Article

# The Spirit of Prophecy: Leading and Teaching

Mmụọ nke Amụma: Ịdu Ndú na Ịkụzi

Habakkuk's Two Tables

Tebụl Abụọ nke Habakuk

Author

Jeff Pippenger

Published

October 15, 2012

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Habakkuk's Two Tables 3 of 95

Tebụl Abụọ nke Habakuk 3 nke 95

## Introduction: The Foundation of Habakkuk's Two Tables

Mmeghe: Ntọala nke Tebụl Abụọ Habakọk

This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.

A na-akpọ usoro a Tebụl Abụọ nke Habakọk. Ruo ugbu a, anyị na-ewere ụfọdụ eziokwu sitere na Chaatị 1843 na 1850, ọ bụghị iji chebe ha n’ụzọ Akwụkwọ Nsọ n’oge a, kama iji guzosie ike na Ellen White kwadoro eziokwu ndị a. Nkwupụta anyị bụ na ọ bụrụ na unu ajụ eziokwu ndị a bụ ntọala, unu na-ajụkwa Mmụọ nke Amụma n’otu oge ahụ. Anyị chọrọ ibu ụzọ debe nke ahụ n’akwụkwọ ndekọ.

## Review of Millerite History and the Midnight Cry

Nyocha nke Akụkọ Ihe Mere eme nke ndị Millerite na Mkpu Etiti Abalị

In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.

N’ihe ngosi mbụ anyị, anyị kọwara akụkọ ihe mere eme nke ndị Millerite, ya bụ, akara ụzọ site n’afọ 1798 ruo 1844. N’ihe ngosi ikpeazụ anyị, anyị lere anya nke ọma karị n’akụkọ ihe mere eme site n’oge ichere ahụ ruo n’imechi ọnụ ụzọ na Ọktoba 22, 1844, na-amata oge ahụ dịka Mkpu Etiti Abalị. Mkpu Etiti Abalị batara n’akụkọ ihe mere eme n’Ogige Nzukọ Exeter, Ọgọst 12–17, 1844, ma gara n’ihu ruo Ọktoba 22, 1844. Oge ichere ahụ, nke malitere na Maachị 1844, bụ akụkụ nke Mkpu Etiti Abalị na usoro ịchacha nke kwadebere otu ndị mmadụ ikwusa ozi ya.

We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.

Anyị nwere olileanya iguzobe nke a n’obi na n’uche unu ụnyaahụ. Ihe atụ niile dị n’Okwu Chineke banyere oge ichere na-ekwu banyere ọgwụgwụ ụwa. Ellen White, n’ịkọwa 1 Ndị Kọrịnt 10:11, sịrị, “Onye ọ bụla n’ime ndị amụma oge ochie kwuru karịa maka ụbọchị anyị karịa ụbọchị ha bi n’ime ya.” 1 Ndị Kọrịnt 10:11 na-ekwu, “Ma ihe ndị a niile mere ha dịka ihe atụ: e dekwara ha maka ịdụ anyị ọdụ, anyị ndị ọgwụgwụ nke ụwa bịaruteworo.” Akụkọ ihe mere eme nke ndị Millerite bụ akụkọ ihe mere eme nke ihe ga-eme n’ọgwụgwụ ụwa. Akụkọ ihe mere eme ndị a niile nke Akwụkwọ Nsọ banyere oge ichere na ihe na-esote ya na-egosi ihe ga-eme n’oge ichere nke ndị Millerite na Mkpu Etiti Abalị. Anyị kwesịrị ịghọta ihe ndị a n’ihi na a ga-emegharị akụkọ ihe mere eme.

## The 2520: Ellen White's Endorsement

2520: Nkwado Ellen White

We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.

Anyị anọwo na-atụle okwu mbụ dị na Chaatị ndị a, ọ bụ ezie na anyị ekwughị ya nke ukwuu. Ozizi mbụ anyị chọrọ igosi na Ellen White kwadoro n’ụzọ doro anya bụ 2520. E mere ihe ngosi abụọ mbụ ahụ iji duru anyị bịa ebe a. Echi n’ụtụtụ, anyị ga-amalite ịtụle Daily dị na Chaatị a.

## Remembering the Lord's Leading and Teaching

Icheta Nduzi na Ozizi nke Onyenweanyị

Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.

Ka anyị bido na *Life Sketches*, ibe 196: “Anyị enweghị ihe ọbụla anyị ga-atụ egwu banyere ọdịnihu, ma e wezụga ma anyị echefu ụzọ Onyenwe anyị si duzie anyị, na ozizi Ya n’akụkọ ndụ anyị gara aga.” Naanị ihe onye Kraịst kwesịrị ịtụ egwu banyere ọdịnihu bụ ịdapụ n’ụzọ ma furu efu. Ihe kwesịkwara ịbụ ihe a ga-atụ egwu abụghị inwetaghị ndụ ebighị ebi. N’ebe a, Nwannaanyị White na-ekwu na anyị enweghị ihe ọbụla anyị ga-atụ egwu banyere ọdịnihu ma e wezụga ihe abụọ. Nke a bụ amaokwu a na-ahụkarị n’ime Mmụọ nke Amụma n’ime Adventism, ma ọ na-adịkarị ụkọ ịnụ ka onye ọbụla kọwaa nduzi ọ na-ekwu maka ya na ozizi ndị ọ na-ezo aka na ha.

We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.

Anyị ga-egosi na nduzi ahụ ọ na-ekwu maka ya bụ akụkọ ihe mere eme nke Mkpu Etiti Abalị. N’akụkọ ihe mere eme nke Mkpu Etiti Abalị, Kraịst nọ na-eduga n’oge ichere, n’ịbịa na nkwusa nke Mkpu Etiti Abalị, nakwa n’imechi ọnụ ụzọ n’ụbọchị Ọktoba 22, 1844. O mere ka akụkọ ihe mere eme ahụ dịrị otu a iji mụta ndị mmadụ ga-enwe ike site n’okwukwe iso Ya banye n’Ebe Kachasị Nsọ. Anyị kwesịrị ịtụ egwu ichefu akụkọ ihe mere eme ahụ pụrụ iche, nakwa ozizi Ya.

We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.

Anyi ga-egosi na e nwere otu ozizi pụrụ iche nke mụtara Mkpu Etiti Abalị. Ozizi ahụ abụghị ọdịda Alaeze Ottoman na Ọgọst 11, 1840, ma ọ bụ ọnọdụ ndị nwụrụ anwụ, nke bịara n’akụkọ ihe mere eme nke Ozi Mmụọ Ozi nke Abụọ n’Akụkọ Ihe Mere Eme nke ndị Millerite. Ọ bụ otu ozizi pụrụ iche n’Akụkọ Ihe Mere Eme nke ndị Millerite ka mụtara Mkpu Etiti Abalị, ebe Onyenwe anyị duziri, ma anyị enweghị ihe ọ bụla anyị ga-atụ egwu banyere ọdịnihu ma e wezụga na anyị echefu iduzi Ya na ozizi Ya.

We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again: "On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."

Anyị na-atụ aro na akara nke idu-ndú Ya na nkuzi Ya bụ Mkpu Etiti Abalị. Ka anyị gụọkwa amaokwu a sitere n’ọhụụ mbụ Ellen White: “N’ụzọ a ka ndị Advent ahụ nọ na-aga n’obodo ahụ nke dị n’ebe njedebe ọzọ nke ụzọ ahụ. Ha nwere ìhè na-enwu enwu e debere n’azụ ha n’mmalite ụzọ ahụ, nke mmụọ ozi gwara m na ọ bụ mkpu etiti abalị. Ìhè a na-enwu n’ogologo ụzọ ahụ dum, ma na-enye ìhè nye ụkwụ ha, ka ha ghara ịsụ ngọngọ. Ọ bụrụ na ha debe anya ha n’ebe Jisọs nọ, onye nọ kpọmkwem n’ihu ha, na-eduru ha gaa n’obodo ahụ, ha nọ na nchekwa. Ma n’oge na-adịghị anya ụfọdụ dara mbà, ma kwuo na obodo ahụ ka dị nnọọ anya, nakwa na ha tụrụ anya na ha gaara abanyela n’ime ya tupu oge ahụ. Mgbe ahụ Jisọs ga-agba ha ume site n’ịbulite ogwe aka nri Ya nke dị ebube, ma site n’ogwe aka Ya ìhè pụtara nke fefere n’elu ìgwè ndị Advent ahụ, ha wee tie mkpu, ‘Aleluia!’ Ndị ọzọ n’amaghi ama jụrụ ìhè ahụ dị n’azụ ha, ma kwuo na ọ bụghị Chineke duru ha pụta ruo ebe dị anya otu a.”

They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry. "The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."

Ha na-agọnarị Mkpu Etiti Abalị, ma n’ihe gbasara Mkpu Etiti Abalị, ha na-arụ ụka na Onyenwe anyị adịghị edu ha n’ime Mkpu Etiti Abalị ahụ. Ha na-agọnarị nduzi Chineke n’ime Mkpu Etiti Abalị. “Ìhè ahụ nke dị n’azụ ha gbanyụrụ, hapụ ụkwụ ha n’oké ọchịchịrị zuru ezu, ha wee sụọ ngọngọ, tụfuo ịhụ ihe akara ahụ na Jizọs n’anya, ma si n’ụzọ ahụ dapụ banye n’ụwa gbara ọchịchịrị na ajọ omume nke dị n’okpuru.”

## The Midnight Cry in Context

Mkpu N’etiti Abalị n’Ọnọdụ Ya Kwesịrị Ekwesị

We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.

Anyị ga-eleghachi anya ọzọ n’akụkọ ihe mere eme nke Mkpu Etiti Abalị iji debe ya n’ọnọdụ ya ziri ezi tupu anyị eleba anya n’ihe gbasara 2520.

> From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."

> Site n’akwụkwọ The Great Controversy, peeji 391–395: “Mgbe oge ahụ gafere nke e buru ụzọ tụọ anya na Onyenwe anyị ga-abịa, n’oge opupu ihe ubi nke afọ 1844,”—nke a bụ oge ichere ahụ, mmechuihu mbụ ahụ—“ndị ahụ ji okwukwe na-ele anya maka mpụta Ya nọ n’ime obi abụọ na ejighị n’aka ruo nwa oge. Mgbe ụwa lere ha anya dị ka ndị e meriri kpamkpam ma gosi na ha na-azụlite aghụghọ, isi iyi nkasi obi ha ka bụ Okwu Chineke. Ọtụtụ gara n’ihu na-enyocha Akwụkwọ Nsọ, na-atụgharịkwa ọzọ ihe àmà nke okwukwe ha ma na-amụ amụma nke ọma iji nweta ìhè ọzọ.”

If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here. "The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.

Ọ bụrụ na ọtụtụ mere nke a, nke ahụ pụtara na e nwere ụfọdụ ndị na-emeghị ya. Ọ naghị ekwu, “ha”; ọ na-ekwu, “ọtụtụ”—klas abụọ dị ebe a. “Àmà nke Akwụkwọ Nsọ nke na-akwado ọnọdụ ha yiri ka ọ doro anya ma bụrụkwa nke na-agwụ ike n’ịgba akaebe. Ihe ịrịba ama ndị a na-apụghị imehie emehi zoro aka na ọbịbịa Kraịst dị ka nke dị nso. Ngọzi pụrụ iche nke Onyenwe anyị, ma n’ntụgharị nke ndị mmehie ma na mmelite nke ndụ ime mmụọ n’etiti ndị Kraịst, egosila na ozi ahụ sitere n’Eluigwe. Ma ọ bụ ezie na ndị kwere ekwe enweghị ike ịkọwa nkụda mmụọ ha, ha nwere obi ike na Chineke eduola ha n’ahụmahụ ha nke gara aga.

> "Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."

> Ejikọtaranụ na amụma ndị ha weere dịka ndị metụtara oge ọbịbịa nke ugboro abụọ ahụ ka e nwere ntụziaka e mere kpọmkwem ka o kwekọọ n’ọnọdụ ha nke ejighị n’aka na nchekasị, na-agba ha ume ka ha jiri ndidi chere n’okwukwe na ihe nke dị ugbu a ọchịchịrị n’ịghọta ha ga-eme ka o doo anya n’oge kwesiri ekwesi.

In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.

