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# The Book of Daniel - Number Eighty-Seven

Akwụkwọ Daniel - Nke Iri Asatọ na Asaa

Unveiling the Parable of the Ten Virgins: A Profound Journey through Adventist History

Ikpughe Ilu Akụkọ Ilu Banyere Ụmụ Agbọghọ Iri ahụ: Njem Miri Emi Site n’Akụkọ Ihe Mere Eme nke ndị Adventist

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Jeff Pippenger

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February 20, 2024

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The parable of the ten virgins illustrates the experience of the Adventist people.

Ilu nke ụmụ agbọghọ iri ahụ na-akọwa ahụmahụ nke ndị mmadụ Adventist.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Ilu nke ụmụ agbọghọ iri nke Matiu 25 na-egosikwa ahụmahụ nke ndị Adventist.” The Great Controversy, 393.

Millerite Adventists fulfilled the parable to the very letter.

Ndị Adventist nke Miller mezuru ilu ahụ ruo n’akwụkwọ ya n’akwụkwọ.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “A na-ezoakarị m aka n’ilu ahụ banyere ụmụ agbọghọ iri ahụ na-amaghị nwoke, ndị ise n’ime ha maara ihe, ndị ise kwa bụ ndị nzuzu. E mezuruwo ilu a ma a ga-emezukwa ya ruo n’ụzọ ziri ezi nke ukwuu, n’ihi na ọ nwere itinye n’ọrụ pụrụ iche n’oge a, ma, dịka ozi mmụọ ozi nke atọ, e mezuruwo ya ma ọ ga-anọgide bụrụ eziokwu dị ugbu a ruo ná njedebe nke oge.” Review and Herald, Ọgọst 19, 1890.

The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.

Akụkọ banyere ngagharị nke mmụọ ozi mbụ na-anọchi anya ngagharị nke mmụọ ozi nke atọ, ma ihe atụ ahụ n’isi njedebe ya lekwasịrị anya n’ịma ma ụmụagbọghọ ndị ahụ nwere mmanụ ahụ, nke bụ ozi nke mmiri ozuzo ikpeazụ.

> “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 is 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. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “E nwere ụwa nke dị n’ihe ọjọọ, n’aghọgbu na n’ịduhie, n’okpuru onyinyo ọnwụ n’onwe ya,—na-ehi ụra, na-ehi ụra. Ònye ka mkpụrụ obi ha na-ata ime ime iji kpọtee ha? Olu òlee nke pụrụ iru ha? A na-eburu uche m gaa n’ọdịnihu mgbe a ga-enye akara ahụ, ‘Lee, Onye-alụ Nwanyị ahụ na-abịa; pụọnụ izute Ya.’ Ma ụfọdụ ga-egbu oge inweta mmanụ maka imeju oriọna ha ọzọ, ma n’oge ga-adị oke anya ka ha ga-achọpụta na agwa, nke mmanụ ahụ na-anọchi anya ya, apụghị inyefe onye ọzọ. Mmanụ ahụ bụ ezi omume nke Kraịst. Ọ na-anọchi anya agwa, agwa apụghịkwa inyefe onye ọzọ. Ọ dịghị mmadụ pụrụ inwetara onye ọzọ ya. Onye ọ bụla aghaghị inwetara onwe ya agwa a sachapụrụ site n’ntụpọ mmehie ọ bụla.” Bible Echo, May 4, 1896.

The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.

“Mmanụ” ahụ n’ime ilu ahụ na-anọchi anya “agwa,” nakwa “ezi omume nke Kraịst.” Agwa e doro nsọ na-apụta naanị n’aka ndị na-eri Okwu Chineke.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Dọọ ha nsọ site n’ezi-okwu gị: okwu gị bụ ezi-okwu. Jọn 17:17.

The “oil” is also the messages of God’s Spirit.

“Mmanụ” bụkwa ozi nile nke Mmụọ nke Chineke.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness.” Review and Herald, July 20, 1897.

> “A na-eme Chineke ihere mgbe anyị anabataghị ozi ndị Ọ na-ezigara anyị. N’ụzọ dị otu a anyị na-ajụ mmanụ ọlaedo ahụ nke Ọ ga-awụnye n’ime mkpụrụobi anyị ka e wee nyefee ya ndị nọ n’ọchịchịrị.” Review and Herald, July 20, 1897.

The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.

