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# The Book of Daniel - Number Eighty-Eight

Akwụkwọ Daniel — Nọmba Iri Asatọ na Asatọ

Unmasking the False Latter Rain: The Prophetic Journey from September 11, 2001

Ikpughe Ihu ezo nke Ụfọdụ Mmiri-Izo Ikpeazụ Ụgha: Njem Amụma Site na Septemba 11, 2001

Author

Jeff Pippenger

Published

February 21, 2024

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The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.

Usoro ule nke na-amalite mgbe mmụọ-ozi ahụ na-arịdata ka e ji ule nke ma a ga-ewere akwụkwọ ahụ n’aka mmụọ-ozi ahụ rie ya nọchite anya ya. Ndị họọrọ iri ozi ahụ ka e mechara họpụta ha maka ndakpọ olileanya ebe a hapụrụ ìgwè ahụ jụrụ iri ya azụ. Akwụkwọ nta ahụ a ga-eri nọchitere anya “mmụba nke ọmụma” banyere ozi ahụ nke e buru ụzọ meghee n’oge “njedebe” ma n’afọ 1798 ma ọ bụ 1989, ma e mesịa hazie ya ka ọ bụrụ ozi nke ga-eme ka ọgbọ ahụ dị ndụ n’oge ahụ zaa ajụjụ n’ihu ìhè nke mmụba ahụ nke ọmụma. N’akụkọ ihe mere eme ọ bụla, ozugbo amụma banyere Islam mezuru, mgbe ahụ a nabatara ma ọ bụ jụ ozi ahụ a ga-eri nke dị n’aka mmụọ-ozi ahụ. Ọ bụrụ na a jụ ozi ahụ nke akwụkwọ ahụ nọchiri anya ya, ndị na-eme otú ahụ, ma ka na-achọkwa ijigide nkwupụta na ha ka bụ ndị Chineke họpụtara, a na-amanye ha iwepụta ozi mmiri ozuzo ikpeazụ adịgboroja.

On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.

N'abalị iri na otu nke Septemba, 2001, nnupụisi ndị gara aga nke ọgbọ dị iche iche nke Adventism ka e mere ọzọ ka ha bụrụ okwu nnwale. Habakkuk isi nke abụọ na-akọwapụta esemokwu nke na-eme n'ime akụkọ amụma a nọchiri anya n'ebe ahụ, nke bụ ahịrị amụma yiri nke ilu ụmụ agbọghọ iri ahụ. Mgbe onye nche jụrụ ihe ọ ga-aza n'akụkọ ihe mere eme nke ilu ụmụ agbọghọ iri ahụ, e nyere ya iwu ka o “dee ọhụụ ahụ, mee kwa ka ọ doo anya n'elu mbadamba.” Ndị nche nke akụkọ ihe mere eme Millerite wepụtara chaatị 1843 ahụ n'afọ 1842, mmepụta ya wee bụrụ akara-ụzọ. Ọ bụ “ọhụụ” nke Habakkuk abụọ, nke e mere ka ọ doo anya n'elu mbadamba, ka ọ ga-ekwu okwu n'ikpeazụ.

Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.

N’oge na-adịghị anya ka emechara Septemba 11, 2001, ndị ahụ ghọtara ọrụ Islam nke ahụhụ nke atọ, e duuru ka ha laghachi n’“ụzọ ochie” Jeremaịa, ma jee ije n’ime ha. Ndị “ụzọ ochie” ahụ kọwara na ahụhụ atọ nke Mkpughe isi nke asatọ, amaokwu nke iri na atọ, nọchiri ọrụ amụma nke Islam. Ozugbo nke ahụ gasịrị, Future for America malitere imegharị chaatị abụọ nke Habakuk isi nke abụọ n’otu isi ebe ahụ kpọmkwem n’akụkọ ihe mere eme yiri nke ndị Millerite, e wepụtara chaatị abụọ ahụ dịka ihe ngosi ụzọ, nke mmepụta chaatị 1843 nọchiri anya ya, na 1842.

> “In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

> “N’ọnwa Mee, 1842, e kpọkọtara Ogbakọ Ukpụhọde Izugbe na Boston, [Massachusetts]. N’imeghe nzukọ a, Ụmụnna Charles Fitch na Apollos Hale, nke Haverhill, wetara amụma ndị e sere ese nke Daniel na Jọn, ndị ha sere n’akwa, tinyere ọnụọgụ amụma, na-egosi mmezu ha. Nwanna Fitch, n’ịkọwa site na chaatị ya n’ihu Ogbakọ ahụ, kwuru na, mgbe ọ na-enyocha amụma ndị a, o chere na ọ bụrụ na o nwee ike iwepụta ihe yiri nke a dịka e gosiri ebe a, ọ ga-eme ka isiokwu ahụ doo anya karị ma mee ka o dịrị ya mfe ikwupụta ya n’ihu ndị na-ege ntị. E nwere ìhè ọzọ n’ụzọ anyị. Ụmụnna ndị a nọ na-eme ihe Onyenwe anyị gosiri Habakkuk n’ọhụụ ya afọ 2,468 tupu mgbe ahụ, mgbe Ọ sịrị, ‘Dee ọhụụ ahụ, meekwa ka o doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ. N’ihi na ọhụụ ahụ ka bụ maka oge a kara aka.’ Habakkuk 2:2.”

