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# The Book of Daniel - Number Seventy-Six

Akwụkwọ Daniel - Nọmba Iri Asaa na Isii

Unsealing Prophecies: The Rejection of Light in 1856 and its Consequences

Imeghe Amụma: Ịjụ Ìhè n’afọ 1856 na Nsonaazụ Ya

Author

Jeff Pippenger

Published

February 9, 2024

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In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.

N’afọ 1856, e mepere ìhè nke “oge asaa” ahụ, ma ka ọ na-erule 1863, a jụrụ ìhè ahụ. Onye-amụma sitere na Juda wetara ìhè ahụ n’aka eze ọjọọ ahụ, Jeroboam, ma Jeroboam jụrụ ìhè ahụ. Aịzaịa wetakwara otu ìhè ahụ n’aka eze ọjọọ ahụ, Ehaz, ma ya onwe ya jụkwara ya. N’ihi ịjụ ìhè ahụ jikọtara ya na ọdọ mmiri Shiloa, e nyere alaeze abụọ ahụ nke Jeroboam (nke ugwu) na nke Ehaz (nke ndịda) n’ịgba ohu site n’aka eze sitere n’ugwu n’afọ 723 BC, na 677 BC n’otu n’otu.

Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.

Mosis, n’ime nnupụisi Erọn; Aịzaya n’ebe Ehaz nọ na Jeremaya n’ebe ndị eze ndị ọzọ nọ, nọchiri anya ndị kwere ekwe nke akụkọ ihe mere eme Millerite, ndị ha niile nọchiri anya ndị ozi nke ìhè n’ime nnupụisi nke ụbọchị ikpeazụ. “Mbụ” nsogbu nke ụbọchị ikpeazụ nke 1863, na nsogbu “ikpeazụ” nke ụbọchị ikpeazụ nke “oke ala ọma jijiji” nke Mkpughe isi nke iri na otu (iwu Sọnde nke na-abịa n’oge na-adịghị anya), ka a nọchiri anya n’ime ahịrị amụma ndị a niile. Onye-amụma ahụ si Juda nọchiri anya onye-amụma nke si n’ọrụ ya laghachi azụ, ma n’ikpeazụ e lie ya n’otu ili ahụ na Protestantizim nke dapụrụ n’okwukwe. Ọnwụ ya na ili ya bụ nzaghachi nye nhọrọ o mere iri na ịṅụ nri onye-amụma ụgha nke Betel.

The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.

Ikpe e kpebiri n’ime ịbụ nke papacy meriri emeri (eze Asiria) n’oge iwu ụbọchị Sọnde, nke e ji ikesa alaeze ugwu na nke ndịda nke Jeroboam na Ahaz mee ihe nnọchianya ya, kwekọrọ n’ọgwụgwụ ndụ onye-amụma Judia, n’ihi na ọ nwụrụ n’etiti “ọdụm” na “ịnyịnya ibu.” “Ọdụm” ahụ bụ akara Babilọn nke n’ụbọchị ikpeazụ bụ papacy.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

> O wee ruo, mgbe o risịrị nri ma ṅụọkwa ihe ọṅụṅụ, na ọ kwadobere ya ịnyịnya ibu, ya bụ, maka onye amụma ahụ ọ kpọghachiri azụ. Ma mgbe ọ pụrụ, ọdụm zutere ya n’ụzọ ma gbuo ya; a tụfuru ozu ya n’ụzọ, ịnyịnya ibu ahụ wee guzo n’akụkụ ya, ọdụm ahụ kwa guzokwa n’akụkụ ozu ahụ. Ma lee, ụfọdụ ndị na-agafe n’ụzọ hụrụ ozu ahụ ka a tụfuru n’ụzọ, hụkwa ọdụm ahụ ka o guzo n’akụkụ ozu ahụ; ha wee bịa kọọ ya n’obodo ebe onye amụma ochie ahụ bi. Ma mgbe onye amụma ahụ kpọghachiri ya azụ n’ụzọ nụrụ ya, o kwuru, Ọ bụ nwoke nke Chineke, onye nupụrụ isi n’okwu Onyenwe anyị: n’ihi ya Onyenwe anyị enyefewo ya n’aka ọdụm, nke dọwara ya, gbuokwa ya, dịka okwu Onyenwe anyị si dị, nke O kwuru ya n’ebe ọ nọ. O wee gwa ụmụ ya okwu, sị, Kwadoberenụ m ịnyịnya ibu ahụ. Ha wee kwadobere ya. O wee gawa, hụ ozu ya ka a tụfuru n’ụzọ, ịnyịnya ibu ahụ na ọdụm ahụ kwa ka ha guzo n’akụkụ ozu ahụ: ọdụm ahụ erighị ozu ahụ, ọ dọwakwaghị ịnyịnya ibu ahụ. Onye amụma ahụ wee bulie ozu nwoke nke Chineke ahụ, tinye ya n’elu ịnyịnya ibu ahụ, kpọghachi ya azụ: onye amụma ochie ahụ wee bịa n’obodo ahụ, ka o ruoro ya uju ma lie ya. O wee lie ozu ya n’ili nke ya; ha wee ruo ya uju, na-asị, Ewoo, nwanne m! O wee ruo, mgbe o liri ya, na ọ gwara ụmụ ya okwu, sị, Mgbe m nwụrụ, lie nu m n’ili ebe e liri nwoke nke Chineke ahụ; dobenụ ọkpụkpụ m n’akụkụ ọkpụkpụ ya: n’ihi na okwu ahụ o tiri mkpu site n’okwu Onyenwe anyị megide ebe ịchụàjà dị na Betel, na megide ụlọ niile nke ebe dị elu ndị dị n’obodo Sameria, ga-emezu n’ezie. 1 Ndị Eze 13:11–32.

