Article

# Elijah - Number Seven

Elaịja - Nọmba Asaa

The First and Last

Onye Mbụ na Onye Ikpeazụ

Author

Jeff Pippenger

Published

October 7, 2023

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We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.

Anyị na-akọwapụta afọ 1863 dịka ebe nnwale ikpeazụ n’usoro ule ndị malitere na nnukwu nkụda-mmụọ nke 1844. Isi ihe mbụ nke echiche anyị bụ eziokwu ahụ na mmegharị Millerite kwụsịrị mgbe e debara ụka Seventh-day Adventist n’akwụkwọ n’iwu n’aka ọchịchị United States n’otu afọ ahụ kpọmkwem. Mmegharị ahụ nke malitere n’amụma n’afọ 1798, kwụsịrị n’afọ 1863.

Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.

Mmụọ nsọ na-agwa anyị na mgbe mmụọ ozi dị ike nke Mkpughe iri na asatọ rịdatara n’ụbọchị Septemba 11, 2001, e jirila ihe omume ahụ mee onyinyo tupu ya emee n’ime mmegharị ndị Millerite mgbe mmụọ ozi nke Mkpughe iri rịdatara. Mmegharị ndị Millerite malitere n’oge ọgwụgwụ n’afọ 1798, mgbe e kpughere ọhụụ nke osimiri Ulai dị n’ime isi nke asatọ na nke itoolu nke Daniel. Mmegharị nke ndị otu narị na puku iri anọ na anọ malitere n’oge ọgwụgwụ n’afọ 1989, mgbe e kpughere ọhụụ nke osimiri Hiddekel dị n’ime isi atọ ikpeazụ nke Daniel.

Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.

Ma oge ngwụcha abụọ ahụ malitere nkewa na-aga n’ihu nke ndị mbụ a họpụtara site n’aka Chineke pụọ n’ebe ndị nọ n’ime mmegharị nke akụkọ ihe mere eme ha dị iche iche nọ. Mgbe iwu bụ isi nke akụkọ ihe mere eme nke ọ bụla n’ime ha kwadoro n’ihu ọha, mmụọ ozi nke akụkọ ihe mere eme nke ọ bụla dara. Ozi ahụ, mmegharị ahụ, na onyeozi ahụ bụ ngwáọrụ ndị Onyenwe anyị jiri n’akụkọ ihe mere eme nke ọ bụla gosipụta mmehie nke ndị mbụ a họpụtara, n’ihi na dịka Kraịst kuziri banyere ọrụ Ya, ọ bụrụ na Ọ bịaghị, ndị Juu na-emegide emegide nke akụkọ ihe mere eme ahụ agaraghị enwe mmehie. Onyeozi ahụ, ozi ahụ, na mmegharị ahụ bụ ngwáọrụ nke ikpe nke ga-eme ka ndị mbụ a họpụtara zaa ajụjụ maka ịjụ ìhè na-aga n’ihu nke akụkọ ihe mere eme ha dị iche iche, ma mgbe mmụọ ozi ahụ dara, ọ kpọrọ akara na usoro ikpe nke ndị nke ọgbụgba ndụ mbụ amalitela. A na-amata ngwáọrụ nke ikpe ahụ mgbe ndị amụma ndị na-egosi akụkọ ihe mere eme ahụ na-eri ozi e nyere ha site n’aka Onyenwe anyị. Mgbe ha riri ozi ahụ, ha ewepụta ya gaa n’ebe ndị mbụ a họpụtara nọ, bụ ndị a kọwara dịka ndị isi ike na ndị nnupụisi, ndị na-agaghị anụ ma ọ bụ tụgharịa. Ozugbo mmụọ ozi ahụ dara ma rie ozi ahụ, ikpe nke ndị nnupụisi ahụ amalite.

We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.

Anyị na-etinye usoro ikpe nke Izrel oge ochie, dị ka e gosiri n’akwụkwọ Ọnụ Ọgụgụ, n’akụkọ ihe mere eme nke mmegharị Millerite; ma n’ikpeazụ, anyị ga-etinye usoro nnwale a n’ọrụ n’ime mmegharị nke ndị puku narị na iri anọ na anọ. A ghaghị ikpebi ihe nnọchianya nke ọnụọgụ “iri” pụtara site n’ọnọdụ nke akụkụ Akwụkwọ Nsọ ahụ ebe e ji ya arụ ọrụ.

The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.