“Mmanụ” ahụ bụ ozi nile nke Okwu Chineke nke na-ebuga ọnụnọ nsọ nke ezi omume Kraịst. N’ime ilu ahụ banyere ụmụ agbọghọ iri ahụ na-amaghị nwoke, nke bụkwa amụma nke Habakọk isi nke abụọ, ozi nke Mkpu Etiti Abalị, nke bụ ozi nke ezi omume Kraịst, dịka e gosipụtara ya n’ozi Jones na Waggoner n’ime nnupụisi nke 1888.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Onyenwe anyị n’ebere Ya dị ukwuu zitere ndị Ya ozi kasị dị oké ọnụ ahịa site n’aka Ndị Okenye Waggoner na Jones. Ozi a bụ iji mee ka a kpọpụta n’ihu ụwa n’ụzọ doro anya karịa Onye Nzọpụta a buliri elu, àjà maka mmehie nke ụwa dum. Ọ gosipụtara izi ezi site n’okwukwe n’aka Onye Nkwado; ọ kpọrọ ndị mmadụ ka ha nata ezi omume Kraịst, nke a na-eme ka ọ pụta ìhè n’irube isi n’iwu nile nke Chineke. Ọtụtụ efunahụla ịhụ Jisọs n’anya. Ọ dị ha mkpa ka e duzie anya ha n’ebe Onye Ọ bụ n’ịdị nsọ Ya, n’uru Ya, na n’ịhụnanya Ya na-adịghị agbanwe agbanwe n’ebe ezi-na-ụlọ mmadụ nọ. E nyewo ike nile n’aka Ya, ka O wee kesaa mmadụ onyinye bara ụba, na-enye onye ọrụ mmadụ na-enweghị enyemaka onyinye na-enweghị ọnụ ahịa nke ezi omume Ya. Nke a bụ ozi ahụ Chineke nyere iwu ka e nye ụwa. Ọ bụ ozi mmụọ ozi nke atọ, nke a ga-ekwusa n’olu ukwu, ma soro ya bụrụ ịwụsa Mmụọ Ya n’ogo dị ukwuu.” Testimonies to Ministers, 91.

The message is the message of the latter rain.

Ozi ahụ bụ ozi nke mmiri ozuzo ikpeazụ.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Mmiri ozuzo ikpeazụ ahụ ga-adakwasị ndị nke Chineke. Mmụọ-ozi dị ike ga-esi n’eluigwe bịa ala, a ga-emekwa ka ebube ya nye ụwa dum ìhè.” Review and Herald, Eprel 21, 1891.

When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.

Mgbe mmụọ-ozi ahụ dị ike siri n’eluigwe rịdata n’ụbọchị Septemba 11, 2001, mmiri ikpeazụ ahụ malitere ịfesa, ma akụkọ ndị Millerite dịka e gosipụtara ya n’ilu ụmụ agbọghọ iri ahụ na n’isi nke abụọ nke Habakuk malitere imegharị onwe ya. Ọ bụ mgbe ahụ ka ndị Chineke nke ụbọchị ikpeazụ riri akwụkwọ ahụ nke dị n’aka mmụọ-ozi ahụ, ma site n’ime nke a, e duuru ha azụ n’ụzọ ochie nke Jeremaya, ma si otú a bụrụ ndị nche ndị ga-akpọ opi ịdọ aka ná ntị. Ịdọ aka ná ntị nke opi ahụ bụ ozi Laodisia nke Aịzaya nọchiri anya ya dịka nnukwu mkpu.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Tie mkpu n’olu ike, echedokwa onwe-gi; bulie olu-gi elu dika opi, gosi ndi nkem njehie-ha, gosi kwa ulo Jekob nmehie-ha. Aisaia 58:1.

The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.

Mmegharị nke ndị mmụọ ozi mbụ na nke atọ na-amalite n’oge “njedebe.” N’oge ahụ, e nwere “mmụba nke ọmụma” nke ga-anwale ọgbọ ahụ dị ndụ n’oge ahụ, ma naanị mgbe e bipụtasịrị ọmụma ahụ dịka ozi e haziri ahazi nke ọma. Mgbe nke ahụ gasịrị, a na-“enye ike” ozi ahụ e haziri ahazi, a na-egosikwa inye ike ahụ site n’ịda nke mmụọ ozi. Ịda nke mmụọ ozi ahụ na-akọwapụta arụmụka Habakkuk, òtù abụọ amalitekwa ịmata ozi nke bụ ma ọ bụ ezi ozi, ma ọ bụ ozi adịgboroja nke mmiri ozuzo ikpeazụ. Mgbe ahụ ndị kwesịrị ntụkwasị obi ghọọ ndị nche Chineke, ndị na-amalite ịfụ ozi ịdọ aka ná ntị nke opi.

The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.

