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# Elijah - Number Fourteen

Elaịja—Nọmba Iri na Anọ

The Prophetic Parallel: From the Millerites to Future for America in the Spirit of Elijah

Nkọrịta Amụma ahụ: Site n’aka ndị Millerite ruo n’aka Future for America n’ime Mmụọ Ilaịja

Author

Jeff Pippenger

Published

October 21, 2023

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At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

N’oge ọgwụgwụ n’afọ 1798, e kpughere ozi amụma nke osimiri Ulai dị na Daniel isi nke asatọ na nke itoolu, e wee bulie William Miller elu n’mmụọ na ike Ilaija ka o kwusaa ịdị nso nke ikpe Chineke.

> “To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.

> “E nyere William Miller na ndị ya na ha rụkọrọ ọrụ ka ha kwusaa ịdọ aka ná ntị ahụ n’America. Ala a ghọrọ etiti nnukwu mmegharị nke Ọbịbịa ahụ. Ọ bụ n’ebe a ka amụma nke ozi mmụọ ozi mbụ ahụ nwetara mmezu ya kacha kpọmkwem. E bugara ihe odide Miller na ndị ya na ha so ruo n’ala ndị dị anya. N’ebe ọ bụla ndị ozi ọma rutere n’ụwa nile, e zigara ozi ọma ahụ nke nloghachi Kraịst dị nso. N’ebe nile, n’obosara na n’ịdị anya, ozi nke oziọma ebighị ebi ahụ gbasara, ‘Tụọnụ egwu Chineke, nye ya otuto; n’ihi na oge Ikpe ya abịawo.’” The Great Controversy, 368.

At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

N’oge nke ọgwụgwụ ahụ n’afọ 1989, e mepere ozi amụma nke osimiri Hiddekel nke dị n’isiakwụkwọ iri ruo iri na abụọ nke Daniel, e wee bulie Future for America n’ime mmụọ na ike nke Elaịja iji kpọsaa ịdị nso nke ikpe Chineke.

The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.

Ndị Millerite kwusara mmeghe nke ikpe ahụ, ma Future for America na-ekwusa mmechi nke ikpe ahụ. Ụkpụrụ amụma nke ndị Millerite bụ ike abụọ na-eme mbibi nke ikpere arụsị, nke papalizim sochiri. Ụkpụrụ amụma nke Future for America bụ ike atọ na-eme mbibi nke ikpere arụsị, nke papalizim sochiri, emesia Protestantizim ndapụ n’ezi okwukwe sochie ya.

The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.

Ndị Millaịt malitere dị ka ndị Filadelfia, ma gbanwee bụrụ ndị Laodisia. Future for America malitere dị ka ndị Laodisia, ma gbanwee bụrụ ndị Filadelfia. Mgbanwe ahụ sitere na Filadelfia ruo na Laodisia n’aka ndị Millaịt nwere njikọ na ọnwụ Ịlaịja na ozi ya banyere iyi nke Mosis. Mgbanwe nke Future for America nwere njikọ na ọnwụ na mbilite n’ọnwụ nke Ịlaịja na Mosis n’Akwụkwọ Mkpughe isi nke iri na otu.

At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.

Na mmeghe nke ikpe n’afọ 1844, ndị Millerite emezuwo ọrụ Ịlaịja n’Ugwu Kamel. Na mmechi nke ikpe, n’oge iwu Ụka, mmegharị Future for America ga-emezuwo ọrụ Ịlaịja n’Ugwu Kamel. N’akụkọ ihe mere eme nke ndị Millerite, a kpọgharịrị ihe-ama-atọ nke amụma afọ iri isii na ise ahụ nke e ji amata na Aịzaya isi nke asaa, amaokwu nke asatọ, mgbe e jikọtara mba abụọ ọnụ bụrụ otu mba iji guzobe mpi Protestant nke anụ ọhịa nke ụwa nke Mkpughe iri na atọ. N’akụkọ ihe mere eme nke Future for America, a na-akpọgharịkwa ihe-ama-atọ nke otu afọ iri isii na ise ahụ mgbe mba abụọ bịakọtara ọnụ ịkpụpụta mpi nke Republicanism nke na-ekwu okwu dịka dragọn.

The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.