Usoro nke ule iri ahụ na-amalite n’oge nkụda mmụọ ahụ, ma ọ bụ n’Oké Osimiri Uhie n’aka Izrel oge ochie ma ọ bụ n’Ọktoba 22, 1844 n’aka ndị Millerait. Nwanyị White na-akọwa eziokwu ndị ahụ bụ “akara ala” e meghere n’oge ahụ, malite n’ihe ọ kpọrọ “ịgafe oge.” Nkụda mmụọ nke ndị Hibru bụ iyi egwu nke ndị agha Fero. Enweghị okwukwe n’ike Chineke n’ime ndị Hibru gosipụtara onwe ya site n’otú ha si zaghachi ụjọ ha nwere n’ihu ndị agha ndị iro ha, dịka o merekwa n’ule nke iri, nke ikpeazụ. Jizọs na-egosi ọgwụgwụ site na mmalite, ya mere ụjọ ndị dike nọ n’Ala Nkwa ahụ, nke ndị nledo iri ahụ kọwara, bụ otu ụjọ ahụ kwa nke wetarakwa nkụda mmụọ ha n’akụkụ Oké Osimiri Uhie. Ule nke iri, nke ikpeazụ, maka ngagharị Millerait ga-abụ amụma oge, dịka Ọktoba 22, 1844 dịkwara.

The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.

Nnukwu nkụda mmụọ ahụ n’ime nnwale na-aga n’ihu nke akụkọ ihe mere eme Millerite kpọrọ akara mmalite nke akụkọ ihe mere eme nke e ji nnapụta Izrel oge ochie site n’Ijipt gosi nke ọma. Malite n’Oké Osimiri Uhie, e nwere usoro nnwale iri, nnwale ikpeazụ ahụ kwa ga-egosipụta nke mbụ. “Ngafe oge” ahụ n’oge nnukwu nkụda mmụọ ahụ sitere n’ịghọtahie amụma oge. Nke ikpeazụ n’usoro nnwale maka Izrel nke mmụọ ga-adịkwa ka nke mbụ. N’afọ 1863, ndị ndu Izrel nkịtị họọrọ ịlaghachi n’usoro ọmụmụ nke Akwụkwọ Nsọ nke ndị ha ka kpọrọ ada Rom, ma jụ, ma ọ bụ i nwere ike ikwu, ghọtahie, amụma oge kasị ogologo n’ime Bible. Njedebe nke nnwale iri ahụ n’ime ma Izrel nkịtị ma Izrel nke mmụọ ka e ji mmalite ya nọchite anya ya. Ma na njedebe, n’ọnọdụ abụọ ahụ, ndị nnupu isi gosipụtara ọchịchọ ịlaghachi n’ebe ahụ e si kpọpụta ha ugbu a.

By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.

Site n’ịjụ ugboro asaa ahụ nke Levitikọs iri abụọ na isii, Adventizim Laodisia mepụtara nnukwu nsogbu amụma ha ahụghị tupu oge eruo. Ruo taa, ha enwebeghị ike idozi nsogbu ahụ, ọ bụ ezie na ha na-eweta ụdị nri dị iche iche nke akụkọ ifo n’ịgbalị ime otú ahụ. Nsogbu ahụ dị n’amaokwu ahụ Nwannaanyị White kpọrọ ntọala na ogidi etiti nke Adventizim.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Akwụkwọ Nsọ nke, karịa nke ọ bụla ọzọ, bụworo ma ntọala ma ogidi etiti nke okwukwe Ọbịbịa ahụ bụ nkwupụta a, ‘Ruo puku ụbọchị abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ dị ọcha.’ [Daniel 8:14.]” The Great Controversy, 409.

Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.

Okpukperechi nwere ọtụtụ ihe ha na-ekwu banyere amaokwu nke iri na anọ, ma ha anaghị ewere n’uche nnọọ nleba mbụ a ga-eme banyere amaokwu ahụ. Nleba ahụ bụ na amaokwu nke iri na anọ bụ “azịza.” Azịza enweghị ihe ọ pụtara, ma ọ bụrụ na ọ naghị agụnye ajụjụ nke na-akpata azịza ahụ. A pụghị ikewapụ amaokwu nke iri na atọ n’amaokwu nke iri na anọ n’ụzọ ezi uche dị na ya, n’usoro ụtọ asụsụ, ma ọ bụ n’ụzọ kwesịrị ekwesị, n’ihi na amaokwu nke iri na atọ bụ ajụjụ ahụ, amaokwu nke iri na anọkwa bụ azịza ya.

The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.