Ezi ozi opi nke bụ eziokwu dabeere n’ìhè ahụ e sere n’elu tebụl abụọ Habakkuk. Ọ bụ ịdọ aka ná ntị nye Laodisia, na ịdọ aka ná ntị nke na-ekpughe mmehie ndị nke ndị nke Chineke. Mkparịta ụka ahụ na-arịwanye elu ruo n’oge nkụda mmụọ mbụ, mgbe otu òtù ahụ ghọrọ “nzukọ ndị na-akwa emo,” a kpọkwara ndị nche eziokwu ka ha laghachikwute ịnụ ọkụ n’obi ha nwere mbụ n’ihi ozi ahụ tupu nkụda mmụọ ahụ. Ka ndị nche ahụ laghachiri, ha ghọtara na ha nọ n’ime “oge ichere”, na ozi ahụ nke yiri ka ọ dara ada, n’eziokwu, ga-emezu, ma n’usoro Chineke. A zụlitere ozi ahụ n’ime obere oge (ma ọ bụ oge n’agbanyeghị nke ahụ), ma mgbe ozi ahụ bịarutere, a na-anọchi anya ya dịka ozi nke “Iti Mkpu Etiti Abalị”, nke bụ nanị mmụba nke ozi ahụ nke malitere inweta ike mgbe mmụọ ozi ahụ si n’eluigwe rịdata.

At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.

Mgbe ozi ahụ bịarutere, nkewa dị n’etiti ndị nabatara ọnọdụ nke ndị nche n’oge mgbadata nke mmụọ ozi ahụ, na ndị jụrụ, e mezuru ya n’uju. Nkewa ahụ na-akọwapụta ebe a na-ebipụta akara ahụ n’ahụ otu narị puku na puku iri anọ na anọ, tupu ịwụsa nke mmiri ozuzo ikpeazụ n’enweghị “ịtụ” ahụ e tinyere n’elu mmiri ozuzo ikpeazụ nke malitere mgbe mmụọ ozi ahụ dara.

The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”

Akụkọ ihe mere eme nke ndị Millerite bụ ihe atụ nke mmiri ozuzo ikpeazụ n’oge a na-eme akara ndị otu narị puku iri anọ na anọ. N’akụkọ ahụ, arụmụka nke Habakuk dabere n’ozi eziokwu na ozi ụgha banyere mmiri ozuzo ikpeazụ. Pọl kọwara otu ìgwè dị ka ndị nwere ịhụnanya nke eziokwu, ma kọwaa ìgwè nke ọzọ dị ka ndị na-anata aghụghọ siri ike n’ihi na ha enweghị ịhụnanya nke eziokwu, na n’ihi na ha ekwerewo “ụgha.”

The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.

Mmegharị Millerite na-anọchi anya mmepe nke eziokwu nke na-abawanye n’ihe ọmụma na n’ike site n’“oge ọgwụgwụ,” ruo n’oge a ga-awụsa Mmụọ Nsọ na Mkpu Etiti Abalị. Mmegharị Millerite kọwapụtara ụfọdụ waymarks pụrụ iche ndị e ji ihe ndị ọzọ tụnyere ha, dịka “oge ọgwụgwụ,” “ịhazi n’ụdị doro anya” nke ozi ahụ nke “mmụba nke ihe ọmụma” na-anọchi anya ya, “inyere ozi ahụ ike” nke e ji mmụọ ozi na-arịdata ama ya, “ndakpọ olileanya mbụ” nke na-ebubata ilu ahụ banyere ụmụ agbọghọ iri ahụ na-amaghị nwoke, awụsawụsa nke Mmụọ Nsọ nke a na-anọchi anya ya dịka “Mkpu Etiti Abalị”, ma emesịa “ndakpọ olileanya nke abụọ” ikpeazụ, ebe a “na-emechi” otu ọnụ ụzọ nke dispensation, ma “na-emeghe” ọnụ ụzọ ọzọ nke dispensation.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

> “Chineke enyewo ozi nke Mkpughe 14 ọnọdụ ha n’usoro amụma, ọrụ ha agaghịkwa akwụsị ruo n’ọgwụgwụ akụkọ ụwa a. Ozi nke mmụọ ozi mbụ na nke abụọ ka bụ eziokwu maka oge a, ha ga-agakwa n’otu ahịrị na nke a na-esote. Mmụọ ozi nke atọ na-ekwupụta ịdọ aka ná ntị ya n’olu ukwu. ‘Mgbe ihe ndị a gasịrị,’ ka Jọn kwuru, ‘ahụrụ m mmụọ ozi ọzọ ka o si n’eluigwe rịdata, onye nwere ike dị ukwuu, ụwa wee mụchie site n’ebube ya.’ N’ime ìhè a, a chịkọtara ìhè nke ozi atọ ahụ niile ọnụ.” The 1888 Materials, 804.