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Mgbe e nwesịrị mkparịta ụka ụfọdụ banyere isiokwu ahụ, e kpebiri ya n’otu olu ka e bipụta narị atọ yiri nke a site n’usoro lithograph, nke emezuru ngwa ngwa. A kpọrọ ha ‘chaatị nke ‘43.’ Nke a bụ Nzukọ dị ezigbo mkpa.” The Autobiography of Joseph Bates, 263.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

> “Ọ bụ otu nkwupụta e jikọtara ọnụ nke ndị nkuzi na akwụkwọ akụkọ nke Ọbịbịa nke Abụọ, mgbe ha guzoro n’elu ‘okwukwe mbụ ahụ,’ na mbipụta nke chaatị ahụ bụ mmezu nke Habakkuk 2:2, 3. Ọ bụrụ na chaatị ahụ bụ isiokwu amụma (ma ndị na-agọnarị ya na-ahapụ okwukwe mbụ ahụ), mgbe ahụ ọ na-eso na BC 457 bụ afọ e kwesịrị isi gụọ ụbọchị 2300 ahụ. Ọ dị mkpa na 1843 bụrụ oge mbụ e bipụtara iji mee ka ‘ọhụ’ ahụ ‘nọgidesie,’ ma ọ bụ ka e nwee oge ichere, nke ìgwè ụmụ agbọghọ na-amaghị nwoke ahụ ga-anọ n’ụra ma hie ụra n’elu nnukwu isiokwu nke oge, obere oge tupu e teta ha site na Mkpu Etiti Abalị.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Ugbu a, akụkọ ihe mere eme anyị na-egosi na e nwere ọtụtụ narị mmadụ na-akụzi site n’otu eserese oge ahụ William Miller ji, ha niile bụ otu ụdị. N’oge ahụ, ịdị n’otu nke ozi ahụ dum dị n’otu isiokwu—ọbịbịa nke Onyenweanyị Jisọs n’oge a kapịrị ọnụ, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”

Mbipụta ọzọ nke chaatị 1843 na 1850 n’akụkọ ihe mere eme ozugbo sochirinụ Septemba 11, 2001, bụkwa mmezu nke Habakuk isi abụọ otu aka ahụ mbipụta nke chaatị 1843 n’afọ 1842 bụ. Ịmepụta tebụl ndị ahụ bụ akụkụ nke akụkọ dị na Habakuk isi nke abụọ, ma ọ ghaghị ime. N’ụbọchị Septemba 11, 2001, nnupụisi nke 1863 ka e megharịrị ọzọ site n’aka ndị Adventist Laodisia ahụ jụrụ ịlaghachi n’“ụzọ ochie” nke Jeremaịa.

> “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 of little value the light that Christ came from heaven to give to 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. ‘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.’ [Jeremiah 6:16.]

> “Onye iro ahụ na-achọ ịdọpụ uche ụmụnna anyị ndị ikom na ndị inyom n’ọrụ nke ịkwadebe otu ndị ga-eguzo n’ụbọchị ikpeazụ ndị a. Aghụghọ amamihe ya ka e ji hazie iduhie uche mmadụ pụọ n’ihe ize ndụ na ọrụ dịrị oge a. Ha na-agụ ìhè ahụ Kraịst siri n’eluigwe bịa nye Jọn maka ndị Ya ka ihe bara uru ntakịrị. Ha na-akụzi na ihe omume ndị dị kpọmkwem n’ihu anyị adịghị mkpa nke ukwuu ka e wee nye ha nlebara anya pụrụ iche. Ha na-eme ka eziokwu nke sitere n’eluigwe ghara ịdị irè, ma na-anapụ ndị nke Chineke ahụmahụ ha nke gara aga, na-enye ha n’ọnọdụ ya sayensị ụgha. ‘Otú a ka Jehova siri: Guzonu n’ụzọ dị iche iche, hụkwa, jụkwanụ maka ụzọ ochie, ebe ụzọ ọma ahụ dị, jeekwa n’ime ya.’ [Jeremaịa 6:16.]”

> “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 more than fifty years. Men may suppose that they have found a new way, 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 is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.

> “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 n’ikpughe sitere n’aka Chineke. N’elu ntọala ndị a ka anyị nọ na-ewu ihe karịrị afọ iri ise. Ndị mmadụ pụrụ iche na ha achọtala ụzọ ọhụrụ, na ha pụrụ ịtọ ntọala siri ike karịa nke e tọrọla; ma nke a bụ aghụghọ dị ukwuu. ‘N’ihi na ọ dịghị onye pụrụ ịtọ ntọala ọzọ ma e wezụga nke a tọrọala.’ [1 Ndị Kọrint 3:11.] N’oge gara aga, ọtụtụ ebidola iwulite okwukwe ọhụrụ, iguzobe ụkpụrụ ọhụrụ; ma ruo olee ogologo oge ka ụlọ ha guzoro? O mebiri ngwa ngwa; n’ihi na e tọọghị ya n’elu Nkume ahụ.” Testimonies, mpịakọta 8, 296, 297.

Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.

Jeremaịa na-egosi na ịga n’ime “ụzọ ochie,” bụ ịchọta “ezumike ahụ”, ma ezumike ahụ bụ “mmiri ozuzo ikpeazụ ahụ”, nke bidoro mgbe iwe jidere mba nile na Septemba 11, 2001, mgbe nnukwu ụlọ nile nke Obodo New York dara. Ndị ahụ nke mesịrị rie ozi ahụ ghọrọ ndị nche Habakọk, ndị ga “ede ọhụụ ahụ, meekwa ka ọ doo anya”. Jeremaịa na-egosi kwa ndị nche ndị ahụ n’otu aka ahụ n’oge “ezumike ahụ”, nke bụ “mmiri ozuzo ikpeazụ ahụ”.

> 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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Otú a ka Onye-nwe-anyị kwuru, Guzoonu n’ụzọ niile, leenu anya, jụọkwa ajụjụ banyere ụzọ ochie nile, ebe ezi ụzọ ahụ dị; gagharịanụ n’ime ya, unu ga-ahụkwa izu-ike nye mkpụrụ obi unu. Ma ha sịrị, Anyị agaghị agagharị n’ime ya. Ọzọkwa, etinyere m ndị nche n’elu unu, na-asị, Nụrụnụ ụda opi ahụ. Ma ha sịrị, Anyị agaghị anụ ya. Jeremiah 6:16, 17.