Ajụjụ ahụ, mgbe a kọwara ya n’ezie ma n’ezi ikpe, na-eweta ihe-okwu dị nnọọ iche nye amaokwu nke iri na anọ karịa ihe Adventism na-akụzi. Nke a apụtaghị na amaokwu nke iri na anọ abụghị “ntọala na ogidi etiti nke okwukwe Advent,” n’ihi na ọ bụ ya. Ọ pụtara na mgbe Adventism ghọtaghị nke ọma ma wezụga oge asaa ahụ n’afọ 1863, ha enweghị ike ịkọwa n’uju ihe amaokwu nke iri na anọ pụtara n’ezie. N’Akwụkwọ Nsọ, ọkara eziokwu abụghị eziokwu. Mgbe aghọtara ya nke ọma, ajụjụ nke amaokwu nke iri na atọ na-achọ ka a mata amụma ahụ nke na-akara nhicha nke ebe nsọ ahụ a zọpịara n’okpuru ụkwụ, nakwa ka a mata amụma ahụ nke na-akara ịzọpịakwu ndị agha ahụ n’okpuru ụkwụ. Amụma nke afọ puku abụọ na narị atọ na-ekwu maka ‘ebe nsọ,’ amụma nke afọ puku abụọ na narị ise na iri abụọ na-ekwu kwa maka ‘ndị agha’.

To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.

Iji lebara mmekọrịta dị n’etiti amaokwu abụọ a anya nke ọma chọrọ ọmụmụ dị ogologo, nke m na-achọghị ime n’oge a n’ime edemede ndị a. A kọwawo isi ihe ndị a ugboro ugboro n’ime afọ ndị gara aga, a pụkwara ịhụ ha n’usoro isiokwu Habakkuk’s Tables. M ka na-atụle ihe nnọchianya nke Ịlaịja ma chọọ ibu ụzọ mechaa eziokwu ndị ahụ.

William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.

William Miller bụ Ịlaịja nke mmalite Adventizim, nchọpụta mbụ ya bụkwa oge asaa nke Levitikọs iri abụọ na isii; ya mere, ịjụ eziokwu ahụ n’afọ 1863 bụ ịjụ ozi Ịlaịja. N’ebe a, ana m ekwupụta àgwà nke Alfa na Omega nke na-eme ka njedebe mata na mmalite. A nọchiri ule ikpeazụ nke Izrel oge ochie anya n’ule mbụ. Ule abụọ ahụ na-anọchi anya ụjọ na mba ndị ọgọ mmụọ karịrị Chineke n’ike. Ebe ule nke iri bụ otu ihe ahụ n’ụkpụrụ, ọ bụ nnupụisi karịrị nke ukwuu karịa ule mbụ ahụ, n’ihi na akụkọ banyere mmeri Chineke n’ule mbụ ahụ kwesịịrị iweta ntụkwasị obi siri ike n’ime ndị nnupụisi ahụ. Ha gosipụtara ịjụ Chineke ha n’agbanyeghị ihe akaebe nke ike Ya ka ukwuu karịa nke ha nwere n’Oké Osimiri Uhie. Adventizim Millerait ruo n’afọ 1863 amalitelarị ịkọwa ihe kpatara nnukwu ndakpọ olileanya ahụ ji bụrụ ọrụ dị ike nke Chineke, ma ha ka kpebiri ịhọpụta onye-isi ma laghachi n’Ijipt ma jụ ozi ahụ Daniel kpọrọ “iyi” nke Mosis nke Ịlaịja nọchiri anya ya.

Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.

Kama iwepụta oge iji kọwaa ihe àmà nke izi ezi nke “oge asaa” dịka amụma oge, ebum n’uche m bụ iji ezi uche dị mfe gosi izi ezi ya n’ụzọ ọzọ. N’ihi na maka mmegharị ahụ nke malitere n’afọ 1798, ule ikpeazụ nke afọ 1863 ga-anọchikwakwa ule ikpeazụ maka mmegharị nke mmụọ ozi dị ike nke Mkpughe iri na asatọ. Mkpali nsọ ekwuola nke ọma ihe ule ikpeazụ ahụ bụ maka mmegharị abụọ ahụ.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.

> “Setan bụ... na-anọgide na-akpalite ihe ụgha ka o wee duru ndị mmadụ pụọ n’eziokwu. Aghụghọ ikpeazụ nke Setan ga-abụ ime ka àmà nke Mmụọ nke Chineke ghara inwe uru ọ bụla. ‘Ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi’ (Ilu 29:18).” Selected Messages, book 1, 48.

There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.