N’ime paragraf ahụ, a sịrị, “Ejikọrọ ya na amụma ndị ha were dị ka ndị metụtara oge ọbịbịa nke ugboro abụọ . . . .” Kedu amụma ka ha kweere na ha metụtara Ọbịbịa nke Ugboro Abụọ? 2520, 2300, na 1335. Ha kweere na amụma oge atọ ndị a nile kwụsịrị na 1843, nakwa na nke ahụ bụ Ọbịbịa nke Ugboro Abụọ.

> "Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, 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, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"

> N’etiti amụma ndị a bụ nke Habakkuk 2:1–4: “M ga-eguzo n’elu ebe nche m, kwụrụ onwe m n’elu ụlọ elu ahụ, ma lekwasị anya ịhụ ihe Ọ ga-agwa m, na ihe m ga-aza mgbe a baara m mba. Onye-nwe-ayi wee zaa m, sị, 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 dịrị oge e kenyere ya; ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghị aghakwa ụgha: ọbụna ma ọ bụrụ na ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghịkwa egbu oge. Lee, mkpụrụ obi ya nke e weliri elu adịghị ziri ezi n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya.”

As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: 'The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.'

N’isi mbido dị ka n’afọ 1842, nduzi e nyere n’amụma a ka e “dee ọhụụ ahụ, mee ka ọ doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ,” kpaliri Charles Fitch ịkwadebe eserese amụma iji kọwaa ọhụụ dị n’Akwụkwọ Daniel na Mkpughe. E lere mbipụta eserese a anya dịka mmezu nke iwu e nyere Habakkuk. Otú ọ dị, n’oge ahụ, ọ dịghị onye chọpụtara na otu amụma ahụ na-egosikwa ihe yiri oge igbu oge n’ime mmezu nke ọhụụ ahụ—oge ichere. Mgbe ndakpọ olileanya ahụ gasịrị, Akwụkwọ Nsọ a pụtara dị oke mkpa: “N’ihi na ọhụụ a ka dịkwa maka oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha: ọ bụrụgodị na ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghị anọgide na-egbu oge. . . . Onye ezi omume ga-adị ndụ site n’okwukwe ya.”

## The 1843 Chart and the Spirit of Prophecy

Chaatị 1843 na Mmụọ nke Amụma

It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.

Ọ dịghị mkpa ma ị na-arụ ọrụ nkịtị ma ọ bụ ọrụ na-abụghị nke nkịtị—okwu ndị Ellen White ji akọwa ọrụ ọgbakọ na ọrụ onye na-akwado onwe ya, n’otu n’otu. Ma ị gara n’ụlọọrụ ndị ndu n’ozi ndị na-akwado onwe ha n’ime Adventism ma ọ bụ na General Conference ma ọ bụ na Biblical Research Institute, ọ bụrụ na ị jụọ ha gbasara Chaatị 1843, ha ga-asị, “E nwere ọtụtụ mmejọ na Chaatị a.” Ha ekwekọghị na Ellen White, onye na-ekwu na Onyenwe anyị debere aka Ya n’elu “otu mmejọ” n’ụfọdụ n’ime ọnụọgụgụ ndị dị na Chaatị a.

But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.

Ma ha na-edobekwa onwe-ha kwa n’ime mmegide megide Okwu Chineke. N’akwụkwọ Habakuk, e kwuru na ọhụ a “agagh … agha ụgha.” Ọhụ ahụ ndị Ọsụ ụzọ kwesịrị idebe n’elu Chaatị 1843, nke ha mere n’ezie, bụ mmezu nke Habakuk 2. Nke a bụ ọhụ ahụ ha kwesịrị idebe n’elu Chaatị a, ma Habakuk 2 na-ekwu na ọhụ a “agagh … agha ụgha.” Ya mere, mgbe ị na-asị na Chaatị a “juru n’ime njehie,” ị na-emegide ma Mmụọ nke Amụma ma Baịbụl.

> "A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."

> Otu akụkụ nke amụma Ezikiel bụkwa isi iyi nke ike na nkasi obi nye ndị kwere ekwe: “Okwu Jehova bịakwutere m, sị, Nwa nke mmadụ, gịnị bụ ilu ahụ unu nwere n’ala Izrel, na-asị, Ụbọchị ndị ahụ agbatịwo, ọhụụ ọ bụla adaala n’efu? Ya mere gwa ha, Otú a ka Onyenwe anyị Jehova kwuru. . . . Ụbọchị ndị ahụ adịla nso, na mmezu nke ọhụụ ọ bụla. . . . N’ihi na Aga m ekwu okwu, okwu ahụ m ga-ekwu ga-emezu; a gaghị agbatịkwa ya ọzọ.” “Ndị ụlọ Izrel na-asị, Ọhụụ ahụ ọ na-ahụ bụ nke ọtụtụ ụbọchị ka ga-abịa, ọ na-ebu amụma banyere oge ndị dị anya. Ya mere gwa ha, Otú a ka Onyenwe anyị Jehova kwuru; A gaghị agbatịkwa okwu m ọbụla ọzọ, kama okwu ahụ m kwuru ga-emezu.” Ezikiel 12:21–25, 27, 28.

## Two Classes of Worshippers

Ụdị Abụọ nke Ndị Na-efe Ofufe

Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.

Rịba ama na ọ na-ekwu maka òtù abụọ nke ndị na-efe ofufe. Ọ na-ekwu na ọtụtụ ndị, mgbe nkụda-mmụọ a bịara, gara n’ihu na-amụ amụma ndị ahụ, na-egosi na e nwere òtù nke na-aga n’ihu emeghị otú ahụ. Anyị ga-enwetakwu ìhè banyere ọdịiche dị n’etiti òtù abụọ ahụ.

The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.

Mmezuputa nke Habakkuk 2:1–4 bụ Chaatị 1843 a na Chaatị 1850. Ọbụna n’ime Habakkuk, amaokwu nke 4 na-ekwu na onye ezi omume ga-adị ndụ site n’okwukwe ya, na onye obi ya ebuliworo elu. Ọ na-akọwa ụdị ndị na-efe ofufe abụọ. Akụkọ ihe mere eme nke Mkpu Etiti Abalị na-amịpụta ụdị ndị na-efe ofufe abụọ, a na-agwakwa ụdị abụọ ahụ okwu n’ime Habakkuk.

In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.

N’akụkụ ọzọ na-eso ya, mgbe ọ kpọtụrụ Habakkuk 2 na Ezekiel, ọ na-akọwa otu n’ime ndị otu ahụ: “ndị na-echere.” Ònye bụ ndị na-echere? Ha bụ ndị na-emezu Daniel 12, “Ngọzi nādiri onye nāchere, ma rute kwa na 1335.” Ndị otu a bụ ndị na-echere.

> "The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."

> Ndị ahụ na-eche atụrịrị ọṅụ, n’ihi na ha kwenyere na Onye ahụ nke maara ọgwụgwụ site ná mmalite elewo anya n’ala site n’ọgbọ dị iche iche, ma, ebe O buru ụzọ hụ mmechuihu ha, O nyere ha okwu nke obi ike na olileanya.

We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.

Anyi natara oku sitere n’aka otu nwanyị nwanna nke nọworo na-arụ ọrụ n’otu n’ime mba ndị dị na Ọwụwa Anyanwụ Europe ruo afọ ole na ole. Ọ bụ onye si ebe ahụ, kwagara United States, ma mgbe ọ ghọtara ozi a, ọ laghachiri azụ. O zutewo mgbochi, ebe ndị bụbu ezinụlọ ụka ya kpọtụrụ ndị nduzi nọ ná mba ya ka ha “mechie ya ụzọ.” N’oge na-adịbeghị anya, Onyenwe anyị meghere ya ụzọ ka o kesaa ozi a n’etiti ìgwè mmadụ dị iche iche.

She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.

Ọ kpọrọ n’isi ụtụtụ taa, na-ekekọrịta na otu ihe mgbochi bụ njem. Ha chọrọ ụgbọala iji gaa ije ma kuzie ozi a, ma ha enweghị ego zuru ezu. Ozugbo ha rutere n’ebe a, ndị enyi sitere na United States, bụ ndị Onyenwe anyị kpaliri n’obi, zitere ego zuru ezu iji zụta ụgbọala.

This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."

Nke a bụ ụdị ahụmịhe nke na-eme ndị ahụ e mere ka ha nwee nkụda mmụọ. Ha nwere nkụda mmụọ, ma Onyenwe anyị duru ha gaa n’Akwụkwọ Nsọ iji gbaa ha ume, sị, “Nkụda mmụọ a sitere n’nduzi m. Nọgidekwa naanị na-aga n’ihu.”

> "Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."

> “Ọ bụrụ na ọ bụghị n’ihi akụkụ ndị dị otu a nke Akwụkwọ Nsọ, ndị na-adụ ha ọdụ ka ha jiri ndidi chere ma jidesie ntụkwasị obi ha n’okwu Chineke ike, okwukwe ha gaara ada n’oge ule ahụ.”

## The Parable of the Ten Virgins and the Tarrying Time

Ilu Nkọwa banyere Ụmụagbọghọ Iri ahụ na Oge Ichere ahụ

Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.

Lezienụ anya otú Sister White si jikọta ilu ụmụ agbọghọ iri ahụ na Habakkuk 2, dịka ha abụọ na-ekwu banyere oge ichere na ụdị abụọ nke ndị na-efe ofufe.

> "The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"—now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.

> “Ilu ndetu banyere ụmụ agbọghọ iri nke Matiu 25 na-egosikwa ahụmahụ nke ndị Adventist. Na Matiu 24, n’ịza ajụjụ ndị na-eso ụzọ Ya banyere ihe ịrịba ama nke ọbịbịa Ya na nke ọgwụgwụ ụwa, Kraịst kpọrọ ụfọdụ n’ime ihe omume kachasị mkpa n’akụkọ ihe mere eme nke ụwa na nke nzukọ-ukwu malite n’ọbịbịa Ya mbụ ruo n’ọbịbịa Ya nke abụọ; ya bụ, mbibi Jerusalem, nnukwu mkpagbu nke nzukọ-ukwu n’okpuru mkpagbu ndị ọgọ mmụọ na nke papal, ọchịchịrị nke anyanwụ na ọnwa, na ọdịda nke kpakpando. Mgbe nke a gasịrị, Ọ kwuru banyere ọbịbịa Ya n’alaeze Ya, wee kọwaa ilu nke na-akọwa òtù odibo abụọ ahụ na-eche ọdịdị Ya. Isi nke 25 na-amalite n’okwu ndị a: ‘Mgbe ahụ ka a ga-eme ka alaeze eluigwe yie ụmụ agbọghọ iri.’ N’ebe a, a na-eme ka a hụ nzukọ-ukwu nke dị ndụ n’ụbọchị ikpeazụ,”—ugbu a, ọ na-etinye nke a n’ọrụ n’akụkọ ihe mere eme nke ndị Millerite, ma rịba ama ihe ọ na-ekwu—“N’ebe a, a na-eme ka a hụ nzukọ-ukwu nke dị ndụ n’ụbọchị ikpeazụ,”—onye bụ “nzukọ-ukwu nke dị ndụ n’ụbọchị ikpeazụ”? Ọ bụ anyị.

> "The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"

> “Otu ihe ahụ ka e gosipụtara na njedebe nke isi nke 24. N’ime ilu a, e ji ihe omume nke alụmdi na nwunye nke ndị Ọwụwa Anyanwụ kọwaa ahụmahụ ha. ‘Mgbe ahụ ka a ga-eme ka alaeze eluigwe yie ụmụ agbọghọ iri, ndị were oriọna ha pụọ izute nwoke na-alụ nwanyị ọhụrụ. Ise n’ime ha bụ ndị maara ihe, ise kwa bụ ndị nzuzu. Ndị nzuzu ahụ were oriọna ha, ma ha ebughị mmanụ soro ha; ma ndị maara ihe were mmanụ n’ime ite ha, tinyere oriọna ha. Mgbe nwoke na-alụ nwanyị ọhụrụ nọ na-egbu oge, ha niile dara n’ụra, wee hie ụra. Ma n’etiti abalị, e mere mkpu, Lee, nwoke na-alụ nwanyị ọhụrụ na-abịa; pụtanụ izute ya.’”

The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.

