ọnọdụ ndị anyị jidere. Chineke chọrọ ka a chọgharịa nkwado niile na ọnọdụ niile nke eziokwu nke ọma na n’ịgbalịsi ike, site n’ekpere na ibu ọnụ. Ndị kwere ekwe ekwesịghị izu ike n’echiche efu na n’echiche ndị na-edoghị anya banyere ihe mejupụtara eziokwu.”

The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”

“Nduhie” ndị Ọ na-ekwe ma na-eji kpalite ndị nsọ Ya na-ehi ụra bụ “ọrụ mgbagha ochie.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> “N’akụkọ ihe mere eme na n’amụma Okwu Chineke na-egosi ọgụ ogologo oge dị n’etiti eziokwu na njehie. Ọgụ ahụ ka na-aga n’ihu. Ihe ndị dịworo eme ga-eme ọzọ. A ga-eme ka esemokwu ochie bilie ọzọ, ma ozizi ọhụrụ ga na-apụta mgbe niile. Ma ndị Chineke, ndị n’okwukwe ha na n’imezu amụma soro rụọ òkè n’ikwusa ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ, maara ebe ha guzo. Ha nwere ahụmahụ dị oké ọnụ ahịa karịa ezigbo ọlaedo. Ha ga-eguzo ike dịka nkume, na-ejidesi mmalite nke ntụkwasị obi ha ike ruo ọgwụgwụ.” Selected Message, book 2, 109.

The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.

Esemokwu banyere “ndị ohi nke ndị gị” bụ esemokwu ochie sitere n’akụkọ ihe mere eme nke ndị Millerite, nke bụ “mmalite nke ntụkwasị obi ha” nke a gwara ha ka ha jigide ya “n’enweghị ịma jijiji ruo ọgwụgwụ.” “Mmalite nke” “ntụkwasị obi” nke otu narị na iri anọ na anọ puku ahụ bụ eziokwu ndị ntọala, ndị e gosiri na chaatị ndị ọsụ ụzọ nke 1843 na 1850.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.

> “Onye iro ahụ na-achọ ịtụgharị uche nke ụmụnna anyị nwoke na ụmụnna anyị nwanyị pụọ n’ọrụ nke ịkwadebe otu ndị ga-eguzo n’ụbọchị ikpeazụ ndị a. E ji aghụghọ amamihe ya hazie iduhie uche ka e wepụọ ha n’ihe ize ndụ na ọrụ dịịrị oge a. Ha na-agụ dịka ihe efu ìhè ahụ Kraịst si n’eluigwe bịa inye Jọn maka ndị ya. Ha na-akụzi na ihe ndị ahụ dị anyị n’ihu ozugbo ugbu a abụghị nke dị mkpa nke ga-anata nlebara anya pụrụ iche. Ha na-eme ka eziokwu ahụ nke sitere n’eluigwe ghara inwe mmetụta, ma na-anapụ ndị nke Chineke ahụmahụ ha gara aga, na-enye ha n’ọnọdụ ya sayensị ụgha.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’

> “‘Otú a ka Onyenwe anyị kwuru: Guzo n’ụzọ niile, lezienụ anya, jụọkwa maka okporo ụzọ ochie, ebe ụzọ ọma ahụ dị, ma jee n’ime ya.’”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Ka onye ọ bụla ghara ịchọ ịdọpụ ntọala nke okwukwe anyị,—ntọala ndị e tọrọ na mbido ọrụ anyị, site n’ịmụ Okwu ahụ n’ekpere na site na mkpughe. N’elu ntọala ndị a ka anyị nọ na-ewu ụlọ n’ime afọ iri ise gara aga. Ndị mmadụ pụrụ iche na ha achọtala ụzọ ọhụrụ, nakwa na ha pụrụ ịtọ ntọala siri ike karịa nke ahụ e tọrọla. Ma nke a bụ nnukwu aghụghọ. Ọ dịghị onye pụrụ ịtọ ntọala ọzọ ma e wezụga nke ahụ e tọrọla.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.

