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# The Book of Daniel - Number One-Hundred and Three

Akwụkwọ Daniel - Nọmba Otu-Narị na Atọ

Unlocking Prophecy: Understanding the Triple Application of Prophetic Frameworks

Ịmeghe Amụma: Ịghọta Ntụnye Uzo Ato nke Okpokoro Amụma

Author

Jeff Pippenger

Published

February 29, 2024

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We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.

Anyi na-atụle ngwa amụma ugboro atọ. Anyị na-eme nke a iji chọpụta na mgbe Onyenwe anyị meghere akàrà nke amaokwu isii ikpeazụ nke Daniel iri na otu site n’ịdaba nke Soviet Union n’oge “ọgwụgwụ” n’afọ 1989, e mepụtara “mmụba nke ọmụma” nke ga-anwale ọgbọ ahụ nke ndị Chineke.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> O wee sị, Gaa ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a, werekwa akara mechie ha ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, meekwa ka ha bụrụ ndị na-acha ọcha, a ga-anwale kwa ha; ma ndị ajọ omume ga na-eme ajọ omume: ọ dịghịkwa onye ọbụla n’etiti ndị ajọ omume ga-aghọta; ma ndị maara ihe ga-aghọta. Daniel 12:9, 10.

Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).

Mgbe ọbụla Ọdụm nke agbụrụ Juda meghere eziokwu ọbụla e mechibidoro emechi, Setan na-arụ ọrụ iguzogide ozi ahụ. Nguzogide e wetara megide eziokwu ndị ahụ ekpughere n’amaokwu ikpeazụ ndị ahụ nke Daniel iri na otu mere ka e nwee ọmụmụ miri emi karị banyere eziokwu ndị jikọtara ya na amaokwu ndị ahụ, ka ọ ghara ịbụ na nchebe e doro nsọ megide njehie ndị a tụrụ aro iji mebie eziokwu ndị ahụ ekpughere ga-adigide. Otu n’ime ụkpụrụ ndị e mere ka o doo anya n’etiti arụmụka ahụ bụ itinye amụma n’ọrụ ugboro atọ. A matara ya na mbụ n’ihe metụtara mkpa ọ dị ịdị n’eziokwu banyere ihe “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel nọchiri anya ya (okpukpe arụsị), na akụkọ ihe mere eme ziri ezi nke metụtara “iwepụ ihe a na-eme kwa ụbọchị” (508 AD).

The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.

Ịmata ike atọ nke mbibi dị ka usoro amụma, dabara n’usoro amụma nke ndị Millerite nke bụ ike abụọ mbụ nke mbibi, na njirimara ndị Millerite nyere “ihe a na-eme kwa ụbọchị” dị ka ikpere arụsị nyere akụkọ ihe mere eme kwekọrọ n’amaokwu isii ikpeazụ nke Daniel iri na otu, dị ka Sister White kwuru na o kwesịrị ịdị. Ya mere, mgbochi e guzoro megide ihe ọmụma ahụ a na-emeghebeghị n’oge ọgwụgwụ na 1989 mụrụ ìhè ka ukwuu, dịka e mere ka ihe ọmụma baa ụba, ọ kọwakwara iwu pụrụ iche maka ije nke mmụọ ozi nke atọ, nke dabara n’itolite nke iwu amụma ụfọdụ nke William Miller chịkọtara ma jiri rụọ ọrụ n’ije nke mmụọ ozi mbụ.

We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.

Anyi atụlewo itinye ya n’ọrụ ugboro atọ nke Rome atọ ahụ, ọdịda atọ nke Babilọn, na Ịlaịja atọ ahụ, ma ugbu a anyị na-atụle ndị ozi atọ ndị na-akwadebe ụzọ maka Onye Ozi nke Ọgbụgba-ndụ ahụ. Anyị achọpụtala njikọta na ndakọrịta dị ukwuu n’etiti Rome atọ ahụ na ọdịda atọ nke Babilọn, nakwa ndakọrịta dị ukwuu n’ihe metụtara Ịlaịja atọ ahụ na ndị ozi atọ ndị na-akwadebe ụzọ. N’ụbọchị ikpeazụ, William Miller na Future for America ha abụọ na-anọchite anya Ịlaịja nke atọ, nakwa onye ozi nke atọ nke na-akwadebe ụzọ. Jizọs na-eji mmalite nke ihe atụcha njedebe nke ihe ahụ mgbe niile, ma mmegharị nke mmụọ ozi mbụ ahụ na-adakọ n’akụkụ ya na mmegharị nke mmụọ ozi nke atọ ahụ.