The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.

Mmegharị Millerite, nke na-anọchite anya mmegharị nke ndị otu narị na iri anọ na anọ puku, jikọtara onwe ya n’amụma nke afọ puku abụọ na narị atọ na afọ puku abụọ na narị ise na iri abụọ nke Daniel isi nke asatọ, amaokwu iri na atọ na iri na anọ. “Oge ọgwụgwụ,” bịarutere n’isi njedebe nke “oge asaa” nke iwe Chineke megide alaeze ugwu nke Izrel. Ịtọpụta ozi Miller n’usoro iwu n’afọ 1831, bịarutere narị afọ abụọ na iri abụọ mgbe e mechara Bible King James.

> “Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.

> “Maazị Miller, dịka ndị ozi a kpọpụtara site n’ozi a n’ala ndị ọzọ, buru ụzọ chee na ọ ga-emezu ọrụ e nyere ya site n’ide na ibipụta ya n’akwụkwọ akụkọ ọha na eze na n’akwụkwọ nta. O buru ụzọ bipụta echiche ya n’akwụkwọ akụkọ Vermont Telegraph, akwụkwọ akụkọ ndị Baptist, nke e bipụtara na Brandon, Vt. Nke a mere n’afọ 1831.” John Loughborough, The Great Second Advent Movement, 120.

The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”

Mmegharị nke “oge ọgwụgwụ” nke mmụọ-ozi nke atọ rutere n’afọ 1989, na njedebe nke otu narị afọ na afọ iri abụọ na isii site na nnupụisi nke 1863. “Otu narị afọ na afọ iri abụọ na isii” bụ ihe nnọchianya nke “oge asaa.” Mmegharị abụọ ahụ malitere site n’imezu nke “oge asaa.”

The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.

E mere ka a kwadoro ozi nke mmegharị nke mmụọ-ozi nke atọ n’afọ 1996, site n’ịmepụta usoro isiokwu ndị e nyere aha ya bụ, The Time of the End, nke e bipụtara n’akwụkwọ akụkọ a kpọrọ, Our Firm Foundation. E bipụtara isiokwu ndị ahụ narị afọ abụọ na afọ iri abụọ mgbe Ekwupụta Nnwere Onwe nke 1776 gasịrị. E mere ka ozi nke mmegharị abụọ ahụ bụrụ nke a kwadoro n’usoro narị afọ abụọ na afọ iri abụọ mgbe akụkọ ihe mere eme nke jikọtara kpọmkwem na ozi ahụ nke bịarutere na njedebe nke narị afọ abụọ na afọ iri abụọ ahụ gasịrị.

The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.

Ọnụọgụgụ ahụ, “narị abụọ na iri abụọ,” na-anọchi anya njikọ (mkpọrịta) dị n’etiti “oge asaa,” nke iwe Chineke megide alaeze ndịda nke Juda, nke malitere n’afọ 677 T.O.A., na mmalite nke afọ puku abụọ na narị atọ nke Daniel isi nke asatọ, amaokwu nke iri na anọ, n’afọ 457 T.O.A. Ọnụọgụgụ narị abụọ na iri abụọ na-ejikọta amụma abụọ ahụ ọnụ, e gosikwara amụma abụọ ahụ ọnụ n’amaokwu ntọala nke Adventizim, nke bụ Daniel isi nke asatọ, amaokwu nke iri na atọ na nke iri na anọ. N’amaokwu ndị ahụ Kraịst kpọpụtara onwe ya n’amụma dịka “onye nsọ ahụ pụrụ iche,” nke bụ ntụgharị sitere n’okwu Hibru ahụ bụ “Palmoni,” nke pụtara “Onye Ọgụgụ Ọnụ Dị Ebube”.

The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.

Onye Nọmba Dị Ịtụnanya na-ewebata ọhụụ abụọ ahụ nke na-anọchi anya ahịrị amụma abụọ ahụ, n’ime amaokwu abụọ ahụ n’onwe ha, nke Nwanyị White kpọrọ ogidi etiti nke Adventizim. E jikọtara ebe mmalite ahụ site na njikọ ihe nnọchianya nke afọ narị abụọ na iri abụọ ruo mgbe emezuru ha na 1844. Isi nke abụọ nke Habakuk na-ejedebe na amaokwu nke iri abụọ, si otu a na-akara ọnụọgụ “narị abụọ na iri abụọ” site n’okwu dị iche nke Onye Nọmba Dị Ịtụnanya, n’ihi na amaokwu ahụ na-akọwapụta otu njirimara bụ isi nke Ụbọchị Nkpuchi Mmehie nke ihe nnọchianya ya zuru ezu nke malitere n’ụbọchị ahụ.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ma Onyenwe anyị nọ n’ụlọ nsọ ya dị nsọ: ka ụwa nile nọọ jụụ n’ihu Ya. Habakkuk 2:20.