> “N’oge gara aga, ọtụtụ mmadụ agbalịwo iwulite okwukwe ọhụrụ, na iguzobe ụkpụrụ ọhụrụ. Ma ruo ogologo oge ole ka ụlọ ha wuru guzooro?—Ọ dara ngwa ngwa; n’ihi na e wughị ya n’elu Nkume ahụ.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?

> “Ọ̀ bụ́ghị na ndị na-eso ụzọ mbụ ahụ ghaghị izute okwu nile nke mmadụ? Ọ̀ bụghị na ha ghaghị ige ntị n’echiche ụgha, ma mgbe ha meworo ihe nile, guzosie ike, na-asị, ‘Ntọala ọzọ mmadụ ọ bụla apụghị ịtọ n’azụ nke ahụ e tọrọ’?”

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.

> “Ya mere, anyị ga-ejidesi mmalite nke ntụkwasị obi anyị ike ruo ọgwụgwụ. Okwu nke ike ka Chineke na Kraịst zitere ndị a, na-ewepụta ha n’ụwa, isi ihe n’isi ihe, banye n’ìhè doro anya nke eziokwu nke ugbu a. Site n’egbugbere ọnụ ndị ọkụ nsọ metụrụ, ndị ohu Chineke ekwusawo ozi ahụ. Okwu Chineke etinyewo akara ya n’eziokwu nke ozi a kpọsara.” Review and Herald, March 3, 1904.

Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.

“Ụzọ ochie” nke Jeremaya, bụ “ntọala ndị e tọrọ n’mbido ọrụ anyị.” E tọrọ eziokwu ndị ahụ “n’elu Nkume ahụ,” ma n’akụkọ ihe mere eme nke ndị Millerait, eziokwu ndị ahụ nke bụ ntọala bụ ozi “eziokwu nke ugbu a” nke e kwusara n’afọ 1842, 1843 na 1844.

> “May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Ka Chineke nyere unu aka ịnabata okwu ndị m kwuworo. Ka ndị ahụ guzo dịka ndị nche Chineke n’elu mgbidi Zaịọn bụrụ ndị ikom pụrụ ịhụ ihe ize ndụ tupu ha erute n’ihu ndị mmadụ,—ndị ikom pụrụ ịmata ọdịiche dị n’etiti eziokwu na njehie, ezi omume na ajọ omume.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.

> “Ịdọ aka ná ntị ahụ abịala: E kwesịghị ikwe ka ihe ọbụla bịa nke ga-akpaghasị ntọala nke okwukwe ahụ nke anyị na-ewu n’elu ya kemgbe ozi ahụ bịara n’afọ 1842, 1843, na 1844. Anọ m n’ozi a, ma kemgbe ahụ ka m na-eguzo n’ihu ụwa, na-ekwesị ntụkwasị obi nye ìhè ahụ Chineke nyere anyị. Anyị achọghị iwepụ ụkwụ anyị n’elu ikpo okwu ahụ e debere ha n’elu ya ka anyị na-achọ Onyenwe anyị ụbọchị kwa ụbọchị site n’ekpere siri ike, na-achọ ìhè. Ì chere na m pụrụ ịjụ ìhè ahụ Chineke nyere m? Ọ ga-adị ka Nkume Ebighị Ebi. Ọ nọwo na-edu m kemgbe e nyere ya. Ụmụnna nwoke na ụmụnna nwanyị, Chineke dị ndụ, Ọ na-achịkwa, Ọ na-arụkwa ọrụ taa. Aka Ya dị n’elu wiil ahụ, ma n’ime nduzi amamihe Ya Ọ na-atụgharị wiil ahụ dịka uche nke Ya si dị. Ka mmadụ ghara ikedo onwe ha n’akwụkwọ, na-asị ihe ha ga-eme na ihe ha na-agaghị eme. Ka ha kedo onwe ha n’Onyenwe Chineke nke eluigwe. Mgbe ahụ ìhè nke eluigwe ga-enwupụta n’ime ụlọ nsọ nke mkpụrụ obi, anyị ga-ahụkwa nzọpụta nke Chineke.” Review and Herald, Eprel 14, 1903.

The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.