> “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, 803, 804.

> “Chineke enyewo ozi nke Mkpughe 14 ọnọdụ ha n’usoro amụma, ma ọrụ ha agaghị akwụsị ruo n’imechi akụkọ ihe mere eme nke ụwa a. Ozi mmụọ ozi nke mbụ na nke abụọ ka bụ eziokwu maka oge a, a ga-agakwa ha n’otu akara na nke a na-esote. Mmụọ ozi nke atọ na-ekwusa ịdọ aka ná ntị ya n’oké olu. ‘Mgbe ihe ndị a gasịrị,’ ka Jọn kwuru, ‘ahụrụ m mmụọ ozi ọzọ ka o si n’eluigwe rịdata, onye nwere ike dị ukwuu, e wee mee ka ụwa nwee ìhè site n’ebube ya.’ N’ime ìhè a, a jikọtara ìhè nke ozi atọ ahụ niile.” The 1888 Materials, 803, 804.

The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”

Mmegharị nke ndị mmụọ ozi mbụ na nke abụọ, bụ William Miller duziri. Nwannaanyị White kpọrọ Miller “onye ozi a họpụtara.”

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.

> “William Miller nọ na-enye ọchịchị Setan nsogbu, onye iro ahụ kasị njọ wee chọọ ọ bụghị naanị igbochi mmetụta nke ozi ahụ, kama ibibi onye ozi ahụ n’onwe ya.” Spirit of Prophecy, volume 4, 219.

She also identifies that Miller had been typified by both Elijah and John the Baptist.

Ọ na-akọwakwa na e jirila ma Ịlaịja ma Jọn Onye Na-eme Baptizim gosi Miller dịka ihe nnọchianya.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

> “A duga ọtụtụ puku mmadụ ka ha nabata eziokwu ahụ William Miller kwusara, e wee bilie ndị ohu Chineke n’ime mmụọ na ike nke Ịlaịja ikwusa ozi ahụ. Dị ka Jọn, onye buru ụzọ bia n’ihu Jizọs, ndị ahụ kwusara ozi a dị nsọ siri ike chere na a manyere ha itinye anyụike n’akụkụ mgbọrọgwụ osisi ahụ, ma kpọkuo mmadụ ka ha mịa mkpụrụ kwesịrị ekwesị maka nchegharị.” Early Writings, 233.

John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.

Jọn onye na-eme baptizim, onye dị ka Jisọs si kwuo bụ Ịlaịja nke abụọ, bụkwa onye ozi mbụ ahụ nke ga-akwadebe ụzọ maka Onye Ozi nke Ọgbụgba-ndụ. Ya mere, o doro anya na mmegharị nke mmụọ ozi nke atọ ga-enwe “onye ozi a họpụtara.” Onye ozi ahụ ga-abụrịrị onye e ji Ịlaịja, Jọn onye na-eme baptizim, na William Miller kọwaa n’ụdị amụma. Miller na ndị ozi abụọ ahụ a họpụtara ọnụ na-anọchi anya mmalite na njedebe nke mmegharị nke ndị mmụọ ozi atọ nke Mkpughe iri na anọ, ma n’ime ime nke a, ha ọnụ na-anọchi anya ma Ịlaịja nke atọ ma kwa onye ozi nke atọ ahụ nke ga-akwadebe ụzọ maka Onye Ozi nke Ọgbụgba-ndụ.

To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.