Ọ dịghị ụzọ eziokwu dị na ya isi were ihe Ellen White dere ma kwuo na ọ kwadoghị nke ọma “oge asaa” nke Levitikọs iri abụọ na isii. Sister White, dịka anyị kwuburu na mbụ n’akwụkwọ ndị a ma dịka e depụtara nke ọma n’usoro a kpọrọ *Habakkuk’s Tables*, na-agwa anyị kpọmkwem na Chineke duziri ma chaatị 1843 ma nke 1850. Ọ na-akụzi kpọmkwem na tebụl abụọ ahụ bụ mmezu nke Habakkuk isi nke abụọ. Chaatị abụọ ahụ na-egosi “oge asaa” nke Levitikọs iri abụọ na isii dịka etiti nhazi eserese nke nke ọ bụla n’ime ha. N’ime chaatị abụọ ahụ, ahịrị nke “oge asaa” nwere obe Kraịst dịka etiti ahịrị amụma nke “oge asaa” ahụ.

Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.

Tinyere nkwado ya n’ebe tebụl abụọ Habakuk nọ, ọ dekọrọ ọtụtụ ugboro na anyị ga-anọgide n’ịkọsa ozi ahụ nke e gosipụtara site n’afọ 1840 ruo 1844, ma onye ọ bụla n’ime ndị odeakụkọ ihe mere eme ndị Adventist nke na-ekwu maka otú ndị Millerite si kwalite ozi ha kpọsara, na-akọwapụta na ha jiri chaatị 1843. Ọ bụghị naanị na ọ kwadoro ozi ndị e sere n’elu chaatị ndị ahụ, ma dụọ ndị nke Chineke ọdụ ka ha nọgide n’ịkọsa otu ozi ahụ kpọmkwem nke e gosipụtara n’akụkọ ihe mere eme ahụ, ọ na-enyekwa ọtụtụ nkebi okwu ebe ọ na-adọ aka ná ntị na a ga-awakpo ozi ndị ahụ n’ime akụkọ ihe mere eme nile nke ndị fọdụrụ nke Chineke. Mgbe ọ na-adọ aka ná ntị banyere mwakpo ndị ahụ, ọ na-akọwapụta ugboro ugboro na ọ bụ ọrụ ndị nche Chineke ịgbachitere eziokwu ndị ahụ kpọmkwem.

If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.

Ọ bụrụ na eserese ndị ahụ ezighi ezi, mgbe ahụ ozi ndị ha na-anọchi anya ha n’ụzọ ihe osise ezighi ezi. Ọ bụrụ na ozi ndị Millerite kwusara site n’afọ 1840 ruo n’afọ 1844 ezighi ezi, mgbe ahụ nkwupụta Ellen White mere ugboro ugboro na ozi ndị Millerite bụ ntọala ahụ bụkwa ihe na-ezighi ezi. Ọ bụrụ na ozi ndị ahụ ezighi ezi, mgbe ahụ iwu ya nile ọ na-enye ugboro ugboro ka a nọgide na-ekwusa eziokwu ndị ahụ kpọmkwem bụ ndụmọdụ ụgha. Ọ bụrụ na ozi ndị Millerite adịghị anọchi anya ntọala ndị ahụ e kwesịrị ichekwa ma debe ha pụọ n’ọlụ ọgụ Setan, mgbe ahụ ndụmọdụ ndị ahụ bụkwa ihe njehie dị n’ime ha. Iru nkwubi okwu na ihe ndị a niile metụtara ozi Elaịja nke akụkọ ihe mere eme ahụ bụ ihe njehie, ga-egosi n’ụzọ doro anya na Ellen White bụ onye amụma ụgha.

Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?

Adventizim nke oge a ka na-akụzi n’ọmụmụ ihe ha banyere Mkpughe na ụka ndị fọdụrụnụ ga-enwe Mmụọ nke Amụma, nke bụ àmà Jizọs, ma n’ezie ha anaghị agwa ndị ha na-achọ iduga ka ha bụrụ ndị otu ụka na ha na-ajụ kpamkpam nkwado na ịdọ aka ná ntị Ellen White metụtara eziokwu ndị ahụ mbụ e ji tọọ ntọala na akụkọ ihe mere eme ha. Gịnị ka amaokwu na-esonụ pụtara nye gị?

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Anyi enweghị ihe ọ bụla anyị ga-atụ egwu gbasara ọdịnihu, ma e wezụga ma ọ bụrụ na anyị echefu ụzọ Onyenwe anyị si duru anyị, na ozizi Ya n’akụkọ ndụ anyị gara aga.” Life Sketches, 196.

In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.