Ozi ahụ nke e kwusara “na 1842, 1843, na 1844” bụ ozi ahụ e gosipụtara n’elu chaatị pionia nke 1843. N’ọnwa Mee nke 1842, e bipụtara chaatị 1843 narị atọ. Ellen White na ndị pionia ahụ niile gbara ama na chaatị ahụ bụ mmezu nke iwu dị na Habakuk isi nke abụọ, nke na-asị ka e dee ọhụụ ahụ ma mee ka ọ doo anya n’elu mbadamba. N’akụkọ ihe mere eme ahụ kpọmkwem, e nwere ndị nkwusa Millerite narị atọ, ndị ọkà mmụta akụkọ ihe mere eme SDA na-agbakwa ama eziokwu ahụ na ha niile jiri chaatị 1843 ahụ.

What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?

Gịnị ga-akpali mmadụ ikwu na njirimara ndị ọsụ ụzọ nyere banyere Rom dị ka ndị na-apụnara ndị nke gị ihe, dịka e siri gosi ya n’elu chaatị ahụ, bụhie? Gịnị ga-akpali mmadụ ịnakwere nkwupụta ahụ? Ma, gịnịkwa na-akpali ụfọdụ n’ime anyị ndị na-ekwu na anyị na-anabata nghọta ndị ọsụ ụzọ nwere na e ji okwu a, “ndị na-apụnara ndị nke gị ihe,” anọchi anya Rom, ma n’eziokwu anyị enweghị ike ichebe nghọta ahụ n’onwe anyị?

In the first article we cited the following passage:

N’isiokwu mbụ anyị hotara akụkụ Akwụkwọ Nsọ a:

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.

> “N’agbanyeghị ọganihu ọ bụla mmadụ nwere ike iru n’ihe gbasara ọgụgụ isi, ya echela ọbụna otu ntabi anya na ọ dịghị mkpa ka a na-enyocha Akwụkwọ Nsọ nke ọma ma na-aga n’ihu mgbe niile iji nweta ìhè ka ukwuu. Dị ka otu ndị mmadụ, a kpọrọ anyị n’otu n’otu ka anyị bụrụ ndị na-amụ amụma. Anyị aghaghị iji ịdị uchu na-ele nche ka anyị wee nwee ike ịmata mkpụrụ ọkụ ọ bụla nke ìhè Chineke ga-ewetara anyị.” Testimonies, volume 5, 708.

I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represent the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.

Ana m ekwu na “ìhè nke Chineke” na-egosi ugbu a “nye anyị” bụ na anyị etetabeghị nke ọma n’ihe banyere ibu ọrụ anyị nke onye ọbụla n’onwe ya ịghọta amaokwu iri na ise mbụ nke Daniel iri na otu, nakwa na anyị aghọtabeghị na amaokwu iri na atọ ruo iri na ise nke otu isi ahụ na-anọchi anya eziokwu ndị ahụ na-arụzu mkpochapụ ikpeazụ na ịkụ akara nke puku narị anọ na iri anọ na anọ. Ọ bụrụ na a naghị ebubata ozizi ụgha ọ bụla n’ime akụkọ ihe mere eme a n’onwe ya, ọ ga-enye ihe àmà na anyị amụ anya nke ọma. Ma esemokwu a na-egosi ihe ọzọ.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..

> “Eziokwu ahụ bụ na e nweghị esemokwu ma ọ bụ mkpalite n’etiti ndị nke Chineke ekwesịghị ile anya dịka àmà ikpeazụ na ha na-ejidesi ozizi ziri ezi ike. E nwere ihe kpatara a ga-eji tụọ egwu na ha nwere ike ghara ịmata nke ọma ọdịiche dị n’etiti eziokwu na njehie. Mgbe ebughị ajụjụ ọhụrụ site n’inyocha Akwụkwọ Nsọ, mgbe ọdịiche nke echiche ọ bụla apụtaghị nke ga-akpali ndị mmadụ ịchọgharị Baịbụl n’onwe ha iji jide n’aka na ha nwere eziokwu ahụ, a ga-enwe ọtụtụ ndị ugbu a, dịka n’oge ochie, ndị ga-arapara n’omenala ma fee ofufe ihe ha na-amaghị ihe ọ bụ....”