Ịjụ ozi nke onye-ozi a họpụtara nke mmalite ma ọ bụ nke ọgwụgwụ bụ ọnwụ, ma ozi nke Future for America dabeere n’itinye amụma n’ọrụ nke “line upon line,” nke bụ usoro nke mmiri ozuzo ikpeazụ. Site n’itinye “line upon line” n’ọrụ ka e si eguzobe na mmegharị Millerite bụ ihe nnọchianya nke mmegharị Future for America. Otu waymark nke akụkọ ihe mere eme Millerite bụ William Miller, “onye-ozi a họpụtara.” Ịjụ waymark ahụ bụ ịjụ ozi ahụ, ya mere, site na mmalite na ọgwụgwụ nke Adventism, a na-eguzobe na ịjụ onye-ozi ahụ bụkwa ịjụ ozi ahụ, n’ihi na ozi ahụ na-akọwapụta onye-ozi a họpụtara. Ya mere, ịjụ ozi ahụ bụ ịjụ onye-ozi ahụ, na nke ọzọ kwa. Enweghị onye na-agba egwú, egwú adịghị.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “E me ka e duuru m n’azụ n’ikwusa ọbịbịa mbụ nke Kraịst. E zigara Jọn n’mmụọ na ike Ịlaịja ka o dozie ụzọ Jisọs. Ndị jụrụ àmà Jọn enwetaghị uru n’ozizi Jisọs. Mmegide ha megide ozi ahụ nke buru amụma ọbịbịa Ya tinyere ha n’ọnọdụ ebe ha na-apụghị ịdị mfe ịnata ihe àmà kachasị ike na Ọ bụ Mesaịa ahụ. Setan duru ndị ahụ jụrụ ozi Jọn ka ha gaa n’ihu ọbụna karịa, jụkwaa Kraịst ma kpọgide Ya n’obe. N’ime ime nke a, ha tinyere onwe ha n’ọnọdụ ebe ha na-apụghị ịnata ngọzi ahụ n’ụbọchị Pentikọst, nke gaara akụzi ha ụzọ banye n’ebe nsọ nke eluigwe. Ịdọka ákwà mgbochi nke ụlọ nsọ gosiri na a gaghịzi anabata àjà na emume ndị Juu. E nyewo Àjà ukwu ahụ, a nabatakwara Ya, Mmụọ Nsọ nke rịdatara n’ụbọchị Pentikọst bugharịkwara uche ndị na-eso ụzọ ahụ site n’ebe nsọ nke ụwa gaa n’ebe nsọ nke eluigwe, ebe Jisọs ji ọbara nke Ya banye, ka O wụsa n’elu ndị na-eso ụzọ Ya uru nke mgbaghara mmehie Ya. Ma a hapụrụ ndị Juu n’ọchịchịrị zuru oke. Ha tufuru ìhè niile ha gaara enwe banyere atụmatụ nzọpụta, ma ka tụkwasị obi n’àjà ha na onyinye ha na-abaghị uru. Ebe nsọ nke eluigwe anọchiwo ebe nsọ nke ụwa, ma ha amaghị mgbanwe ahụ. N’ihi ya, ha enweghị ike irite uru site n’ịrụrịta Kraịst ọrụ n’ebe nsọ ahụ.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Ọtụtụ na-ele usoro ndị Juu n’ịjụ na n’ịkpọgide Kraịst n’obe anya n’ụjọ dị ukwuu; ma ka ha na-agụ akụkọ banyere mmegbu ihere e mere Ya, ha na-eche na ha hụrụ Ya n’anya, nakwa na ha agaraghị agọnarị Ya dịka Pita mere, ma ọ bụ kpọgide Ya n’obe dịka ndị Juu mere. Ma Chineke, onye na-agụ obi mmadụ niile, ewetala ịhụnanya ahụ ha kwuru na ha nwere n’ebe Jizọs nọ n’ule. Eluigwe niile ji mmasị miri emi nke ukwuu na-ekiri nnabata e nyere ozi nke mmụọ-ozi mbụ. Ma ọtụtụ ndị na-ekwupụta na ha hụrụ Jizọs n’anya, ndịkwa na-awụsa anya mmiri mgbe ha na-agụ akụkọ nke obe, kwara ozi ọma banyere ọbịbịa Ya emo. Kama ịnata ozi ahụ n’ọṅụ, ha kwupụtara na ọ bụ aghụghọ. Ha kpọrọ ndị hụrụ ngosi Ya n’anya asị, ma chụpụ ha n’ụka dị iche iche. Ndị jụrụ ozi mbụ ahụ enweghị ike irite uru n’ozi nke abụọ; ọ bụghịkwa na ha ritere uru n’iti mkpu etiti abalị, nke ga-akwadebe ha ka ha site n’okwukwe soro Jizọs banye n’Ebe Kachasị Nsọ nke ebe nsọ nke eluigwe. Ma site n’ịjụ ozi abụọ mbụ ahụ, ha emewo ka nghọta ha gbaa ọchịchịrị nke ukwuu nke na ha enweghị ike ịhụ ìhè ọ bụla n’ozi nke mmụọ-ozi nke atọ, nke na-egosi ụzọ banye n’Ebe Kachasị Nsọ. Ahụrụ m na dịka ndị Juu kpọgidere Jizọs n’obe, otú ahụkwa ka ụka ndị a na-akpọ aha naanị kpọgidere ozi ndị a n’obe, ya mere ha enweghị ihe ọmụma banyere ụzọ banye n’Ebe Kachasị Nsọ, ha apụghịkwa irite uru site n’arịrịọ Jizọs n’ebe ahụ. Dị ka ndị Juu, ndị na-achụ aja ha na-abaghị uru, ha na-ebulikwa ekpere ha na-abaghị uru elu gaa n’ime ụlọ ahụ Jizọs hapụrụ; ma Setan, ebe aghụghọ ahụ na-atọ ya ụtọ, na-ewere àgwà okpukpe, ma na-eduga uche ndị a na-ekwu na ha bụ Ndị Kraịst n’ebe onwe ya nọ, na-arụ ọrụ site n’ike ya, ihe ịrịba ama ya, na ihe ebube ụgha ya, iji kee ha n’ọnyà ya.” Early Writings, 259–261.

Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.

Ndị ahụ “jụrụ àmà Jọn adịghị erite uru site n’ozizi Jisọs,” ma ndị ahụ “jụrụ ozi mbụ ahụ enweghị ike irite uru site n’ozi nke abụọ; ọ bụghịkwa na ha ritere uru site n’iti mkpu etiti abalị.” Ọrụ Jọn buru ụzọ bata tupu baptizim Kraịst, onye n’oge na-adịghị anya mgbe ahụ sachara ụlọ nsọ ná mmalite nke ozi Ya. Ọrụ Miller kwadebere ka Kraịst mee ka ụmụ ndị Livaị dị ọcha mgbe Ọ bịara na mberede n’October 22, 1844. N’ime nke ọ bụla n’ime ndị àmà abụọ ahụ, ịjụ onye-ozi ahụ nke na-akwadebe ụzọ, hà nhata na ọnwụ.

The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.

Mmechuihu na ime ka ọ dị ọcha nke Kraịst rụzuru n’ọrụ Ya dịka Onye-Ozi nke Ọgbụgba-ndụ ahụ bụ maka nzube nke ịkpọlite otu ndị mmadụ ka ha rụpụta ọrụ nke iburu ozi nzọpụta ahụ gaa n’ụwa. A na-arụzu ọrụ ahụ tupu oge ahụ nke na-anọchi anya mgbe ikpe mmezu-amalite. Mbibi nke Jerusalem n’akụkọ ihe mere eme nke ndị na-eso ụzọ ahụ na-anọchi anya ikpe mmezu, ma Adventism si n’ọrụ ya nke ịrụzu ọrụ ahụ pụọ, ma Onyenwe anyị anwala ịkpọkọta ha ọnụ. O duuru ndị Ya ka ha bipụta chaatị 1850 ahụ dịka nnọchite anya eserese nke ozi ahụ ha pụrụ ịbụbu ndị ga-eburu gaa n’ụwa.

> “It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.

> “Ọ bụghị uche Chineke ka Izrel ga-awagharị afọ iri anọ n’ọzara; ọchịchọ Ya bụ iduga ha ozugbo n’ala Kenan ma mee ka ha guzosie ike n’ebe ahụ, dịka ndị nsọ, ndị nwere obi ụtọ. Ma ‘ha enweghị ike ịbanye n’ime ya n’ihi ekweghị ekwe.’ Ndị Hibru 3:19. N’ihi azụlaghachi azụ ha na ndapụ n’ezi okwukwe, ha lara n’iyi n’ọzara, a kpọliterekwa ndị ọzọ ka ha banye n’Ala Nkwa ahụ. N’otu aka ahụ, ọ bụghị uche Chineke ka ọbịbịa Kraịst ga-egbu oge ogologo otu a, ma ka ndị Ya nọrọ ọtụtụ afọ n’ụwa a nke mmehie na iru uju. Ma ekweghị ekwe kewapụrụ ha n’ebe Chineke nọ. Dị ka ha jụrụ ịrụ ọrụ ahụ Ọ họpụtara ha ka ha rụọ, a kpọlitere ndị ọzọ ka ha kpọsaa ozi ahụ. N’ebere Ya n’ebe ụwa nọ, Jisọs na-egbu oge n’ọbịbịa Ya, ka ndị mmehie wee nwee ohere ịnụ ịdọ aka ná ntị ahụ ma chọta n’ime Ya ebe mgbaba tupu a wụsa iwe Chineke.” The Great Controversy, 458.

