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# The Revelation of Jesus Christ - Number Sixteen

Mkpughe nke Jisọs Kraịst - Nke Iri na Isii

The Unveiling of the Seven Thunders: A Prophetic Analysis of Revelation and Hidden History

Mkpughe nke Égbè Eluigwe Asaa: Nyocha Amụma Banyere Mkpughe na Akụkọ Ihe Mere Eme Zoro Ezo

Author

Jeff Pippenger

Published

November 15, 2023

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We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

Anyị anọwo na-egosipụtawanye usoro ihe omume amụma ndị e ji akụkọ nzuzo nke égbè eluigwe asaa mara, nke a na-anọchi anya ya n’akwụkwọ Mkpughe isi nke iri na otu ruo nke iri na atọ. Anyị erubeghị n’ókè mmepe nke ihe omume ndị a ebe anyị ga-adọba akụkọ mpi Protestantism na mpi Republicanism n’elu ibe ha. Anyị akwadobeghịkwa ikpo okwu nghọta nke ga-eme ka e nwee ike ịkọwapụta kpọmkwem ọrụ Alakụba n’ozi nke Mkpu Etiti Abalị. Otú ọ dị, e nwere eziokwu dị oke mkpa jikọtara ya na ihe omume ndị a, nke na-akọwa ihe mmadụ ga-eme mgbe ọ ghọtara eziokwu ndị a na-emeghe akara ha. Ngọzi nke Mkpughe gụnyere ibu ọrụ nke “idebe” ihe ndị ahụ e dere.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Usoro akụkọ ihe mere eme a na-emepe emepe na-ebuga ike okike nke Chineke nye ndị ga-anụ, gụọ, ma debe ihe ndị ahụ e dere n’ime ya. Ya mere, oge eruola ka anyị si n’ịtụle akụkọ amụma ikpeazụ nke Aịzaịa, na Mkpughe isi nke iri na otu ruo iri na atọ, wezuga onwe anyị, ka e wee guzosie ike mkpa nke “ụbọchị atọ na ọkara” ahụ nke Ịlaịja na Mosis nwụrụ n’okporo ámá nke nnukwu ụzọ ozi super highway, nke na-agafe n’etiti ndagwurugwu ọkpụkpụ akọrọ nwụrụ anwụ. Ihe anyị ga-achọpụta ugbu a bụ ihe nnọchianya nke “ọzara.”

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

N’isiokwu gara aga anyị chọpụtara ndị àmà amụma anọ nke usoro ihe ndị ahụ nke akụkọ ihe mere eme zoro ezo nke égbè eluigwe asaa guzobere. Ahịrị oyiyi nke Kraịst, ahịrị ndị àmà abụọ ahụ, ahịrị oyiyi nke anụ ọhịa ahụ na ahịrị eze ugwu ụgha ahụ.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

Ọkara nke abụọ nke akara ahịrị nke eze ugwu adịgboroja ahụ malitere site n’inye ikike n’aka papacy n’afọ 538. Mgbe ahụ papacy, eze ugwu ime mmụọ adịgboroja ahụ, zọchara Jerusalem ime mmụọ na Izrel ime mmụọ n’okpuru ụkwụ ruo otu puku afọ abụọ na narị afọ isii.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Ha ga-adakwa n’ọnụ mma-agha, a ga-ebukwa ha n’agha n’etiti mba niile: a ga-azọpịa Jerusalem n’okpuru ụkwụ ndị mba ọzọ, ruo mgbe oge ndị mba ọzọ ga-ezu. Luk 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

A gwara Jọn ka ọ tụọ ma ebe nsọ ma ndị agha ahụ, ma a gwakwara ya ka ọ hapụ ogige dị n’èzí, n’ihi na e nyewo ya n’aka ndị mba ọzọ ruo otu puku afọ abụọ na narị afọ isii.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> E nyere m okporo dịka mkpara: mmụọ-ozi ahụ wee guzo, na-ekwu, Bilie, tụọ ụlọ nsọ nke Chineke, na ebe ịchụàjà, na ndị na-efe ofufe n’ime ya. Ma ogige nke dị n’èzí ụlọ nsọ ahụ hapụ ya n’èzí, atụkwala ya; n’ihi na e nyewo ya ndị mba ọzọ: ha ga-azọpụtakwa obodo nsọ ahụ n’okpuru ụkwụ ọnwa iri anọ na abụọ. Mkpughe 11:1, 2.