The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.

Opì-ǹkà nke ha ga-afụ bụ opì-ǹkà nke isii nke ahụhụ nke abụọ n’akụkọ ihe mere eme ndị Millerite, ma n’ụbọchị ikpeazụ ọ bụ opì-ǹkà nke asaa nke ahụhụ nke atọ. Ndị nche Habakuk, ndị bụkwa ndị nche Jeremaya, na-afụ ozi ịdọ aka ná ntị nke a jụrụ n’ime nnupụisi nke 1888. Opì-ǹkà nke isii nke a jụrụ n’afọ 1888 bụ ozi ahụ e zigara Laodisia.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Ozi e nyere anyị site n’aka A. T. Jones, na E. J. Waggoner, bụ ozi Chineke nye ụka Laodisia, ma ahụhụ ga-adịrị onye ọbụla nke na-ekwupụta na ọ kwenyere n’eziokwu ma o sina dị, ọ naghị egosipụta ndị ọzọ ụzarị ndị Chineke nyere.” The 1888 Materials, 1053.

The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.

Ozi nke opi nke asaa nke 1888, e buru ụzọ kpọọ ya nye Laodisia n’afọ 1856, ma emesịa e debere ozi Laodisia ahụ n’ime nkọwa nke ìhè na-amụba amụba nke “oge asaa.” N’ụbọchị Septemba 11, 2001, oku a kpọrọ ka a laghachi n’ụzọ ochie Jeremaya, ma jee ije n’ime ha ka e wee nweta ozi nke mmiri ozuzo ikpeazụ, gụnyere ozi ịdọ aka ná ntị nke Opi nke asaa nke a na-anọchi anya ya dịka ozi ahụ nye Laodisia, na “oge asaa,” nke bụ akara nke ntọala.

The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.

“Ụgha” ahụ amụma kọwara nke na-ebute aghụghọ siri ike nke e kwuru n’akwụkwọ ozi Pọl, etinyere n’ime ọgbọ nke atọ nke Adventizim Laodisia n’afọ 1931, afọ iri na isii mgbe onye amụma nwanyị ahụ nwụsịrị. “Ụgha” ahụ nke batara n’ọgbọ nke atọ ka e debere n’amụma n’oge ahụ e ji “ụmụanyị na-akwa ákwá n’ihi Tamọz” nọchite anya, ya mere, e jikọtara ya na ozi mmiri ozuzo ikpeazụ ụgha ahụ.

The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.

A ghaghị ịghọta nkọwa banyere otú e si gbasaa “ụgha” ahụ, dịka a ghaghịkwa ịghọta ọrụ amụma nke “ụgha” ahụ n’amụma oge ọgwụgwụ. Ndị ikom ndị na-akwa emo nke na-achị Jerusalem n’oge mmiri ozuzo ikpeazụ, nke bụ oge a na-akara otu narị puku iri anọ na puku anọ akara, mepụtara ozi ụgha banyere mmiri ozuzo ikpeazụ n’ọgbọ nke atọ nke Adventism, dịka e sere ya onyinyo site n’“ụmụnwaanyị na-akwa ákwá maka Tammuz,” n’Isi nke asatọ nke Ezekiel. Eziokwu a nke ozi ụgha ha banyere mmiri ozuzo ikpeazụ ka Ezekiel na-anọchikwa anya ya dịka ntọala ụgha, mgbidi nchebe ụgha, na ozi ụgha nke udo na nchekwa.

> Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.

> Ọ̀ bughi ọhù efu ka unu hụrụ, ọ̀ bughi ịgba-amụma ụgha ka unu kwuru, ebe unu na-asị, Ọ bụ Onye-nwe-ayi kwuru ya; ọ bụ ezie na abụghị m kwuru? N’ihi ya, otu a ka Onye-nwe-ayi Jehova kwuru: N’ihi na unu ekwuwo ihe efu, hụkwa ụgha; ya mere, lee, anam emegide unu, ka Onye-nwe-ayi Jehova kwuru. Aka m ga-adịkwa n’elu ndị-amụma ahụ na-ahụ ihe efu, na ndị na-agba-amụma ụgha: ha agaghị adị n’ọgbakọ ndị m, a gaghị edekwa ha n’akwụkwọ nke ụlọ Izrel, ha agaghị abanye kwa n’ala Izrel; unu ga-amakwa na abụ m Onye-nwe-ayi Jehova. N’ihi na, ee, n’ihi na ha eduhiewo ndị m, na-asị, Udo; ma udo adịghị; otu onye wuru mgbidi, ma lee, ndị ọzọ jiri ụrọ a na-agwaghị agwa tee ya: Gwa ndị na-eji ụrọ a na-agwaghị agwa tee ya, na ọ ga-ada: a ga-enwe oke mmiri ozuzo; unu kwa, unu nnukwu mkpụrụ mmiri ígwé, ga-ada; oke ifufe ga-adọwakwa ya. Lee, mgbe mgbidi ahụ dara, a gaghị asị unu, Òle ebe ntụtee ahụ unu jiri tee ya dị? N’ihi ya, otu a ka Onye-nwe-ayi Jehova kwuru; M ga-eji oke ifufe dọwaa ya n’ọnụma m; a ga-enwekwa oke mmiri ozuzo n’iwe m, na nnukwu mkpụrụ mmiri ígwé n’ọnụma m iji laa ya n’iyi. Ya mere, M ga-akwatu mgbidi ahụ unu jiri ụrọ a na-agwaghị agwa tee, meekwa ka ọ rute n’ala, ka e wee kpughee ntọala ya, ọ ga-adakwa, a ga-ekpochapụkwa unu n’etiti ya: unu ga-amakwa na abụ m Onye-nwe-ayi. Otu a ka M ga-emezu ọnụma m n’elu mgbidi ahụ, na n’elu ndị jiri ụrọ a na-agwaghị agwa tee ya, M ga-asịkwa unu, Mgbidi ahụ adịkwaghị, ndị tee ya adịkwaghịkwa; ya bụ, ndị-amụma nke Izrel ndị na-ebu amụma banyere Jerusalem, na ndị na-ahụ ya ọhù nke udo, ma udo adịghị, ka Onye-nwe-ayi Jehova kwuru. Ezikiel 13:7–16.