Had Adventism only held fast their faith, “their work would have been completed.”

A sị na ndị Adventist jigidere okwukwe ha ike, “a gaara arụcha ọrụ ha.”

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Ọ bụrụ na ndị Adventist, mgbe nnukwu ndakpọ olileanya ahụ gasịrị n’afọ 1844, ejisiri okwukwe ha ike ma soro ọnụ n’otu gaa n’ihu n’ime nduzi mmeghe nke Chineke, na-anabata ozi nke mmụọ ozi nke atọ ma na-ekwusa ya n’ụwa n’ike nke Mmụọ Nsọ, ha gaara ahụ nzọpụta nke Chineke, Onyenwe anyị gaara arụ ọrụ n’ụzọ dị ike n’ime mgbalị ha, a gaara arụchaa ọrụ ahụ, Kraịst kwa gaara abịaworị ugbu a ịnabata ndị Ya ka ha nweta ụgwọ ọrụ ha. Ma n’oge obi abụọ na ejighị n’aka nke sochiri ndakpọ olileanya ahụ, ọtụtụ n’ime ndị kwere na mbịa nke Kraịst hapụrụ okwukwe ha.... N’ụzọ dị otu a ka e si gbochie ọrụ ahụ, ma hapụ ụwa n’ọchịchịrị. Ọ bụrụ na òtù Adventist dum ejikọtawo onwe ha n’iwu nile nke Chineke na okwukwe Jizọs, lee ka akụkọ ihe mere eme anyị gaara esi bụrụ nnọọ iche!” Evangelism, 695.

In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”

N’oge Opupu-Ihe ubi nke afọ 1844, Onyeozi nke Ọgbụgba-ndụ ahụ mere ka ngagharị ndị Millerite dị ọcha, ma n’oge Mgbụsịakwụkwọ ọ wetara ozi nke mmụọ-ozi nke atọ. Miller, ozi ya na ngagharị ọ nọchiri anya ya, emezuworị ilu nke ụmụagbọghọ iri ahụ. N’ọgbakọ ụlọikwuu dị na Exeter, NH, ozi Mkpu Etiti Abalị rutere, ma n’ime ọnwa abụọ dị mkpirikpi e gosiri onye n’ime ụmụagbọghọ ahụ nwere mmanụ. E mere ka klaasị abụọ ahụ pụta ìhè, ma mmụọ-ozi nke atọ bịara, na-ejide ozi n’aka ya nke a ga-eri, ma ụmụagbọghọ ndị maara ihe ahụ “nyefere okwukwe ha” n’ime “oge nke obi abụọ na enweghị ntụkwasị obi.”

The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”

E gosiri “oge nke obi abụọ na ejighị n’aka” site n’aka ndị na-eso ụzọ Ya n’oge ọnwụ Ya, ma n’ụbọchị nke atọ Ọ malitere imeghe ozi banyere mbilite n’ọnwụ Ya nye ndị na-eso ụzọ Ya, ha agaghịkwa “atọhapụ okwukwe ha.” Oge nke obi abụọ na ejighị n’aka nye ụmụ agbọghọ amamihe nke ngagharị ozi mmụọ ozi mbụ na nke abụọ gara n’ihu ihe dị ka afọ atọ, n’oge ahụ ka Onyenwe anyị kpugheere Sister White na Ọ setịpụwo aka Ya ịnakọtazie ndị fọdụrụ n’ime ndị Ya. O duru ndị Ya ka ha malite ọrụ mbipụta ha ma mepụta tebụl nke abụọ nke Habakkuk, ma “ọtụtụ n’ime ndị kwere na ọbịbịa Kraịst tọhapụrụ okwukwe ha.... N’ụzọ dị otu a, e gbochiri ọrụ ahụ, a hapụkwara ụwa n’ọchịchịrị.”