The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.

Onye amụma Judia nwụrụ n’etiti akara abụọ. Odum bụ akara Babilọn, Babilọn nke oge a n’ụbọchị ikpeazụkwa bụ Eze nke Ugwu, onye na-abịa na njedebe ya, ebe ọ dịghị onye ga-enyere ya aka, dịka Daniel isi nke iri na otu, amaokwu nke iri anọ na ise si kwuo. Akara nke ikike ya bụ ife anyanwụ ofufe, nke bụ ihe arụ nke anọ, ma ọ bụkwa ebe e sere ọgbọ nke anọ nke Adventizim Laodisia ka ha na-ehulata ihu n’ebe anyanwụ dị na Ezikiel isi nke asatọ. N’ọhụụ Miller e gosiri ya na ọ bụghị naanị na akụ ndị dị oke ọnụ gbasasịrị ma kpuchiekwa, kama na igbe ahụ n’onwe ya, nke nọchiri anya Akwụkwọ Nsọ, ka a dọkwarakwa n’ebe ibe ya nọ.

In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.

N’ọgbọ nke atọ nke Adventizim, ndị ndu Adventizim kwalitere ọrụ iweta n’ọrụ iji ihe a na-akpọ nsụgharị Akwụkwọ Nsọ nke oge a. Nsụgharị ndị ahụ a na-akpọ nke oge a sitere n’otu nchịkọta ihe odide e mebiri emebi, bụ́ nke ndị ọkà mmụta okpukpe nke nwoke nke mmehie na nke Protestantizim nupụụrụ okwukwe na-akwalite. Igbe ozu Miller bụ King James Version nke a sụgharịrị site n’ihe odide ndị a na-emebighị emebi.

By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!

N’ọgbọ nke anọ nke Adventizim Laodisia, ụka ahụ esonyewo na World Council of Churches, otu njikọ aka nke ụka Rom na ụmụ ya ndị inyom. Adventizim rụrụ ụka ruo ọtụtụ afọ, maka ọdịmma nke ìgwè atụrụ ha na-arahụ ụra, na ha bụ nanị “observers” n’ime World Council of Churches, ruo mgbe ụkpụrụ iwu nke njikọ aka ajọ ahụ kpughere na ọnọdụ nke “observer” na-anọchi anya onye òtù zuru oke nke nwere ikike ịtụ vootu!

In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”

N’ọgbọ nke anọ ha, ha nyere “nwoke mmehie” ahụ ugboro abụọ nrite ọlaedo. Opekata mpe otu n’ime nrite ndị ahụ nwere akara nke nghọta Katọlik banyere Ọbịbịa nke Abụọ nke Kraịst, na-egosi Jizọs ka Ọ na-etinye ụkwụ Ya n’elu ụwa n’oge nloghachi Ya, ọ na-agụnyekwa anyanwụ-mgbanaka Katọlik n’azụ Kraịst, na mkpirikpi iwu nke anọ dịka Katọlik si akọwa ya, nke kwuru naanị, “cheta ụbọchị izu ike.” N’ime usoro ikpe ụlọikpe (nke bụ nkwupụta iwu), Onye-isi nke General Conference nyere akaebe ebe o kwuru na ụka Seventh-day Adventist na-ekwerebu na ọchịchị ndị popu bụ onye na-emegide Kraịst, ma na ụka ya etinyela okwukwe ahụ kemgbe ogologo oge gara aga “n’akụkụ ebe a na-atụfusị mkpofu nke akụkọ ihe mere eme.”

The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.

Ihe-árú nke anọ (ọgbọ) bụ ebe ndị ndu iri abụọ na ise nke ụka Jerusalem na-ehulata isi n’ihu anyanwụ. Ihe-árú ndị na-aga n’ihu bidoro site n’onyinyo ekworo ahụ e guzobere n’ọnụ ụzọ mbata, nke na-akara mmalite ahụ. Onye-amụma si Juda na-ejedebe n’ili ya na Protestantism nupụisi, ọdụm ahụkwa (Babylon) na-egbu ya, n’ihi na ọ laghachiri n’ụzọ omume nke Protestantism nupụisi, ya mere ọ nweghị ike ịmata na ọ bụ Rome na-eguzobe ọhụụ ahụ, ma ebe ọhụụ ọ bụla nke akara nke nwoke mmehie ahụ na-eguzobebeghị, n’ikpeazụ ị ga-anọ n’akụkụ nwoke mmehie ahụ.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Ndị na-enwe mgbagwoju anya n’ịghọta okwu ahụ, ndị na-adịghị ahụ ihe antikraịst pụtara, ga-edobe onwe ha n’ezie n’akụkụ antikraịst.” Kress Collection, 105.