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

Jọn na Luk na-agba àmà na ndị mba ọzọ “ga-azọda” “Jerusalem,” ruo “ọnwa iri anọ na abụọ.” Jọn na-akọwa ogologo oge ahụ, Luk kwa na-egosi njedebe nke akụkọ ihe mere eme ahụ. Ndị àmà abụọ a na-ekwu okwu banyere ajụjụ nke Daniel isi nke asatọ, amaokwu nke iri na atọ.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Mgbe ahụ anụrụ m otu onye nsọ ka ọ na-ekwu okwu; onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Ruo ogologo oge ole ka ọhụụ ahụ ga-adị banyere àjà nsure ọkụ ụbọchị niile, na njehie mmebi-nsọ ahụ, nke na-enye ma ebe nsọ ma usuu ndị agha ka a zọda n’okpuru ụkwụ? Daniel 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

Ajụjụ ahụ banyere ogologo oge a ga-azọpịa ebe nsọ ahụ na usuu ahụ n’okpuru ụkwụ, na-akọwapụta ike mbibi abụọ ga-emezu omume ahụ nke ịzọpịa Jerusalem, nke e ji nọchite anya ya n’akwụkwọ Daniel dịka “ebe nsọ” nakwa dịka “usuu.” Nghọta ziri ezi nke mbụ nke amaokwu a, dịka J. N. Andrews siri kwuo ya, bụ na amaokwu ahụ na-akọwa ike mbibi abụọ, ndị zọpịara ma ebe nsọ ma usuu ahụ n’okpuru ụkwụ. Ike mbibi mbụ e gosiri na amaokwu ahụ bụ ikpere arụsị, nke abụọkwa bụ ọchịchị popu. Okwu ahụ, “usuu,” bụ okwu Daniel ji akọwa ihe Jọn kpọrọ “ndị na-efe ofufe” n’ụlọ nsọ ahụ, ya bụ, na Jerusalem.

> “THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

> “E NWERE ‘MBIBI ABỤỌRỌ A TỌGBỌRỌ N’ỌZARA’ N’IME DANIEL 8.—E Josiah Litch mere ka eziokwu a doo anya nke ukwuu, ya mere anyị na-enye okwu ya:”

> “‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

> “‘Àjà kwa ụbọchị’ bụ ọgụgụ a na-agụ ugbu a n’ihe odide Bekee. Ma ọ dịghị ihe ọbụla dịka àjà a hụrụ n’ihe odide mbụ. A nabatara nke a n’aka niile. Ọ bụ nkọwa mgbakwunye ma ọ bụ nghọta ndị ntụgharị asụsụ tinyere n’elu ya. Ọgụgụ ziri ezi bụ, ‘ihe kwa ụbọchị na njehie nke mbibi,’ ebe e jikọtara ihe kwa ụbọchị na njehie ọnụ site na “na;” mbibi nke ihe kwa ụbọchị na njehie nke mbibi. Ha bụ ike abụọ na-ebute mbibi, ndị ga-ebibi ebe nsọ ahụ na usuu ndị agha ahụ.’—Prophetic Expositions, Mpịakọta 1, ibe 127.

> “It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

> “O doro anya na e kwesịrị ịzọda ebe nsọ na usuu ndị ahụ n’okpuru ụkwụ site n’àjà kwa ụbọchị na njehie mbibi ahụ. Ịgụ amaokwu nke 13 nke ọma na-ekpebi isi okwu a. Ma eziokwu a na-eguzobekwa nke ọzọ, ya bụ: na mbibi abụọ a bụ nnukwu ụdị abụọ ndị ahụ n’okpuru ha ka Setan gbalịrị ịkwatu ofufe na okwu Jehova. A na-eweta okwu Maazị Miller banyere ihe okwu abụọ ndị a pụtara, na ụzọ ọ gbasoro n’onwe ya n’ịchọpụta ihe ha pụtara, n’okpuru isiokwu na-esonụ:”

> “THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

> “ỌBIBI-EBE ABỤỌ BỤ ỌGỤ ÀMÀLÀ NKE NDỊ MMEPE-CHI NA PAPACY”

> “‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

> “‘Agụrụ m n’ihu, ma enweghị m ike ịhụ ebe ọzọ ọ bụla a hụrụ ya [ihe a na-akpọ daily], ma e wezụga n’ime Daniel. Mgbe ahụ [site n’enyemaka nke nkwekọrịta okwu Akwụkwọ Nsọ] ewere m okwu ndị ahụ nke dị n’ijikọ ya, “wepụ;” ọ ga-ewepụ, “daily;” “site n’oge a ga-ewepụ daily,” wdg. Agụrụ m n’ihu, ma chee na agaghị m ahụ ìhè ọ bụla banyere ederede ahụ; n’ikpeazụ, abịarutere m 2 Ndị Tesalonaịka 2:7, 8. “N’ihi na ihe omimi nke ajọ omume na-arụ ọrụ ugbua; naanị onye ahụ nke na-egbochi ugbu a ga-egbochi, ruo mgbe a ga-ewepụ ya n’ụzọ, mgbe ahụ ka a ga-ekpughe onye ajọ omume ahụ,” wdg. Ma mgbe m bịarutere n’ederede ahụ, ò! lee otú eziokwu ahụ siri doo anya ma bụrụ nke ebube! Ọ dị ebe ahụ! Nke ahụ bụ “daily!” Ugbu a, gịnị ka Pọl pụtara site n’okwu ahụ, “onye ahụ nke na-egbochi ugbu a,” ma ọ bụ na-egbochi? Site n’“onye mmehie,” na “onye ajọ omume ahụ,” a pụtara popeeri. Ya mere, gịnị bụ ihe ahụ nke na-egbochi ka e kpughee popeeri? Gịnị ọzọ ma ọ bụghị ikpere arụsị; ya mere, “daily” aghaghị ịpụta ikpere arụsị.’—Second Advent Manual, peeji nke 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

