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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Four

Akwụkwọ Joel na Ụka Adventist Ụbọchị-Izu nke Asaa nke Laodisia — Nọmba Iri Anọ na Anọ

Number Forty-Four

Nọmba Iri Anọ na Anọ

Author

Jeff Pippenger

Published

February 10, 2026

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In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

N’afọ 1844, e kpughere ozizi nke Sabbath ụbọchị nke asaa, e mesịakwa kwusie ya ike nye Sister White mgbe ọ lere anya n’ime igbe ọgbụgba-ndụ ahụ. O dekọrọkwa na n’ụbọchị ikpeazụ ozizi nke mbata Kraịst n’anụ ahụ nwere otu nkwusioru ike nke eluigwe ahụ. Sabbath ụbọchị nke asaa na-anọchi anya ìhè pụrụ iche sitere n’igbe ahụ mgbe Ụbọchị Mkpuchi Mmehie nke ihe oyiyi ya na-emezu malitere, ma Sabbath afọ nke asaa na-anọchi anya ìhè pụrụ iche sitere n’igbe ahụ mgbe Ụbọchị Mkpuchi Mmehie nke ihe oyiyi ya na-emezu ruru ngwụcha ya.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Ozizi nke mbata n’anụ ahụ ka e jiri mee ihe nnọchianya ya n’ọgbakọ nsọ ikpeazụ nke Levitikọs iri abụọ na atọ; ọ bụ omega nke ụbọchị-izu ike nke asaa, nke bụ ọgbakọ nsọ mbụ ná mmalite Levitikọs iri abụọ na atọ. Ụbọchị-izu ike mbụ ahụ na-anọchi anya ike okike nke Chineke, ụbọchị-izu ike ikpeazụ ahụ kwa na-anọchi anya ike Ya nke imegharị ihe ọhụrụ. Ụbọchị-izu ike mbụ ahụ ka a na-anọchi anya ya site na ọnụọgụ “23,” nke ikpeazụ kwa site na ọnụọgụ “252.”

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Akara ngosi abụọ ahụ bụ nkwụnye-akwụkwọ nke Levitikọs iri abụọ na atọ, ha bụkwa nkwụnye-akwụkwọ nke akụkọ ihe mere eme ndị Millerite. Afọ 1798 bụ mmezu nke afọ 2,520 e kpebiri imegide alaeze ugwu nke Izrel, ma afọ 2,300 mezuru n’October 22, 1844. Mgbe a duru Nwanyị White banye n’ebe nsọ ma o legide Iwu Iri ahụ anya, ọ nọ na-anọchi anya ndị Chineke nke ụbọchị ikpeazụ, ndị na-eso Kraịst banye n’Ebe Kachasị Nsọ mgbe Ọ na-emecha ọrụ Ya nke ime ka mmadụ na Chineke dịrị n’otu. Nnwale nke ụlọ nsọ bụ nnwale nke iso Nwa Atụrụ ahụ ebe ọbụla Ọ na-aga.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Ndị a bụ ndị a na-emetọghị na ndị inyom; n’ihi na ha bụ ndị na-amaghị nwoke. Ndị a bụ ndị na-eso Nwa-atụrụ ahụ ebe ọ bụla Ọ na-aga. A gbapụtara ndị a n’etiti mmadụ, bụrụ mkpụrụ mbu nye Chineke na nye Nwa-atụrụ ahụ. Mkpughe 14:4.

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Nwanneanyị White, dị ka onye amụma, nọ na-egosi ndị kwesịrị ntụkwasị obi na mbido bụ́ ndị jiri okwukwe banye n’Ebe Kachasị Nsọ, ma n’ime ime otú ahụ ọ nọ na-enye ihe nlereanya nke ndị kwesịrị ntụkwasị obi na njedebe bụ́ ndị jiri okwukwe banye n’Ebe Kachasị Nsọ ma mesịa lekwasị Anya n’ime igbe ọgbụgba ndụ ahụ. Ihe ha na-ahụ ebe ahụ ka e mere ka o doo ìhè bụ ozizi nke nnabata anụahụ, mmezu nke ime ka mmadụ na Chineke bụrụ otu. Ha na-ahụ cherubim mkpuchi abụọ ahụ ka ha na-anọchi anya Ụbọchị Izu Ike abụọ nke okike na nke imepụta ọzọ. Ha na-ahụ 252 n’otu akụkụ nke igbe ahụ na 23 n’akụkụ nke ọzọ ma mata na, n’ịdị n’otu na okike na imepụta ọzọ, 23 na-anọchi anya alụmdi na nwunye nke Chi na mmadụ, ha na-ahụkwa 252 dịka akara nke mgbanwe mmadụ n’ime mmadụ a jikọtara ya na Chi.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