N’afọ 1863, ngagharị Millerite rutere n’ọnwụcha ya ma debanye aha dị ka otu iwu kwadoro n’ihu gọọmenti nke n’ikpeazụ ga-emepụta oyiyi nye papacy ahụ, nke, dịka nkọwa Ellen White si dị, bụ njikọta ụka na ọchịchị.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

> “N’ime mmegharị ndị a na-eme ugbu a na United States iji nweta nkwado nke steeti maka ụlọọrụ na omenala nke ụka, ndị Protestant na-agbaso nzọụkwụ ndị Katọlik. Ee, karịa nke ahụ, ha na-emepe ụzọ ka Ọchịchị Papacy nwetaghachi n’ime America nke ndị Protestant ịdị elu ọchịchị ahụ nke ọ tufuru n’Ụwa Ochie.” The Great Controversy, 573.

Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.

N’okpuru nkwubi okwu ahụ na njikọ iwu na gọọmenti bụ akụkụ nke mkpa e ji ahazi nzukọ, n’oge a na-akpọrọ ndị ntorobịa nke mba ahụ gaa n’ọgbọ mgbukpọ ọbara a maara dị ka Agha Obodo, mmegharị nke ndị Millerite bịara ná njedebe. N’afọ 1863, ma site n’isiokwu e bipụtara ma site na chaatị ọhụrụ, ụka Seventh-day Adventist jụrụ amụma ahụ banyere ịgba ohu nke Daniel kpọrọ iyi Moses. N’afọ 1850, Onye-nwe kpọziiri ndị Ya ka ha mee tebụl nke abụọ nke Habakkuk, ma dozie njehie ahụ nke O jidere aka Ya n’elu ya na tebụl 1843. Chaatị ahụ e nyere iwu ka e mee n’afọ 1850 mezuru nzube ya kpamkpam, n’ihi na Ellen White kwuru na ọ hụrụ “na Chineke nọ n’ịbipụta chaatị ahụ,” ebe ọ kpọpụtakwa na e ji chaatị 1850 mara na isi nke abụọ nke Habakkuk.

The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.

Nzube nke chaatị 1850 bụ otu ihe ahụ nke chaatị 1843. E mere ya ka ọ bụrụ ngwá ọrụ izisa ozi ọma a ga-eji gosi ụwa na-anwụ anwụ ozi nke mmụọ ozi nke atọ. N’afọ 1863, a tụfuru ozi ahụ. Usoro ọnwụnwa nke a na-anọchi anya ya site n’usoro ọnwụnwa ahụ nke malitere n’Oké Osimiri Uhie, malitere site n’amụma oge nke na-akọwa ebe nsọ ahụ a ga-azọda n’amaokwu nke iri na atọ nke Daniel asatọ, ma usoro ọnwụnwa ahụ kwụsịrị site n’amụma oge nke na-akọwa usuu ndị agha ahụ a ga-azọda n’amaokwu nke iri na atọ nke Daniel asatọ.

> 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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Mgbe ahụ, anụkwara m otu onye nsọ ka ọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Ruo ole mgbe ka ọhụụ ahụ ga-adị banyere àjà a na-achụ kwa ụbọchị, na njehie ahụ nke mbibi, nke ga-enyefe ma ebe nsọ ahụ ma usuu ndị ahụ ka a zọpịa n’okpuru ụkwụ? Ọ sịrịkwa m, Ruo ụbọchị puku abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ ahụ dị ọcha. Daniel 8:13, 14.

The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.

Usoro ule ahụ nke malitere na Ọktoba 22, 1844, nwere akara nke Alfa na Omega. Mmalite nke usoro ule ahụ bụ amụma oge nke nọchiri anya ebe nsọ ahụ a ga-azọda n’okpuru ụkwụ. Ọ bụ amụma nke mụpụtara nnukwu ìhè mgbe e mezuru ya. Usoro ule ahụ nke kwụsịrị na 1863, nwere akara nke Alfa na Omega. Njedebe nke usoro ule ahụ bụ amụma oge nke nọchiri anya usuu ndị agha ahụ a ga-azọda n’okpuru ụkwụ. Ọ bụ amụma e zubere ka o mụpụta nnukwu ìhè mgbe e mezuru ya. Ọ bụ amụma oge nke Ịlaịja nke akụkọ ihe mere eme ahụ gosipụtara, ma mgbe a jụrụ ya ma debe ya n’akụkụ, ọ mụpụtara nnukwu ọchịchịrị.

> And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.