Aghọtara ọbịbịa nke Kraịst, dịka e kwusara ya n’ozi nke mmụọ-ozi mbụ, na e jiri ọbịbịa nke nwoke-alụ nwaanyị gosi ya. Ndozigharị sara mbara nke so n’ịkpọsa ọbịbịa Ya dị nso kwekọrọ n’ịpụ apụ nke ụmụagbọghọ ndị ahụ. N’ilu a, dịka kwa n’ime Matiu 24, a na-anọchi anya òtù mmadụ abụọ. Ha nile ewerewo oriọna ha, ya bụ, Akwụkwọ Nsọ, ma site n’ìhè ya pụọ izute nwoke-alụ nwaanyị ahụ. Ma ebe ndị nzuzu were oriọna ha n’enweghị mmanụ, ndị amamihe were mmanụ n’ime ite ha. Ndị amamihe ahụ anatala amara nke Chineke, ike nke Mmụọ Nsọ na-eme ka a mụọ mmadụ ọzọ ma na-enye ìhè, nke mere okwu Ya oriọna nye ụkwụ ha. Ha mụtara Akwụkwọ Nsọ ka ha mata eziokwu ma jiri obi ha nile chọọ ịdị ọcha nke obi na nke ndụ. Ndị a nwere ahụmahụ nke onwe ha na okwukwe n’ime Chineke na n’okwu Ya, nke ndakpọ olileanya na ọnwụ oge na-apụghị ịkwatu. Ndị ọzọ sitere n’ime mkpali mee ihe, na-adabere n’okwukwe nke ụmụnna ha, na-enwe afọ ojuju n’ezigbo mmetụ obi ma na-enweghị nghọta zuru ezu banyere eziokwu ma ọ bụ ezi ọrụ nke amara. Ha adịghị njikere maka ọnwụ oge na ndakpọ olileanya. Mgbe ọnwụnwa bịara, okwukwe ha dara, ìhè oriọna ha wee gbaa nkụ.

> "While the bridegroom tarried,"

> "Mgbe nwoke-alụ nwanyị ahụ bịara nwayọ,"

When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.

Kedu mgbe Nwoke Akwụkwọ Nsọ ahụ lara azụ? Maachị 22, 1844. Ọ na-ala azụ. Gịnị ga-eme ugbu a? A ga-eme ka ìgwè abụọ a pụta ìhè.

When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.

Mgbe anyị chefuru Mkpu Etiti Ụra Abalị ma si n’ụzọ ahụ dapụ gaa n’ụwa ọjọọ dị n’okpuru, anyị na-egosi na anyị aghọtaghị Oziọma ahụ. Oziọma Ebighị Ebi bụ ọrụ Kraịst n’ịmepụta ìgwè abụọ nke ndị na-efe ofufe, nke e hiwere n’elu ozi amụma na-anwale mmadụ. Site n’oge ichere ruo n’imechi ọnụ ụzọ, nke a bụ njedebe kasị elu nke Oziọma Ebighị Ebi. N’ebe a, Onyenwe anyị na-ewere ìgwè abụọ n’oge ichere, na-achọ iduba ha na Ya onwe Ya banye n’Ikpe, ma na-eme ka ha gafee usoro ọnwụnwa iji gosi ma ha nwere mmanụ n’ezie ma ọ bụ na ha enweghị ya. Nke a bụ njedebe kasị elu nke ọrụ Kraịst nke ikewapụ ọlaedo n’ebe mgbaze dị, ọka wit n’ebe ahịhịa ọjọọ dị, ndị amamihe n’ebe ndị nzuzu dị.

> "While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."

> “Mgbe nwoke a na-alụ nwanyị ọhụrụ jidere oge, ha niile raira ụra ma hie ụra.” Site n’ijidere oge nke nwoke a na-alụ nwanyị ọhụrụ ka e ji anọchi anya ịgafe oge ahụ a tụrụ anya na Onyenwe anyị ga-abịa, mmechuihu ahụ, na ịdị ka e nwere igbu oge. N’oge a nke ejighị n’aka, mmasị nke ndị dị n’elu naanị na ndị na-enweghị obi zuru ezu bidoro ịma jijiji ngwa ngwa, mgbalị ha wee malite ịdalata; ma ndị okwukwe ha dabeere n’amamihe onwe ha nwere banyere Akwụkwọ Nsọ nwere nkume n’okpuru ụkwụ ha, nke ebili mmiri nke mmechuihu ahụ enweghị ike isachapụ. “Ha niile raira ụra ma hie ụra;” otu òtù n’ịghara ilekọta ihe na n’ịhapụ okwukwe ha, nke ọzọ na-echere n’ndidi ruo mgbe a ga-enye ìhè doro anya karị. Ma n’abalị nke ọnwụnwa ahụ, ndị nke ikpeazụ ahụ yiri ka ha tufuru, ruo n’ókè ụfọdụ, ịnụ ọkụ n’obi na nrara ha. Ndị na-enweghị obi zuru ezu na ndị dị n’elu naanị enweghịzi ike ịdabere n’okwukwe nke ụmụnne ha. Onye ọ bụla aghaghị iguzo ma ọ bụ daa n’onwe ya.

When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.

Mgbe ndakpọ olileanya ahụ bịara, òtù abụọ ahụ malitere ihi ụra n’ụzọ dị iche; ma ọbụna ụmụagbọghọ-amaghị ama ndị nwere ọgụgụ isi tufuru ụfọdụ n’ime ịnụ ọkụ n’obi ha. Onyenwe anyị nọ na-eduzi n’ihe a, ka mgbe ozi Mkpu Etiti Abalị bịara na Nzukọ Ọmụma Exeter, Ọ ga-arụzu ọrụ n’etiti ha.

## The Testing Process: The Tarrying Time and the Midnight Cry

Usoro Nnwale: Oge Ichere na Mkpu Etiti Abalị

From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.

Site na Spirit of Prophecy, mpịakọta nke 4, ibe 228: Cheta na usoro a—Mkpu Etiti Abalị, site n’Oge Ichere ruo n’imechi ọnụ ụzọ—bụ Onyenweanyị na-anwale ndị Ya. Mkpu Etiti Abalị ahụ n’Ogbo Nzukọ Exeter, n’okwusa ya ruo Ọktoba 22, 1844, bụ naanị otu akụkụ nke akụkọ ahụ. A pụghị ikewapụ ya n’Oge Ichere ahụ, nke na-akwadebe maka mmetụta nke Mkpu Etiti Abalị ahụ n’etiti ụdị abụọ nke ndị na-efe ofufe. Ị ga-aghọta Mkpu Etiti Abalị ahụ, n’ihi na ọ bụrụ na ị ghọtaghị ya, ị ga-adapụ n’ụzọ ahụ.

> "God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods, in the plural. Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"

> "Chineke zubere igosi ndị Ya ule. Aka Ya kpuchiri njehie dị n’ịgụkọta oge amụma ndị ahụ. Aka Ya, aka Onyenwe anyị, kpuchiri otu njehie pụrụ iche dị n’ịgụkọta oge amụma ndị ahụ, n’ọtụtụ. Ndị Adventist achọpụtaghị njehie ahụ, ọ bụghịkwa ndị kasị mụta ihe n’etiti ndị na-emegide ha chọpụtara ya. Ndị nke ikpeazụ kwuru, ‘Ịgụkọta unu nke oge amụma ndị ahụ ziri ezi. Otu nnukwu ihe omume dị njikere ime; ma ọ bụghị ihe Mista Miller buru amụma; ọ bụ ntughari nke ụwa, ọ bụghịkwa ọbịbịa nke ugboro abụọ nke Kraịst.’"

The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.

Oge atụmanya ahụ gafere, ma Kraịst apụtaghị iji napụta ndị Ya. Ndị ahụ jiri ezi okwukwe na ịhụnanya chere Onye Nzọpụta ha tara ahụhụ n’ihi nnukwu nkụda mmụọ. Ma Onyenwe anyị emezuwo nzube Ya: Ọ nwaleela obi ndị kwupụtara na ha na-eche ịpụta Ya. N’etiti ha ọtụtụ nọ ndị ihe kpaliri ha bụ ụjọ karịa ịhụ eziokwu n’anya. Mgbe ihe ahụ a tụrụ anya ya emeghị, ndị a kwupụtara na nkụda mmụọ erughị ha; ha ekwetụbeghị na Kraịst ga-abịa. Ha so ná ndị mbụ jiri mwute nke ezi ndị kwere ekwe mee ihe ọchị.

This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.

Nke a bụ nzube Onyenwe anyị. Anyị enweghị ihe ọ bụla anyị ga-atụ egwu maka ọdịnihu, ma e wezụga ma ọ bụrụ na anyị echefu otú Onyenwe anyị si duru anyị n’ahụmahụ anyị gara aga, ọ dịghịkwa ihe ọ bụla anyị ga-atụ egwu ma e wezụga ma ọ bụrụ na anyị echefu nkuzi Onyenwe anyị n’ahụmahụ anyị gara aga. Anyị na-atụ aro na unu apụghị ikewapụ nduzi a n’ebe nkuzi Ya dị.

> Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.

> Ndụ na Akụkọ James White na Ellen G. White 1888, ibe 186–187: “Chineke nwara ma gosipụta ndị Ya site n’ịgafe nke oge ahụ na 1843. Njehie ahụ—njehie pụrụ iche—ha mere n’ịgụpụta oge amụma ndị ahụ achọpụtaghị ozugbo, ọbụna site n’aka ndị gụrụ akwụkwọ nke ọma ndị na-emegide echiche nke ndị ahụ na-atụ anya ọbịbịa Kraịst. Ndị ọkà mmụta ndị a miri emi kwupụtara na Mazị Miller ziri ezi n’ịgbakọ oge ahụ, ọ bụ ezie na ha na ya na-emegiderịta onwe ha n’ihe omume ahụ ga-emecha oge ahụ. Ma ha, na ndị Chineke na-eche, nọ n’otu njehie n’okwu banyere oge ahụ.”

We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.

Anyị kweere kpamkpam na Chineke, n’amamihe Ya, tụrụ ime ka ndị Ya zute ndakpọ olileanya, nke e jiri akọ mee nke ọma iji kpughee obi ma zụlite agwa eziokwu—ọ bụghị naanị ikpughe obi ha kama ịzụlite agwa ha, na-ebute ya n’ókè ebe a ga-egosi ya n’oge nsogbu nke na-abịa n’Iku Etiti Abalị. Ndị nabatara ozi nke mmụọ ozi mbụ n’ihi egwu ikpe Chineke, ọ bụghị n’ihi na ha hụrụ eziokwu n’anya ma chọọ ihe nketa n’alaeze eluigwe, gosiri onwe ha ugbu a n’ezi ìhè ha. Ha so ná ndị mbụ kparịtara ndị ahụ nwere ndakpọ olileanya, ndị ji ezi obi chọsie ike ma hụ ọbịbịa Jisọs n’anya. Nnwale a nke Chineke, nke na-enyocha nke ukwuu, kpughere ezi agwa nke ndị ga-ezere ibu ọrụ na ihere site n’ịgọnarị okwukwe ha n’oge ule.

Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.

A hapụghị ndị ahụ nwere nkụda mmụọ n’ọchịchịrị; n’ihi na n’ịchọcha oge amụma dị iche iche site n’ekpere siri ike, a chọpụtara njehie ahụ—njehie ahụ pụrụ iche—na n’ịgbaso akara pensụl amụma ahụ site n’oge nchere ahụ. N’ime atụmanya ọṅụ nke ọbịbịa Kraịst, e tinyeghị n’uche nchere ahụ e hụrụ n’ọhụụ ahụ, nke ghọrọ ihe ijuanya na mwute a na-atụghị anya ya. Ma nnwale a n’onwe ya dị oke mkpa iji mee ka ndị kwere n’eziokwu n’ezi obi pụta ìhè ma sie ha ike. Oge nchere ahụ dị oke mkpa. Ọ bụghị naanị na ọ ga-egosi ìgwè mmadụ abụọ ahụ ma malite ime ka agwa ha pụta ìhè, ndị a ga-egosipụta n’akụkọ ihe mere eme nke Mkpu Etiti Abalị ruo n’imechi ọnụ ụzọ, kama ọ dịkwa mkpa iji mee ka ndị ga-apụta n’akụkụ ziri ezi nke okwu ahụ sie ike. Ị pụghị ikewapụ oge nchere ahụ na Mkpu Etiti Abalị ma ọ bụ n’imechi ọnụ ụzọ.

When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.