The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.

Oge amụma abụọ ahụ nke na-anọchi anya ogidi etiti nke Adventizim, ndị Ewebatara ozugbo site n’aka Onye-Ọnụ-Ọgụgụ Dị Ebube, ka ejikọtara ọnụ site n’afọ narị abụọ na iri abụọ; ma Jisọs (Onye-Ọnụ-Ọgụgụ Dị Ebube), onye na-akọwapụta mgbe niile njedebe nke otu ihe na mmalite nke otu ihe, jiri ọnụọgụ narị abụọ na iri abụọ kpọọ akara njedebe ha n’ụbọchị Ọktoba 22, 1844.

The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.

Mmegharị nke mmụọ-ozi mbụ, dịka ọ dịkwa na mmegharị nke mmụọ-ozi nke atọ, malitere n’oge “njedebe” (“time of the end”) (1798 na 1989 n’usoro ha), ebe a na-amata “oge asaa” (“seven times”) nke Levitikọs isi nke iri abụọ na isii. Waymark na-esonụ n’akụkọ ihe mere eme abụọ ahụ ka e ji njedebe nke afọ narị abụọ na iri abụọ mara, nke bụkwa àgwà amụma nke “oge asaa,” n’ihi na ebe mmalite nke ọhụụ abụọ ahụ (chazon na mareh) na-anọchi anya oge afọ narị abụọ na iri abụọ nke na-ejikọta ha ọnụ.

The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.

Mbipụta Akwụkwọ Nsọ King James n’afọ 1611, ime ka ozi Miller bụrụ usoro doro anya dịka e bipụtara ya n’akwụkwọ akụkọ Vermont Telegraph, imepụta Nkwupụta Nnwere Onwe, na mbipụta nke The Time of the End n’akwụkwọ akụkọ Our Firm Foundation, bụcha mbipụta. Mbido na njedebe nke oge abụọ ahụ nke narị afọ abụọ na iri abụọ, ha abụọ na-anọchi anya mbipụta dịka ihe ịrịba ama nke akụkọ ihe mere eme. Ọnụọgụ “narị afọ abụọ na iri abụọ” bụ akara nke njikọ amụma, a jikọtakwa mbipụta anọ ahụ niile site n’ịbụ ha mbipụta, nakwa site n’ozi ahụ a na-anọchi anya ya dịka “mmụba nke ọmụma” n’ime akụkọ ihe mere eme nke ọ bụla n’ime ha.

The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.

Akwụkwọ Nsọ n’afọ 1611 na-anọchi anya nkwukọrịta nke oziọma site n’ụlọikpe nke eluigwe ruo n’aka ụmụ mmadụ. E debere ozi Miller n’ime usoro amụma oge, ma chaatị nsọ abụọ nke Habakkuk na-eme ka a mata ya n’ụzọ dị mfe na e ji ahịrị akụkọ ihe mere eme kọwaa ozi Miller n’ese. “Vermont” pụtara “ugwu akwụkwọ ndụ ndụ”, ma dịka mkpughe si kwuo, “akwụkwọ ndụ ndụ” bụ akara nke okwukwe.

> “This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.

> “Nrọ a nyere m olileanya. Ụdọ ndụ akwụkwọ ndụ ahụ nọchiri anya okwukwe n’uche m, mma na ịdị mfe nke ịtụkwasị Chineke obi wee malite ịchapụta mkpụrụobi m.” Christian Experience and Teachings, 28.

Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.

E mere ka e mere ya n’usoro, a kpọsakwa ya site n’aka nzukọ‑nsọ ahụ nke kwere ekwe, n’ihi na “ugwu” n’ụbọchị ikpeazụ bụ “nzukọ‑nsọ”.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Ọ ga-erukwa na n’ụbọchị ikpeazụ, ka a ga-eme ka ugwu nke ụlọ Jehova guzosie ike n’elu isi ugwu niile, a ga-ebulikwa ya karịa ugwu nta niile; mba niile ga-asọba na ya. Ọtụtụ ndị mmadụ ga-eje kwa, sị, Bịanụ, ka anyị rigoro n’ugwu Jehova, n’ụlọ Chineke Jekọb; ọ ga-akụziri anyị ụzọ Ya, anyị ga-ejekwa ije n’ụzọ Ya: n’ihi na ọ bụ na Zayọn ka iwu ga-esi pụta, na okwu Jehova si na Jerusalem. Aịzaya 2:2, 3.