The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.

E liri onye amụma Judia ya na onye amụma ụgha nke Betel, onye kpọrọ ya “nwanne” ya, e wee chọta ya nwụrụ anwụ n’etiti ihe nnọchianya abụọ. “Ọdụm” ahụ nọchiri anya ọdịda ya ịghọta onye na-emegide Kraịst, “ịnyịnya ibu” ahụkwa bụ ihe nnọchianya nke Alakụba. Adventizim Laodisia egosilarị site n’ịgbachi nkịtị ya banyere Septemba 11, 2001, na ọ naghị aghọta na isiokwu banyere Alakụba nke Ahụhụ nke atọ bụ Oti Etiti Abalị, ozi mmiri ozuzo ikpeazụ. Ịghara ịmata ozi nke mmiri ozuzo ikpeazụ bụ ọnwụ! Mmiri ozuzo ikpeazụ malitere na Septemba 11, 2001 mgbe mmụọ ozi ahụ dị ike nke Mkpughe iri na asatọ siri n’eluigwe rịdata, mgbe a tụdara nnukwu ụlọ nile nke New York City n’ala. “Mmiri ozuzo” ahụ bụ ozi, a ghaghịkwa ịmata ozi ahụ iji nata ya.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Anyị aghaghị ịghara ichere mmiri ozuzo ikpeazụ. Ọ na-abịakwasị ndị niile ga-amata ma were nke ha igirigi na mmiri ntakịrị nke amara nke na-adakwasị anyị. Mgbe anyị na-achịkọta iberibe ìhè ndị ahụ, mgbe anyị na-akwanyere ebere nile nke Chineke ùgwù, bụ́ Onye hụrụ n’anya ka anyị tụkwasị Ya obi, mgbe ahụ nkwa ọ bụla ga-emezu. [A hotara Aịzaya 61:11.] Ụwa dum ga-ejupụta n’ebube Chineke.” The Seventh-day Adventist Bible Commentary, mpịakọta nke 7, 984.

The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.

“Ụwa niile” maara ihe mere na Septemba 11, 2001, ma ka e wee nata ozi ahụ nke malitere n’ebe ahụ ma n’ikpeazụ mee ka ụwa niile jupụta n’ebube Chineke, a ghaghị ịmata ozi ahụ. Okwu ahụ bụ “ịmata,” pụtara “icheta ma ọ bụ iweghachite ihe ọmụma banyere ya, ma site n’ikwupụta ihe ọmụma ahụ ma ọ bụ na-enweghị ya. Anyị na-amata mmadụ nọ n’ebe dị anya, mgbe anyị chetara na anyị ahụwo ya mbụ, ma ọ bụ na anyị marala ya n’oge gara aga. Anyị na-amata ọdịdị ihu ya ma ọ bụ olu ya.” Akwụkwọ Ọkọwa Okwu Webster nke 1828.

The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.

Naanị ụzọ onye Adventist nke Laodisia pụrụ isi mata ozi mmiri ozuzo ikpeazụ nke bịarutere na Septemba 11, 2001, bụ ma ọ bụrụ na ọ ghọtara na ọ hụwo otu ngosipụta ahụ nke ike Chineke n’oge gara aga. N’Ọgọst 11, 1840, mmụọ-ozi dị ike nke Mkpughe isi nke iri rịdatara, mgbe amụma banyere Ahụhụ nke Abụọ nke Islam mezuru. E mere ka akụkọ ihe mere eme ahụ bụrụ nke e kwughachiri n’ụzọ zuru oke mgbe, na Septemba 11, 2001, mmụọ-ozi dị ike nke Mkpughe isi nke iri na asatọ rịdatara mgbe amụma banyere Ahụhụ nke Atọ nke Islam mezuru; ma ọdịda ịmata Islam nke Ahụhụ nke Atọ ga-eduga n’ịnyịnya ibu ọhịa nke Arabia ibu mmadụ gaa n’ọnwụ nke ọdụm nke Babilọn nke oge a na-eweta.

The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.

Ndị mmanya nke Efraim, ndị na-apụghị ịgụ akwụkwọ ahụ e mechiri emechi, apụghị ịhụ mmegharị ọzọ nke akụkọ ihe mere eme nke ndị Millaịrait, n’ihi na ịmata nke ahụ dabere n’ụzọ ọmụmụ mmiri ozuzo ikpeazụ nke “ahịrị n’elu ahịrị.” Echiche ahụ bụ na ngosipụta nke ike Chineke n’akụkọ ihe mere eme nke ndị Millaịrait na-emegharị ọzọ n’ụbọchị ikpeazụ apụghị ịkwado ya site n’ụzọ ọmụmụ nke Protestantizim nupụisi na Katọlik.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Mmụọ ozi ahụ nke jikọtara onwe ya n’ikwusa ozi mmụọ ozi nke atọ ga-eji ebube ya mee ka ụwa dum nwupụta ìhè. A na-ebu amụma n’ebe a banyere ọrụ ga-eru ụwa nile ma bụrụ nke ike ya na-adịghị ahụkebe. Mmegharị mbịa nke afọ 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e buru ozi mmụọ ozi mbụ gaa n’ụlọọrụ mgbasa oziọma ọ bụla n’ụwa, ma n’ụfọdụ mba, e nwere mmasị okpukpe kasị ukwuu e hụworo n’ala ọ bụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma ndị a niile ga-erugharị site n’ịdị ike nke mmegharị dị ukwuu nke dị n’okpuru ịdọ aka ná ntị ikpeazụ nke mmụọ ozi nke atọ.” The Great Controversy, 611.