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Chineke ga-akpọlite ndị Ya; ọ bụrụ na ụzọ ndị ọzọ ada, ozizi ụgha ga-abata n’etiti ha, nke ga-achacha ha, na-ekewapụ ọka n’ahịhịa ya. Onyenwe anyị na-akpọku ndị niile kwere okwu Ya ka ha teta n’ụra. Ìhè dị oké ọnụ ahịa abịawo, nke dabara adaba maka oge a. Ọ bụ eziokwu nke Akwụkwọ Nsọ, na-egosi ihe ize ndụ ndị dị anyị n’ihu ugbu a. Ìhè a kwesịrị iduga anyị n’ịmụ Akwụkwọ Nsọ nke ọma na n’inyocha nke kachasị nkọ ọnọdụ ndị anyị ji ejide. Chineke chọrọ ka a nyochaa nke ọma, n’ụzọ na-adịgide adịgide, site n’ekpere na ibu ọnụ, akụkụ niile na ọnọdụ niile nke eziokwu. Ndị kwere ekwe ekwesịghị izu ike n’echiche efu na n’echiche ndị na-edoghị anya banyere ihe mejupụtara eziokwu. Okwukwe ha ga-adịrịrị ike n’elu okwu Chineke, ka mgbe oge ule ga-abịa, ma e webata ha n’ihu ndị kansụl ka ha zaa ajụjụ banyere okwukwe ha, ha wee nwee ike inye ihe kpatara olileanya ahụ dị n’ime ha, site n’ịdị umeala n’obi na egwu.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.

> “Kpalite, kpalite, kpalite. Isiokwu ndị anyị na-ewetara ụwa aghaghị ịbụ n’eziokwu dị ndụ nye anyị. Ọ dị mkpa na, n’ichebe ozizi ndị anyị na-ewere dịka isiokwu ndị bụ isi nke okwukwe, anyị ekwesịghị mgbe ọ bụla ikwe ka onwe anyị jiri arụmụka ndị na-adịghị n’ozuzu ha ziri ezi kpamkpam.” Testimonies, volume 5, 708.

As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”

Ka anyị na-aga n’ihu n’ịtụle ndị na-apụnara ndị nke Chineke ihe, anyị ga-egosi na arụmụka banyere amaokwu nke iri na anọ nke Daniel iri na otu n’etiti ndị Protestant na ndị Millerite bụ otu ihe ahụ kpọmkwem dị ka arụmụka dị n’etiti nkọwa ọhụrụ na nke nzuzo nke na-ekwu na United States, ọ bụghị Rome, na-eguzobe ọhụụ ahụ. Ọnọdụ nke na-ekwu na The Great Controversy ji okwu a, “old world,” akọwa akụkọ ihe mere eme gara aga bụ “echiche a na-enyo enyo na echiche a kọwaghị nke ọma,” ma bụrụkwa ihe atụ nke “arụmụka nke na-adịghị ezi ụda kpamkpam.”

Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.

Ndị ji akụkụ Akwụkwọ Nsọ a kwado echiche ha na ndị Millerite mehieworo mgbe ha kpọrọ Rom ndị ohi nke ndị gị, kwesịrị imezu ọrụ Kraịst ha ma weghachite nkwupụta ha n’ihu ọha, n’ihi na ọ pụghị iguzosi ike ma n’usoro asụsụ ma n’akụkọ ihe mere eme. Ma unu ndị nọ n’akụkụ na-ele esemokwu a anya, unu nwere ọrụ ịkewa okwu nke eziokwu nke ọma, n’ihi na a kpọrọ unu ka unu bụrụ onye na-amụ amụma n’onwe ya, ọ bụghị onye na-eso echiche mmadụ.

Men wrest the Scriptures to their own destruction.

Ndị mmadụ na-akụgharị Akwụkwọ Nsọ n’ụzọ na-ewetara onwe ha mbibi.

> And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.