> Nke a kwa bụ ikpe ọmụma ahụ, na ìhè abatala n’ụwa, ma mmadụ hụrụ ọchịchịrị n’anya karịa ìhè, n’ihi na omume ha bụ ajọ ihe. Jọn 3:19.

The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?

Ezi uche m bu imecha isiokwu a ka m kwụsịrị ya bụ ihe ahụ m kwuburula. Ọ̀ bụ Chineke site n’aka Ellen White kwadoro chaatị 1843 na 1850 ahụ?

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Ahụwo m na ọ bụ aka Onyenwe anyị duziri chaatị 1843 ahụ, nakwa na e kwesịghị imegharị ya; na ọnụọgụ ndị ahụ dị dịka Ọ chọrọ ka ha dị; na aka Ya dịkwasịrị ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụ ndị ahụ, ka onye ọ bụla ghara ịhụ ya, ruo mgbe e wepụrụ aka Ya.” Early Writings, 74.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.

> “Ahụrụ m na Chineke nọ n’ọrụ mbipụta nke chaatị ahụ site n’aka Nwanna Nichols. Ahụrụ m na e nwere amụma banyere chaatị a n’ime Akwụkwọ Nsọ, ma ọ bụrụ na e mere chaatị a maka ndị Chineke, ọ bụrụ na ọ zuru otu onye, ọ zuru onye ọzọkwa, ma ọ bụrụ na otu onye chọrọ ka a see chaatị ọhụrụ n’ogo ka ukwuu, mmadụ niile chọkwara ya otu ahụ.” Manuscript Releases, number 13, 359; 1853.

Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?

Ọ̀ bụ Chineke, site n’aka Ellen White, kwadoro ozi ndị Millerite kwusara n’oge akụkọ ihe mere eme nke afọ 1840 ruo 1844?

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Chineke anaghị enye anyị ozi ọhụrụ. Anyị ga-ekwusa ozi ahụ nke n’afọ 1843 na 1844 kpọpụtara anyị n’ime ụka ndị ọzọ.” Review and Herald, Jenụwarị 19, 1905.

> “God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.

> “Chineke na-akpọ anyị ka anyị nye oge anyị na ike anyị n’ọrụ ikwusara ndị mmadụ ozi ndị ahụ kpaliri ndị ikom na ndị inyom n’afọ 1843 na 1844.” Manuscript Release, Number 760.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “A ghaghị ime ka ozi niile e nyere site n’afọ 1840–1844 bụrụ nke dị ike ugbu a, n’ihi na e nwere ọtụtụ mmadụ ndị tufuru ntụziaka ha. Ozi ndị ahụ aghaghị iru ụka niile.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kraịst sịrị, ‘Ngọzi nādiri anya unu, n’ihi na ha nāhụ; na ntị unu, n’ihi na ha nā-anụ. N’ihi na n’ezie asị m unu, na ọtụtụ ndị-amụma na ndị ezi omume chọsiri ike ịhụ ihe ndị unu nāhụ, ma ha ahụghị ha; na ịnụ ihe ndị unu nā-anụ, ma ha anụghị ha’ [Matthew 13:16, 17]. Ngọzi nādiri anya ndị hụrụ ihe ndị ahụ e hụrụ n’afọ 1843 na 1844.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “E nyewo ozi ahụ. Ọ gaghịkwa enwe igbu oge n’ikwughachi ozi ahụ, n’ihi na ihe ịrịba ama nke oge ndị a na-emezu; a ghaghị ịrụ ọrụ mmechi ahụ. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’ịhọpụta nke Chineke, nke ga-abawanye ruo n’ịghọ akwa mkpu siri ike. Mgbe ahụ Daniel ga-eguzo n’oke e kenyere ya, inye àmà ya.” Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> “A ga-amụrịrị eziokwu ndị anyị natara n’afọ 1841, ’42, ’43, na ’44 ugbu a ma kwusaa ha. A ga-ekwusakwa ozi nke ndị mmụọ-ozi mbụ, nke abụọ, na nke atọ n’ọdịnihu n’olu ukwu. A ga-enye ha n’ịkpebisi ike nke ukwuu na n’ike nke Mmụọ Nsọ.” Manuscript Releases, volume 15, 371.

> “We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.

> “Anyị ghọtara adịghị-ike na ntakịrị ịdị ukwuu nke ọrụ a ugbu a. Anyị enweela ahụmịhe. N’ịrụ ọrụ Chineke nyere anyị, anyị pụrụ iji ntụkwasị obi gaa n’ihu, n’ịbụ ndị e mere ka obi sie anyị ike na Ọ ga-abụ arụmọrụ anyị. Ọ ga-anọnyere anyị n’afọ 1906, dịka Ọ nọnyere anyị n’afọ 1841, 1842, 1843, na 1844.” Loma Linda Messages, 156.