Mgbe unu jụrụ Iku Etiti Abalị, unu na-ajụkwa akụkọ ihe mere eme ahụ n’onwe ya. Iku Etiti Abalị abụghị naanị ozi Samuel Snow n’Ogige Nzukọ Exeter; ọ bụ ahụmahụ nke oge nchere ahụ. Nke a bụ ebe Onyenwe anyị nọ na-eduga. Anyị enweghị ihe ọ bụla anyị ga-atụ egwu n’ọdịnihu, ma e wezụga mgbe anyị chefuru nduzi nke Onyenwe anyị n’akụkọ anyị gara aga—akụkọ a nke oge nchere ahụ na Iku Etiti Abalị, ebe Ọ na-eweta Oziọma Ebighị Ebi n’Akụkọ Ndị Millerite n’ọkwa njedebe ya, na-emepụta ìgwè abụọ nke ndị na-efe ofufe.

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

> Akwụkwọ Mbụ E Dere, peeji nke 74: “Ahụwo m na eserese afọ 1843 bụ nke aka Onyenwe anyị duru, na na e kwesịghị ịgbanwe ya; na ọnụọgụgụ ndị ahụ dị ka O siri chọọ ha; na aka Ya dị n’elu ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụgụ ndị ahụ, nke mere na ọ dịghị onye pụrụ ịhụ ya, ruo mgbe e wepụrụ aka Ya.”

## The Mystery of Iniquity and the Testing Process

Ihe Omimi nke Ajọ Mmehie na Usoro Nnwale

If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.

Ọ bụrụ na anyị nwere oge, anyị pụrụ ịtụle ihe omimi nke ajọ omume. Ihe omimi nke ajọ omume pụrụ inwe nkọwa ziri ezi karịrị otu, ma n'ebe a ọ na-ezo aka n'ọrụ Setan n'ịgwakọta ihe ọjọọ na ihe ọma, eziokwu na njehie, n'ime akụkọ ndị nsọ ebe Onyenwe anyị na-anwale ndị Ya. N'akụkọ ndị nsọ nke Akwụkwọ Nsọ ebe Onyenwe anyị na-eduga ndị Ya n'usoro nnwale, ị ga-ahụ ihe omimi nke ajọ omume mgbe niile—ọrụ Setan n'ịgwakọta eziokwu na njehie. Mgbe ndị mmadụ rutere n'ebe nnwale a, ihe omimi nke ajọ omume emeela ka okwu ndị ahụ kpuchie ọchịchịrị.

When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.

Mgbe oge ule Nọah bịara, Baịbụl na-agwa anyị na a gwakọtala mkpụrụ nke Setan na mkpụrụ nke Chineke tupu oge ahụ. Nke a bụ ihe kpatara ka ihe-omimi nke ajọ omume wee mezuo n’oge Nọah, nke e gosipụtara n’Akwụkwọ Jenesis dịka ụmụ ndị Chineke lụtara ụmụ ndị mmadụ nwanyị ka ha bụrụ nwunye—ngwakọta nke mkpụrụ abụọ ahụ, ihe-omimi nke ajọ omume nke na-ebute ụzọ tupu ule Nọah.

At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.

N’oge ule Mosis na Oké Osimiri Uhie, Akwụkwọ Nsọ na-akọwa otú Izrel, ndị a ga-anwale n’Oké Osimiri Uhie na na Saịnaị, si bụrụ ndị ozizi Ijipt emebiwo, mgbe ha nọrọ ebe ahụ ogologo oge. Nke ahụ bụ ihe omimi nke ajọ omume—ịbụ ndị ozizi Setan na-emetụta.

In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.

N’oge ndị Juu, ọ bụ nkuzi ndị Gris kwadoro ụzọ ka Sanihedrin jụ usoro nnwale ha.

In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.

N’akụkọ ihe mere eme nke ndị Millerite, ndị Millerite nọ n’ime ụka Protestant ka si pụta n’ime afọ 1260 nke mmetụta ọchịchị papal, nke ji mkpụrụ dị ọcha mebie ya site n’ịgwakọta ya na mkpụrụ na-adịghị ọcha, wee mụta ihe omimi nke ajọ omume nke gara n’ihu tupu ule nke Akụkọ ihe mere eme ndị Millerite.

That is the mystery of iniquity that is always present.

Nke ahụ bụ ihe omimi nke ajọ omume nke na-adị mgbe niile.

If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.

Ọ bụrụ na ị mụọ otú ihe-omimi nke ajọ omume si arụ ọrụ, gaa na Patriarchs and Prophets, isi mbụ. Nwannaanyị White na-agwa anyị otú Setan si mezuo ihe-omimi nke ajọ omume n’Eluigwe. A ga-enwe ule n’Eluigwe gbasara ndị mmụọ ozi ga-anọgide na ndị a ga-ewepụ, ma Setan nọ na-emezu ihe-omimi nke ajọ omume n’ebe ahụ n’Eluigwe tupu usoro ule ahụ.

Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.

Satan mere nke a site n’itinye obi abụọ n’ụzọ aghụghọ, n’ibu okwu nke ya elu karịa Okwu Chineke, ma, nke ka mkpa, site n’iduga ndị ọzọ ka ha kwupụta ozizi ụgha ya—ọrụ ọjọọ dị egwu. Ọ ga-etinye obi abụọ n’uche gị, mgbe ahụ ị ga-apụ gaa kwupụta obi abụọ ahụ n’ihu ìgwè mmadụ. Ọ bụrụ na onye ọ bụla emee mkpesa banyere obi abụọ ahụ, mkpesa ha ga-abụ megide gị, ọ bụghị megide ya.

Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.

N’oge na-adịbeghị anya, otu ụkọchukwu nọ na Spokane, Washington, kwuru okwu banyere Early Writings, peeji nke 74, sị, “Agara m n’akwụkwọ nkọwa okwu nke ụbọchị na oge Ellen White, Webster’s Dictionary, ma figures apụtaghị ihe ọbụla metụtara mgbakọ na mwepụ.” Ọtụtụ ndị nụrụ nke ahụ agaghị enyocha ya ma ha ga-ekwere ya. N’ọbụna nke kacha nta, ụkọchukwu ahụ na-agha mkpụrụ obi abụọ banyere ihe figures na-anọchi anya ya n’ebe a; n’ezie, ọ na-agha ụgha. Webster’s 1828 Dictionary na-ekwu, sị: FIGURE, n. Na mgbakọ na mwepụ, akara na-egosi ọnụọgụ, dịka 2, 7, 9.

He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."

Ọ nọ na-egosipụta obi abụọ, na-arụ ọrụ ahụ e gosipụtara dịka ihe omimi nke ajọ omume. Ọ nọ na-eme ka ndị Adventist mata, ma ọ bụrụ na ha dị njikere ịhụ, na n’oge a n’akụkọ ihe mere eme nke ụwa, unu aghaghị ịghọta eziokwu ahụ n’onwe unu ma ghara ige ndị mmadụ ntị; n’ihi na, “. . . ihe omimi nke ajọ omume amalitelarị ịrụ ọrụ: . . . .”

> Early Writings, page 74: ". . . that the figures were as He wanted them, that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."

> Akwụkwọ Mbụ Ndị E Dere, peeji nke 74: “. . . na ihe oyiyi ndị ahụ dị otú Ọ chọrọ ka ha dị, na aka Ya dị n’elu ma zoo njehie dị n’ime ụfọdụ n’ime ihe oyiyi ndị ahụ, ka onye ọ bụla ghara ịhụ ya, ruo mgbe ewepụrụ aka Ya.”

It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.

Ọ bụ nduhie n’ụzọ, ndị ọkà mmụta okpukpe na-eme ya ọtụtụ mgbe. Ọ bụrụ na ịchọrọ ịghọta ihe otu okwu pụtara n’ime Baịbụl ma ọ bụ n’ime Mmụọ Amụma, ị gaghị ebu ụzọ eleba anya n’akwụkwọ nkọwa okwu; ị ga-eleba anya n’ebe onye amụma nọ. Dịka ọmụmaatụ, Daniel ji okwu Hibru rum mee ihe na Daniel 8:11, nke a sụgharịrị dịka “e wepụrụ.” Ndị mmadụ na-eche na ọ pụtara “iwepụ,” ma Daniel jiri rum ugboro ise ndị ọzọ, ọ dịghịkwa mgbe ọ pụtara “iwepụ”—ọ pụtara “ibuli elu na ikwuli elu.” Ya mere, iche na rum n’ime Daniel 8:11 pụtara “iwepụ” bụ iso ọdịnala, ọ bụghị otú Daniel si jiri okwu ahụ mee ihe.

Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.

N’otu ahụkwa, gbasara Ellen White: Ọ bụrụ na ịchọrọ ikwu na n’akwụkwọ Early Writings, 74, “figures” pụtara ihe osise ma ọ bụ onyonyo eserese, ị pụrụ ịsị, “Akwụkwọ nkọwa okwu e ji n’oge Ellen White adịghị ekwu na figures pụtara mgbakọ na mwepụ,” na-atụkwasị obi na ọtụtụ mmadụ agaghị elele ya. Ma ọ bụrụ na ha elee ya, ha ga-achọpụta na figures n’ezie pụtara mgbakọ na mwepụ.

But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.

Ma ebe mbụ ị na-aga bụ n’aka Ellen White n’onwe ya: Gịnị ka ọ pụtara site n’ọnụọgụ? N’akwụkwọ *Early Writings*, ibe 74, ọ na-ekwu, “Aka Ya dịkwasịrị n’elu ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụ ahụ,” ma n’ibe 236 ọ na-ekwu, “Aka Ya kpuchiri njehie dị na ngụkọ nke oge amụma dị iche iche.” Nwanyị amụma ahụ na-akọwapụta na okwu ọ na-eji, bụ ọnụọgụ, na-anọchi anya oge amụma ndị ahụ—ngụkọ mwepụ na mwepụtakwara ha, ọ bụghị eserese ahụ.

So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.

Ya mere, gịnị ka Onyenweanyị jiri aka Ya kpuchie? O jiri aka Ya kpuchie njehie dị n’ịgụkọta oge amụma ndị ahụ—ọnụọgụgụ ha.

## Ellen White's Endorsement of the 2520

Nkwado Ellen White nyere 2520

This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.

Nke a bụ isi okwu ahụ. Ọtụtụ mmadụ na-ekwusa otu ozi ahụ anyị na-ekwusa, ma ana m akwado ha. Ma mgbe ọ bịara n’ihe banyere 2520 na ma Ellen White kwenyere na ọ bụ amụma ziri ezi, nke a bụ arụmụka ahụ—nke a bụ ihe àmà ahụ na ebe unu kwesịrị isi malite. Arụmụka ndị ọzọ niile ziri ezi ma bụrụkwa eziokwu, ma nke a bụ ebe a ga-esi malite.

In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time [March 22, 1844], the first disappointment.

N’akwụkwọ *Early Writings*, peeji nke 74, ebe e kwuru na Onyenwe anyị kpuchiri aka Ya n’elu njehie dị n’ụfọdụ n’ime ọnụọgụgụ ahụ, ọ kọwara ihe nke ahụ pụtara n’akwụkwọ ahụkwa, na peeji nke 236: “Ahụrụ m ndị nke Chineke ka ha jupụtara n’ọṅụ n’olileanya, na-ele anya n’ịchere Onyenwe ha. Ma Chineke kpebiri ịnwa ha.” Ọ na-ekwu maka Oge Ichere Ahụ (*Tarrying Time* [March 22, 1844]), ndakpọ olileanya mbụ ahụ.

She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about March 22, 1844, the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.

Ọ naghị ekwu banyere Nkụda-mụọ ahụ nke mere n’October 22, 1844, n’ihi na a ga-anwale ha n’ebe ahụkwa; ma n’ebe a ọ na-ekwu banyere March 22, 1844, oge ichere ahụ: “Chineke zubere ịnwale ha.” “Aka Ya kpuchiri njehie dị n’ịgụ oge amụma ndị ahụ.” Olee otú Ọ ga-esi jiri oge ichere ahụ nwalee ha? Site n’ijide aka Ya n’elu nghọta ha banyere oge amụma ndị ahụ. Ị nweghị ihe ọbụla ị ga-atụ egwu maka ọdịnihu, ma e wezụga dịka anyị chefuru otú Onyenwe anyị siri duo anyị n’oge gara aga, n’akụkọ ihe mere eme nke ndị Millerite na ozizi Ya.