N’ime mmezu nke “oge asaa” ahụ nke Levitikọs iri abụọ na isii, ikpere arụsị zọchara ebe nsọ na usuu agha n’okpuru ụkwụ ruo afọ otu puku narị abụọ na iri isii, ma mgbe ahụ ọchịchị popu rụrụ otu ọrụ ahụkwa ruo afọ otu puku narị abụọ na iri isii ọzọ. Ọchịchị popu azọchawokwa Jerusalem n’okpuru ụkwụ ruo afọ otu puku narị abụọ na iri isii dịka Luk na Jọn si kwuo, ruo mgbe ọchịchị popu natara ọnya ya na-egbu egbu n’afọ 1798. Mgbe e si n’afọ 1798 wepụ afọ otu puku narị abụọ na iri isii, a na-eru n’afọ 538. Mgbe e si n’afọ 538 wepụ afọ otu puku narị abụọ na iri isii, a na-eru n’afọ 723 BC, mgbe Asiria, eze ugwu n’ezi uche n’oge ahụ, duuru alaeze ugwu nke Izrel gaa n’ohu.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

Jọn na-ekwu naanị maka afọ otu puku narị abụọ na iri isii nke ọchịchị papal zọpịara ebe nsọ ahụ na usuu ndị agha ahụ n’okpuru ụkwụ; ma Luk na-ekwu banyere oge abụọ ahụ nke afọ otu puku narị abụọ na iri isii, nke okpukperechi ndị mba ọzọ na ọchịchị papal zọpịara Jerusalem n’okpuru ụkwụ, n’ihi na ọ na-ekwu, “ruo mgbe oge ndị Jentaịl ga-ezu.” Luk na-akọwapụta ịzọpịarị Jerusalem n’okpuru ụkwụ dịka ihe karịrị otu “oge” naanị, n’ihi na ọ na-akpọ ya mmezu nke “oge dị iche iche” nke ndị Jentaịl.

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

N’ezie, n’afọ 1856, Adventizim ndị Miller ghọrọ Laodisia, ma afọ asaa ka e mesịrị, ha jụrụ eziokwu nke “oge asaa” nke Levitikọs iri abụọ na isii, ya mere ọ gaghị ekwe omume ka Adventizim hụ eziokwu ndị a dị mfe nke Akwụkwọ Nsọ. Eziokwu m na-akọwapụta bụ na akụkọ ihe mere eme zoro ezo nke égbè-eluigwe asaa ahụ, nke na-achọpụta akara ụzọ atọ, na otu oge dị n’etiti akara ụzọ mbụ na nke abụọ, ma emesia oge nke abụọ dị n’etiti akara ụzọ nke abụọ na nke atọ, ka a na-anọchi anya ya n’ime ahịrị amụma nke eze ugwu ụgha ahụ.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Ahịrị ahụ malitere n’afọ 723 T.K., mgbe alaeze ugwu nke Izrel gara n’ohu n’aka eze Asiria, bụ́ eze ugwu n’eziokwu. Mgbe ahụ, n’afọ 538, e nyere eze ugwu nke mmụọ ike, ọ kpọgidere Jerusalem nke mmụọ n’okpuru ụkwụ ọzọ ruo otu puku afọ abụọ na iri isii, ruo mgbe o nwetara mmerụ ahụ na-egbu egbu n’afọ 1798. Site n’afọ 723 T.K. ruo n’afọ 538, ike ndị jidere Izrel n’okpuru nnochi anya bụ mgbe niile ike ndị ọgọ mmụọ.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Akara nke Kraịst na-egosi ite mmanụ nke ezi eze ugwu n’oge baptism Ya n’afọ 27, ma ụbọchị amụma otu puku narị abụọ na iri isii ka e mesịrị, a kpọgidere Ya n’obe. Mgbe ahụ, e nyere ndị na-eso ụzọ Ya ike iweta ozi nke ezi eze ugwu, ruo n’oge e tụrụ Stivin nkume n’afọ 34. Naanị oge Kraịst na-ejeghị ije n’ime ụbọchị iri isii amụma ahụ niile nke ozi Ya, bụ mgbe Ọ banyere n’ime Jerusalem n’ịnya n’nbata mmeri ahụ. Ya mere, Ọ zọpịara Jerusalem ụkwụ ụbọchị otu puku narị abụọ na iri isii, dịka ndị na-eso ụzọ Ya mere mgbe obe gasịrị. Ahịrị abụọ ahụ, eze ugwu adịgboroja na Kraịst, ezi eze ugwu, zọpịara Jerusalem na usuu ndị agha ahụ ụkwụ ụbọchị otu puku narị abụọ na iri isii.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