Nke mbụ n’ime ihe ịrịba ama atọ ahụ n’akụkọ amụma nke Future for America bụ oge ọgwụgwụ na 1989. Nke abụọ bụ Septemba 11, 2001, nke atọkwa ga-abụ iwu Sọnde nke na-abịa n’oge na-adịghị anya. N’akụkọ ihe mere eme nke ndị Millerite, usoro ihe ịrịba ama ndị e kpọrọ aha na Aịzaya isi nke asaa ka a tụgharịrị n’azụ ma e jiri ya tụnyere usoro ihe ịrịba ama n’akụkọ Aịzaya. N’akụkọ ihe mere eme nke Future for America, usoro ahụ kwekọrọ na ntụaka mbụ banyere afọ iri isii na ise ahụ, ọ bụ ezie na n’ọgwụgwụ ya, ihe ọ bụla gbasara oge adịkwaghị. Ebe ọ bụ na Ọktoba 22, 1844, itinye oge amụma n’ọrụ n’ụzọ ọ bụla bụ aghụghọ Setan.

The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.

Ntọala amụma nke na-akwado ijidesi usoro ihe-iriba-ama atọ ahụ ike dịka e si debe ha n’Aịsaịa isi asaa, megidere usoro a tụgharịrị n’akụkọ ihe mere eme nke ndị Miller, dabere n’akụkụ ụfọdụ n’iwu nke mbụ e kwuru ya. E bu ụzọ kpọọ usoro afọ iri isii na ise ahụ n’Aịsaịa isi asaa, ma ọ bụ ezie na ihe nke oge nke afọ iri isii na ise ahụ adịkwaghị, mgbe mmezu ikpeazụ nke akụkọ amụma nke e ji afọ ndị ahụ nọchite anya ya mere n’ime mmegharị ahụ n’oge ọgwụgwụ, a ka na-amata ihe-iriba-ama atọ ahụ, ha na-edebekwa usoro ahụ dịka ọ dị n’akụkọ Aịsaịa.

A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.

Ihe nke abụọ na-akwado idobe usoro mbụ nke ihe ịrịba ama ndị ahụ, bụ mmekọrịta dị n’etiti akụkọ ihe mere eme nke ndị Millerite, ebe afọ iri isii na ise mezuru, na nkwụsịghachi nke mmegharị ndị Millerite nwere na mmegharị Future for America. Akụkọ ihe mere eme nke ndị Millerite bụ mmalite, Future for America kwa bụ ọgwụgwụ.

The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.

Ngagharị nke ndị Millerites kwụsịrị n’afọ 1863, mgbe ụka Seventh-day Adventist e hiwere n’ụzọ iwu kwadoro malitere. N’oge ahụ, e mere ka onye-ozi Ịlaịja, onye bịarutere n’oge ọgwụgwụ na 1798, mgbe e meghere ọhụụ nke osimiri Ulai, ka ọ gbachi nkịtị, e mesịakwa kaa ya akara. N’afọ 1989, n’oge ọgwụgwụ, mgbe e meghere ọhụụ nke osimiri Hiddekel, onye-ozi Ịlaịja lọghachiri.

A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.

Ihe nke atọ na-akwado idowe usoro mbụ nke ihe ịrịba ama n’ụzọ ahụ ka ọ dị, a na-ahụ ya n’ahịrị amụma nke na-ekwu banyere anụ ọhịa nke ụwa na mpi ya abụọ. N’akụkọ ihe mere eme nke ndị Millerite, e jikọtara mba abụọ ka ha bụrụ mpi nke Protestantism. N’akụkọ ihe mere eme nke Future for America, a ga-ejikọta mpi abụọ ahụ nke Protestantism dara n’ezi okwukwe na Republicanism dara n’ezi okwukwe, ka ha bụrụ otu mba ahụ nke bụ “onyinyo nke,” bụrụkwa “onyinyo nye” anụ ọhịa ahụ. Mba abụọ ahụ nke na-abịakọta ọnụ n’akụkọ ihe mere eme nke ọgwụgwụ iji bụrụ otu mpi nke ụka na ọchịchị, na-eru mmezu ahụ n’iwu Sunday.

When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.