The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.

Ozi nnwale nke e mere ka ọ bụrụ usoro nke Miller sitere n’aka nzukọ‑ukwu ahụ na‑eguzosi ike n’ihe; mbipụta a kpọrọ The Telegraph na‑anọchi anya ozi si n’eluigwe, dị ka Bible King James mere; n’ihi na okwu ahụ bụ “telegraph,” nke e si n’okwu Gris abụọ kee, bụ ozi sitere n’ebe dị anya. Okwu mbụ ahụ (tele) pụtara “ebe dị anya ma ọ bụ n’ebe dị anya,” nke abụọkwa (grapho), “ide ma ọ bụ dekọọ.” Ha ọnụ pụtara “ide ma ọ bụ zipu ozi n’ebe dị anya.” N’afọ 1611, Chineke, site n’ịmepụta Bible King James, zipụrụ ozi Ya sitere n’eluigwe, ma na ngwụcha afọ narị abụọ na iri abụọ, ozi Miller, dịka e si mee ya ka ọ bụrụ usoro mbụ n’afọ 1831 n’ime Vermont Telegraph, zipụkwara ozi Chineke sitere n’eluigwe. Ozi ahụ bụ “mmụba nke ihe ọmụma” nke e meghere n’oge “njedebe” n’afọ 1798, nke mesịrị mepụta usoro ọnwụnwa nke nzọụkwụ atọ nye ọgbọ ahụ. Akụkọ ihe mere eme ahụ nọchiri anya n’ụdị ihe ga-eme eme akụkọ ihe mere eme nke Future for America.

The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.

Nkwupụta nke Nnwere Onwe n’afọ 1776, na-anọchite anya mmalite nke anụ ọhịa nke ụwa nke Mkpughe isi nke iri na atọ. Ọ na-anọchite anya mmalite nke United States, ma n’ime ime otú ahụ ọ na-akọwapụta mgbochi nke nnwere onwe na njedebe nke United States. Ozi nke Future for America (dị ka aha ahụ na-egosi), na-akọwapụta njedebe ahụ nke e jiri mmalite ya tụnyere ya n’ime mbipụta nke Nkwupụta nke Nnwere Onwe. Afọ narị abụọ na iri abụọ ka e mesịrị, n’afọ 1996, ozi ahụ nke mepụtara akwụkwọ akụkọ The Time of the End, natara ụlọ ọrụ iwu kwadoro nke e nyerebu aha ya, Future for America. N’afọ ahụ, e bipụtara akwụkwọ akụkọ The Time of the End, nke mejupụtara isiokwu ndị e bupụtala n’akwụkwọ mbipụta a kpọrọ Our Firm Foundation.

The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.

Aha ozi ahụ bụ Future for America na-ekwu maka akụkọ ihe mere eme nke Nkwupụta Nnwere Onwe, n’ihi na mbipụta ahụ kara akara mmalite nke United States, ma Jizọs na-egosipụtakwa mgbe niile njedebe site ná mmalite. Isiokwu nke mbipụta ahụ, bụ́ The Time of the End, na-ekwu ma “oge ọgwụgwụ” n’afọ 1989, ma kwa njedebe nke oge nnwale mgbe Michael biliri. Ozi ahụ e mere ka ọ bụrụ nke e guzobere n’ụzọ doro anya n’ime mbipụta ahụ (Daniel isi nke iri na otu, amaokwu iri anọ ruo iri anọ na ise), ka e mepere mgbe ọdịda nke Soviet Union gasịrị n’afọ 1989 (oge ọgwụgwụ), ma amaokwu ndị e meghere na-egosi usoro akụkọ ihe mere eme nke na-aga n’ihu site n’afọ 1989 ruo mgbe amaokwu nke mbụ nke isi nke iri na abụọ na-akọwa Michael ka ọ na-ebili, na oge nnwale nke mmadụ emechie.

From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.

Site n’ọbipụta nke Declaration of Independence, n’afọ 1776, ruo n’ọbipụta nke magazin The Time of the End, hà nhata afọ narị abụọ na iri abụọ, ma mmalite na njedebe ahụ na-ekwu maka otu isiokwu amụma ahụ. Ọbipụta nke The Time of the End ka e si n’ịchịkọta isi ndị a mee, bụ ndị e bu ụzọ bipụta dịka edemede n’ọbipụta Our Firm Foundation, ma ọ na-anọchite eziokwu amụma ahụ na, ma e wezụga ijidesi eziokwu ntọala nke mmegharị Millerite ike (nke bụ “our firm foundation”), ọ gaghị ekwe omume ịghọta “increase of knowledge” n’oge “time of the end” n’afọ 1989.