Ọgọ mmụọ arụsị bụ adịgboroja nke usoro ofufe nke ọrụ ebe nsọ nke ụwa nke ndị Juu nkịtị, ma ọchịchị papal bụ adịgboroja nke ọrụ ebe nsọ nke eluigwe nke ndị Juu nke mmụọ. Puku afọ narị abụọ na iri isii nke ọgọ mmụọ arụsị, hà dabara n’akụkụ puku ụbọchị narị abụọ na iri isii nke Kraịst, ma puku afọ narị abụọ na iri isii nke ọchịchị papal, hà dabara n’akụkụ puku ụbọchị narị abụọ na iri isii nke ndị na-eso ụzọ ya.

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Nke nke ọ bụla n’ime ahịrị abụọ ahụ nwere otu nhazi amụma ahụ kpọmkwem nke akụkọ zoro ezo nke égbè eluigwe asaa ahụ, nke malitere ikpughe n’ihu ọha n’ọnwa Julaị, 2023. E mezuru mkpughe ahụ n’otu akụkụ site n’ịghọta nkụda mmụọ mbụ nke mmegharị Millerite. Nkụda mmụọ mbụ ha butere oge a na-akpọ “oge ichere” n’ilu nke ụmụ agbọghọ iri ahụ. “Oge ichere” ahụ kwụsịrị na nzukọ ọmụma ụlọikwuu nke Exeter, New Hampshire, mgbe e guzobere ozi nke Mkpu Etiti Abalị nke ọma nke zuru oke. Nzukọ ụlọikwuu Exeter ahụ ghọrọ akara-ụzọ nke abụọ, nke wee bute oge nke e kwusara ozi nke Mkpu Etiti Abalị, ruo mgbe akara-ụzọ nke atọ nke ikpe na nkụda mmụọ ikpeazụ bịarutere.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Ihe ịrịbama ụzọ atọ ahụ bụ nkụda mmụọ mbụ, ozi Mkpu Etiti Abalị, na nkụda mmụọ ikpeazụ. Ihe ịrịbama ụzọ atọ ndị ahụ kwekọrọ na okwu Hibru a bụ “eziokwu,” nke na-anọchi anya mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ n’alfabet Hibru. Nke mbụ na nke ikpeazụ, ebe ha abụọ bụ nkụda mmụọ, na-anọchi anya akara njirimara nke Alfa na Omega.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Ọ dịghị nnọchite anya kpọmkwem nke ụbọchị otu puku abụọ na narị isii n’akụkọ ihe mere eme ndị Millerite, ma akụkọ ihe mere eme ndị Millerite bụ akụkọ nke mmegharị mbụ, ya mere ọ na-anọchi anya mmegharị ikpeazụ dịka onyinyo. Akụkọ nke ndakpọ olileanya mbụ n’ime mmegharị ikpeazụ bidoro na Julaị 18, 2020, e gosikwara ya n’Isi nke iri na otu nke Mkpughe. N’Isi nke iri na otu nke Mkpughe, e gburu ndị àmà abụọ ahụ, nke na-akara ndakpọ olileanya mbụ n’ime mmegharị ikpeazụ, nke mmegharị mbụ nọchiri anya dịka onyinyo.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

N’ime Mkpughe iri na otu, nkụda-mmụọ ahụ butere oge nke ụbọchị puku abụọ na narị atọ na iri isii nke ozu ha nọ n’okporo ámá, si otú a gosi oge nchere nke ilu ahụ. N’oge mbilite n’ọnwụ ha, a na-ebuli ha elu dịka ọkọlọtọ n’otu awa ahụ nke ikpe nke iwu ụbọchị Ụka. Akụkọ banyere ndị àmà abụọ ahụ gụnyere oge ihe nnọchianya nke ụbọchị puku abụọ na narị atọ na iri isii.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Nkọwa gbasara ije nke mmụọ ozi nke atọ n’akụkọ nzuzo nke égbè eluigwe asaa na-enye nkọwapụta ka ukwuu karịa ahịrị ndị ọzọ yiri ya, ma ahịrị nke mmụọ ozi nke atọ, ahịrị nke ezi eze ugwu, na ahịrị nke eze ugwu adịgboroja, ha niile nwere otu njirimara amụma ahụ: ebe mbido, nke oge ụfọdụ na-eso ruo n’etiti ebe, nke oge ọzọ na-esokwa ya ruo n’ikpe n’ebe ngwụcha.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Ụbọchị otu puku narị abụọ na iri isii bụ akụkụ bụ isi nke akụkọ ihe mere eme zoro ezo nke egbe eluigwe asaa ahụ. A na-anọchi anya ụbọchị otu puku narị abụọ na iri isii ahụ dịka “ọzara” n’akwụkwọ Mkpughe isi nke iri na abụọ.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Nwanyị ahụ gbagara n’ọzara, ebe o nwere ebe Chineke kwadebere, ka ha wee zụọ ya n’ebe ahụ otu puku ụbọchị narị abụọ na iri isii. Mkpughe 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