The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.

Ndị ndú kpu ìsì nke Izrel nke oge a ka usoro ha si arụ ọrụ na-amanye ịjụ eziokwu ahụ bụ na a ga-enwe nkwughachi nke ngosipụta ike Chineke n’ụbọchị ikpeazụ, dị ka ọ dị n’afọ ndị gara aga.

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> “N’ebe a anyị na-ahụ na chọọchị—ebe nsọ nke Onyenwe anyị—bụrụ ndị mbụ nwetara iti nke iwe Chineke. Ndị okenye ahụ, ndị Chineke nyere nnukwu ìhè ma guzoro dị ka ndị nche nke ọdịmma ime mmụọ nke ndị mmadụ, rara ntụkwasị obi e tinyere n’aka ha nye. Ha ewerela ọnọdụ na ọ dịghị mkpa ka anyị tụọ anya maka ọrụ ebube na ngosipụta pụtara ìhè nke ike Chineke dịka n’ụbọchị ndị gara aga. Oge agbanweela. Okwu ndị a na-eme ka ekweghị ekwe ha sie ike, ha wee na-asị: Onyenwe anyị agaghị eme ezi ihe, ọ gaghịkwa eme ihe ọjọọ. O nwere obi ebere nke ukwuu imeleta ndị Ya n’ikpe. N’ụzọ dị otu a, ‘Udo na nchekwa’ bụ mkpu si n’ọnụ ndị ikom ndị na-agaghịkwa ebuli olu ha ọzọ dịka opi iji gosi ndị Chineke mmehie ha na ụlọ Jekọb mmehie ha. Nkịta ndị a dara ogbi nke na-achọghị ịkpọ ụja bụ ndị ahụ na-anata ịbọ ọ́bọ̀ ziri ezi nke Chineke a kpasuru iwe. Ndị ikom, ụmụ agbọghọ, na ụmụntakịrị niile na-ala n’iyi ọnụ.” Testimonies, volume 5, 211.

The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.

Ìsì Laodisia nke ndị mmụta na-achị ndị amaghị akwụkwọ nke Jerusalem na-eme ka ha ghara ịmata mmiri ozuzo nke ikpeazụ, n’ihi na ọ bụghị nanị na ha na-eji usoro nkọwa Akwụkwọ Nsọ emebiela eme ihe, kama kwa nkwubi-okwu nke echiche ụgha ha na-edobe ha n’ọnọdụ ebe ha ga-agọnarị ngosipụta ọ bụla n’ọdịnihu nke ike Chineke, dị ka n’oge ndị gara aga. Ma Malakaị isi atọ na-egosi na mgbe Onye-Ozi nke Ọgbụgba-ndụ ga-eme ka ụmụ Levi dị ọcha, mgbe ahụ àjà ahụ ga-adị dịka n’ụbọchị ochie.

> “The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?

> “Ezi Onyeàmà ahụ na-ekwupụta, sị, ‘Ama m ọrụ gị nile.’ ‘Chegharịa, meekwa ọrụ mbụ ahụ.’ Nke a bụ ezi ule ahụ, ihe àmà na-egosi na Mmụọ nke Chineke na-arụ ọrụ n’ime obi iji mee ka ịhụnanya Ya ju gị. ‘Aga m abịakwute gị ọsọ ọsọ, wepụkwa ihe ndọba oriọna gị n’ọnọdụ ya, ma ọ bụrụ na ị chegharịghị.’ Nzukọ ahụ dị ka osisi na-amịghị mkpụrụ nke, ebe ọ natara igirigi na mmiri ozuzo na ìhè anyanwụ, kwesịrị ịmịpụta ọtụtụ mkpụrụ n’uba, ma nke nnyocha ahụ nke Chineke na-achọpụta n’elu ya abụghị ihe ọbụla ma e wezụga akwụkwọ ndụ. Echiche dị egwu maka ụka anyị nile! N’ezie, dị egwu nye onye ọbụla n’otu n’otu! Ndidi na nnagide nke Chineke dị ịtụnanya; ma ‘ma ọ bụrụ na ị chegharịghị,’ a ga-eru ọgwụgwụ ha; ụka dị iche iche na ụlọọrụ anyị ga-esi n’adịghị ike gaa n’adịghị ike, site n’omume oyi nke mpụta gaa n’ọnwụ ime mmụọ, n’oge ha na-asị, ‘Abụ m ọgaranya, akụ bakwara m ụba, ọ dịghịkwa ihe ọ bụla m na-adịghị mkpa.’ Ezi Onyeàmà ahụ na-asị, ‘Ma ị maghị na ị bụ onye ahụhụ, na onye e kwesịrị imere ebere, na ogbenye, na onye kpuru ìsì, na onye gba ọtọ.’ Hà ga-ahụ ọnọdụ ha nke ọma n’ụzọ doro anya?”