Mgbe e mezuru onyinyo nke anụ ọhịa ahụ nke ọma, a na-egosi mmechi ya site n’ikike ya ịgafe iwu Ụbọchị Sọnde. Mmepe nke onyinyo ahụ bụ usoro nke oge, ma akara nke anụ ọhịa ahụ bụ otu kpọmkwem oge. Oge mmepe nke onyinyo ahụ ka e ji afọ iri anọ na isii nke e ji wuo ụlọ nsọ ahụ nọchie anya site n’afọ 1798 ruo 1844. Mpi Republican na-ewu ụlọ nsọ okpukpe-na ndọrọ ndọrọ ọchịchị n’oge ahụ nke a na-emepụta onyinyo nke anụ ọhịa ahụ.

The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.

Mmepe nke oyiyi nke anụ ọhịa ahụ bidoro n’amụma na Septemba 11, 2001. Nsogbu ahụ bụ akara mbata nke Iwu Patriot, nke ghọrọkwa akara mgbanwe n’iwu Iwu Nchekọta Ala site n’usoro iwu Bekee gaa n’usoro iwu Rom. Iwu Bekee dabeere n’ụkpụrụ na mmadụ bụ onye aka ya dị ọcha ruo mgbe e gosipụtara na ọ mara ikpe, ebe iwu Rom dabeere n’ụkpụrụ na mmadụ bụ onye mara ikpe ruo mgbe e gosipụtara na aka ya dị ọcha.

The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.

Ụlọ nsọ ndọrọ ndọrọ ọchịchị a na-ewu site na Septemba 11, 2001 ruo n’iwu ụbọchị Sọnde, ka e gosikwara site n’ịkpụpụta oyiyi nke anụ ọhịa ahụ. Oge amụma adịkwaghị irè, ya mere afọ iri anọ na isii ndị mpi Protestantism ji wuo ụlọ nsọ ime mmụọ ahụ, na-egosi otu oge, ọ bụghị otu ntabi oge kpọmkwem, mgbe mpi Republicanism na-ebuli ụlọ nsọ ya nke okpukpe na ndọrọ ndọrọ ọchịchị.

The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.

Nkwado atọ bụ isi maka itinye otu usoro nke akara-ụzọ atọ nke afọ iri isii na ise e sere n’Onye-amụma Aịsaịa isi nke asaa bụ ndị a; nke mbụ, iwu nke mbụ a kpọrọ aha; 742 BC, 723 BC na 677 BC, ya mere afọ iri na itoolu sochiri afọ iri anọ na isii. O si n’aka ọzọ bụrụ n’akụkọ ihe mere eme nke ndị Millerite; 1798, 1844 na 1863, ya mere afọ iri anọ na isii sochiri afọ iri na itoolu.

The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.

Nkwado nke abụọ bụ ndọ́gidesi nke ozi banyere ọrụ na ịrụ ọrụ Ịlaịja. Ịlaịja bịara n’oge ọgwụgwụ na 1798, mgbe e meghere akwụkwọ Daniel (Daniel 8:14), ma o mechara bịaruo n’asọmpi dị n’Ugwu Kamel site n’afọ 1840 ruo 1844, e mesịa kaa ya akara ya na nkà mmụta okpukpe nke omenala na ọdịnala na 1863. Ịlaịja bịakwara ọzọ n’oge ọgwụgwụ na 1989, mgbe e meghere akwụkwọ Daniel. N’amụma, ọ gara ruo na Septemba 11, 2001, ebe asọmpi Ugwu Kamel na-amalite, naanị ka o kwụsị n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. Ndọ́gidesi nke ọrụ na ịrụ ọrụ Ịlaịja na-akwado usoro nke ihe ncheta ndị a chọpụtara n’Aịsaịa isi nke asaa.

The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.