These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Oge amụma ndị a bụ ozizi ndị mụtara oge nchere ahụ. “Aka Ya kpuchiri njehie dị n’ịgụpụta oge amụma ndị ahụ. Ndị na-ele anya maka Onyenwe ha ahụghị njehie a,”—njehie, otu—“ndị kasị mụta ihe bụ ndị megidere oge ahụ onwe ha kwa achọpụtaghị ya. Chineke kpebiri na ndị Ya ga-ezute ndakpọ olileanya. Oge ahụ gafere, ndị jiri ọṅụ chere Onye Nzọpụta ha nọọrọ ná mwute ma daa mbà n’obi, ebe ndị ahụ na-ahụghị n’anya mpụta nke Jisọs, kama ha nabatara ozi ahụ n’ihi ụjọ, nwere afọ ojuju na Ọ bịaghị n’oge a tụrụ anya ya. Nkwupụta ha emetụtaghị obi ha ma sachapụ ndụ ha. Ịgafe oge ahụ ka e tụrụ nke ọma iji kpughee obi ndị dị otu a. Ha bụ ndị mbụ tụgharịrị wee kwaa emo ndị ahụ nwere mwute, ndị dara n’obi, ndị hụrụ n’ezie n’anya mpụta nke Onye Nzọpụta ha. Ahụrụ m amamihe Chineke n’ịnwalẹ ndị Ya na n’inye ha ule na-enyocha nke ọma iji chọpụta ndị ga-ala azụ ma laghachi n’oge ule.”

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.

Jisọs na ndị agha eluigwe niile jiri ọmịiko na ịhụnanya lee ndị ahụ anya, bụ́ ndị ji atụmanya dị ụtọ chọọ ịhụ Ya ogologo oge, Onye mkpụrụ obi ha hụrụ n’anya. Ndị mmụọ ozi nọ na-efegharị gburugburu ha, iji kwado ha n’oge ule ha. A hapụrụ ndị leghaara ịnabata ozi nke eluigwe anya n’ọchịchịrị, iwe Chineke wee mụa megide ha, n’ihi na ha achọghị ịnabata ìhè ahụ O zitere ha site n’eluigwe. Ndị ahụ kwesịrị ntụkwasị obi ma bụrụkwa ndị e mere ka ha daa mba, bụ́ ndị na-apụghị ịghọta ihe mere Onyenwe ha ji abịaghị, ahapụghị ha n’ọchịchịrị. E duziri ha ọzọ n’Akwụkwọ Nsọ ha ka ha nyochaa oge amụma dị iche iche. E wepụrụ aka Onyenwe anyị n’ọnụọgụ ndị ahụ, a kọwakwara njehie ahụ—nke pụrụ iche.

Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.

N'ebe a, ọ na-akọwa njehie dị n’ọnụọgụ ndị ahụ dị na Chaatị 1843, ma o kwuolarị na ọnụọgụ ndị ahụ na-anọchi anya oge amụma ndị ahụ. “Ha hụrụ na oge amụma ndị ahụ rutere ruo n’afọ 1844, nakwa na otu ihe-àmà ahụ ha gosipụtara iji gosi na oge amụma ndị ahụ mechiri na 1843, gosikwara na ha ga-akwụsị na 1844.” Njedebe nke mkparịta ụka! Ellen White tinyere akara nkwado ya n’elu 2520.

There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.

E nwere naanị oge amụma atọ n’elu Chaatị 1843 nke ha ghọtara na ha kwụsịrị na 1843: 1335, 2520, na 2300. Chineke jidere aka Ya n’elu njehie dị n’ime ụfọdụ n’ime ọnụ ọgụgụ ndị ahụ—oge amụma ndị dị n’elu Chaatị a—ruo mgbe ewepụrụ aka Ya. Mgbe O wepụrụ aka Ya, e duuru ndị ahụ kwesịrị ntụkwasị obi bụ ndị na-echere ka ha mụtakwuo oge amụma ndị ahụ ọzọ, ha wee chọpụta na otu ihe akaebe ahụ nke duru ha ibipụta na oge amụma ndị ahụ mechiri na 1843 ka a matara mgbe ahụ na ọ na-egosi na abụọ n’ime ha kwụsịrị na 1844.

The 1335 begins in AD508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.

Afọ 1335 malitere n’afọ AD508 ma kwụsị n’afọ 1843. Afọ amụma 2520 malitere n’afọ 677BC, ma izu-okè nke afọ metụtara ya. Ndị Mbụ ahụ chere na ọ kwụsịrị n’afọ 1843, ma emesịa ha ghọtara na otu ihe-àmà ahụ nke duru ha ka ha buru amụma afọ 1843 gosiri na amụma 2520 kwụsịrị n’afọ 1844. Amụma 2300 malitere n’afọ 457BC, ha kwa echewo na ọ kwụsịrị n’afọ 1843; ma mgbe ndakpọ olileanya ahụ gasịrị, site n’ịmụ ha banyere oge amụma dị iche iche, ha chọpụtara na ọ kwụsịrị n’afọ 1844.

There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.

E nwere amụma atọ naanị ha buru amụma na ha ga-agwụ n’afọ 1843, otu n’ime ha kwa mere: nke 1335. Amụma a abụghị nke Onyenwe anyị jidere aka Ya n’elu ya. Ọ na-akọwa akụkọ ihe mere eme nke ndị Millerite site n’Oge Ichere, gafee Mkpu Etiti Abalị, ruo Ọktoba 22, 1844.

In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

N’ihe ngosi nke ụnyaahụ, anyị kwụsịrị na nkwupụta a sitere n’aka Ellen White: “Ngọzi nādiri anya ndị hụrụ ihe ndị a hụrụ n’afọ 1843 na 1844.” Nke a bụ, “Ngọzi nādiri onye na-abịa n’afọ 1843.” N’akụkụ nke na-esote, ọ sịrị, “E nyere ozi ahụ. Ma ekwesịghị inwe ọdachi ọ bụla n’ikwughachi ozi ahụ, n’ihi na ihe ịrịba ama nke oge na-emezu; a ghaghị ịrụcha ọrụ mmechi ahụ. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’ịtọpụ Chineke nke ga-aba ụba ruo n’iti-eti mkpu dị ukwuu. Mgbe ahụ Daniel ga-eguzo n’oke ya, inye àmà ya.” Manuscript Releases, mpịakọta nke 21, 437.

Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful one sees in 1843 and 1844 is a blessing that leads him into the Most Holy Place.

Daniel iguzo n’oke ya bụ amaokwu nke 13 n’ime Daniel 12. “Ngọzi nādiri anya ndị hụrụ ihe ndị a hụrụ n’afọ 1843 na 1844” bụ amaokwu nke 12. Ellen White na-enye nkọwa Chineke banyere Daniel 12:12–13, na-asị na amaokwu ndị a abụghị banyere amụma oge, kama ọ bụ banyere ahụmahụ nke gụnyere 1843 na 1844, nke nghọtahie banyere 1843 mụrụ ma mee ka oge nchere pụta. Mgbe oge nchere bịara, “Ngọzi nādiri onye na-eche.” Ọ bụ ezie na ọhụ ahụ egbuo oge, chere ya. Ngọzi nādiri onye ahụ nke ji ntụkwasị obi na-eche site n’Oge Nchere ruo mgbe a mechiri ụzọ. Ihe onye kwere ekwe ahụ na-ahụ n’afọ 1843 na 1844 bụ ngọzi nke na-eduba ya n’Ebe Kachasị Nsọ.

The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.

Amụma nke 1335 kwụsịrị n’afọ 1843, na-akara ọbịbịa nke Mkpu Etiti Abalị. Oge amụma nke 2520 na 2300 na-ejedebe n’afọ 1844. Ellen White na-ekwu na otu ihe-àmà ahụ mere ka ha kpọsaa na 2520, 2300, na 1335 kwụsịrị n’afọ 1843 ka e mesịrị ghọtara dịka ihe na-egosi na ha ga-akwụsị n’afọ 1844.

> "Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

> Ìhè sitere n’Okwu Chineke mụkwasịrị n’ọnọdụ ha, ha wee chọpụta oge ichere—“Ọ bụ ezie na ọ [ọhụụ ahụ] na-anọ ọdụ, chere ya.” N’ịhụnanya ha nwere maka ọbịbịa Kraịst ozugbo, ha elegharala ịnọ ọdụ nke ọhụụ ahụ anya, nke e zubere igosi ndị na-echere n’eziokwu. Ọzọkwa, ha nwere otu isi oge. Ma ahụrụ m na ọtụtụ n’ime ha enweghị ike ịrị elu karịa oke mwute ha siri ike ka ha nwee ogo ịnụ ọkụ n’obi na ume ahụ nke kara akara okwukwe ha n’afọ 1843.

> Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."

> Satan na ndị mmụọ ozi ya meriri ha, ndị na-achọghị ịnata ozi ahụ wee kelee onwe ha n’ihi ikpe ziri ezi na amamihe ha nke hụrụ ihe n’ihu n’ịjụ ịnata aghụghọ ahụ, dịka ha kpọrọ ya. Ha aghọtaghị na ha na-ajụ ndụmọdụ Chineke megide onwe ha, nakwa na ha na Saitan na ndị mmụọ ozi ya na-arụkọ ọrụ iji mebie uche ndị nke Chineke, ndị nọ na-ebigara ndụ ozi ahụ e si n’eluigwe zite.

In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 was to prove that they ended in 1844.

N’akụkọ ihe a, e nwere òtù abụọ nke ndị na-efe ofufe. Òtù na-ekwesịghị ntụkwasị obi na-akwa ndị na-echere emo, ma a na-eduzighachi ndị na-echere ahụ n’oge amụma dị iche iche, ha wee ghọta na otu ihe-àmà ahụ nke dugara ha n’ịmata mmechi nke 2520 na nke 2300 n’afọ 1843, bụ ihe ga-egosi na ha kwụsịrị n’afọ 1844.

Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.

N’agbanyeghị na ndị na-echere ahụ matara nke a, ha enwekwaghị ọkụ mmụọ n’ebe Onye-nwe anyị nọ dị ka ha nwere tupu ndakpọ olileanya mbụ ahụ. A ga-eme ka ọkụ ha baa ọzọ site n’ozi nke Mkpu Etiti Abalị. Ndị na-echere ahụ amatalaala 1844, njedebe nke amụma ndị ahụ, tupu Mkpu Etiti Abalị.

The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.

Ozi nke Mkpu Etiti Abalị mere ka ndị ahụ na-echere nwee ike ịmata Ọktoba 22, 1844. Site n’ozi ahụ, ọ bụghị nanị na ọ bụ n’otu ebe n’ime afọ 1844; kama ọ bụ n’ụbọchị a kpọmkwem, nke ahụ nyere ozi ahụ ike.

Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.

Ị na-ahụ usoro a? Nkuzi ndị na-amịpụta ahụmahụ a bụ amụma atọ: 1335, 2300, na 2520.

After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.

Mgbe ha matara nke a, ha malitere ikwusa, "Sinụ na Babilọn pụta." Nke a bụ Ozi nke Mụọ-ozi nke Abụọ.

Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.

Ka anyị doo anya: Gịnị ka ọ na-akwụsị n’oge nchere ahụ? Ojiji nke Chaatị 1843. Ha wepụrụ Chaatị a n’akụkụ n’ihi na ugbu a ha aghọtawo na Onyenwe anyị na-abịa n’afọ 1844, ebe Chaatị ahụ kwuru 1843. Ya mere, ha wepụrụ Chaatị ahụ n’akụkụ n’ihe gbasara akụkọ nke Ozi nke Mụọ-ozi nke Abụọ.

What becomes their message in the history of the Second Angel? The last paragraph explains.

Gịnị ka ozi ha ghọrọ n’akụkọ ihe mere eme nke Mụọ-ozi nke Abụọ? Paragraf ikpeazụ ahụ na-akọwa ya.

> "The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."

> “A na-emegbu ndị kwere n’ozi a n’ime ụka dị iche iche. Ruo oge ụfọdụ, ndị na-achọghị ịnara ozi ahụ ka e jidere site n’egwu ka ha ghara igosipụta n’omume mmetụta ndị dị n’obi ha; ma ịgafe nke oge ahụ kpughere ezi mmetụta ha. Ha chọrọ ime ka akaebe ahụ, nke ndị na-echere ahụ chere na a manyere ha iburu, daa jụụ, ya bụ na oge amụma dị iche iche gbatịrị ruo n’afọ 1844.”

What prophetic periods? The 2520, the 2300, and the 1335. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520- and the 2300-year prophecies.