A gaghị ewepu ebe ebere ahụ, ya mere ka Sister White leba n’ime ya bụ mkpughe pụrụ iche, ma n’ụzọ amụma ihe osise ahụ bụ nke ụbọchị ikpeazụ karịa ụbọchị ndị ọ dịrị ndụ n’ime ha. Site n’ile anya ka a na-agbanwe anyị. Nnwale nke ụlọ nsọ bụ Kraịst na-eduga ndị ya bụ ndị na-amaghị nwoke n’ụlọ nsọ Ya, nzọụkwụ site n’nzọụkwụ. Eziokwu amụma na-anọchi anya nzọụkwụ ndị dị n’ụzọ ahụ nke ozi Mkpu Etiti Abalị na-eme ka o doo ìhè.

The Millerite temple of forty-six years is a step.

Ụlọ nsọ ndị Millerite nke afọ iri anọ na isii bụ nzọụkwụ.

The human temple of “23,” (male and female, He created them) is a step.

Ụlọ nsọ nke mmadụ nke “23,” (nwoke na nwanyị, O kere ha) bụ nzọụkwụ.

Christ raising His temple in three days is a step.

Kraịst ịkpọlite ụlọ nsọ Ya n’ime ụbọchị atọ bụ otu nzọụkwụ.

The storehouse is the temple of Malachi.

Ụlọ nkwakọba ihe bụ ụlọ nsọ nke Malakaị.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Nehemaịa sachara ụlọ nkwakọba ihe ahụ site n’imebi nsọ nke Tobaya.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

Ụlọ nsọ ahụ bụ ebe Hilkaya, onye isi nchụàjà, chọpụtara akwụkwọ ihe odide Moses n’oge mmegharị mmụọ nke eze Josaya.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

Ụlọ nsọ Nehemaịa sachara pụọ n’ịmerụ nsọ bụ otu ụlọ nsọ ahụ Kraịst sachara ugboro abụọ pụọ n’“ịmerụ ya n’ụzọ nsọ-ịkwa arụ” dịka Sista White kwuru.

The casket of Miller’s dream was a step.

Igbe ihe nke nrọ Miller bụ otu nzọụkwụ.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Ozugbo Kraịst duru ndị Ya kwere ekwe banye n’Ebe Kachasị Nsọ, Ọ na-edukwa ha, dịka Nwannaanyị White nọchiri anya ha, ruo n’ebe igbe ọgbụgba ndụ ahụ dị, na-ebuli oche ebere elu ma kwe ka ha lee n’ime ya. Mgbe ha lere n’ime ya, ha na-ahụ na ma ozizi nke ịbịanụ n’anụ ahụ nke Kraịst ma kwa Sabbath nke ụbọchị nke asaa ka eji ìhè nro gbaa gburugburu. Ahịrị n’elu ahịrị, ndị na-amata ozizi ndị ahụ nke “eji ìhè nro gbaa gburugburu” na-esonyere Nwannaanyị White, na-abanye n’Ebe Kachasị Nsọ site n’okwukwe ma na-ele n’ime igbe ọgbụgba ndụ ahụ.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

Ndị amụma oge ochie kwuru okwu kpọmkwem karịa maka ụbọchị ikpeazụ karịa ụbọchị ndị ha biri n’ime ha. Mgbe ndị amụma oge ochie ahụ n’onwe ha ghọrọ akụkụ nke àmà ahụ, ha na-anọchite anya ndị Chineke n’ụbọchị ikpeazụ, ndị Chineke n’ụbọchị ikpeazụ kwa bụ ndị ahụ otu narị na iri anọ na anọ puku. Nwanyị White bụ ikekwe onye amụma oge ochie kachasị mkpa, n’ihi na ihe atụ ya niile na-anọchite anya akụkọ alpha nke akụkọ omega nke ndị ahụ otu narị na iri anọ na anọ puku. Ndị amụma niile na-egosi ndị fọdụrụ, ma Nwanyị White na-anọchitekwa anya akụkọ mmalite nke a na-emezu n’akụkọ njedebe—ruo n’akwụkwọ ozi ọ bụla.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