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.

> “A ga-enwe n’ime ụka nile ngosipụta dị ịtụnanya nke ike Chineke, ma ọ gaghị arụ ọrụ n’ahụ ndị na-emeghị onwe ha ka ha dị umeala n’obi n’ihu Onyenwe anyị, ma mepee ọnụ ụzọ nke obi site n’ikwupụta mmehie ha na nchegharị. N’ime ngosipụta nke ike ahụ nke na-eme ka ụwa nwee ìhè site n’ebube Chineke, ha ga-ahụ naanị ihe nke, n’ime ìsì ha, ha chere na ọ dị ize ndụ, ihe ga-akpalite ụjọ ha, ha ga-esikwa ike iguzogide ya. N’ihi na Onyenwe anyị adịghị arụ ọrụ dịka echiche na atụmanya ha si dị, ha ga-emegide ọrụ ahụ. ‘Gịnị mere,’ ka ha na-ekwu, ‘anyị agaghị ama Mmụọ nke Chineke, ebe anyị anọwo n’ọrụ a ọtụtụ afọ?’—N’ihi na ha azaghị ịdọ aka ná ntị ahụ, arịrịọ ahụ nke ozi Chineke, kama ha nọgidere na-ekwu, ‘Abụ m ọgaranya, e meekwaala ka m baa ụba n’ihe onwunwe, ọ dịghịkwa ihe ọ bụla m chọrọ.’ Nkà, ogologo ahụmahụ, agaghị eme ka mmadụ bụrụ ọwa nke ìhè, ma ọ bụrụ na ha etinyeghị onwe ha n’okpuru ụzarị na-enwu enwu nke Anyanwụ nke Ezi Omume, ma a kpọọ ha, họpụta ha, ma kwadebe ha site n’inye ha Mmụọ Nsọ. Mgbe ndị mmadụ na-ejide ihe ndị dị nsọ ga-eme onwe ha ka ha dị umeala n’obi n’okpuru aka dị ike nke Chineke, Onyenwe anyị ga-ebuli ha elu. Ọ ga-eme ka ha bụrụ ndị nwere nghọta—ndị bara ụba n’amara nke Mmụọ ya. A ga-ahụ àgwà ha siri ike, nke ịchọ naanị onwe ha, isi ike ha, n’ìhè nke na-enwu site n’aka Ìhè nke ụwa. ‘M ga-abịakwute gị ọsọ ọsọ, wepụkwa oriọna gị n’ọnọdụ ya, ma ọ bụrụ na ị echegharịghị.’ Ọ bụrụ na ị jiri obi gị dum chọọ Onyenwe anyị, a ga-ahụ ya n’aka gị.” Review and Herald, December 23, 1890.

The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”

A na-anọchi anya ọnwụ onye amụma Judia site n’aka “ọdụm” nke Babilọn nke oge a, nke bụ akara amụma nke na-eguzobe ọhụụ nke akụkọ ihe mere eme amụma; a na-anọchikwa ya anya kwa site n’aka “ịnyịnya ibu.” Ihe mbụ e kwuru banyere Islam n’Akwụkwọ Nsọ bụ mgbe e webatara Ishmael dị ka “onye ọhịa.”

> And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.

> Ọ ga-abụkwa nwoke ọhịa; aka ya ga-adịgide imegide mmadụ nile, aka mmadụ nile kwa ga-adịgide imegide ya; ọ ga-ebikwa n’ihu ụmụnne ya nile. Jenesis 16:12.

The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.

Iwu iwu izizi a kpọrọ ihe n’Akwụkwọ Nsọ na-egosi na àgwà niile nke akara ahụ ga-adị n’ime ya, n’ihi na Okwu Chineke bụ mkpụrụ, mkpụrụ ọ bụla nwekwara DNA niile dị mkpa iji mee ka osisi ahụ dum too ruo n’ọganihu ya zuru ezu. Okwu a sụgharịrị dị ka “onye ọhịa” bụ okwu a na-eji akọwa “ịnyịnya ibu Arabia nke ọhịa.” “Ịnyịnya ibu” n’Akwụkwọ Nsọ nke eziokwu bụ otu n’ime akara nke Islam.

The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.

Ozi nke Ezekiel n’isi nke iri atọ na asaa, nke na-eme ka ọkpụkpụ nwụrụ anwụ dịrị ndụ ebe ha guzo ma bilie dị ka agha dị ike, bụ ozi nke Islam nke Ahụhụ nke atọ, ma ozi ahụ bụ ozi nke Mkpu Etiti Abalị nke ụbọchị ikpeazụ. Nwanyị White na-akụzi kpọmkwem na mbata mmeri nke Kraịst n’ime Jerusalem nọchiri anya ozi nke Mkpu Etiti Abalị.

> “The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.