Ọnọdụ nke mpi abụọ nke anụ ọhịa nke ụwa na-egosi na mpi abụọ ahụ na-agafe site n’ike abụọ ruo n’otu, otu n’mbido na otu n’ọgwụgwụ nke alaeze nke isii nke amụma Akwụkwọ Nsọ. Mgbe a kpọkọtara ma jikọta ọnụ dịka otu mba nkpa abụọ ahụ nke ma mbido ma ọ bụ ọgwụgwụ, a na-anọchi anya ha dịka ndị na-ewu ma ụlọ nsọ ime mmụọ n’mbido ma ọ bụ ụlọ nsọ ime mmụọ nke okpukpe na ndọrọ ndọrọ ọchịchị n’ọgwụgwụ. Ụlọ nsọ adịgboroja ahụ bụ onyinyo nke ụlọ nsọ papal, ebe papa nọ ọdụ n’ụlọ nsọ Chineke na-ekwupụta onwe ya ịbụ Chineke.

When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.

Mgbe United States kwuru okwu dịka dragọn n’iwu ụbọchị Sọnde, ọ ga-emezu onyinyo ahụ kpọmkwem, n’ihi na ọ ga-ewuworị ụlọ nsọ adịgboroja ebe ụka na ọchịchị jikọtara ọnụ bụrụ otu mkpisi, ụka ga-abụkwa onye na-achịkwa mmekọrịta ahụ.

In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.

N’Aịzaya isi asaa, onye amụma Aịzaya kpọrọ nwa ya nwoke gaa ikwusara Eze Ehaz ozi ahụ n’akụkụ ọwa mmiri nke ọdọ mmiri elu, n’akụkụ ubi onye na-asa ákwà.

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Jehova wee si Aisaia, Gị onwe gị na Shear-jashub nwa gị nwoke, pụọ ugbu a izute Ehaz n’ọnụ ụzọ ọwa mmiri nke ọdọ mmiri elu, n’okporo ụzọ ubi onye na-asa ákwà. Aisaia 7:3.

The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.

Okwu ahụ “shearjashub” pụtara “ndị fọdụrụnụ ga-alọghachi.” Ndị fọdụrụnụ nke mbido mmegharị nke ndị Millerite lọghachiri n’ime mmegharị Future for America n’afọ 1989. Aịzaịa na nwa ya nwoke na-anọchite anya mmalite na njedebe, site na mmekọrịta ha dị ka nna na nwa. Ha na-ebuga mmụọ Ịlaịja nke ga-eme ka obi ndị nna tụgharịa n’ebe ụmụ ha nọ, na obi ụmụ ha tụgharịa n’ebe ndị nna ha nọ. Aịzaịa na-ekwusa ozi Ịlaịja nye eze ọjọọ Ahaz. N’etiti omume ọjọọ ndị ọzọ, a maara Ahaz maka imechi ọrụ nsọ nke ebe nsọ ahụ, ma wulite oyiri nke ụlọ nsọ Asiria n’ọnọdụ ya.

> Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.