Olee oge amụma ndị ahụ? 2520, 2300, na 1335. Nke ahụ bụ ozi ha n’akụkọ ihe mere eme a. Ugbu a ha na-asị, “Anyị aghọtala ya! Amụma ndị a na-eru ruo n’afọ 1844.” Ozi ha n’akụkọ ihe mere eme nke Mkpu Etiti Abalị bụ amụma afọ 2520 na 2300.

> "For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."

> “Ruo oge ụfọdụ, e jidere ndị na-agaghị anabata ozi ahụ azụ site n’ụjọ ka ha ghara imepụta n’èzí mmetụta dị n’obi ha; ma ngafe nke oge ahụ kpughere ezi mmetụta ha. Ha chọrọ ime ka àmà ahụ daa ogbi, nke ndị na-eche nche ahụ chere na a manyere ha iburu, na oge amụma ahụ gbatịrị ruo n’afọ 1844. N’ịdị doo anya, ndị kwere ekwe ahụ kọwara njehie ha—njehie pụrụ iche—ma nye ihe kpatara ha ji atụ anya Onyenwe anyị n’afọ 1844. Ndị na-emegide ha enweghị ike iweta arụmụka ọbụla megide ihe kpatara siri ike e wetara. Ma iwe nke ụka dị iche iche mụrụ ọkụ; ha kpebisiri ike na ha agaghị ege ntị n’ihe akaebe, nakwa imechi àmà ahụ n’èzí ụka, ka ndị ọzọ ghara ịnụ ya.”

What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.

Gịnị na-eme mgbe i webatara 2520 n’ihe metụtara ụbọchị 2300 ahụ? N’akụkọ ihe mere eme ndị Millerite, a na-achụpụ unu n’ụlọ ụka dị iche iche, a na-emekwa mgbalị iji mechie ọnụ ozi ahụ.

> "Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.

> “Ndị na-anwa anwa ghara izochi ndị ọzọ ìhè ahụ Chineke nyere ha, e mechibidoro ha ụzọ n’ime ụka dị iche iche; ma Jizọs nọnyere ha, ha wee nwee ọṅụ n’ìhè nke ihu Ya. E kwadobere ha ịnabata ozi nke mmụọ-ozi nke abụọ.” Early Writings, 235–237.

Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.

N’enweghị ịbanye n’ọmụmụ banyere 2520, ihe anyị na-agbalị igosi bụ na Ellen White na-etinye akara nkwado ya n’elu 2520. Ọ bụrụ na ị pụghị ịhụ nke a, ọ dị gị mkpa ikpe ekpere ka Jisọs wepụ akpịrịkpa ahụ n’anya gị. Ellen White kwuru na otu ihe àmà ahụ nke duru ha ịkọwa 1843 ka e mesịrị ka a hụrụ na ọ na-egosi na oge amụma ndị a kwụsịrị na 1844. Ọ na-akọwapụta oge amụma ndị ahụ mgbe niile, ma ọ bụ ọnụọgụ ndị ahụ, n’ụdị ọtụtụ. E nwere naanị oge amụma atọ na Chaatị 1843 nke kwụsịrị na 1843.

The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.

Nke na-akwụsị na 1843, ya bụ 1335 ahụ, n’ihi izi ezi nke grama, na-achọ ka e nwee ma ọ dịkarịa ala oge amụma abụọ ka o wee kwuo “ọnụọgụgụ” na “oge amụma.” Ọ bụrụ na e nwere atọ, ma i wepụ otu, mgbe ahụ abụọ ahụ ọ kwadoro bụ 2520 na 2300, n’agbanyeghị ihe onye ọ bụla ọzọ pụrụ ikwu.

In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.

N’akụkọ ihe mere eme a, tinyere Nnukwu Ndakpọ Olileanya nke ndị Adventist na Ọktoba 22, 1844, Onyenwe anyị na-emepụta ahụmịhe nke ha na-achụpụ ha n’ime ụka dị iche iche ka ha wee guzosie ike, ọ bụghị n’okpuru mmetụta nke mmadụ, kama n’elu Okwu Chineke. Ha chọrọ ahụmịhe ahụ iji nwee okwukwe ha ga-eji soro Jizọs Kraịst banye n’Ebe Kachasị Nsọ. Ọ nọ na-eme ka ha zuo oke iji weta Oziọma Ebighị Ebi na mmechi.

## Testimony of the Pioneers: James White and Uriah Smith

Nkwupụta nke Ndị Ọsụ ụzọ: James White na Uriah Smith

Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.

N’ịzọ ọzọ, anyị nwere ndị Ọsụ ụzọ abụọ, James White na Uriah Smith. Ndị a bụ ndị ikom bụ isi ndị ọkà mmụta okpukpe nke oge a na-ezo aka na ha iji kwuo na James White jụrụ 2520 na 1863, nakwa na Uriah Smith jụrụ ya n’ihe odide ya n’afọ ndị 1870 na 1880.

We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.

Anyị na-alaghachi n’afọ 1844 na obere oge sochirinụ iji hụ otú James White na Uriah Smith si kọwaa otu akụkọ ihe mere eme a kpọmkwem nke Ellen White ka kọwasịrị. Ọ na-ekwu maka oge amụma ndị ahụ na Onyenwe anyị iwepụ aka Ya ma hụ njehie ahụ, otu a kwa ka ndị ọsụ ụzọ abụọ a si eme.

Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.

Ellen White ekwughị “2520” ma ọ bụ “oge asaa,” ma Uriah Smith na James White kwuru ya. Ha na-eme ka o doo anya na oge amụma ndị a nabatara n’akụkọ ihe mere eme a bụ 2520 na 2300.

> James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."

> James White, Review and Herald, mpịakọta nke 1, Julaị 9, 1851: “Onye na-ajụ ajụjụ na-ekwu, ‘Ekwetaghị m na e nyela mkpu etiti abalị ahụ ugbu a.’ Anyị onwe anyị kwa ekweghị na e nụla mkpu etiti abalị ahụ site n’aka anyị, ma ọ bụ na a ga-anụ ya mgbe ọ bụla. Mkpu nke Matiu 25:6, ‘Lee, nwoke na-alụ nwanyị na-abịa,’ dị n’akụkọ banyere alụmdi na nwunye nke ọwụwa anyanwụ. Ma na e nyere otu mkpu, ma nata ya nke ọma n’uju site n’ahụ ndị niile kweere n’ọbịbịa Kraịst n’ụgbọ mgbụsị akwụkwọ nke afọ 1844, nke na-adakọ nke ọma na mkpu etiti abalị nke ilu ahụ, ekwesịghị ịjụ ya site n’aka ndị nwere ahụmịhe n’ihe ahụ.”

James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.

James White na-eleba anya n’akụkọ ihe mere eme ebe ndị mmadụ na-ajụ Mkpu Etiti Abalị ma na-ada n’ụzọ ahụ. Ọ na-aza nke a ma ga-atụle akụkọ ihe mere eme a.

> "It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."

> “O bịara n’oge ziri ezi. Mkpu nke ilu ahụ sochiri ozugbo igbu oge ahụ, na ịra ụra na ihi ụra. Nke a sochiri igbu oge anyị, ebe a kụdara anyị n’ala n’olileanya, ma rute ná ntị anyị mgbe anyị nọ n’ọnọdụ nkụda mmụọ. Mkpu ahụ kpọtere ụmụ agbọghọ iri ahụ n’ụra, ma duru ha ka ha dozie oriọna ha. Nke a, ebe ike nke Mmụọ so ya, kpalitere ndị nke Ọbịbịa ahụ, ma duru ha ka ha nyochaa Akwụkwọ Nsọ dịka ha emetụbeghị ya mbụ, nakwa ka ha were onwe ha na akụnụba nke ụwa ha nyefee kpamkpam n’aka Onyenwe anyị. Ndị kwusara mkpu ahụ na Onyenwe anyị ga-abịa n’ọnwa nke asaa, n’afọ 1844, hụrụ nke ọma na oge amụma ahụ rutere n’oge ahụ; ya mere, ihe akaebe e gosipụtara site n’oge ndị ahụ iji gosi na Ọbịbịa ahụ ga-adị n’afọ 1843, gosipụtara na ọ ga-adị n’afọ 1844. Anyị wee hụ njehie dị n’ụzọ ahụ e si agụta nke kwụsịrị ụbọchị 2300 ahụ n’afọ 1843. Ọ dịghị onye ọ bụla n’ime ndị dere megide Ọbịbịa ahụ hụrụ ya. Aka nke Nlekọta Chukwu—isi mkpụrụedemede “P”—kpuchiri mmejọ ahụ—otu—ruo mgbe oge ruru ka a hụ ya. Njehie ahụ dị n’ịnapụ afọ zuru ezu 457 n’ime 2300, nke hapụrụ 1843, n’enweghị iburu n’uche ọbụla nkebi nke afọ 457 T.K., nke gafeworị, mgbe iwu ahụ pụtara, nke sitere na ya ka a na-agụ izu iri asaa ahụ.”

> "Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"

> “A dọtara uche anyị gaa n’oge ahụ, [1843,] n’ihi na, site n’ịgụpụta ọtụtụ oge amụma ndị ahụ malite n’afọ ndị ndị ọkachamara kacha mma n’usoro oge na-enye dị ka mmezu nke ihe omume ndị ahụ nke ga-akara mmalite ha, ha niile yiri ka ha na-akwụsị n’afọ ahụ.”

Now he tells us the prophetic periods they thought terminated in 1843.

Ugbu a ọ na-agwa anyị oge amụma ndị ahụ ha chere na ha kwụsịrị n’afọ 1843.

> "This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.

> “Nke a, n’agbanyeghị, bụ naanị ihe yiri ka ọ dị otu a.” Naanị ihe yiri ka ọ dị otu a na ha kwụsịrị na 1843. Ha ga-achọpụta na ha kwụsịrị na 1844.

> "We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting BC677 from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into AD1844 as it might have commenced after the beginning of BC677.'

> “Anyi na-agụ ‘oge asaa’ ahụ, ma ọ bụ afọ 2520, site n’agha mbupụ nke Manase, nke ndị na-ede usoro oge, n’otu nkwenye dị ukwuu, tinyere na BC677.” Ndị a bụ oge amụma ndị ha na-atụle. “Ụbọchị a bụ naanị nke anyị jiworo mgbe ọ bụla gụọ maka mmalite nke oge a; ma mgbe e wepụrụ BC677 n’ime afọ 2520, AD1843 fọdụrụ. Otú ọ dị, anyị ahụghị na, ebe ọ ga-achọ afọ 677 zuru ezu nke BC na afọ 1843 zuru ezu nke AD iji mezue afọ 2520, na nke a ga-emekwa ka anyị gbatịa oge a ruo n’ime AD1844 n’ókè ọ pụrụ ịbụ na ọ malitere mgbe mmalite nke BC677 gasịrị.”

The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.

Oge amụma ndị ahụ nke “aka nke Providence jidere aka ya n’elu njehie ahụ,” gụnyere 2520.

> Uriah Smith: "As time continued beyond AD1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into AD1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."

> Uriah Smith: “Ka oge na-aga n’ihu gafee AD1843, ọtụtụ malitere ịjụ ihe kpatara ndakpọ olileanya ha banyere afọ nke ntọhapụ ha ha tụrụ anya ya. Mgbe ahụ, a hụrụ na, ma ọ bụrụ na a malite oge amụma niile n’ime afọ BC, ebe anyị na-etinyekarị mmalite ha, a gaghị emezu ha nke ọ bụla, ọbụna n’okwukwe na usoro oge anyị na ụbọchị mmalite ha ziri ezi, ruo mgbe ọ bụla n’ime afọ 1844. N’ụzọ dị otu a, banyere oge asaa ahụ, ma ọ bụ afọ 2520, nke malitere na BC677—jubili ukwu ahụ, ma ọ bụ afọ 2450 [anọchighị anya na eserese 1843 ma ọ bụ 1850 ọ bụla.], nke malitere na BC607—na afọ 2300 nke Daniel, nke malitere na BC457—ebe akụkụ nke ọ bụla n’ime afọ ndị ahụ, bụ́ ndị e si n’ime ha gụọ oge amụma ndị ahụ n’otu n’otu, agafeworị tupu ihe omume dị iche iche nke gosiri mmalite ha emee, ọ ga-adị mkpa ka ha ruo n’ime AD1844 ruo n’ókè nke ha malitere mgbe mmalite nke afọ BC ndị e ji agụ ha n’otu n’otu gafere, ka e wee, ma ọ bụ mezuo ọnụ ọgụgụ afọ dị n’ime nke ọ bụla n’ime ha, ma ọ bụ nwalee izi ezi nke usoro oge anyị. Ma e nweghị ntụaka ọ bụla banyere oge ahụ, n’ime afọ BC dị iche iche, nke oge dị iche iche ahụ malitere; ya mere, a pụghị ịkọwapụta nke ọma oge n’ime afọ nke njedebe ha.”

Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.

Uriah Smith na James White abụọ na-agba akaebe na oge amụma ndị a ghọtara na ha ga-agwụ n’afọ 1844 bụ afọ 2520 na afọ 2300, na-eji otu ụdị okwu ahụ Ellen White jiri mee ihe n’akwụkwọ Early Writings, peeji nke 236 gaa n’ihu.

## The Chain of Truth: William Miller's Commencement Points

Iketu nke Eziokwu: Isi Mmalite nke William Miller

> Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"—Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.

> Ihe E Dere ná Mmalite, peeji nke 230: “Chineke zitere mmụọ-ozi Ya”—mmụọ-ozi Gebriel—“ka o metụta obi otu onye ọrụ ugbo”—William Miller—“onye na-ekweghị na Baịbụl, iji duru ya ka o nyochaa amụma dị iche iche. Ndị mmụọ-ozi nke Chineke gara n’ihu na-eleta onye ahụ a họpụtara ugboro ugboro, iji duzie uche ya ma meghee n’ịghọta ya amụma ndị nke nọworo mgbe niile n’ọchịchịrị nye ndị nke Chineke. E nyere ya mmalite nke agbụ eziokwu ahụ, a durukwa ya gaa n’ihu ịchọ njikọ mgbe njikọ gasịrị, ruo mgbe o lere Okwu Chineke anya n’ịtụnanya na n’ịmasị ukwuu. Ọ hụrụ n’ime ya agbụ eziokwu zuru okè. Okwu ahụ nke ọ lere anya dịka nke sitereghị n’ike mmụọ nsọ ugbu a meghere n’ihu ọhụụ ya n’ịma mma na n’ebube ya. Ọ hụrụ na otu akụkụ nke Akwụkwọ Nsọ na-akọwa akụkụ ọzọ,”—Gebriel gosiri ya usoro anyị na-akpọ ịtụnyere amaokwu, ahịrị n’elu ahịrị, ebe a ntakịrị na ebe ahụ ntakịrị.

Gabriel gave him the commencement of the chain of truth and the method of proof-texting.

Gebriel nyere ya mmalite nke eriri eziokwu na usoro ịkpọpụta amaokwu iji gosi ihe.

> William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A.D. 508."

> William Miller, Advent Review and Sabbath Herald, Eprel 18, 1854: “Site n’ịmụkwu Akwụkwọ Nsọ miri emi, ekpebiri m na oge asaa ahụ nke ọchịchị ndị mba ọzọ ga-amalite mgbe ndị Juu kwụsịrị ịbụ mba nwere onwe ya n’oge a dọọrọ Manase n’agha, nke ndị ọkachamara kachasị mma n’ihe gbasara ọgụgụ afọ kenyere n’afọ 677 T.K.; na ụbọchị 2300 ahụ malitere ọnụ na izu iri asaa ahụ, nke ndị ọkachamara kachasị mma n’ihe gbasara ọgụgụ afọ tụrụ ụbọchị ha site n’afọ 457 T.K.; nakwa na ụbọchị 1335 ahụ, nke malitere site n’iwepụ ihe a na-eme kwa ụbọchị, na iguzobe ihe arụ nke na-eme ka ọ bụrụ ịtọgbọrọ n’efu, [Daniel 12:11] kwesịrị ịgụ ụbọchị ha site n’iguzobe ọchịchị kacha elu nke Papacy, mgbe e wepụrụ ihe arụ ndị ọgọ mmụọ, na nke, dịka ndị ọkọ akụkọ ihe mere eme kachasị mma m pụrụ ịkpọtụrụ siri kwuo, kwesịrị ịgụ ya site n’ihe dị ka afọ 508 A.K.”

Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are AD508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.

Ellen White na-ekwu na Gebriel nyere William Miller mmalite nye agbụ nke eziokwu, ma William Miller na-agba ama na isi mmalite atọ e nyere ya bụ AD508, 677BC, na 457BC. E nyere ya isi mmalite nke amụma ndị a nke mụtara akụkọ ihe mere eme nke Mkpu Etiti Abalị site n’aka Mụọ-ozi Gebriel.

## The Last Deception: Rejecting the Spirit of Prophecy

Nduhie Ikpeazụ: Ịjụ Mmụọ nke Amụma

> Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.

> Ozi ahọpụtara, akwụkwọ nke 1, ibe 48: “Satan bụ . . . onye na-adịgide adịgide na-ebubata ihe ụgha—iji dọpụta mmadụ pụọ n’eziokwu. Nnọọ aghụghọ ikpeazụ nke Satan ga-abụ ime ka àmà nke Mmụọ nke Chineke ghara inwe mmetụta ọ bụla.” Aghụghọ ikpeazụ nke Satan bụ ibibi Mmụọ nke Amụma.

If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.

Ọ bụrụ na ị jụ eziokwu ndị a bụ ntọala, n’otu oge ahụ ị na-ajụkwa Mmụọ nke Amụma. Ellen White tinyere nkwado ya n’elu 2520. Jụ 2520, ma ị na-atụfukwa ma nwa ahụ ma mmiri a sachara ya.

> "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?

> “Setan na . . . na-anọgide na-etinye ihe ụgha n’ihu—iji dọpụta ndị mmadụ pụọ n’eziokwu. Ụgha aghụghọ ikpeazụ nke Setan ga-abụ ime ka akaebe nke Mmụọ nke Chineke ghara inwe mmetụta ọ bụla. ‘Ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi’ (Ilu 29:18).” Ọ na-ekwu maka ịjụ Mmụọ nke Amụma, ma n’ihe metụtara ya, ọ na-asị na ọ bụrụ na ị jụ Mmụọ nke Amụma, ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi. Gịnị bụ ọhụụ ahụ? Ọ bụrụ na ị jụ Mmụọ nke Amụma, gịnị bụ ọhụụ ahụ ị na-enweghị?

> "Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV). If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.

> “Dee ọhụ ahụ n’akwụkwọ, meekwa ka o doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ.” Habakkuk 2:2 (KJV). Ọ bụrụ na ị jụ Mmụọ nke Amụma, ị ga-ajụ Chaatị 1843; ma ọ bụrụ na ị jụ Chaatị a, ị na-ajụ Mmụọ nke Amụma.

> "Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.

> “Setan ga-eji ọgụgụ isi rụọ ọrụ, n’ụzọ dị iche iche na site n’aka ndị ọrụ dị iche iche, iji mebie ntụkwasị obi nke ndị fọdụrụ nke Chineke n’ihe-àmà eziokwu ahụ. A ga-akpalite ịkpọasị megide Testimonies nke bụ nke Setan.” Mgbe ụfọdụ anyị na-eche banyere “nke Setan” dịka omume ọjọọ ndị na-atụ egwu, ma n’akwụkwọ Patriarchs and Prophets a gwara anyị na Setan na-arụ ọrụ site n’itinye obi abụọ n’obi mmadụ. Nke ahụ bụ mwakpo nke Setan megide Mmụọ nke Amụma na eziokwu ndị a bụ ntọala. Ọ bụ site n’aka ndị ikom anyị kwesiri ịtụkwasị obi ka a na-etinye obi abụọ ndị a.

> "There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.

> “A ga-akpọlite ịkpọasị megide Ihe-Àmà ndị ahụ, nke bụ nke satanik. Ọrụ niile Setan ga-arụ ga-abụ ime ka okwukwe ụka dị iche iche nwere n’ime ha maa jijiji; n’ihi nke a: Setan apụghị inwe ụzọ doro anya otu a isi webata aghụghọ ya ma kee mkpụrụ obi n’ime nduhie ya ma ọ bụrụ na e gee ntị n’ịdọ aka ná ntị, na n’ịba mba, na n’ndụmọdụ nke Mmụọ nke Chineke.” Selected Messages, book 1, 48.

As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.

Ka anyị na-eweta nke a n’isi ngwụcha, mgbe Nwanyị White kwuru na anyị enweghị ihe ọ bụla anyị ga-atụ egwu maka ọdịnihu ma e wezụga na anyị echefuo nduzi nke Onyenwe anyị, ana m ekwu na nduzi nke Onyenwe anyị ọ na-ekwu maka ya bụ akụkọ ihe mere eme sitere n’Oge Ichere ruo n’ọnụ ụzọ e mechiri emechi—akụkọ ihe mere eme nke okwu a na-anọchi anya ya bụ, Mkpu Etiti Abalị. Anyị enweghị ihe ọ bụla anyị ga-atụ egwu maka ọdịnihu ma e wezụga na anyị echefuo otú Onyenwe anyị siri duo anyị n’ahụmahụ nke Mkpu Etiti Abalị, nakwa ozizi ndị jikọtara na nduzi a. Ozizi ndị mụtara ahụmahụ a bụ amụma oge atọ ahụ, nke na-amalite site n’ụbọchị ndị mmụọ ozi Gabriel nyere William Miller. Anyị enweghị ihe ọ bụla anyị ga-atụ egwu maka ọdịnihu ma e wezụga na anyị echefuo ozizi ndị a, gụnyere 2520, nke mụtara ahụmahụ nke Mkpu Etiti Abalị dịka Onyenwe anyị siri duo ndị Millerite n’ime njedebe kasị elu nke Oziọma Ebighị Ebi.

> Spalding and Magan, pages 305–306: "One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit." You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.

> Spalding and Magan, peeji 305–306: “Otu ihe doro anya: ndị Seventh-day Adventists ahụ ndị na-eguzo n’okpuru ọkọlọtọ Setan ga-ebu ụzọ hapụ okwukwe ha n’ịdọ aka ná ntị na n’ịba mba ndị dị n’ime Testimonies nke Mmụọ Chineke.” Ọ bụrụ na ị jụ Ntọala ndị ahụ, ị na-ajụ Mmụọ nke Amụma. Ọ bụrụ na ị jụ Mmụọ nke Amụma, ị na-ajụ Ntọala ndị ahụ. Ha na-aga ọnụ. Ebe Mmụọ nke Amụma na-adịghị, ọhụụ adịghị.

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

> “A na-akpọ oku ka e nwee nnyefe zuru oke karị na ije-ozi dị nsọ karị, a na-akpọkwa ya ugbu a, a ga-anọgidekwa na-akpọ ya. Ụfọdụ n’ime ndị na-ekwupụta ugbu a aro Setan ga-alaghachi n’uche ha. E nwere ndị nọ n’ọnọdụ dị mkpa e nyere ntụkwasị obi bụ ndị na-adịghị aghọta eziokwu nke oge a. A ghaghị inye ha ozi ahụ. Ọ bụrụ na ha anabata ya, Kraịst ga-anabata ha, ọ ga-emekwa ka ha bụrụ ndị ọrụ ibe ya. Ma ọ bụrụ na ha ajụ ịnụ ozi ahụ, ha ga-eguzo n’okpuru ọkọlọtọ ojii nke Onye-isi nke Ọchịchịrị.”

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

> “A gwara m ikwu na eziokwu dị oké ọnụ ahịa maka oge a na-emepewanye n’uche mmadụ n’ụzọ doro anya karị. N’ụzọ pụrụ iche, ndị ikom na ndị inyom ga-eri anụ ahụ nke Kraịst ma ṅụọ ọbara Ya. A ga-enwe mmepe nke nghọta, n’ihi na eziokwu nwere ike ịgbasa mgbe niile. Onye malitere eziokwu ahụ n’ụzọ Chineke ga-abata n’ime mmekọrịta chiri anya karị, ma bụrụkwa nke ka chiri anya, n’etiti ndị na-aga n’ihu ịmata Ya. Ka ndị nke Chineke na-anata okwu Ya dịka achịcha nke eluigwe, ha ga-ama na a kwadebewo ọpụpụ Ya dịka ụtụtụ. Ha ga-anata ike nke mmụọ, dịka ahụ si anata ike nke anụ ahụ mgbe e riri nri.

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

> “Anyi aghọtachaghị nke ọma atụmatụ Onyenwe anyị n’ịkpọpụta ụmụ Izrel n’ohu Ijipt, ma duru ha site n’ọzara banye n’ala Kenan.

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

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

Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.