The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”

Ụgha na asị nke ndị ikom na-akwa emo nọ na Jerusalem na-ezo n’okpuru ya n’Isiakwụkwọ Aịzaya nke iri abụọ na asatọ na nke iri abụọ na itoolu ka a ga-ekpe ikpe n’ikpeazụ ma bibie ha site n’“ahụhụ na-erubiga ókè.”

> 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. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.

> Ikpe-ikpé ka M'gējiwere eriri tụọ, ezi omume kwa ka M'gēji plọmịt tụọ; akụ mmiri ígwé ga-ekpochapụ ebe mgbaba nke ụgha, mmiri ga-erigbakwa ebe izochi. Ọgbụgba-ndụ unu na ọnwụ ka a ga-eme ka ọ ghara ịdị irè, nkwekọrịta unu na hel agaghịkwa eguzosi ike; mgbe ihe-otiti ahụ na-ejubiga ókè ga-agafe, mgbe ahụ ka a ga-azọda unu site na ya. Aịsaịa 28:17, 18.

Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.

“Ahụhụ na-ejuputa ókè” nke Aịsaịa bụ “oke mmiri ozuzo na-ejuputa ókè” nke Ịzikiel, nke a na-eweta n’elu ndị “buru amụma ụgha,” site n’iweta “ọhụ efu” ma site n’ikwupụta, “Onyenwe anyị kwuru ya,” “ọ bụ ezie” na Onyenwe anyị “ekwughị.” A na-anọchi anya “ụgha” nke ndị ikom oge ochie na-ezo n’okpuru ya dịka ihe ha na-ekwu na Onyenwe anyị kwuru, ya mere ọ bụ “ụgha” gbasara Okwu Chineke. Ma ọ bụ na ha akọwapụtala ozizi sitere n’Okwu Chineke dịka njehie, ma ọ bụ na ha ekwuola n’ụzọ na-ezighị ezi na Chineke duziri nghọta ha (Chineke ekwuola), n’ihe banyere ozizi nke Baịbụl.

The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.

“Ụgha” ahụ bịara n’afọ 1931, bụ nkwupụta na Nwanyị White akwadowo echiche ụgha banyere “ihe a na-eme kwa ụbọchị,” n’akwụkwọ Daniel. Echiche ụgha ahụ na “ihe a na-eme kwa ụbọchị” na-anọchi anya ozi nchụàjà Kraịst n’ebe nsọ Ya, gbadoro ụkwụ n’elu “ụgha” nke kwuru na n’afọ 1910, Ellen White agwala A. G. Daniells na echiche ya na nke Prescott banyere “ihe a na-eme kwa ụbọchị” dịka ihe na-anọchi anya ozi nchụàjà Kraịst n’ebe nsọ Ya, bụ n’eziokwu nke ziri ezi, n’agbanyeghị okwu ya doro anya o dere n’ụzọ megidere nke ahụ.

The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.

Echiche ụgha banyere “nke kwa ụbọchị,” nke e guzobere n’ime Adventizim Laodisia n’oge ahụ (1931), ghọrọ ntọala nkà mmụta okpukpe e ji wulite ozi nke Ezekiel kọwara dịka “udo na nchekwa.” Arụmụka dị iche iche e ji akwado ntọala ụgha ahụ bụ mkpụrụ ego adịgboroja na nkume dị oké ọnụ ahịa adịgboroja dị iche iche Miller hụrụ na nrọ ya. Ka nrọ ya na-eru ọgwụgwụ, a kpuchiri nkume ya ndị mbụ kpamkpam site n’ihe adịgboroja na ahịhịa, ma ahịhịa ahụ na nkume na mkpụrụ ego adịgboroja ahụ na-anọchi anya ozi ahụ nke e wuru n’elu njehie ha nke ntọala ya bụ na “nke kwa ụbọchị” na-anọchi anya ozi ije ozi Kraịst n’ebe nsọ Ya.

In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”

N’akụkụ amaokwu Ezikiel, a na-anọchi anya ahịhịa mkpofu na ọla adịgboroja dịka “mgbidi” e ji ngwakọta akọrọ rụọ, nke adịghị ike nke na ọ pụghị iguzogide nrụgide nke “ifufe oké ajọ ifufe” ma ọ bụ “oke mmiri na-ezo ezo.”

The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).

Onye-amụma nnupụisi sitere na Juda, bụ́ onye baara Jeroboam mba, n’ikpeazụ nwụrụ n’etiti “ịnyịnya ibu” na “ọdụm.” Ọdụm ahụ na-anọchite Babilọn, ịnyịnya ibu ahụ na-anọchitekwa Alakụba. Ozizi abụọ ndị Adventism nke Laodisia na-apụghị ịhụ, ndị a na-anọchi anya ha site n’ọnwụ onye-amụma ahụ nnupụisi, bụ ozi nke papacy (ọdụm ahụ), na ozi Alakụba nke Ahụhụ nke atọ (ịnyịnya ibu ahụ).

Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.

“Oké ifufe” Ezikiel bụ ihe nnọchianya nke “ifufe ike nke a na-egbochi” nke Aịzaya, n’ime “ụbọchị ifufe ọwụwa anyanwụ” n’isi nke iri abụọ na asaa. “Oké ifufe” Ezikiel bụkwa “ifufe anọ” nke Mkpughe isi nke asaa, ndị a na-ejide ruo mgbe a ga-akara ndị ohu Chineke akara. “Oké ifufe” Ezikiel bụkwa ozi ya sitere n’aka “ifufe anọ” n’isi nke iri atọ na asaa, nke na-eme ka ọkpụkpụ akọrọ ndị nwụrụ anwụ dịghachi ndụ dịka agha dị ike. “Oké ifufe” Ezikiel nke na-akwatu “mgbidi e ji aja a na-aghwaghị nke ọma wuo,” bụ ozi mmiri ikpeazụ nke Ahụhụ nke atọ.

Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”

“Oké mmiri na-ezo nke ukwuu” Ezikiel bụ ihe nnọchianya nke papasi, ma n’ụzọ kpọmkwem karịa, ọ bụ ihe nnọchianya nke oge nsogbu iwu Sọnde nke na-amalite site n’iwu Sọnde na-abịa n’oge na-adịghị anya na United States. Onye-amụma ahụ na-enupụ isi sitere na Juda nke nwụrụ n’etiti ịnyịnya ibu na ọdụm, nọchiri anya ọnwụ nke Adventizim Laodisia nke na-eme n’etiti Septemba 11, 2001, n’oge mbata nke ịnyịnya ibu ahụ (ahụhụ nke atọ), na iwu Sọnde na-abịa n’oge na-adịghị anya (ọdụm ahụ). Ọnwụ Adventizim Laodisia na-eme n’oge a na-akara otu narị puku iri anọ na anọ akara, nke malitere mgbe mba ndị ahụ were iwe, ma e jidere ha ka ha ghara ịpụ n’ike n’ụbọchị Septemba 11, 2001, ma mechie na iwu Sọnde na-abịa n’oge na-adịghị anya. Ọnwụ ha, dịka e sere ya n’onyinyo site n’onye-amụma ahụ na-enupụ isi, bịara n’ihi na ha laghachiri n’ụzọ omume nke Protestantizim ndapụ n’ezi-okwukwe, ọ bụ ezie na e nyere ha ozugbo ntụziaka ka ha ghara ilaghachi n’“nzukọ nke ndị na-akwa emo.”

Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.

Ọnwụ ha na-eme n’akụkọ ihe mere eme nke ịkabaa akara nke ndị ahụ dị otu narị puku na iri anọ na anọ. Ozugbo e kabachara ndị nke Chineke akara, ndị mmụọ ozi na-ebibi ebibi amalite ọrụ ha. Site na Septemba 11, 2001 ruo n’iwu Sọnde nke na-abịa ngwa ngwa, a na-arụzu ikpe nke ndị dị ndụ n’ime nzukọ Chineke, n’ihi na ikpe na-amalite na Jerusalem, ọ na-amalitekwa n’ebe ndị okenye ahụ nọ, ndị kwesịkwara ịbụ ndị nche nke ndị mmadụ, ma ndị hapụrụ ibu ọrụ ha n’ime ọgbọ anọ. Ndị na-anata akara ahụ n’oge ahụ bụ ọkọlọtọ a na-ebuli elu nye mba dị iche iche. A na-akabaa ha akara tupu iwu Sọnde nke na-abịa ngwa ngwa, n’ihi na naanị ụzọ atụrụ ọzọ nke Chineke pụrụ isi dọọ aka ná ntị bụ site n’ịhụ ndị ikom na ndị inyom n’oge nsogbu iwu Sọnde bụ ndị nwere akara nke Chineke.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Ọrụ nke Mụọ Nsọ bụ ime ka ụwa kwenye banyere mmehie, banyere ezi omume na banyere ikpe. A pụrụ ịdọ ụwa aka ná ntị naanị site n’ịhụ ndị kwere eziokwu ka e doro ha nsọ site n’eziokwu, ka ha na-eme ihe n’ụkpụrụ dị elu ma dị nsọ, na-egosi n’ụzọ dị elu ma dị omimi akara nkewa dị n’etiti ndị na-edebe iwu Chineke, na ndị na-azọcha ha n’okpuru ụkwụ ha. Idonsọ nke Mụọ Nsọ na-eme ka ọdịiche dị n’etiti ndị nwere akara Chineke pụta ìhè, na ndị na-edebe ụbọchị izu ike ụgha. Mgbe ule ahụ bịara, a ga-egosipụta nke ọma ihe akara anụ ọhịa ahụ bụ. Ọ bụ idebe Ụka. Ndị, mgbe ha nụsịrị eziokwu, ka na-aga n’ihu ile ụbọchị a anya dịka ụbọchị nsọ, na-eburu akara aka nke nwoke nke mmehie, onye chere ịgbanwe oge na iwu.” Bible Training School, December 1, 1903.

The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.

Ọnwụ nke Adventizim Laodisia na-emezu n’oge akụkọ ihe mere eme nke mmiri ozuzo ikpeazụ ahụ, nke malitere ịfesa ntakịrị na Septemba 11, 2001, ma a na-awụsa ya n’enweghị tụọ n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, mgbe Chineke emeworo ka ndị a guzosie ike, ma mesịa bulie ha elu dịka ọkọlọtọ—ndị e jirila akara mechie ruo mgbe ebighị ebi.

In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.

N’oge ahụ, a na-anọchi anya ndị nọ n’ime Adventizim Laodisia, ndị na-akwadebe maka, ma ga-anatakwa akara anụ ọhịa ahụ, site n’aka ndị ikom iri abụọ na ise ahụ na-akpọrọ anyanwụ isiala n’Ezikiel isi nke asatọ. Ha bụ ndị ahụ nabatara ozi ụgha Ezikiel banyere “udo na nchekwa,” nke na-anọchi anya adịgboroja nke ezi ozi mmiri ozuzo ikpeazụ, nke ndị ezi ndị nche na-ekwusa n’akụkọ ihe mere eme ahụ. Ntọala nke ozi ụgha ahụ banyere mmiri ozuzo ikpeazụ bụ nkwupụta na “àjà kwa ụbọchị” dị n’akwụkwọ Daniel bụ ihe nnọchianya nke Kraịst, ebe n’eziokwu ọ bụ ihe nnọchianya nke Setan. Nkwenkwe ntọala ụgha ahụ bụ ozizi nke “ndị na-akwa emo na-achị ndị bi na Jerusalem” ji wuo mgbidi ha a jiri ngwa aghara tee.