> Ehaz gbara afọ iri abụọ mgbe ọ malitere ịbụ eze, ọ chịrịkwa afọ iri na isii na Jerusalem; ma o meghị ihe ziri ezi n’anya Onyenwe anyị Chineke ya, dịka Devid nna ya. Kama, ọ gara n’ụzọ ndị eze Izrel, ee, o mekwara ka nwa ya gafee n’ọkụ, dịka arụ ndị mba ọzọ ahụ si dị, ndị Onyenwe anyị chụpụrụ n’ihu ụmụ Izrel. O nyekwara àjà ma kpọọkwa ihe nsure ọkụ n’ebe dị elu, nakwa n’elu ugwu nta, na n’okpuru osisi ndụ ọ bụla. Mgbe ahụ, Rezin eze Siria na Peka nwa Remalaịa, eze Izrel, biliri gaa Jerusalem ịlụ agha; ha we sie Ehaz gburugburu, ma ha enweghị ike imeri ya. N’oge ahụ, Rezin eze Siria weghachiri Elat nye Siria, chụpụkwa ndị Juu n’Elat; ndị Siria wee bịa n’Elat, biri ebe ahụ ruo taa. Ya mere, Ehaz zigara ndị ozi n’aka Tiglat-piliza, eze Asiria, sị, Abụ m ohu gị na nwa gị: bilie, zọpụta m n’aka eze Siria, na n’aka eze Izrel, ndị biliri imegide m. Ehaz wee were ọlaọcha na ọlaedo niile a hụrụ n’ụlọ Onyenwe anyị na n’akụ ụlọ eze, zipụ ha dịka onyinye nye eze Asiria. Eze Asiria wee gee ya ntị: n’ihi na eze Asiria biliri megide Damaskọs, were ya, dọba ndị bi n’ime ya n’agha n’ala Kir, gbuokwa Rezin. Eze Ehaz wee gaa Damaskọs izute Tiglat-piliza, eze Asiria, wee hụ ebe ịchụàjà dị na Damaskọs; eze Ehaz wee zigara Uraịa onye nchụàjà ọdịdị nke ebe ịchụàjà ahụ, na ụkpụrụ ya, dịka ọrụ ya niile si dị. Uraịa onye nchụàjà wee wuo ebe ịchụàjà dịka ihe niile eze Ehaz zitere site na Damaskọs si dị: otú a ka Uraịa onye nchụàjà siri mee ya tupu eze Ehaz alọta site na Damaskọs. Mgbe eze ahụ lọtara site na Damaskọs, eze ahụ hụrụ ebe ịchụàjà ahụ; eze ahụ wee bịaruo nso n’ebe ịchụàjà ahụ, chụọ àjà n’elu ya. O sure àjà nsure ọkụ ya na onyinye nri ya, wụkwasịkwa onyinye ihe ọṅụṅụ ya, fesakwa ọbara nke àjà udo ya n’ebe ịchụàjà ahụ. O mekwara ka ebe ịchụàjà ọla kọpa ahụ, nke dị n’ihu Onyenwe anyị, si n’ihu ụlọ ahụ pụọ, site n’etiti ebe ịchụàjà ahụ na ụlọ Onyenwe anyị, debe ya n’akụkụ ugwu nke ebe ịchụàjà ahụ. Eze Ehaz wee nye Uraịa onye nchụàjà iwu, sị, N’elu nnukwu ebe ịchụàjà ahụ ka i ga-esure àjà nsure ọkụ ụtụtụ, na onyinye nri mgbede, na àjà nsure ọkụ nke eze, na onyinye nri ya, ya na àjà nsure ọkụ nke mmadụ niile nke ala ahụ, na onyinye nri ha, na onyinye ihe ọṅụṅụ ha; fesakwa n’elu ya ọbara niile nke àjà nsure ọkụ, na ọbara niile nke àjà: ma ebe ịchụàjà ọla kọpa ahụ ga-abụ nke m iji jụọ ase. Otu a ka Uraịa onye nchụàjà mere, dịka ihe niile eze Ehaz nyere iwu si dị. Eze Ehaz wee bepụ akụkụ ndị dị n’akụkụ ihe nkwụnye ndị ahụ, wepukwa ite ịsa ahụ n’elu ha; o wedatakwara oke osimiri ahụ site n’elu ehi ọla kọpa ndị nọ n’okpuru ya, debe ya n’elu ebe e ji nkume kpụọ. Ma mkpuchi ụbọchị izuike ahụ nke ha wuru n’ụlọ ahụ, na ụzọ mbata eze nke dị n’èzí, ka o siri n’ụlọ Onyenwe anyị tụgharịa n’ihi eze Asiria. 2 Ndị Eze 16:2–18.

The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.

Eze Asiria nọchiri anya eze ugwu, nke bụ ihe nnọchianya nke papasi. Eze ọjọọ ahụ, Ahaz, bụ onye ndu nkịtị nke Juda, ala ebube nkịtị ahụ. Mgbe Aịsaịa na nwa ya zutere ya n’akụkụ ọwa mmiri nke ọdọ mmiri elu n’ubi onye na-asa ákwà, na ozi ahụ na ndị fọdụrụ ga-alaghachi, eze ọjọọ ahụ nọ n’etiti nsogbu nke agha obodo n’etiti ugwu na ndịda. N’ime nsogbu ahụ, ọ jụrụ ozi ahụ Chineke nyere site n’aka onye amụma Aịsaịa, ma gbasakwuru eze ugwu nkịtị ahụ ka o chebe ya.

The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.