> “Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.

> “Ndị niile guzo dịka ndị nkụzi na ndị ndu n’ụlọọrụ anyị dị iche iche ga-adịkwa ike n’okwukwe nakwa n’ụkpụrụ nke ozi mmụọ ozi nke atọ. Chineke chọrọ ka ndị Ya mara na anyị nwere ozi ahụ dịka O nyere anyị ya n’afọ 1843 na 1844.” General Conference Bulletin, Eprel 1, 1903.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Ịdọ aka ná ntị ahụ abịala: E kwesịghị ikwe ka ihe ọ bụla bata nke ga-akpaghasị ntọala nke okwukwe ahụ nke anyị nọworo na-ewukwasị kemgbe ozi ahụ bịara n’afọ 1842, 1843, na 1844. Anọ m n’ime ozi a, ma kemgbe ahụ ka m guzoro n’ihu ụwa, na-adị eziokwu nye ìhè ahụ nke Chineke nyere anyị. Anyị adịghị atụ ime ka ụkwụ anyị si n’elu ikpo okwu ahụ wepụ, nke e debere ha n’elu ya ka anyị na-achọ Onyenwe anyị kwa ụbọchị site n’ekpere siri ike, na-achọ ìhè. Ị na-eche na m pụrụ ịhapụ ìhè ahụ Chineke nyere m? Ọ ga-adị ka Nkume Ebighị Ebi. Ọ nọwo na-eduzi m kemgbe e nyere ya.” Review and Herald, April 14, 1903.

Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?

Ọ̀ bụ̀ na Chineke, site n’aka Ellen White, dọrọ ndị Ya aka ná ntị ka ha guzogide mwakpo ndị ga-emebi eziokwu nke akụkọ ihe mere eme nke ndị Millerite?

> “The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.

> “A ga-echekwa nke ọma nnukwu akara-nzọụkwụ nke eziokwu, nke na-egosi anyị ebe anyị nọ n’akụkọ ihe mere eme amụma, ka e wee ghara ịdọkpụ ha daa, ma jiri ozizi ndị ga-eweta mgbagwoju anya kama ezi ìhè dochie ha.” Selected Messages, book 2, 101, 102.

> “Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.

> “Taa Setan na-achọ ohere ịkwatu ihe ịrịba ama ndị ahụ nke eziokwu,—ihe ncheta ndị e guzobere n’ụzọ; anyị kwa chọrọ ahụmịhe nke ndị ọrụ toworo eto ndị wuru ụlọ ha n’elu nkume siri ike, ndị site n’akụkọ ọjọọ nakwa n’akụkọ ọma jidesiri eziokwu ike.” Gospel Workers, 104.

> “God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.

> “Chineke adịghị ahapụ ụwa n’enweghị ndị ikom nwere ike ịmata ọdịiche dị n’etiti ezi ihe na ihe ọjọọ, ezi omume na ajọ omume. Chineke nwere ndị ikom Ọ họpụtara ka ha guzo n’ihu ọgụ n’oge ihe mberede. N’oge nsogbu, Ọ ga-ebuli ndị ikom elu dịka O mere n’oge ochie. A ga-akpọ ndị ikom na-eto eto ka ha jikọọ onwe ha na ndị agadi na-eburu ọkọlọtọ, ka e wee mee ka ha sie ike ma kuziere ha site n’ahụmahụ nke ndị a kwesịrị ntụkwasị obi, ndị gafeworo n’ọtụtụ ọgụ, na ndị Chineke, site n’akaebe nke Mmụọ Ya, gwaworo okwu ọtụtụ ugboro, na-egosi ụzọ ziri ezi ma na-akatọ ụzọ na-ezighị ezi. Mgbe ihe ize ndụ bilitere, nke na-anwale okwukwe nke ndị Chineke, ndị ọrụ mbido ndị a ga-akọghachi ahụmahụ nke oge gara aga, mgbe ụdị nsogbu ndị ahụ bịara, mgbe a jụrụ eziokwu ajụjụ, mgbe e webatara echiche ndị ijuanya, ndị na-esiteghị n’aka Chineke.”

> “The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.

> “Ahụmahụ nke ndị ọrụ ndị meworo agadi ahụ dị mkpa ugbu a; n’ihi na Setan na-eche nche ohere ọ bụla iji mee ka ihe ịrịba ama ochie ndị ahụ ghara ịba uru,—ihe ncheta ndị e guzobeworo n’ụzọ.” Review and Herald, November 19, 1903.