In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”

N’afọ 1849, e debere William Miller, onye ozi a họpụtara nke ozi nke mmụọ ozi mbụ na nke abụọ, n’izu ike. Ọ bụrụ na ndị amamihe ndị na-amaghị nwoke nke Ọktoba 22, 1844 “jidesiri okwukwe ha ike ma soro n’otu obi gawa n’ihu n’idu ndú nke mmeghe nke Chineke,” Onyenwe anyị gaara ebilite onye ozi ọzọ n’mmụọ na ike Elaija. Kama nke ahụ, “ọbịbịa Kraịst” ka “egbu oge, ndị Ya” kwa “n’otu aka ahụ” dịka Izrel oge ochie ga “anọgide” “ọtụtụ afọ n’ụwa a nke mmehie na iru újú.”

One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.

Afọ otu narị na iri abụọ na isii mgbe nnupụisi nke 1863 gasịrị, Onyenwe anyị welitere onyeozi ahọpụtara nke mmụọ-ozi nke atọ. Ọrụ ya bụ ma ịkwadebe ụzọ ka Onyeozi nke Ọgbụgba-ndụ wee bịa n’ụlọ nsọ Ya na mberede ma banye n’ime mmekọrịta ọgbụgba-ndụ ya na otu narị na iri anọ na anọ puku, n’oge ihe omume mmechi nke ikpe nyocha ahụ, kamakwa iweta ozi nke na-eche ihu njikọ okpukpu atọ nke Ehab, Jezebel na ndị amụma ya n’oge Ikpe Mmezu, nke na-amalite na iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya.

The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.

Onye-ozi nke-atọ nke na-akwadebe ụzọ na-anọchi anya ọrụ, ozi, onye-ozi, na mmegharị n’oge ihe nkiri mmechi nke Ikpe Nnyocha. Ịlaịja nke-atọ na-anọchi anya ọrụ, ozi, onye-ozi, na mmegharị n’oge ihe nkiri mmechi nke Ikpe Mmezu. Ozi nke onye-ozi nke na-akwadebe ụzọ, na ozi nke Ịlaịja, bụ ozi nke nke-atọ n’ime Ahụhụ atọ nke Mkpughe isi nke asatọ ruo nke iri na otu.

In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”

N’akụkọ ihe mere eme nke onye-ozi nke na-akwadebe ụzọ, ozi nke Ahụhụ nke atọ na-anọchite opì nke na-akpọ Adventizim Laodisia ka ọ “zụtakwa n’aka m ọla-edo a nwalere n’ọkụ, ka i wee baa ọgaranya; na uwe ọcha, ka e wee yi gị uwe, ka ihere nke ịgba ọtọ gị ghara ịpụta ìhè; werekwa ọgwụ anya tee anya gị, ka i wee hụ ụzọ.” Ọ bụ ozi nke ịhụnanya Chineke nke na-egosi ndị Chineke mmehie ha, n’ihi na “ndị niile” Ọ hụrụ n’anya, ka Ọ “na-adụ ọdụ ma na-ata ahụhụ.” Ọ bụ ozi nke ezi omume Kraịst nke na-akpọ mmadụ ka ha nabata àgwà Ya, nke a na-egosipụta n’oge ahụ mgbe Onye-ozi nke Ọgbụgba-ndụ na-arụzu ọrụ nke ime ka ụlọ nsọ nke mkpụrụ obi dị ọcha, ya mere Ọ na-akpọ ndị Ọ hụrụ n’anya ka ha gosipụta àgwà Ya ma bụrụ “ndị na-anụ ọkụ n’obi, ya mere chegharịanụ,” n’ihi na Ọ nọ “n’ọnụ ụzọ” nke nkesa oge ahụ, nke na-anọchi anya mmechi nke oge amara, ebe Ọ “ga-awụpụ” Adventizim Laodisia “n’ọnụ” Ya. “Ọnụ ụzọ” nke nkesa oge ahụ bụ ọnụ ụzọ ahụ nke Ọ “na-emeghe, ọ dịghịkwa onye na-emechi; na-emechikwa, ọ dịghịkwa onye na-emeghe.”

There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.