The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.

Nkọwapụta nke “nke a na-eme kwa ụbọchị,” dị ka ihe nnọchianya nke Kraịst, ka e ji “ụgha” guzobe n’akụkọ ihe mere eme, n’afọ 1931. Site n’oge ahụ gawa, e wuru mgbidi ahụ a kpuchighị akpụchi nke mkpụrụ ego adịgboroja na nkume ịchọ mma adịgboroja. A kara aka ka “mgbidi” ahụ daa mgbe nwoke ji ahịhịa uzuzu bịara iji sachapụ ụlọ-ala Ya nke ọma. A na-eme nsachapụ ahụ n’oge amụma nke akụkọ ihe mere eme dị n’etiti “ifufe oke ifufe” (ịnyịnya ibu nke Septemba 11, 2001), na “oke mmiri ozuzo na-erubiga ókè” (ọdụm nke iwu Sọnde na-abịa n’oge na-adịghị anya). N’akụkọ ihe mere eme ahụ, a na-egbu onye amụma na-anụghị isi, a na-elikwa ya n’ili nke onye amụma ụgha nke Betel. Nwanyị White na-akọwa “mgbidi” nke amụma dị ka iwu Chineke.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “N’ebe a onye-amụma na-akọwa otu ndị mmadụ bụ́ ndị, n’oge ndapụ n’eziokwu na ezi omume nke juru ebe niile, na-achọ iweghachi ụkpụrụ ndị bụ ntọala nke alaeze Chineke. Ha bụ ndị na-arụzi mgbawa e meworo n’iwu Chineke—mgbidi ahụ O tinyere gburugburu ndị Ọ họọrọ maka nchebe ha, ma nrubeisi nye iwu-ukwuu ya nke ikpe ziri ezi, eziokwu, na ịdị ọcha ga-abụkwa nchebe ha na-adịgide adịgide.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.

> “N’okwu nke pụtara ìhè nke na-enweghị mgbagwoju anya, onye amụma ahụ na-egosi ọrụ pụrụ iche nke ndị fọdụrụnụ a na-ewu mgbidi ahụ. ‘Ọ bụrụ na i weghachite ụkwụ gị pụọ n’Ụbọchị Izu Ike, ka ị ghara ime ihe na-atọ gị ụtọ n’ụbọchị nsọ M; ma kpọọ Ụbọchị Izu Ike ihe ụtọ, ụbọchị nsọ nke Onyenwe anyị, nke kwesịrị nsọpụrụ; ma ọ bụrụ na ị ga-asọpụrụ Ya, n’emeghị ụzọ nke gị onwe gị, ma ọ bụ ịchọ ihe na-atọ gị ụtọ, ma ọ bụ ikwu okwu nke gị onwe gị: mgbe ahụ, ị ga-enwe ọṅụ n’ime Onyenwe anyị; M ga-emekwa ka ịnya n’elu ebe ndị dị elu nke ụwa, nye gị ka i rie ihe nketa nke Jekọb nna gị: n’ihi na ọnụ Onyenwe anyị ekwuwo ya.’ Aịzaya 58:13, 14.” Prophets and Kings, 678.

The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.

E ji mbido ọgbọ nke anọ nke Adventism akara site n’ịbipụta otu akwụkwọ, dịka o siri bụrụkwa na mbido ọgbọ nke atọ. Ọgbọ nke atọ bidoro site n’ịbipụta akwụkwọ W. W. Prescott, The Doctrine of Christ, ma ọgbọ ahụ kwụsịrị site n’ịbipụta Questions on Doctrine. The Doctrine of Christ gosipụtara oziọma e mere n’ụzọ ebumnobi ka ọ bụrụ nke na-enweghị ozi amụma Millerite. Questions on Doctrine gosipụtara oziọma nke gọnarịrị ọrụ ido nsọ nke Kraịst na-arụzu. The Doctrine of Christ wepụrụ ìhè nke ọhụụ (chazon) nke akụkọ ihe mere eme amụma, Questions on Doctrine wepụkwara ìhè nke ọhụụ (Mareh) nke “mpụta” Kraịst.

In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.

N’etiti akwụkwọ abụọ ahụ, e mepụtara ozi mmiri ozuzo ikpeazụ ụgha nke “ndị inyom na-akwa ákwá n’ihi Tamọs” nọchiri anya ya. Ọ bụ n’akụkọ ihe mere eme ahụ ka a kwalitere “ụgha nke 1931.” Ọgbọ nke atọ ahụ (ihe arụ) ka e jiri nkwekọrịta ụka nke atọ nke Pẹgamọs nọchikwara anya. Akara nke nkwekọrịta dị n’ime ụka nke atọ ahụ na-egosi ọrụ nke ịchọ nnabata n’aka ụlọ ọrụ nke ụwa bụ ndị nyere iwu maka nkà mmụta okpukpe na iwu maka ọgwụgwọ. Ọ bụ n’ọgbọ nke atọ ka e mezuru nkwekọrịta nke eziokwu, nke gụnyere iwebata na ime ka eji Bible ndị a sụgharịrị site n’akwụkwọ edemede ndị emerụrụ emerụ pụta ìhè.

In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.