> “Ebughị oke site n’arụmụka ka e ji buo mkpu etiti abalị, ọ bụ ezie na ihe akaebe nke Akwụkwọ Nsọ doro anya ma bụrụ nke na-emechi okwu. Ike na-akpalite akpali so ya gaa, nke kpaliri mkpụrụ obi. Enweghị obi abụọ, enweghị ajụjụ. N’oge Kraịst banyere mmeri Ya banye na Jerusalem, ndị mmadụ ndị si n’akụkụ nile nke ala ahụ zukọtara iji debe ememme ahụ, gbakọtara n’Ugwu Olive; ma ka ha sonyere igwe mmadụ ahụ nke na-eso Jisọs, ha nwetara mkpali nke oge ahụ, ma nyere aka ime ka mkpu a too, ‘Ngọzi nādiri onye ahụ nke na-abịa n’aha Onyenwe anyị!’ [Matthew 21:9.] N’otu aka ahụ kwa ka ndị na-ekweghị ekwe, ndị kpọkọtara n’ọgbakọ ndị Adventist—ụfọdụ site n’ịmata ihe, ụfọdụ kwa naanị iji kwaa emo—nụrụ ike nkwenye nke so ozi a, ‘Lee, Nwoke Akwụkwọ na-abịa!’” Spirit of Prophecy, volume 4, 250.

The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.

Mkpughe nke Jisọs Kraịst bụ ozi ikpeazụ a na-ekpughe n’ụbọchị ikpeazụ, ọ na-agụnyekwa Alakụba nke Ahụhụ nke atọ. Mgbe Kraịst, onye bụ ozi ahụ a na-ekpughe, batara na Jerusalem, ma si otú a bụrụ ihe nnọchianya nke Mkpu Etiti Abalị nke ụbọchị ikpeazụ, e buuru Ya (e buuru ozi Ya) n’elu “ịnyịnya ibu.” Ozi ikpeazụ nke ezi omume Kraịst ka Alakụba na-eburu.

Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.

Alakụba Alakụba bụbu, dị, ma ga-abụkwa nwoke ọhịa, dịka e ji ịnyịnya-ibu ọhịa nke Arab gosipụta ya; onye ọbụla chọrọ ịhụ ya (ma e nwere ọtụtụ ndị na-achọghị ịhụ) pụrụ nfe “ịmata” na agha nke Alakụba na-ebuso ugbu a bụ ara ọhịa. Njikere igbu onwe ha, n’ịkwere na a ga-enwe nnukwu ụgwọ ọrụ mmekọahụ n’ụwa nke ga-abịa, bụ ara Setan. Okwu mbụ e kwuru banyere Alakụba kọwara na Alakụba ga-abụ nwoke ọhịa.

Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.

Agha Islam na-eme ka mmadụ nile zukọta ọnụ ịlụ ọgụ n’agha na-arịwanye elu nke Ahụhụ nke atọ. Islam bụ ezi uche amụma maka mmejuputa ọchịchị otu ụwa, ndị ndọrọndọrọ ọchịchị ụwa nile na-akụzikwa na ha kpachaara anya kpọgharịrị ndị Juu azụ n’ala Izrel mgbe Agha Ụwa nke Abụọ gasịrị, ka ha wee jiri ịkpọasị ochie Islam nwere megide ndị Juu malite Agha Ụwa nke Atọ. Ndị ndọrọndọrọ ọchịchị ụwa nile kwenyere, ma kụziekwa kemgbe ọtụtụ iri afọ, na ha ga-achọ Agha Ụwa nke Atọ iji weta ọchịchị ha nke otu ụwa. Ebumnobi ọjọọ ndị ndọrọndọrọ ọchịchị ụwa nile, dịka e si n’okwu ọnụ ha onwe ha kwupụta ya, kwekọrọ n’ọrụ Akwụkwọ Nsọ nyere Islam.

Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.

O yikarịrị ka akụkụ kacha dị arọ nke DNA amụma nke Ishmael, n’amaokwu ebe a kpọrọ aha ya na mbụ, bụ eziokwu ahụ na mmụọ ya, nke bụ mmụọ nke “onye ọhịa,” “na-ebikwa n’ihu ụmụnne ya niile.” Echiche ahụ na ọ bụ naanị ụfọdụ ìgwè nke Islam ike-ọjọọ ga-etinye aka n’Ahụhụ nke atọ, adabaghị n’Okwu Chineke. Echiche a na-anabatakarị n’usoro ndọrọ ndọrọ ọchịchị ziri ezi na e nwere naanị mmadụ ole na ole ọjọọ n’ime nkwenkwe okpukpe ọ bụla, nakwa na ọtụtụ n’ime okpukpe ndị Alakụba bụ ụmụ amaala hụrụ udo n’anya, ekwekọghị ma na akwụkwọ nsọ nke ha n’onwe ha, ma na Bible.

The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.

Koran na-akụzi na ọ bụ ọrụ onye ọ bụla na-eso Allah ime ka ụwa dum dakọtara na iwu Sharia, na mkpọtụ mbụ banyere Islam n’akwụkwọ Jenesis na-akọwapụta na mmụọ nke “nwoke ọhịa” nke Ishmael ga-adị n’ime onye ọ bụla na-eso Islam. Koran na-akụzi ndị na-eso ya kpọmkwem ka ha mee ka à ga-asị na ha nwere ịdị mma n’ebe ha bi n’ógbè ndị ha na-erubeghị ike ịmanye iwu okpukpe ha n’elu ndị bi n’ebe ahụ, n’ụzọ yiri nke Katọlik.