E nwere ihe yiri ka ọ bụ mmegide n’ihe e kwuru, nke a na-edozi site n’itinye “ahịrị n’elu ahịrị,” ma ọtụtụ ndị nwere ike ọ gaghị ọbụna amata mmegide ahụ yiri ka ọ dị. Mgbe e dozichara ya, ọ na-agbakwunye ìhè doro anya n’ịgafe site n’Ikpe Nyocha gaa n’Ikpe Mmejuputa nke na-ewere ọnọdụ n’iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya. A na-edozi ya site n’ịnakwere na Pentikọst bụ ihe nnọchianya nke iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya na United States. Ka anyị wee mechaa nlebara anya anyị banyere onye ozi nke atọ nke na-akwadebe ụzọ dị ka ihe nnọchianya n’ime Ikpe Nyocha, n’iche iche na Ịlaịja nke atọ ịbụ ihe nnọchianya nke Ikpe Mmejuputa, anyị ga-atụle mmegide a yiri ka ọ dị.

We will continue this study in the next article.

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

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

> “Mmụọ-ozi nke na-esonye n’ikwusa ozi nke mmụọ-ozi nke atọ ga-eme ka ụwa nile maa ìhè site n’ebube ya. A na-ebu amụma n’ebe a banyere ọrụ ga-agbasa n’ụwa nile ma nwee ike pụrụ iche a na-anụbeghị ahụkebe ya. Mmasị nke ọbịbịa ahụ nke afọ 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e bu ozi nke mmụọ-ozi mbụ ruo n’ụlọ ọrụ mgbasa-ozi ọma ọ bụla n’ụwa, ma n’ụfọdụ mba, e nwere oke mmasị n’okpukpe nke kachasị ukwuu a hụworo n’ala ọbụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma ndị a ga-akarị site n’oké mmegharị ahụ dị ike n’okpuru ịdọ aka ná ntị ikpeazụ nke mmụọ-ozi nke atọ.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Ọrụ ahụ ga-adị yiri nke Ụbọchị Pentikọst. Dị ka e nyere ‘mmiri ozuzo mbụ,’ n’ịwụsa nke Mmụọ Nsọ na mmalite nke oziọma, iji mee ka mkpụrụ dị oké ọnụ ahịa pulite, otú ahụ ka a ga-enye ‘mmiri ozuzo ikpeazụ’ na njedebe ya ka ihe ubi wee cha. ‘Mgbe ahụ ka anyị ga-ama, ma ọ bụrụ na anyị nọgide n’ịma Onyenwe anyị: ọpụpụ Ya ka akwadoro dịka ụtụtụ; Ọ ga-abịakwutekwa anyị dịka mmiri ozuzo, dịka mmiri ozuzo ikpeazụ na mmiri ozuzo mbụ n’elu ụwa.’ Hosea 6:3. ‘Ya mere, ṅụrịanụ ọṅụ, unu ụmụ Zayọn, ṅụrịakwa ọṅụ n’ime Onyenwe unu Chineke: n’ihi na O nyewo unu mmiri ozuzo mbụ n’otú kwesịrị ekwesị, Ọ ga-emekwa ka mmiri ozuzo zodakwasị unu, mmiri ozuzo mbụ, na mmiri ozuzo ikpeazụ.’ Joel 2:23. ‘N’ụbọchị ikpeazụ, ka Chineke na-ekwu, M ga-awụsa site na Mmụọ M n’elu anụ ahụ nile.’ ‘Ọ ga-erukwa na onye ọbụla nke ga-akpọku aha Onyenwe anyị ka a ga-azọpụta.’ Ọrụ Ndịozi 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Ọrụ ukwu nke ozi-ọma ekwesịghị ịkwụsị n’egosipụta ike Chineke nke dị ala karịa nke ji mara mmalite ya. Amụma ndị e mezuru n’ịwụpụ mmiri ozuzo mbụ n’oge mmeghe nke ozi-ọma ka a ga-emekwa ọzọ n’ime mmiri ozuzo ikpeazụ n’oge mmechi ya. Nke a bụ ‘oge izuike’ nke Pita onyeozi lere anya n’ihu ya mgbe ọ sịrị: ‘Ya mere, chegharịanụ, laghachikwutekwanụ Chineke, ka e wee hichapụ mmehie unu, ka oge izuike wee si n’ihu Onyenwe anyị bịa; ma Ọ ga-ezitekwa Jisọs.’ Ọrụ Ndịozi 3:19, 20.” The Great Controversy, 611.

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