Ndabere nke Aịzaya asaa na-egosi onye ndu nke ala ebube ime mmụọ nke na-agakwuru ọchịchị papa maka mmekọrịta n’oge agha obodo, kama ịgakwuru Chineke. E gosiri nnupụisi Ehaz megide Chineke site n’ịga leta eze nke ugwu na ime ụkpụrụ nke ụlọ nsọ nke chi nke eze nke ugwu, ma zipụ ụkpụrụ ụlọ nsọ ahụ nye nnukwu onye nchụàjà dị na Jerusalem, onye mesịrị wuo oyiri nke ụlọ nsọ ụgha ahụ n’ime ebe nsọ nke ebe nsọ Chineke. Eze ọjọọ Ehaz na-anọchi anya ọchịchị, ma nkwado nke nnukwu onye nchụàjà ahụ na-anọchi anya njikọta nke ụka na ọchịchị.

That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.

Nnupụisi ahụ n’eziokwu na-anọchi anya nnupụisi nke onye ndu ala mmụọ nke dị ebube, onye na-emegharị usoro ofufe nke papacy (eze ugwu), ma mechie ezi ofufe nke ebe nsọ Chineke. Nnupụisi Ahaz na-anọchi anya nduzi nke United States, nke na-ewu ụlọ nsọ adịgboroja n’ala ahụ dị ebube, nke bụ oyiri nke ụlọ nsọ nke eze ugwu.

The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.

Ọnọdụ amụma nke Aịzaịa isi nke asaa na-anọchite mmalite afọ iri isii na ise nke anụ ọhịa nke ụwa, ma n'ụzọ kpọmkwem karịa, oge njedebe nke anụ ọhịa nke ụwa. E nwere ọtụtụ ìhè a pụrụ ịnakọta site n’ọnọdụ amụma nke Aịzaịa isi nke asaa, ma n’ebe a ugbu a, anyị na-eji naanị ụkpụrụ ahụ na Kraịst na-egosi njedebe nke ihe site na mmalite nke ihe. Anyị na-eme ngwa a ebe a, ọ bụghị nke ukwuu iji gwupụta n’ime miri emi ihe mgbasa pụtara nke ọnọdụ akụkọ ihe mere eme nke Aịzaịa isi nke asaa. Anyị na-achọpụta na mgbe mpi nke Republicanism nupụrụ isi n’okwukwe sonyere mpi nke Protestantism nupụrụ isi n’okwukwe, ọ bụ nnọchite nke iwuli ụlọ nsọ adịgboroja.

The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.

Iwulite ụlọ nsọ adịgboroja ahụ, nke e sere n’ụdị ụlọ nsọ nke eze ugwu, na-anọchi anya akụkọ ihe mere eme mgbe e mere onyinyo anụ ọhịa ahụ, ọ bụkwa nnukwu ule nye ndị nke Chineke, nke a ga-eji kpebie ọdịnihu ebighị ebi ha.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> “Onyenwe anyị egosila m nke ọma na a ga-emepụta oyiyi nke anụ-ọhịa ahụ tupu oge amara emechie; n’ihi na ọ ga-abụ nnukwu ule nye ndị nke Chineke, nke a ga-ekpebi ya akara aka ha nke ebighị ebi.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Nke a bụ ule nke ndị nke Chineke ga-enwe tupu a kaa ha akara. Ndị nile gosipụtara ikwesị ntụkwasị obi ha nye Chineke site n’idebe iwu Ya, ma jụ ịnakwere sabbath ụgha, ga-edobe onwe ha n’okpuru ọkọlọtọ nke Onyenwe anyị Chineke Jehova, ha ga-anatakwa akara nke Chineke dị ndụ. Ndị na-ahapụ eziokwu nke sitere n’eluigwe ma nakwere sabbath ụbọchị Sọnde, ga-anata akara nke anụ ọhịa ahụ” The Seventh-day Adventist Bible Commentary, volume 7, 976.

Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.

Ndị Seventh-day Adventist, ndị bụ “ndị nke Chineke” nke Laodisia, nwere “nnukwu ule” nke na-eme tupu oge amara emechie. Ọ bụ “ule ahụ” ha ga-agafe “tupu e mechie ha akara.” Akara nke Chineke na mmechi nke oge amara na-eme n’oge iwu Sọnde. Ịkpụpụta onyinyo nke anụ ọhịa ahụ na-eme n’ime oge nke na-eduga ruo n’iwu Sọnde ma mezuo na ya. Onyinyo nke anụ ọhịa ahụ na ịkpụpụta ya bụ eziokwu nke ga-ekpebi ọdịnihu ebighị ebi anyị. E gosiri ịkpụpụta onyinyo ahụ dịka ijikọta mkpisi abụọ iji mee otu mba. Ijikọta mkpisi abụọ ahụ na-eme na mmalite akụkọ ihe mere eme nke United States, ma emesịa ọzọ na njedebe ya. E jikọtara mkpisi abụọ na mmalite iji guzobe mpi Protestant, a na-ejikọkwa mkpisi abụọ na njedebe iji guzobe mpi Republican.