The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.

Onye-amụma si Juda guzoro Jeroboam n’ihu mgbe e hiwere alaeze ya na mbụ. Protestantizim nke ndapụ n’ezi okwukwe bidoro na 1844, e wee zute ya ozugbo site n’aka Adventizim nke ndị Millerite, ndị batara n’Ebe Kachasị Nsọ ma chọpụta iwu Chineke, tinyere Sabbath nke ụbọchị nke asaa. A gwara Adventizim nke ndị Millerite, dịka e sere onyinyo ya site n’aka Jeremaya, ka ọ laghachikwute Chineke, ma ọ ghara ịlaghachikwute “nzukọ nke ndị na-akwa emo” ma ọlị. A gwara onye-amụma si Juda ka ọ ghara isi n’ụzọ ahụ o si bịa laghachi, ma ọ bụ rie ma ọ bụ ṅụọ nri na ihe ọṅụṅụ nke onye-amụma ụgha nke Betel, ma o mere otu a. E debere ọnwụ onye-amụma si Juda n’ọnọdụ ihe nnọchianya n’etiti akara abụọ, ndị na-anọchi anya ọchịchị papa na Islam. Adventizim nke Laodisia apụghị ịhụ eziokwu abụọ ahụ, n’ihi na na 1863, ha kpuru anya ime mmụọ nke aka ha, malitekwa usoro nke ikpuchi ọla na usoro William Miller jiri rụọ ọrụ iji wulite ntọala nke Adventizim site n’ego adịgboroja na ọla adịgboroja, na usoro nke Protestantizim nke ndapụ n’ezi okwukwe na Katọlik.

The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.

“Nwoke ahịhịa nhicha” ahụ ugbu a na-azacha ụlọ Ya ma na-eweghachi ọla ndị dị oké ọnụ ahịa, na-enyekwa ha Miller ka o dobe ha n’elu tebụl ya, ma Adventism kpuru ìsì n’ihi nkwenkwe ahụ na ha bụ ndị fọdụrụnụ bụ́ ndị e buliri elu dịka ndị nke Ya n’afọ 1844.

> And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.

> Unu echekwala ịsị n’ime onwe unu, Anyị nwere Abraham dịka nna anyị: n’ihi na asị m unu, na Chineke pụrụ ime ka ụmụ pụta n’ime nkume ndị a nye Abraham. Ma ugbu a kwa, e tinyela anyụike n’akọrọgwụ osisi: ya mere, a ga-egbutu osisi ọ bụla nke na-amịghị mkpụrụ ọma, tụba ya n’ọkụ. N’ezie, mụ onwe m ji mmiri eme unu baptizim maka nchegharị: ma onye ahụ na-abịa n’azụ m karịrị m n’ike, onye na-adịghị m eru ọbụna ibu akpụkpọ ụkwụ ya: ọ ga-eji Mmụọ Nsọ na ọkụ mee unu baptizim: Onye ihe-ịkwọ ọka ya dị n’aka ya, ọ ga-asachapụkwa ebe ọ na-azọcha ọka ya kpamkpam, chịkọtakwa ọka wit ya n’ọba; ma ọ ga-eji ọkụ a na-apụghị imenyụ emenyụ chaff ahụ. Matiu 3:9–12.

Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.

A ga-agbụpụ Adventizim Laodisia n’ọnụ Onyenwe anyị, ma e wezụga ndị ahụ n’otu n’otu ndị pụrụ icheta nchegharị. A ga-eli Adventizim Laodisia n’otu ili ahụ e liri ndị mbụ nke ndị nkwekọrịta ahụ jụrụ ozi Miller n’ime ya, n’ihi na ha onwe ha ugbu a kwa bụ ndị mbụ nke ndị nkwekọrịta n’ihe metụtara ndị narị puku iri anọ na anọ. E gosipụtara nnupụisi nke 1863 site n’aka amụma ahụ nke si Juda bịa, onye hapụkwara amụma banyere eze Josaịa.

We will continue this study in the next article.

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

> “Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.