Ụka ahụ gbara ọsọ banye n’ọzara ka ọ gbanahụ ịzọpịa ala nke ike ndị popu ruo otu puku afọ abụọ na iri isii. Amaokwu nke iri na anọ na-enye àmà ọzọ.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> E nyekwara nwanyị ahụ nku abụọ nke nnukwu ugo, ka o wee fee gaa n’ọzara, n’ebe nke ya, ebe a na-azụ ya otu oge, na oge abụọ, na ọkara oge, pụọ n’ihu agwọ ahụ. Mkpughe 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Nzukọ nsọ gbapụrụ n’ime mkpagbu nke dragọn na nke papacy ruo otu puku afọ abụọ na iri isii, ya mere “ọzara” bụ akara nke ụbọchị otu puku abụọ na narị isii. Ọnụọgụ ahụ pụtara kpọmkwem ugboro asaa n’akwụkwọ Daniel na Mkpughe, ma e gosipụtara ya n’ụzọ ndị ọzọ dị iche iche n’Akwụkwọ Nsọ. N’okwu nke ọ bụla, ọ na-anọchi anya “oge asaa” nke Levitikọs iri abụọ na isii.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

Ma ọ bụ ikpere arụsị na-azọda ebe nsọ na usuu ndị agha site n’afọ 723 Tupu Kraịst ruo n’afọ 538, ma ọ bụkwa ọkwá pope na-azọda Jerusalem nke mmụọ na ndị na-efe ofufe nọ n’ime ya, nke a bụ ihe atụ nke ịchụsasị ndị Chineke, nke sitere n’ịbụ ndị Chineke mebiri ọgbụgba ndụ “ụbọchị izuike nke ala,” dịka e sere ya n’akwụkwọ Levitikọs isi nke iri abụọ na ise na iri abụọ na isii. N’isi nke iri abụọ na isii a na-akpọ ya esemokwu nke ọgbụgba ndụ Chineke.

> And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

> M ga-ewetara unu mma-agha, nke ga-abọ ọ́bọ̀ n’ihi esemokwu ọgbụgba ndụ m; ma mgbe unu zukọtara ọnụ n’ime obodo unu, M ga-eziga ọrịa na-efe efe n’etiti unu; a ga-enyefekwa unu n’aka onye iro. Levitikọs 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

Nnupụisi megide ọgbụgba ndụ Chineke wetara n’elu ndị Chineke ịgba ohu na ịgbasa nke a na-anọchi anya ya dịka “esemokwu nke ọgbụgba ndụ m.” Enweghị nghọta banyere ntaramahụhụ ahụ, nke Daniel kpọrọ “ọnụ” na “iyi” nke Moses, nke a na-akpọkwa “esemokwu nke ọgbụgba ndụ m,” na-eme ka mmadụ ghara ịhụ ihe miri emi pụtara n’ọrụ Kraịst dị ka e si nọchie ya anya n’isi nke itoolu nke Daniel. Nyocha na-adịgide adịgide banyere ndị Chineke nọ n’ìsì Laodisia n’akwụkwọ Ellen White bụ na ha enweghị ike “isi n’ihe kpatara ya ruo n’ihe ọ na-ebute.” Ị pụrụ ikwupụta na ị ghọtara afọ otu puku narị abụọ na iri isii nke Oge Ọchịchịrị, ma ọ bụrụ na ị maghị “ihe kpatara” ịzọda ụkwụ ahụ, ị bụ onye kpuru ìsì.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Ọ ga-emekwa ka ọgbụgba ndụ ahụ sie ike n’etiti ọtụtụ mmadụ ruo otu izu; n’etiti izu ahụ kwa, ọ ga-eme ka àjà na onyinye kwụsị; n’ihi ịgbasa nke arụ arụ, ọ ga-eme ka ọ bụrụ ebe tọgbọrọ n’efu, ọbụna ruo mgbe ọgwụgwụ ga-eru, a ga-awụkwasịkwa ihe ahụ e kpebiri n’elu onye ahụ e mere ka ọ tọgbọrọ n’efu. Daniel 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

Nkwenye Kraịst banyere ọgbụgba-ndụ ahụ na-ejikọta ozugbo na “ese okwu nke ọgbụgba-ndụ Ya.” Ogologo oge nke “ọnbụbụ ọnụ” ahụ bụ afọ puku abụọ na narị ise na iri abụọ, ma ogologo oge Kraịst ji kwado kpọmkwem otu ọgbụgba-ndụ ahụ bụ ụbọchị puku abụọ na narị ise na iri abụọ. N’ime nkwekọrịta na okwu Hibru ahụ bụ “eziokwu,” nke na-enye nhazi nke akụkọ ihe mere eme zoro ezo nke égbè eluigwe asaa ahụ, izu amụma nke Kraịst ga-akwado ọgbụgba-ndụ Ya nwere akara ụzọ atọ nke a na-anọchi anya ha site n’akwụkwọ ozi mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