N’afọ 1957, akwụkwọ ahụ a kpọrọ Questions on Doctrine nọchiri anya ikwe nkwekọ n’eziokwu bụ isi nke ozi-ọma ahụ. Eziokwu ahụ bụ na Jizọs nwụrụ iji zọpụta anyị “n’aka” mmehie, ma Ọ nwụghị iji zọpụta anyị “n’ime” mmehie. Ozizi Katọlik na nke ndị Protestant ndị dapụrụ n’ezi okwukwe, nke na-ekwu na mmadụ apụghị irube isi n’Okwu Chineke, bụ arụmụka ebighị ebi nke Setan. Mmadụ pụrụ, ma ghaghịkwa, irube isi n’Okwu Chineke, ọbụna ma Setan na-azọrọ na “ị gaghị anwụ anwụ n’ezie.” Echiche dara ada nke ndị Protestant ndị dapụrụ n’ezi okwukwe, nke na-ekwu na mmadụ apụghị imeri mmehie, ya mere mmadụ apụghị irube isi n’iwu Chineke ruo mgbe Jizọs ga-agbanwe ha n’ụzọ anwansi ka ha bụrụ ígwè ọrụ na-erube isi n’abịa nke abụọ Ya, etinyere n’ime ozizi nke akwụkwọ Questions on Doctrine.

In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.

N’afọ 1957, ọgbọ nke anọ nke Adventism nke Laodisia bidoro, e guzobekwara mgbidi ya a na-ejighị ihe na-agwakọta ike eme ya (iwu), si otú a na-enye ezi uche nke ga-eme ka ndị ikom iri abụọ na ise ahụ ochie kpọọ isiala nye anyanwụ n’isi njedebe nke oge a na-akara otu narị puku na puku iri anọ na anọ akara. A na-ekpochapụ mgbidi ahụ a na-ejighị ihe na-agwakọta ike eme ya, nke bụ nkwenkwe ahụ na idebe iwu Chineke agaghị ekwe omume, mgbe a na-ewepụ “mgbidi” nkewa nke Chọọchị na Ọchịchị, n’iwu Ụka nke na-abịa n’oge na-adịghị anya. Iwu Ụka ahụ bụ mmiri-ozuzo na-ejubiga ókè, ma ọ bụ, dịka Aịsaịa siri kwuo ya, ọ bụ ihe otiti na-ejubiga ókè, idei mmiri ahụ amalitekwa n’iwu Ụka ahụ nke na-abịa n’oge na-adịghị anya na United States.

At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.

N’oge iwu Sọnde ga-adị na United States, onye iro ahụ (poopu) ga-abata “dị ka iju mmiri” (ihe otiti ahụ na-efukarị), ma ọ bụ mgbe ahụ ka “ọkọlọtọ” a na-ebuli elu imegide ya. Ọ bụ mgbe ahụ ka “mgbidi a na-eteghị ihe jikọtara ya ọnụ” nke Adventizim Laodisia wuru n’elu itinye “ihe a na-eme kwa ụbọchị” n’ọrụ n’ụzọ ụgha ga-efepụ.

> According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.

> Dịka ọrụ ha si dị, otu a ka Ọ ga-akwụghachi; iwe nye ndị na-emegide Ya, nkwụghachi nye ndị iro Ya; ọbụna nye agwaetiti ndị ahụ ka Ọ ga-akwụghachi nkwụghachi. Ya mere, ha ga-atụ egwu aha nke Onyenweanyị site n’ọdịda anyanwụ, na ebube Ya site n’ọwụwa anyanwụ. Mgbe onye iro ga-abata dị ka iju mmiri, Mmụọ nke Onyenweanyị ga-ebuli ọkọlọtọ imegide ya. Onye Mgbapụta ga-abịakwa na Zaịọn, nakwa n’ebe ndị ahụ nọ na Jekọb bụ ndị si na njehie ha laghachi, ka Onyenweanyị kwuru. Ma nke a bụ ọgbụgba ndụ Mụ na ha, ka Onyenweanyị kwuru; Mmụọ M nke dị n’elu gị, na okwu M ndị M tinyere n’ọnụ gị, agaghị esi n’ọnụ gị pụọ, maọbụ n’ọnụ mkpụrụ gị, maọbụ n’ọnụ mkpụrụ nke mkpụrụ gị, ka Onyenweanyị kwuru, site ugbu a gaa ruo mgbe ebighị ebi. Bilie, nwuo; n’ihi na ìhè gị abịala, ebube nke Onyenweanyị ebiliwokwa n’elu gị. N’ihi na, lee, ọchịchịrị ga-ekpuchi ụwa, na nnukwu ọchịchịrị ga-ekpuchi ndị mmadụ: ma Onyenweanyị ga-ebili n’elu gị, a ga-ahụkwa ebube Ya n’elu gị. Ndị mba ọzọ ga-abịakwute ìhè gị, ndị eze ga-abịakwutekwa nchapụta nke ibili gị. Aịsaịa 59:18–60:3.

The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.

Ndị mba ọzọ na-abịa n’ìhè ahụ mgbe ebube Chineke dị n’elu ndị Ya, nke a na-eme kwa mgbe onye iro na-abata dị ka idei mmiri. Mgbe onye iro ahụ bịara, Chineke na-ebuli ọkọlọtọ (ensign) megide ya. Ebube nke Onyenwe anyị nke dị n’elu ndị ahụ ndị mba ọzọ na-aza, bụ àgwà Ya, àgwà Ya anaghịkwa emehie. Ọ bụ ozi ụgha nke udo na nchekwa ka a na-ekwusa nke na-akụzi na ndị ikom na ndị inyom apụghị imeri mmehie. Ozi ahụ bụ ozi ụgha banyere mmiri ozuzo ikpeazụ nke a na-ekwusa n’oge ozi eziokwu banyere mmiri ozuzo ikpeazụ, nke bịarutere na Septemba 11, 2001. Ozi ụgha ahụ bụ ozi ụgha banyere iwu Chineke, nke bụ “mgbidi” ahụ. A na-anọchi anya ozizi ụgha ahụ n’akwụkwọ Questions on Doctrine, nke kpọpụtara mbata nke ọgbọ nke anọ na nke ikpeazụ nke Adventizim Laodisia.