> “Kama ịghọ ka ụwa, a kpọrọ anyị ka anyị na-aghọwanye ndị e kewapụrụ iche n’ụwa karịa. Setan ejikọtala, ọ ga-anọgidekwa na-ejikọta onwe ya na ụka dị iche iche n’ime ime mgbalị kasịnụ megide eziokwu nke Chineke. Ihe niile ndị nke Chineke na-eme iji mepee ụzọ banye n’ụwa ga-akpalite mmegide siri ike sitere n’aka ike nke ọchịchịrị. Nnukwu ọgụ ikpeazụ nke onye iro ga-abụ nke a ga-alụ n’ike na mkpebi siri nnọọ ike. Ọ ga-abụ agha ikpeazụ n’etiti ike nke ọchịchịrị na ike nke ìhè. Nwa Chineke ọ bụla bụ eziokwu ga-alụ ọgụ n’ịdị dike n’akụkụ Kraịst. Ndị, n’oge nnukwu nsogbu a, na-ekwe ka onwe ha bụrụkwuo n’akụkụ ụwa karịa n’akụkụ Chineke, n’ikpeazụ ga-edobe onwe ha kpamkpam n’akụkụ ụwa. Ndị na-enwe mgbagwoju anya n’ịghọta ha banyere okwu ahụ, ndị na-adịghị ahụ ihe antikraịst pụtara, ga-edobe onwe ha n’akụkụ antikraịst n’enweghị mgbagha. Ugbu a, ọ dịghị oge ka anyị na ụwa gwakọta onwe anyị. Daniel guzo n’oke ya na n’ọnọdụ ya. Amụma Daniel na nke Jọn kwesịrị ka a ghọta ha. Ha na-akọwara ibe ha. Ha na-enye ụwa eziokwu ndị onye ọ bụla kwesịrị ịghọta. Amụma ndị a ga-abụ ihe àmà n’ụwa. Site n’imezu ha n’ụbọchị ikpeazụ ndị a, ha ga-akọwa onwe ha.”

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.

> “Onyenwe anyị na-achọ ịta ụwa ahụhụ n’ihi ajọ omume ya. Ọ na-achọkwa ịta òtù okpukpe dị iche iche ahụhụ n’ihi ịjụ ha jụrụ ìhè na eziokwu e nyere ha. A ga-enye ụwa ozi ukwu ahụ, nke jikọtara ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ. Nke a ga-abụ isi ihe ibu ọrụ anyị. Ndị n’eziokwu kwere na Kraịst ga-egosipụta n’ihu mmadụ niile nkwekọ ha na iwu Jehova. Ụbọchị Izu Ike bụ ihe ịrịba ama dị n’etiti Chineke na ndị Ya, anyị kwesịkwara ime ka a hụ anya nkwekọ anyị na iwu Chineke site n’idebe Ụbọchị Izu Ike. Ọ ga-abụ akara pụrụ iche nke ga-ekewa ndị Chineke họọrọ na ụwa. Ọ pụtara ihe dị ukwuu ịdị ntụkwasị obi nye Chineke. Nke a na-agụnyekwa mmezigharị ahụike. Ọ pụtara na nri anyị ga-adị mfe, na anyị ga-abụ ndị nwere njide onwe onye n’ihe niile. Ọtụtụ ụdị nri a na-ahụkarị n’elu tebụl adịghị mkpa, kama ha na-ebute mmerụ dị ukwuu. A ga-echekwa uche na ahụ n’ọnọdụ ahụike kacha mma. Naanị ndị a zụrụ n’ịmara Chineke na n’ịtụ egwu Ya ka a ga-ahọpụta ka ha buru ibu ọrụ. Ndị nọworo ogologo oge n’eziokwu, ma ha enweghị ike ịmata ọdịiche dị n’etiti ụkpụrụ dị ọcha nke ezi omume na ụkpụrụ nke ajọ omume, ndị nghọta ha gbasara ikpe ziri ezi, ebere, na ịhụnanya Chineke jupụtara n’ígwé ojii, kwesịrị ịnapụ ha ibu ọrụ.”

> “God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.

> “Chineke nwere ihe mmụta dị mkpa nke ndị Ya ga-amụta. Ọ bụrụ na a mụtala ihe mmụta ndị a tupu oge a, ọrụ Ya agaghị anọ ebe ọ dị taa. Otu ihe aghaghị ime. E kwesịghị izochiri ndị ozi ma ọ bụ ndị nọ n’ọnọdụ ibu ọrụ eziokwu n’ihi ụjọ nke iweta iwe ha. A ga-ejikọta n’ụlọọrụ anyị ndị ikom ndị ga-eji ịdị nwayọọ na amamihe kwupụta ndụmọdụ nile nke Chineke. Iwe Chineke na-enwu megide ndị ahụ bụ ndị, n’ụzọ nke nchekwa nke anụ arụ na nganga, egosila nlelị maka iduzi Ya. Ha na-etinye ọganihu nke ọrụ ahụ n’ihe ize ndụ.”

> “Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.

> “Ụzọ ụgha nile bụ aghụghọ, ma ọ bụrụ na e kwụsie ya ike, n’ikpeazụ ọ ga-eweta mbibi. Ya mere, Onyenwe anyị na-ekwe ka a bibie ndị na-anọgide n’atụmatụ ụgha. N’oge ahụ kpọmkwem a na-anụ otuto na ito ukwuu, mbibi mberede na-abịa. E nwere ndị, n’agbanyeghị na ha maara banyere ịdọ aka ná ntị e nyere ndị ọzọ n’ihi ekwesịghị ntụkwasị obi, na-atụgharị azụ pụọ n’ịdọ aka ná ntị. Ndị a bụ ndị ikpe mara okpukpu abụọ. Ha maara uche Onyenwe anyị ma ha emeghị ya. Ahụhụ ha ga-adaba n’ogo mmehie ha. Ha achọghị ịṅa ntị n’okwu Onyenwe anyị.” Kress Collection, 105, 106.

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