Akara ngosipụta nke mbụ nke izu ahụ bụ baptism Ya, akara ngosipụta nke abụọ bụ obe, nke ikpeazụkwa bụ ọnwụ Stivin. Ịjụ ịhụ “oge asaa” nke Levitikọs iri abụọ na isii, dịka ndị mmụọ ozi nke eluigwe duru William Miller ịhụ “oge asaa” ahụ, na-ewepụ ike ịhụzuo amụma ahụ n’onwe ya nke Kraịst wụsịrị ọbara Ya n’ime ya wee kwado ọgbụgba ndụ ahụ nke ndị Ya nkịtị nke mgbe ochie jụrụ. Onye ọ bụla a ga-azọpụta n’ikpeazụ ga-enwe naanị nghọta nke “eziokwu” nke na-ezughị ezu ma bụrụ nke akụkụ. Ma ọ dịghị onye a na-azọpụta nke kpachaara anya jụ ịhụ “eziokwu” ahụ. E nwere naanị otu ụzọ e si abịakwute Nna, nke ahụ bụ site n’aka Jizọs, Jizọskwa bụ “eziokwu” ahụ.

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Nke a bụ nghọta bara uru e kwesịkwara ịtụgharị n’uche, n’ihi na ọ na-ekwu gbasara ọgbụgba-ndụ nke Levitikọs iri abụọ na ise na iri abụọ na isii. E wetara “ọnbụ” nke “oge asaa” ahụ n’elu Izrel nkịtị nke oge ochie n’ihi na ha achọghị imezu nduzi ndị metụtara ikwe ka ala zuru ike, nakwa imezu ntụziaka Jubili. Ọ bụ mmehie nke ihapụ ime ihe. E wetara ọbụ ahụ n’elu ha n’ihi na ha hapụrụ otu ọrụ e nyere ha n’iwu ka ha mee, kama ịbụ n’ihi na ha mebiri iwu ozugbo, dịka, egbula mmadụ ma ọ bụ ezula ohi. Naanị ha leghaara nduzi ndị metụtara ikwe ka ala zuru ike anya. Ndị Adventist ndị na-anabataghị “oge asaa” ahụ n’ụzọ dị mfe (nke ndị mmụọ ozi duru William Miller ka ọ chọpụta), n’ihi ihe kpatara ọ bụla na-adịghị edo nsọ, bụ ndị nanị na ha emebeghị oge iji nyochaa eziokwu ahụ n’ezie, ma na-eme otu ụdị nnupụisi ahụ nke ihapụ ime ihe, site n’ileghara otu ozi ọgbụgba-ndụ ahụ anya nke Izrel nkịtị nke oge ochie leghaara anya. Mbido na-akọwa njedebe.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Ụbọchị otu puku narị abụọ na iri isii dị na Mkpughe iri na abụọ nke a kọwara dịka “ọzara,” bụ ihe nnọchianya nke “oge asaa.” Ma ụbọchị otu puku narị abụọ na iri isii nke ozi Kraịst, ma ụbọchị otu puku narị abụọ na iri isii nke ozi ndị na-eso ụzọ Ya, na-anọchi anya izu ahụ dum nke e ji na-eme ka ọgbụgba ndụ ahụ guzosie ike. Ma afọ otu puku narị abụọ na iri isii nke ikpere arụsị zọchiri ndị Chineke n’okpuru ụkwụ, ma afọ otu puku narị abụọ na iri isii nke ọchịchị papal zọchiri ndị Chineke n’okpuru ụkwụ, na-anọchi anya “oge asaa” ahụ dum nke ọbụbụ ọnụ nke Mozis.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

N’Nkpughe nke iri na otu, mgbe ụbọchị puku otu narị abụọ na iri isii gasịrị, a na-eme ka ọkpụkpụ ndị nwụrụ anwụ dịghachi ndụ ka ha wee banye n’ọgbụgba ndụ dịka ndị puku iri na anọ na puku anọ. Ma iji ka ha mezuo mmekọrịta ahụ nke ọgbụgba ndụ, a chọrọ ka ha mezuo usoro ọgbụgba ndụ ahụ, dịka Daniel mere n’isi nke itoolu. Usoro nke ọgbụgba ndụ nke “oge asaa” nwere ntụziaka pụrụ iche nye ndị nọ n’ala onye iro. Mgbe ndị tetara n’eziokwu ahụ na a gbasasịwo ha achọọ ịlaghachikwute Onyenwe anyị, Levitikọs iri abụọ na isii na-enye ntụziaka banyere otú ha ga-esi laghachi.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Ma ndị nke ga-afọdụ n’ime unu ga-ere ure n’ihi ajọ omume ha n’ala ndị iro unu; ha ga-erekwa ure ọnụ n’ihi ajọ omume nna ha dịrị ha. Ọ bụrụ na ha ekwupụta ajọ omume ha, na ajọ omume nna ha, na njehie ha nke ha mehiere megide m, nakwa na ha jegharịrị m n’ụzọ mmegide; na na mụ onwe m kwa ejegharịrị ha n’ụzọ mmegide, wee kpọbata ha n’ala ndị iro ha; ma ọ bụrụ na e wedara obi ha ndị a na-ebighị úgwù ala, ha wee nabata ntaramahụhụ nke ajọ omume ha: Mgbe ahụ, aga m echeta ọgbụgba ndụ mụ na Jekọb, ọgbụgba ndụ mụ na Aịzik kwa, ọgbụgba ndụ mụ na Ebrehamkwa ka m ga-echeta; ala ahụkwa ka m ga-echeta. Levitikọs 26:39–42.