On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.

N’ụbọchị Septemba 11, 2001, nnupu isi anọ nke Adventizim Laodisia bịara iji mmehie nke ndị nna ha nwalee ọgbọ ikpeazụ ahụ. N’ụbọchị ahụ, Chineke duziri ndị Ya ka ha laghachi n’ụzọ ochie nke Jeremaya, ka ha wee ghọta ma nabata ozi ntọala ahụ a na-anọchi anya dịka ọla dị oké ọnụ ahịa nke Miller. Ọ bụrụ na ha emee otu a, ha ga-achọta mmiri ozuzo nke ikpeazụ, nke Jeremaya kpọrọ “izuike.” Oku a ka a laghachi n’ụzọ ochie ahụ bụ mmeghachi nke ule ahụ nke mụtara nnupu isi nke 1863.

On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.

N’ụbọchị Septemba 11, 2001, nke bụ “ụbọchị ifufe ọwụwa anyanwụ na ifufe ike” nke Aịzaya, e kwesịrị ịbụ abụ “abụ ubi-vain” ahụ, nke ndị ahụ, ndị n’akwụkwọ Mkpughe isi nke iri na anọ, amaokwu nke atọ, nakwa n’isi nke iri na ise, amaokwu nke atọ, na-abụ abụ Mosis na Nwa-aturu ahụ na-abụ. Abụ ahụ bụ ozi Laodisia nke na-egosi na n’oge ahụ a na-agafe ndị mbụ a họpụtara, n’ihi na Chineke nọ mgbe ahụ n’ọrụ inye ubi-vain Ya nye ndị ikom na ndị inyom ga-amịpụta mkpụrụ a tụrụ anya ya n’ubi-vain ahụ. Ozi ubi-vain ahụ bụ ozi nye Laodisia, nke bụ ozi Jones na Waggoner gosipụtara n’oge nnupụisi nke 1888.

On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.

N’ụbọchị Septemba 11, 2001, mmiri ozuzo ikpeazụ ahụ malitere, ma n’arụmụka nke Habakuk isi nke abụọ, a na-akọwapụta otu òtù nke wetara ozi nke mbadamba iwu abụọ ahụ, n’ihi na ha alaghachila n’ụzọ ochie nke Jeremaya ma na-anata “izuike na ume ọhụrụ,” nke Aịzaya na-egosi na a na-eweta ya n’ahụ ndị usoro ha bụ “ahịrị n’ahịrị.” Arụmụka ahụ ha nọ na ya bụ nke na-emegide ozi ụgha banyere mmiri ozuzo ikpeazụ, nke e ji “ndị inyom na-akwa Tamuz ákwá” nọchite anya ya, nke ji ozi udo na nchekwa gbaa ndị Laodisia na-ehi ụra ume.

The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.

Ozi nke udo na nchebe na-ekwu na ọ gaghị ekwe omume ka ndị ikom na ndị inyom ghara ime mmehie, ya mere Chineke pụrụ ime ma ga-eme naanị ka a gụọ ha dịka ndị ezi omume “n’ime” mmehie ha. Ndị ikom ahụ na-akwa emo na-ekwu na ozi udo na nchebe ha bụ ezi ozi nke ime ka a gụọ mmadụ dịka onye ezi omume site n’okwukwe, nke Jones na Waggoner kwusara, ma ọ na-ahapụ eziokwu ahụ na onye Chineke na-agụ dịka onye ezi omume, Ọ na-emekwa ka ọ dị nsọ, n’ihi na Chineke anwụghị iji zọpụta ndị mmadụ n’ime mmehie ha, kama pụọ na mmehie ha.

September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.

Ụbọchị Septemba 11, 2001, kara mmalite nke oge a na-eme akara nke narị puku na iri anọ na anọ, nke na-ejedebe mgbe otu òtù natara akara Chineke, dịka e gosipụtara ya site n’aka ndị na-asụ ude ma na-eti mkpu n’ihi arụ arụ nile dị n’ime ụka na n’ala ahụ, na òtù ọzọ nke tụgharịrị azụ ha nye ụlọ nsọ ahụ, ebe a na-arụzu ọrụ ikpeazụ nke mmụọ-ozi nke atọ, ha na-efekwa anyanwụ isi ala. Akụkọ ihe mere eme nke ndị Millerite na-egosi akụkọ ihe mere eme nke mmegharị nke mmụọ-ozi nke atọ, ma n’ime ime otú a, njedebe kasịnụ ya bụ banyere ozi nke mmiri ozuzo ikpeazụ, na ahụmahụ ọ na-amịpụta n’ime ndị họọrọ iri.

We will continue this study in the next article.

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

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Ajụjụ ịhapụ echiche e chewororị tupu oge eruo, na ịnakwere eziokwu a, bụ isi ihe dị n’okpuru akụkụ buru ibu nke mmegide e gosipụtara na Minneapolis megide ozi nke Onyenwe anyị site n’aka Ụmụnna Waggoner na Jones. Site n’ịkpali mmegide ahụ, Setan gara nke ọma n’ịnapụ ndị anyị, n’ókè dị ukwuu, ike pụrụ iche ahụ nke Mmụọ Nsọ nke Chineke chọsiri ike inye ha. Onye iro ahụ gbochiri ha inweta arụmọrụ ahụ nke gaara abụ nke ha n’ibu eziokwu ahụ gaa n’ụwa, dị ka ndịozi kwusara ya mgbe ụbọchị Pentikọst gasịrị. Ìhè ahụ nke ga-eme ka ụwa dum na-enwu site n’ebube ya ka a jụrụ, ma site n’omume nke ụmụnna anyị onwe anyị, e debewokwa ya n’ebe dị anya n’ụwa n’ókè dị ukwuu.” Selected Messages, book 1, 235.

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