In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.

N’afọ 1863, mmegharị Millerite kwụsịrị site n’ịjụ eziokwu mbụ ahụ e duru Ịlaịja nke akụkọ ihe mere eme ahụ ka ọ ghọta. Nnwale ikpeazụ ya dabeere n’amaokwu abụọ ahụ dị na Daniel asatọ nke na-akọwa ịzọda ebe nsọ na usuu ahụ n’okpuru ụkwụ. E meghere ìhè nke ebe nsọ na nke mbụ n’ime ule iri ahụ, e mekwara ka ọchịchịrị bịakwasị usuu ahụ na nke ikpeazụ n’ime ule iri ahụ.

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

> “Otu ihe doro anya: ndị Adventist nke Ụbọchị nke Asaa ndị ahụ na-eguzo n’okpuru ọkọlọtọ Setan ga-ebu ụzọ hapụ okwukwe ha n’ịdọ aka ná ntị na ịba mba ndị dị n’ime Testimonies nke Mmụọ Chineke.

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

> “A na-akpọ oku ka e nwee nsọpụrụ-kachasị nye Chineke na ozi nsọ karị, a na-akpọkwa ya ugbu a, ọ ga-anọgidekwa na-akpọ. Ụfọdụ n’ime ndị na-ekwupụta ugbu a aro Setan ga-abata n’uche ha. E nwere ndị nọ n’ọnọdụ ndị dị mkpa e tinyere ntụkwasị obi n’aka ha, ma ha aghọtaghị eziokwu maka oge a. A ghaghị inye ha ozi ahụ. Ọ bụrụ na ha anabata ya, Kraịst ga-anabata ha, ma mee ka ha bụrụ ndị ọrụ ibe ya. Ma ọ bụrụ na ha ajụ ịnụ ozi ahụ, ha ga-eguzo n’okpuru ọkọlọtọ ojii nke Onye-isi nke Ọchịchịrị.

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

> “A ziri m ka m kwuo na eziokwu dị oké ọnụ ahịa maka oge a na-emeghewanye ma na-apụta ìhè nke ọma n’uche mmadụ. N’ụzọ pụrụ iche, ndị ikom na ndị inyom ga-eri anụ ahụ Kraịst ma ṅụọ ọbara ya. A ga-enwe mmepe nke nghọta, n’ihi na eziokwu ahụ nwere ike ịgbasa mgbe niile. Onye malitere eziokwu nke sitere n’aka Chineke ga-abata n’ịdị n’otu nso, na nke ga-adịwanye nso, ya na ndị na-aga n’ihu ịmata ya. Mgbe ndị nke Chineke natara okwu ya dịka achịcha nke eluigwe, ha ga-amata na ọpụpụ ya akwadoro dịka ụtụtụ. Ha ga-anata ike nke mmụọ, dịka ahụ si anata ike nke anụ ahụ mgbe a riri nri.

> “We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> “Anyi aghọtaghị ọkara atụmatụ nke Onyenwe anyị n’ịnapụta ụmụ Izrel n’ibu ohu Ijipt, na iduzi ha site n’ọzara baa n’ala Kenan.

> “As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

> “Ka anyị na-achịkọtakwu ụzarị dị nsọ nke na-enwu site n’oziọma ahụ, anyị ga-enwe nghọta doro anya karịa banyere usoro ndị Juu, na ekele miri emi karị banyere eziokwu ya ndị dị mkpa. Nnyocha anyị banyere eziokwu ka ezughị ezu. Anyị achịkọtala naanị ụzarị ole na ole nke ìhè. Ndị na-abụghị ndị na-amụ Okwu ahụ kwa ụbọchị agaghị edozi nsogbu ndị dị n’usoro ndị Juu. Ha agaghị aghọta eziokwu ndị e ji ozi nke ụlọ nsọ ahụ kuzie. A na-egbochi ọrụ Chineke site na nghọta ụwa banyere nnukwu atụmatụ Ya. Ndụ nke ọdịnihu ga-ekpughe ihe iwu ndị ahụ pụtara, nke Kraịst, mgbe e kpuchiri Ya n’ime ogidi igwe ojii, nyere ndị Ya.” Spalding and Magan, 305, 306.

We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.

Anyị ga-aga n’ihu na-atụle ihe nnọchianya Ịlaịja n’ihe metụtara 1863 n’isiokwu na-esonụ.

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