The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.

Akara ngosi ụzọ nke a nọchiri anya dịka “oge ọgwụgwụ,” na akara ngosi ụzọ nke na-anọchi anya “ịhazi n’ụzọ usoro” nke ozi ahụ n’akụkọ ihe mere eme ndị yiri ibe ha nke mmegharị ozi mmụọ ozi nke mbụ na nke atọ, ha abụọ nwere akụkụ amụma nke “oge asaa” nke Levitikọs iri abụọ na isii. Akara ngosi ụzọ na-esonụ n’akụkọ ihe mere eme ndị ahụ yiri ibe ha bụ inye ozi ahụ ike, dịka ọdịda nke ma mmụọ ozi nke Mkpughe iri gosiri na Ọgọst 11, 1840, ma ọ bụ mmụọ ozi nke Mkpughe iri na asatọ gosiri na Septemba 11, 2001. Mmezu nke ahụhụ nke abụọ nke Mkpughe isi nke itoolu mere ka mmụọ ozi nke Mkpughe iri rịdata, ma mmezu nke ahụhụ nke atọ nke Mkpughe isi nke iri mere ka mmụọ ozi nke Mkpughe isi nke iri na asatọ rịdata.

In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.

N’akụkọ ihe mere eme ndị ahụ yiri ibe ha, mmiri ozuzo ikpeazụ na-amalite “ifesa” n’oge ahụ mmụọ ozi na-arịdata. N’oge ahụ ka a na-eme ka ozi ahụ “jupụta n’ike” site n’ịkwado ya site n’imezu ihe omume ahụ e buru n’amụma. N’ebe ndị Millerite nọ, ọ bụ njedebe nke ọchịchị kasịnụ nke Ottoman n’imezu amụma oge ahụ banyere Islam nke Ahụhụ nke Abụọ dị n’Akwụkwọ Mkpughe isi nke itoolu, amaokwu nke iri na ise. N’ebe mmegharị nke otu narị puku na iri anọ na anọ ahụ nọ, ọ bụ “iwe iwe nke mba dị iche iche,” amụma banyere Islam nke Ahụhụ nke Atọ nke dị n’oge opi nke asaa n’Akwụkwọ Mkpughe iri, amaokwu nke asaa, nke mezuru mgbe e wedara nnukwu ụlọ ndị dị na Obodo New York n’ala.

Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.

Nke ọ bụla n’ime akara-ụzọ ndị bụ isi nke akụkọ ihe mere eme ndị ahụ yiri ibe ha nwere njikọ kpọmkwem na ọrụ nke Wonderful Numberer, Onye na-etinye akara mbinye aka Ya n’elu mmekọrịta dị n’etiti ọhụụ abụọ ahụ nke na-anọchi anya puku afọ abụọ na narị atọ na puku afọ abụọ na narị ise na iri abụọ. Ndị nche amụma a na-ebuli elu n’oge mbilite-ala nke mmụọ ozi ahụ na-afụ opi ịdọ aka ná ntị nke gụnyere ozi ahụ e zigara Laodicea, nke, n’afọ 1856, ejikọtara kpọmkwem na mmeghe nke ìhè ka ukwuu nke “oge asaa.” Akara-ụzọ nke tebụl abụọ Habakkuk, nke chaatị ndị ọsụ ụzọ nke 1843 na 1850 na-anọchi anya, nke ha abụọ na-egosi n’ụzọ eserese “oge asaa,” bịara n’etiti mbilite-ala nke mmụọ ozi ahụ na “ndakpọ olileanya mbụ” n’ime akụkọ ihe mere eme ọ bụla yiri ibe ya.

The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.

Akara ngosi nke “oge ichere ahụ” jikọrọ aka kpọmkwem na amụma dara ada nke afọ 1843, nke bụ amụma banyere mmezu nke ma puku afọ abụọ na narị atọ ahụ, ma kwa puku afọ abụọ na narị ise na iri abụọ ahụ. Ozi nke Mkpu Etiti Abalị bụ njirimara nke mmezu dị nso nke oge amụma abụọ ahụ. “Ụzọ” nke nkesa oge mechiri emechi n’akara ngosi ikpeazụ ahụ na-egosi mmezu nke oge amụma abụọ ahụ, ma na-akara ebe opi nke asaa, ma ọ bụ opi Jubili, malitere ịkpọ ụda. Akara ngosi ọ bụla n’ime akụkọ ihe mere eme nke ọ bụla jikọrọ aka kpọmkwem na “oge asaa ahụ,” ma “oge asaa ahụ” na-anọchi anya eriri nke na-ejikọta akụkọ ihe mere eme abụọ ahụ ọnụ, ma akụkọ ihe mere eme abụọ ahụ na-anọchi anya ozi nke mmiri ikpeazụ ahụ.