> Gụọnụkwa ịdị ntachi obi nke Onyenwe anyị dị ka nzọpụta; dịka nwanne anyị anyị hụrụ n’anya, Pọl, si kwa dịka amamihe e nyere ya deere unu; dịka kwa n’akwụkwọ ozi ya nile, na-ekwu okwu n’ime ha banyere ihe ndị a; nke n’ime ha e nwere ụfọdụ ihe siri ike nghọta, nke ndị na-amụtaghị ihe na ndị na-adịghị ike n’obi na-agbagọ, dịka ha na-agbagọkwa Akwụkwọ Nsọ ndị ọzọ, ruo n’ịla n’iyi nke onwe ha. Ya mere, ndị m hụrụ n’anya, ebe unu maworị ihe ndị a tupu oge eruo, kpacharanụ anya ka e wee ghara iduhie unu site n’njehie nke ndị ajọ omume, ka unu si n’iguzosi ike nke unu daa. Ma toonụ n’amara, na n’ọmụma nke Onyenwe anyị na Onye Nzọpụta anyị, Jisọs Kraịst. Ya ka otuto dịrị ma ugbu a ma ruo mgbe ebighị ebi. Amen. 2 Pita 3:15–18.

Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.

Pita na-ekwu na ọ bụ ndị “na-amụtaghị ihe na ndị na-adịghị eguzosi ike” na “agbagọ” Akwụkwọ Nsọ “ruo n’mbibi nke onwe ha.” Nke a kwekọrọ n’ịdọ aka ná ntị Sister White ugboro ugboro na-enye anyị ka anyị mụọrọ onwe anyị ihe. Ọ bụrụ na anyị anaghị arụzu ọrụ dịịrị anyị ịbụ ụmụakwụkwọ amụma, anyị na-ekpebiri onwe anyị mbibi nke anyị.

It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.

Ọ bụ ndị ohi nke ndị gị ka na-eme ka ọhụụ ahụ guzosie ike, Solomon na-akọwapụtakwa na ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi.

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

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

One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?

Otu n’ime nkọwa nke “ila n’iyi” bụ ịbụ onye e mere ọtọ. Ebe nghọta na-ezighi ezi banyere ọhụụ dị, ọ dabere n’eziokwu ahụ na a naghị aghọta akara nke na-eme ka ọhụụ ahụ guzosie ike, ma ọ bụ na a ghọtachaghị ya nke ọma. Ịbụ n’etiti ndị na-ala n’iyi n’ịdọ aka ná ntị Sọlọmọn bụ ikwado ọtọ ahụ nke ndị Laodisia nọchiri anya, ndị a na-asọpụ n’ọnụ Onyenwe anyị n’iwu Sọnde na-abịa n’oge na-adịghị anya. Gịnị mere anyị ga-eji nabata echiche nke na-anọchi anya n’ụzọ na-ezighi ezi ihe doro anya nke okwu Nwannaanyị White banyere ụwa ochie na ụwa ọhụrụ, ma na-ajụkwa njirimara Millerite ahụ na ọ bụ Rom na-eme ka ọhụụ ahụ guzosie ike, nke e gosipụtara kpọmkwem n’elu chaatị 1843, nke na-anọchi anya eziokwu ntọala nke Adventism, nke bụkwa Kraịst, Oké Nkume nke Oge Niile, nke eserese nsọ niile banyere ntọala na-anọchi anya?

> “But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.

> “Ma ụlọ ọ bụla e wuru n’elu ntọala ọzọ na-abụghị okwu Chineke ga-ada. Onye ọ bụla nke, dịka ndị Juu n’ụbọchị Kraịst, na-ewu n’elu ntọala nke echiche na echiche-uche mmadụ, nke usoro na emume mmadụ chepụtara, ma ọ bụ n’elu ọrụ ọ bụla ọ pụrụ ime n’enweghị amara Kraịst, na-ewuli ihe owuwu nke agwa ya n’elu aja na-agagharị agagharị. Oké ifufe nke ọnwụnwa ga-asachapụ ntọala aja ahụ, hapụkwa ụlọ ya ka ọ bụrụ ihe nbibi n’akụkụ osimiri nke oge.”