Ndị Adventist ahụ ndị na-anata akara nke anụ ọhịa ahụ, ndị na-eguzo n’okpuru ọkọlọtọ Setan, na-ajụ mbụ Mmụọ nke Amụma.

There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.

E nwere òtù mmadụ abụọ n’akụkụ Akwụkwọ Nsọ a: ndị na-anọgide n’ịgbaso ka ha mara Onyenwe anyị, na-anọgide iri anụ Ya ma na-aṅụ ọbara Ya, ma na-anọgide na-amụ Okwu Chineke, na ndị na-adịghị eme otú ahụ. Mmepe nke eziokwu akwụsịbeghị; ha ga-enwe ihe ha ga-ekwu banyere ozi nke Ebe Nsọ nke a na-ekwubeghị ugbu a. Ha ga-eme ka mgbanwe nke oge nchịkọta nke Chineke n’oge Kraịst pụta ìhè, nke bu ụzọ gosipụta mgbanwe dị n’oge ndị Millerite, na-atụ aka n’ihu n’oge nchịkọta ahụ mgbe Kraịst ga-agbanwe site n’Ikpe nke Ndị Nwụrụ Anwụ gaa n’Ikpe nke Ndị Dị Ndụ. Ha ga-enwe ihe ha ga-ekwu banyere Ebe Nsọ na otu Onyenwe anyị si eji mmụba nke Mmụọ Ya akọwapụta mmegharị Ya n’ime mgbanwe ndị a nke oge nchịkọta.

A couple more quotes and we are almost done.

Naanị okwu ole na ole ọzọ, anyị agwụchakwara ihe fọrọ nke nta ka ọ bụrụ kpamkpam.

Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.

Ndị Adventist ụbọchị nke asaa ahụ jụrụ Mkpu Etiti Abalị na-ada n’ụzọ ahụ, na-ajụ nduzi nke Onyenwe anyị na ozizi nke okwukwe nke mụtara akụkọ ihe mere eme nke Mkpu Etiti Abalị. Nke ahụ bụ ihe anyị kwesịrị ịtụ egwu—ịjụ ozizi ndị ahụ ma ghara ịghọta ahụmahụ ahụ. N’ime ime otú ahụ, anyị na-ajụ Mmụọ nke Amụma.

Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.

Nwannaanyị White tinyere akara nkwado ya n’elu 2520. Anyị ga-egosi otú o si tinye akara nkwado ya n’elu eziokwu ndị ọzọ dị na Chaatị 1843.

At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.

Ná njedebe nke ụwa, mgbe ihe ndị a niile ga-eru ogo ha n’isi njedebe nke Oziọma Ebighị Ebi n’akụkọ ihe mere eme anyị, a ga-eche Adventism ihu usoro ọnwụnwa nke nzọụkwụ atọ, nke e burula ụzọ gosi n’onyonyo amụma, dịka a hụrụ ya n’ahụmahụ William Miller.

William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.

William Miller merehie njehie atọ: (1) Ọ jụrụ Mkpu Etiti Abalị, wee si n’ụzọ ahụ daa banye n’ụwa ajọ omume nke dị n’okpuru. (2) Mgbe nke ahụ gasịrị, ọ tụkwasịrị obi n’ike mmetụta mmadụ, ya bụ, Joshua Himes. (3) Ọ jụrụ Ụbọchị Izu Ike.

A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.

Ajụjụ bilitere: “Ọ jụrụ Ụbọchị Izuike ahụ ka ọ bụ Ebe Nsọ ahụ?” Ozizi ahụ nke gbanwere site n’Ebe Nsọ nke dị n’ụwa gaa n’Ebe Nsọ nke dị n’Eluigwe n’oge ahụ, o nwere ike ịbụ na Miller aghọtaghị ya n’uju. Mgbe a duru Ellen White banye n’Ebe Kachasị Nsọ, ọ hụrụ Iwu Iri ahụ n’ime Igbe Ọgbụgba ndụ ahụ, ma Iwu Ụbọchị Izuike ahụ nwere nchapụta dị nsọ gbara ya gburugburu.

The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.

Ihe Miller jụrụ bụ Iwu nke Chineke—Ụbọchị Izuike. Ya mere, Miller jụrụ Mkpu Etiti Abalị, mesịa dabere n’anụ ahụ, ma mesịa nata akara nke anụ ọhịa ahụ. A na-emegharị nke a ọzọ na njedebe nke ụwa.

> Testimonies, volume 5, page 211: "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." She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.

> Àmà, voliumu 5, ibe 211: “N’ebe a ka anyị na-ahụ na ụka ahụ—ebe nsọ nke Onyenwe anyị—bụ nke mbụ nwetara mkpịsị aka nke iwe Chineke. Ndị okenye ahụ, bụ́ ndị Chineke nyere nnukwu ìhè, ndị guzokwaara dị ka ndị nche nke ọdịmma ime mmụọ nke ndị mmadụ, aghọgbuola ntụkwasị obi e nyere ha.” Ọ na-ekwu okwu banyere Ịzikiel 8 na 9, akara ahụ. Nwannaanyị White na-ekwu na akara dị na Ịzikiel 9 bụ otu akara ahụ dị na Mkpughe 7. Ọ na-ekwu banyere oge a na-etinye akara n’elu puku narị anọ na iri anọ na anọ ahụ. Ọ na-ekwu na ndị kwesiri ịbụ ndị nche aghọgbuola ntụkwasị obi e nyere ha.

> "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." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated." They are falling off the path.

> “Ha ewerewo ọnọdụ ahụ na ọ dịghị anyị mkpa ichere ma ọ bụ na-achọ ọrụ ebube na ngosipụta doro anya nke ike Chineke dịka n’ụbọchị ndị gara aga. Oge agbanweela.” Njehie mbụ ha bụ iguzogide Mkpu Etiti Abalị, na-asị, “Ihe mere n’akụkọ ihe mere eme a nke Mkpu Etiti Abalị agaghị emegharị ọzọ.” Ha na-adapụ n’ụzọ.

> "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.

> “Okwu ndị a na-eme ka ekweghị ekwe ha sie ike, ha wee sị: Onyenwe anyị agaghị eme ezi ihe, ọ gaghịkwa eme ihe ọjọọ. Ọ na-enwe ebere nke ukwuu ime ka ikpe bịakwasị ndị Ya. N’ụzọ dị otu a, ‘Udo na nchebe’ bụ mkpu sitere n’ọnụ ndị mmadụ ndị na-agaghịkwa ebuli olu ha elu ọzọ dịka opi iji gosi ndị Chineke njehie ha na ụlọ Jekọb mmehie ha. Nkịta ndị a dara ogbi, ndị na-ekweghị ịkpọ ụja, bụ ndị ahụ na-anụrịrị mmegwara ziri ezi nke Chineke a kpasuru iwe. Ndị ikom, ụmụ agbọghọ, na ụmụntakịrị niile na-ala n’iyi ọnụ.” Testimonies, volume 5, 211.

> Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5 (KJV). If you trust in a man, your heart departs from the Lord.

> Jeremaịa, mgbe ọ na-ekwu banyere ọdịda nke ugboro abụọ nke William Miller, sịrị, “Otú a ka Onye-nwe-anyị kwuru; Onye a bụrụ ọnụ ka nwoke ahụ bụ nke na-atụkwasị mmadụ obi, ma na-eme anụ ahụ ogwe aka ya, onye obi ya si n’ebe Onye-nwe-anyị nọ pụọ.” Jeremaịa 17:5 (KJV). Ọ bụrụ na ị na-atụkwasị mmadụ obi, obi gị na-apụ n’ebe Onye-nwe-anyị nọ.

The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.

Ọjụjụ nke mbụ n’oge ọgwụgwụ bụ Mkpu Etiti Abalị, mmeghachi nke ngosipụta ike nke Chineke. Nke abụọ bụ ịdabere n’anụ ahụ. Nke atọ bụ Iwu Ụbọchị Ụka.

> "There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.

> A pụrụ inwe naanị klas abụọ. A na-akara ìgwè nke ọ bụla n’ụzọ doro anya, ma ọ bụ site n’akara nke Chineke dị ndụ, ma ọ bụ site n’akara nke anụ ọhịa ahụ ma ọ bụ oyiyi ya. Nwa nwoke na nwaanyị ọ bụla nke Adam na-ahọrọ ma Kraịst ma ọ bụ Barabas dịka onye-isi ya. Ma ndị niile na-etinye onwe ha n’akụkụ ndị na-ekwesịghị ntụkwasị obi nọ n’okpuru ọkọlọtọ ojii nke Setan, a na-ebokwa ha ebubo na ha jụrụ Kraịst ma jiri ya mee ihe nlelị. A na-ebokwa ha ebubo na ha kpachaara anya kpọgide Onyenwe nke ndụ na ebube n’obe. Review and Herald, January 30, 1900.

One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.

Otu ihe doro anya bụ nke a: ndị Seventh-day Adventists ahụ bụ́ ndị na-eguzo n’okpuru ọkọlọtọ Setan ga-abụ ndị mbụ ga-ajụ ntụkwasị obi ha n’ime Mmụọ nke Amụma.

Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.

Adventizim na-emegharị usoro ule nzọụkwụ atọ ahụ William Miller dara. Ma ndị mmụọ ozi na-eche ka ha kpọlite Miller ma kpọrọ ya laa n’ụlọ n’aka Onye Nzọpụta ya. Maka ndị Adventist ndị na-anata akara nke anụ ọhịa ahụ, ndị ahụ abụghị ndị mmụọ ozi na-eche ha.

> "Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.

> Ugboro ugboro ka e gosiwo m na a gaghị agụ ahụmịhe ndị gara aga nke ndị Chineke dị ka eziokwu ndị nwụrụ anwụ. Anyị ekwesịghị ile ndekọ nke ahụmịhe ndị a anya dịka anyị ga-esi ele almanak nke afọ gara aga anya. A ga-edobe ndekọ ahụ n’uche, n’ihi na akụkọ ihe mere eme ga-emeghachi onwe ya ọzọ.” Publishing Ministry, 175.

Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.

Gịnị mere anyị ji kwesị icheta Mkpu Etiti Abalị? N’ihi na a ga-emegharị akụkọ ihe mere eme. N’akụkọ a, ozi nke ga-akpata ịma jijiji ahụ bụ 2520 na 2300; n’ihi nke a, ọ ga-achụpụ ndị mmadụ n’ụlọ ụka dị iche iche.

But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:

Ma akụkọ a, Akpọku Etiti Abalị, ọ̀ ga-emegharị n’ezie, ka ọ bụ naanị akụkọ ihe mere eme? Lezienụ ama n’okwu e hotara na-esonụ:

> "There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.

> E nwere ụwa nke dina n’ajọ omume, n’aghụghọ na n’iduhie, n’otu ndò nke ọnwụ n’onwe ya,—na-ehi ụra, na-ehi ụra. Ònye ka mkpụrụ obi na-amị ahụhụ n’ime ha iji kpọtee ha? Olu òlee ka pụrụ iru ha? Ebutere uche m n’ọdịnihu, mgbe a ga-enye mgbama ahụ. “Lee, Nwoke Ọlụlụ na-abịa; pụtanụ izute ya.” Ma ụfọdụ ga-egbu oge inweta mmanụ iji mejupụta oriọna ha, ma mgbe ọ dịbeghị oge ha ga-achọpụta na agwa, nke mmanụ ahụ na-anọchi anya ya, abụghị ihe a pụrụ ibufe n’aka onye ọzọ. Review and Herald, February 11, 1896.

This history of the Midnight Cry is repeated to the very letter.

A na-emegharị akụkọ a banyere Mkpu Etiti Abalị ruo n’akwụkwọ ozi ọ bụla.

Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.

Ellen White ghọtara na 2520 bụ amụma oge ziri ezi, nakwa na Onyenwe anyị jiri ya mee ka oge ichere ahụ pụta, ya bụ, nkụda mmụọ ahụ nke kere ahụmịhe nke kwadebere ndị ikom na ndị inyom ka ha site n’okwukwe soro Kraịst banye n’Ebe Kachasị Nsọ.

We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.

Anyị agbalịbeghị igosi 2520 site na Bible ruo ugbu a. N’ime ọmụmụ a banyere Tebụl Abụọ nke Habakkuk, anyị chọrọ ibu ụzọ doo anya na Ellen White na-akwado ozizi ndị a Adventism na-ajụ taa; mgbe ahụ ka anyị ga-abanye n’ọmụmụ nke Akwụkwọ Nsọ.

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