In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.

N’akụkọ mmalite nke 1798 ruo 1844, e wuru ụlọ nsọ nke mpi Protestant. Afọ iri na itoolu ka e mesịrị, onye isi ala mbụ Republican nke mpi Republican kwuru okwu dị ka nwa atụrụ, ma n’ime ime otú ahụ, ọ malitere usoro nke ịtọhapụ ndị ohu, ma ọ tụrụ ya ndụ ya. Nwa Atụrụ nke Chineke nwụrụ n’obe iji tọhapụ mmadụ n’ozuzu ya n’ịbụ ohu nke mmehie, ma ọ tụrụ ya ndụ ya. Obe ahụ bụ Mkpọsa Ntọhapụ. N’akụkọ ihe mere eme ebe mpi Republican nọ na-atọhapụ ndị ohu, mpi Protestant jụrụ amụma nke ịgba ohu. N’akụkọ ihe mere eme nke iwu Ụka, mgbe mpi Republican na-eme ka ịgba ohu nke mmụọ guzobe ọzọ, mpi Protestant ga na-ekwusa ozi ahụ nke na-atọhapụ ndị a dọtara n’agha.

The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.

Onye-isi ala ikpeazụ nke mpi Republican nke anụ ọhịa nke ụwa ga-ekwu okwu dị ka dragọn, ma mgbe ọ ga-eme otú ahụ, a ga-ebuli ezi mpi Protestant elu dịka ọkọlọtọ. E gosipụtara nke a n’ụdị n’ime mpi abụọ nke Alaeze Medo-Persia nkịtị na nke mmụọ. Alaeze Medo-Persia nkịtị bụ alaeze nke abụọ n’amụma Bible, ma alaeze nke isii n’amụma Bible bụ Alaeze Medo-Persia nke mmụọ. N’akwụkwọ Daniel, ebule nke Medo-Persia nwere mpi abụọ, dịka United States nwekwara, ma mpi nke abụọ bilitere n’ikpeazụ.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Mgbe ahu, ewewelim anyam elu, hu, ma le, n’ihu osimiri ahu ka otu ebule guzo, nke nwere mpi abuo: mpi abuo ahu di elu; ma otu kari ibe-ya elu, nke ka elu putara n’ikpeazu. Daniel 8:3.

In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.

N’akụkọ amụma gbasara anụ ọhịa nke ụwa na mpi ya abụọ, e buru ụzọ mata mpi Protestant, ma kama ịrị elu ma mezue ọrụ ahụ, ọ laghachiri n’ọzara nke ìsì Laodisia. N’akụkọ ihe mere eme mgbe mpi Republican na-ekwu okwu dị ka dragọn, ma na-agafe iwu Sọnde nke na-abịa n’oge na-adịghị anya, a ga-ebuli ezi mpi Protestant elu n’ikpeazụ dịka ọkọlọtọ. Naanị ndị Seventh-day Adventist Laodisia ahụ na-amata ule nke e ji ịkpụpụta onyinyo nke anụ ọhịa ga-anata akara nke Chineke mgbe oge amara mechiri. Ozi nke na-akọwapụta usoro ule a ka a na-ekpughe ugbu a maka onye ọ bụla chọrọ irite uru site na ya.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

> Elaịja bịakwutere ndị mmadụ nile, sị, Olee ruo mgbe unu ga-egbu oge n’etiti echiche abụọ? Ọ bụrụ na Onyenwe anyị bụ Chineke, soronụ ya; ma ọ bụrụ na Bel, soronụ ya. Ndị mmadụ ahụ azaghị ya ọbụna otu okwu. 1 Ndị Eze 18:21.

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