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

Okwu ahụ bụ́ “ire n’iyi” n’Akwụkwọ Nsọ pụtara ịgbaze, imebi emebi, na irekasị ruo n’ịla n’iyi. Ire n’iyi bụ ịdaba n’ọnọdụ nke ọkpụkpụ akọrọ nwụrụ anwụ. Ma ntụziaka ahụ na-akọwa ọnwụ, n’ihi na ọ na-anọchi anya ndị ahụ na-eteta mata ọnọdụ ha dịka ndị nọ “n’ala ndị iro unu.”

> The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

> Onye-iro ikpeazụ a ga-ebibi bụ ọnwụ. 1 Kọrịnt 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

Na Julaị 18, 2020, nkụda mmụọ mbụ n’ime mmegharị nke mmụọ ozi nke atọ mere. E gosipụtala ya n’ụdị site n’ụzọ nkụda mmụọ mbụ ndị ọzọ nile dị n’ahịrị mgbanwe amụma dị nsọ. Isi nke iri atọ na asaa nke Ezikiel na-akọwa ndị nke Chineke n’ụbọchị ikpeazụ dị ka ndị agbasasịworo, ndị emebiwo emebi, ma lara n’iyi ruo mgbe ha ghọrọ naanị ndagwurugwu nke ọkpụkpụ akọrọ nwụrụ anwụ. Ha nọ n’ala onye iro, nke bụ ala ọnwụ. N’ime Mkpughe iri na otu, e gburu ndị àmà abụọ ahụ ma hapụ ha n’okporo ámá. Ndị amụma niile kwekọrọ n’otu n’otu. N’ihi ya, Mozis na-agwa ndị nwụrụ anwụ ahụ nọ n’okporo ámá nke na-agafe ndagwurugwu Ezikiel okwu. N’ọnọdụ nkụda mmụọ ha, a na-enye ha ntụziaka site n’aka Jeremaya.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Ya mere, otu a ka Onyenwe anyị kwuru, Ọ bụrụ na ị laghachi, mgbe ahụ aga m eme ka ị lọghachi ọzọ, ị ga-eguzo kwa n’ihu m: ma ọ bụrụ na ị kewapụ ihe dị oké ọnụ ahịa n’ihe rụrụ arụ, ị ga-adị ka ọnụ m: ka ha lọghachikwute gị; ma gị onwe gị alaghachikwutela ha. Jeremiah 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

A gwara Jeremaya na ọ bụrụ na ọ chọrọ ikwuchitere Chineke, ọ ghaghị ịlaghachi, ma n’ime ime otú ahụ, ọ ghaghị ikewapụ ihe dị oké ọnụ ahịa n’ebe ihe rụrụ arụ nọ. Ọnọdụ nke akụkụ Akwụkwọ Nsọ a na-egosi na ihe rụrụ arụ ahụ bụ ndị ọ na-ekwesịghị ịlaghachikwute. Mgbe a na-anọchi ya anya n’ime akụkụ Akwụkwọ Nsọ ahụ dịka onye nọ n’ọnọdụ nkụda mmụọ ya, ọ na-akọwa na ọ nọ naanị ya.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Anọghị m n’ọgbakọ ndị na-akwa emo, ọṅụ adịghịkwa m; anọ m naanị m n’ihi aka gị: n’ihi na i mejuputala m n’iwe. Jeremiah 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