We will continue this study in the next article.

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

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “‘Nye ndị na-asụ ngọngọ n’okwu ahụ, ebe ha na-enupụ isi,’ Kraịst bụ nkume nke ịkpasu iwe. Ma, ‘nkume ahụ ndị na-ewu ụlọ jụrụ, otu ahụ ka e mere isi nkuku.’ Dị ka nkume ahụ a jụrụ ajụ, Kraịst n’ọrụ Ya n’ụwa eburuwo nlelị na mmegbu. A ‘ledara Ya anya, ndị mmadụ jụrụ Ya; nwoke nke ihe mgbu, onye maara iru újú nke ọma: ... e ledara Ya anya, anyị agụghịkwa Ya ihe ọ bụla.’ Aịsaịa 53:3. Ma oge ahụ dị nso mgbe a ga-enye Ya ebube. Site na mbilite n’ọnwụ, a ga-ekwupụta Ya dị ka ‘Ọkpara Chineke n’ike.’ Ndị Rom 1:4. N’ọbịbịa Ya nke abụọ, a ga-ekpughe Ya dịka Onyenwe eluigwe na ụwa. Ndị ahụ na-achọ ugbu a ịkpọgide Ya n’obe ga-amata ịdị ukwu Ya. N’ihu eluigwe na ala nile, nkume ahụ a jụrụ ajụ ga-aghọ isi nkuku.”

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Ma n’ebe onye ọ bụla ọ ga-adakwasị, ọ ga-egweri ya ka ọ bụrụ ájá.” Ndị ahụ jụrụ Kraịst ga-ahụ n’oge na-adịghị anya ka e bibie obodo ha na mba ha. A ga-agbaji ebube ha, kụsaakwa ya dịka uzuzu n’ihu ifufe. Gịnịkwa bụ ihe bibiri ndị Juu? Ọ bụ nkume ahụ nke, ma ọ bụrụ na ha wuru n’elu ya, gaara abụ nchekwa ha. Ọ bụ ịdị mma nke Chineke e ledara anya, ezi omume a jụrụ ajụ, ebere a kpọrọ ihe efu. Ndị mmadụ guzobere onwe ha imegide Chineke, ma ihe niile nke gaara abụ nzọpụta ha ghọrọ mbibi ha. Ihe niile Chineke họpụtara ka ọ bụrụ nke ndụ, ha chọpụtara na ọ ghọrọ nke ọnwụ. N’ịkpọgide Kraịst n’obe site n’aka ndị Juu ka mbibi Jerusalem dị n’ime ya. Ọbara ahụ a wụsịrị na Kalvarị bụ ibu ahụ mere ka ha mikpuo n’iyi n’ụwa a na n’ụwa nke ga-abịa. Otú ahụkwa ka ọ ga-adị n’ụbọchị ukwu ikpeazụ ahụ, mgbe ikpe ga-adakwasị ndị jụrụ amara Chineke. Kraịst, nkume ha nke ịsụ ngọngọ, ga-apụta mgbe ahụ n’ihu ha dịka ugwu nke ịbọ ọ́bọ̀. Ebube nke ọnụnọ Ya, nke bụ ndụ nye ndị ezi omume, ga-abụ ọkụ na-erepịa nye ndị ajọ omume. N’ihi ịhụnanya a jụrụ, amara a ledara anya, a ga-ebibi onye mmehie.”

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.

> “Site n’ọtụtụ ihe atụ na ịdọ aka ná ntị ndị a na-eme ugboro ugboro, Jisọs gosiri ihe ga-abụ nsonaazụ nye ndị Juu n’ihi ịjụ Ọkpara nke Chineke. N’okwu ndị a Ọ na-agwa ndị niile nọ n’oge ọbụla okwu, ndị jụrụ ịnabata Ya dịka Onye Mgbapụta ha. Ịdọ aka ná ntị ọ bụla bụ maka ha. Ụlọ nsọ e merụrụ emerụ, nwa ahụ na-erubeghị isi, ndị ọrụ ubi ahụ ụgha, ndị na-ewu ụlọ ndị na-elelị anya, nwere ihe ha na ya hà n’ahụmahụ nke onye mmehie ọ bụla. Ọ gwụla ma o chegharịa, ikpe mbibi ahụ nke ha buru amụma ya ga-abụ nke ya.” The Desire of Ages, 599, 600.

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