> “‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.

> “‘“Ya mere otu a ka Onye-nweanyị Jehova kwuru, … Ikpe kwa ka M ga-eji eriri ntule tụọ, na ezi omume ka M ga-eji plọmet tụọ: akụ mmiri igwe ga-efopụ ebe mgbaba nke ụgha, mmiri ga-emikpu kwa ebe nzuzo ahụ.” Aịsaịa 28:16, 17.

> “But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.

> “Ma taa ebere na-arịọ onye mmehie arịrịọ. ‘Dị ka M dị ndụ, ka Onyenweanyị Jehova kwuru, obi adịghị M ụtọ n’ọnwụ nke onye ajọ omume; kama ka onye ajọ omume si n’ụzọ ya chigharịa ma dị ndụ: chigharianụ, chigharianụ n’ụzọ ọjọọ unu; n’ihi gịnị ka unu ga-anwụ?’ Ezekiel 33:11. Olu nke na-agwa ndị na-adịghị echegharị taa bụ olu nke Onye ahụ nke, n’ịhụjuanya nke obi, tiri mkpu mgbe Ọ na-ele obodo nke ịhụnanya Ya anya, sị: ‘O Jerusalem, Jerusalem, nke na-egbu ndị amụma, na-atụkwa nkume ndị e zitere ya! ugboro ole ka M gaara achịkọtakọta ụmụ gị ọnụ, dịka nne ọkụkọ na-achịkọta ụmụ ya n’okpuru nku ya, ma unu ekweghị! Lee, a hapụrụ ụlọ unu ka ọ bụrụ nkịtị nye unu.’ Luke 13:34, 35, R.V. N’ime Jerusalem, Jisọs hụrụ ihe nnọchianya nke ụwa nke jụrụ ma leda amara Ya anya. Ọ na-akwa ákwá, O obi isiike, n’ihi gị! Ọbụna mgbe a wụsịrị anya mmiri Jisọs n’elu ugwu ahụ, Jerusalem ka nwere ike ichegharị, ma gbanahụ ikpe ya. N’oge nta ka onyinye nke eluigwe ka na-eche ka ọ nabata ya. Ya mere, O obi, Kraịst ka na-agwa gị okwu n’olu ịhụnanya: ‘Lee, Anọ M n’ọnụ ụzọ, na-akụkwa aka: ọ bụrụ na onye ọbụla anụ olu M, ma meghee ụzọ, M ga-abanye n’ebe ọ nọ, sorokwa ya rie nri, ya na M.’ ‘Ugbu a bụ oge a na-anabata; lee, ugbu a bụ ụbọchị nzọpụta.’ Revelation 3:20; 2 Corinthians 6:2.”

> “You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

> “Unu ndị na-adabere olileanya unu n’onwe unu na-ewu ụlọ n’elu ájá. Ma oge agafebeghị kpamkpam ka unu wee gbanahụ mbibi ahụ na-abịanụ. Tupu oke ifufe ahụ agbawa, gbaga n’ebe ntọala ahụ nke siri ike dị. ‘Otú a ka Onye-nwe-ayi Jehova siri: Lee, ana M edobe na Zaịọn nkume ịbụ ntọala, nkume a nwalere anwa, nkume nkuku dị oké ọnụ ahịa, nke ntọala ya ji ezi ike: onye kweere agaghị eme ngwa ngwa.’ ‘Leenụ M anya, zọpụta-kwa-nụ onwe unu, unu nsọtụ ụwa niile: n’ihi na Abụ M Chineke, ọzọ adịghịkwa.’ ‘Atụla egwu; n’ihi na Mu na gị nọ: atụla ụjọ; n’ihi na Abụ M Chineke gị: M ga-eme ka ị sie ike; e, M ga-enyere gị aka; e, M ga-eji aka nri nke ezi omume M kwado gị.’ ‘A gaghị eme unu ihere ma ọ bụ meekwa ka unu nwee mgbagwoju anya ruo mgbe ebighị ebi.’ Aịzaịa 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

We will continue this study in the next article.

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

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