Jeremaịa anọghị ọdụ n’“nzukọ ndị na-akwa emo,” n’ihi na ọ nọ ọdụ naanị ya. E kwesịghị ka ọ laghachikwute ndị rụrụ arụ, ndị bụ nzukọ ndị na-akwa emo. N’afọ 1863, Adventism malitere ịlaghachi ya n’“nzuko ndị na-akwa emo” mgbe ọ laghachiri n’usoro ọmụmụ Akwụkwọ Nsọ nke ụmụ nwanyị ndị inyom Babilọn iji jụ “oge asaa” nke Mosis. Ma Jeremaịa na-ekwu kpọmkwem karịa banyere ụbọchị ikpeazụ, karịa akụkọ ihe mere eme nke Millerite. Mgbe ndị nọ n’ndagwurugwu ọkpụkpụ akọrọ nwụrụ anwụ tetara n’eziokwu ahụ na ha nọ n’ala ndị iro, ha agaghị alaghachikwute ndị ahụ ṅụrịrị ọṅụ n’ihi ọnwụ ha n’okporo ámá. Òtù ahụ pụrụ ịlaghachikwute Jeremaịa, ma ya enweghị ike ịlaghachikwute ha.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Ma ọ bụrụ na ha ga-alaghachi, ha aghaghịkwa imezu ntụziaka ndị Mozis nyere nke jikọtara kpọmkwem na “oge asaa” ahụ. Ndị ahụ nwụrụ n’okporo ụzọ n’Akpughe iri na otu, nwụrụ anwụ ụbọchị atọ na ọkara, nke n’amụma bụ “ọzara.”

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

Nke a bụ ihe mere e ji mezuo mbilite mbụ nke ndị nwụrụ anwụ site n’ozi nke na-eme ka ọkpụkpụ ndị ahụ jikọta ọnụ, ma ha ka adịghị ndụ. Ọ na-achọ ozi nke ifufe anọ ahụ, nke bụ ozi nke ịkà akara, iji mee ka ha bụrụ agha dị ike. Ozi mbụ nke na-ejikọta ha ọnụ sitere n’“olu.”

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

> Kasienụ ndị m obi, kasienụ ha obi, ka Chineke unu kwuru. Gwanụ Jerusalem okwu nkasi obi, kpọkuokwanụ ya, na agha ya agwụla, na a gbagharawo ajọ omume ya: n’ihi na o si n’aka Onyenwe anyị nata okpukpu abụọ n’ihi mmehie ya niile. Olu nke onye na-eti mkpu n’ọzara, Dozienụ ụzọ nke Onyenwe anyị, mezienụ n’ọzara okporo ụzọ sara mbara nye Chineke anyị. Ndagwurugwu ọ bụla ka a ga-ebuli elu, ugwu na nta ugwu ọ bụla kwa ka a ga-eme ka ọ dị ala: a ga-emekwa ka ebe gbagọrọ agbagọ dịzie ọtọ, ebe ndị tara akpụ kwa ka ha bụrụ ala dị larịị. Aịzaya 40:1–4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Olu ahụ si n’ọzara abịa, nke bụ ihe nnọchianya nke ịgbasara nke “oge asaa.” Olu ahụ dị n’ọzara, n’ihi na e durukwa Ịzikiel gaa na ndagwurugwu nke ọkpụkpụ ndị nwụrụ anwụ. Ọ nọ na-agba àmà site n’ime ndagwurugwu ahụ n’onwe ya, ọ bụghị site n’ebe dị anya.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

> Aka Jehova dị n’elu m, O wee kpọpụta m n’ime Mmụọ Jehova, dobe m n’etiti ndagwurugwu nke juputara n’ọkpụkpụ. Ezikiel 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

Ndagwurugwu ahụ bụ ọzara nke ụbọchị atọ na ọkara. Nkwa nke olu ahụ bụ na agbagharawo ajọ omume Jerusalem, nakwa na agha ya akwụsịwo. Nkwa ahụ na-anọchi anya imechi akara nke puku mmadụ otu narị na iri anọ na anọ, nke a na-arụzu n’ụbọchị ikpeazụ. Ma ịgbaghara ajọ omume ya jikọtara ya na nnata ya nke “okpukpu abụọ” n’ihi mmehie ya nile. Ọgwụgwọ nke Mosis nyere chọrọ nkwupụta ọ bụghị naanị nke ajọ omume ha, kamakwa nke ajọ omume nna nna ha. Ọ bụrụ na ha emeezuo iwu ahụ, a ga-agbaghara ajọ omume ha.

We will continue these truths in the next article.

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

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Ee, Izrel niile emebiwo iwu gị site n’ịgafe ya, ka ha ghara irube isi n’olu gị; ya mere, a wụsawo nkọcha ahụ n’elu anyị, na iyi ahụ e dere n’iwu Mosis, ohu Chineke, n’ihi na anyị emehiewo megide ya. O mekwara ka okwu ya guzosie ike, nke o kwuru megide anyị, megidekwa ndị ikpe anyị ndị kpere anyị ikpe, site n’iweta nnukwu ihe ọjọ̣ n’elu anyị; n’ihi na n’okpuru eluigwe dum, emebeghị ihe dị ka nke e mere n’elu Jerusalem. Dịka e dere n’iwu Mosis, ihe ọjọ̣ a niile abịakwasịwo anyị; ma anyị arịọbeghị ekpere n’ihu Onyenwe anyị Chineke anyị, ka anyị si n’ajọ omume anyị chigharịa, ma ghọta eziokwu gị. Daniel 9:11–13.

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