N’akụkọ mmalite nke alpha, a kpọgara Sister White n’ọhụụ ya banye n’Ebe Kachasị Nsọ nke ebe nsọ eluigwe. Mgbe ọ nọ ebe ahụ, a buliri oche ebere ahụ nke dị n’elu igbe ọgbụgba ndụ, oche a na-ekwesịghị iwepụ, ka Sister White wee leba anya n’ime, ebe ọ hụrụ Iwu Iri ahụ.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> “N’Ebe Kachasị Nsọ ka m hụrụ otu igbe; n’elu ya na n’akụkụ ya nile ka e ji ọlaedo kachasị ọcha kpuchie ya. N’ọnụ abụọ nke igbe ahụ ka e nwere otu cherub mara mma, n’otu n’otu akụkụ, nku ha gbasasịrị n’elu ya. Ihu ha tụgharịrị ibe ha n’ebe ibe ha nọ, ha na-elekwa anya n’ala. N’etiti ndị mmụọ ozi ahụ ka e nwere otu ihe nsure-ọkụ ọlaedo. N’elu igbe ahụ, n’ebe ndị mmụọ ozi ahụ guzoro, ka e nwere ebube na-enwu nke ukwuu, nke yiri ocheeze ebe Chineke bi. Jizọs guzoro n’akụkụ igbe ahụ, ma mgbe ekpere ndị nsọ na-arịgo ruo n’ebe Ọ nọ, ihe nsure-ọkụ dị n’ime ihe nsure-ọkụ ahụ na-ese anwụrụ, Ọ na-ejikwa anwụrụ ihe nsure-ọkụ ahụ arịgo ekpere ha n’ihu Nna Ya. N’ime igbe ahụ ka e nwere ite ọlaedo nke mana, mkpanaka Erọn nke pulitere, na mbadamba nkume ndị ahụ a na-apịkọta ọnụ dịka akwụkwọ. Jizọs meghere ha, m wee hụ Iwu Iri ahụ ka e ji mkpịsị aka Chineke dee ha n’elu ha. N’otu mbadamba ka e dere iwu anọ, n’elu nke ọzọkwa ka e dere isii. Iwu anọ ndị ahụ dị n’elu mbadamba mbụ na-enwu karịa isii ndị ọzọ. Ma nke anọ, iwu nke Ụbọchị Izuike, na-enwu karịa ha nile; n’ihi na e kewapụrụ Ụbọchị Izuike iche ka e debe ya n’ịsọpụrụ aha nsọ nke Chineke. Ụbọchị Izuike nsọ ahụ yiri nke jupụtara n’ebube—okirikiri ebube gbara ya gburugburu dum. Ahụrụ m na a kpọgideghị iwu nke Ụbọchị Izuike n’obe. Ọ bụrụ na a kpọgidere ya, a kpọgiderekwa iwu itoolu ndị ọzọ; ma anyị nweere onwe anyị imebi ha nile, dịka imebi nke anọ. Ahụrụ m na Chineke agbanweghị Ụbọchị Izuike, n’ihi na Ọ dịghị agbanwe agbanwe. Ma poopu agbanweela ya site n’ụbọchị nke asaa mee ka ọ bụrụ ụbọchị mbụ nke izu; n’ihi na ọ ga-agbanwe oge na iwu.” Early Writings, 32.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

Ozizi nke Sabat nke ụbọchị nke asaa bụ ozizi alpha nke akụkọ ntọala nke mmegharị Millerite nke malitere dịka mmegharị Millerite nke Filadelfia, mesịa gbanwee bụrụ mmegharị Millerite nke Laodisia n’afọ 1856, ma mesịa bụrụ Chọọchị Adventist nke Ụbọchị nke Asaa nke Laodisia n’afọ 1863. Nwanneanyị White na-akọwapụtakwa ozizi omega n’akụkọ ihe mere eme nke ụbọchị ikpeazụ, mgbe mmegharị Laodisia nke puku mmadụ narị anọ na iri anọ na anọ gbanwere bụrụ mmegharị Filadelfia nke puku mmadụ narị anọ na iri anọ na anọ. Ìhè alpha na omega na-anọchi anya ya site n’ozizi nke Sabat nke ụbọchị nke asaa na ozizi nke ịbịanụ n’anụ ahụ́.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Ndị na-enwe mmekọrịta nsọ na Chineke na-eje ije n’ìhè nke Anyanwụ nke Ezi Omume. Ha adịghị emebi nsọpụrụ nke Onye Nzọpụta ha site n’imerụ ụzọ ha n’ihu Chineke. Ìhè nke eluigwe na-enwupụta n’ahụ ha. Ka ha na-eru nso na mmechi nke akụkọ ihe mere eme nke ụwa a, ọmụma ha banyere Kraịst, na banyere amụma ndị metụtara ya, na-abawanye nke ukwuu. Ha bụ ndị bara uru na-enweghị ngwụcha n’anya Chineke; n’ihi na ha nọ n’otu na Ọkpara ya. N’ebe ha nọ, okwu Chineke jupụtara n’ịma mma na ịhụnanya nke karịrị akarị. Ha na-ahụ mkpa ọ dị. A na-ekpughere ha eziokwu. A na-eyikwasị ozizi banyere ịbịa Kraịst n’anụ ahụ n’ìhè dị nro na-enwu. Ha na-ahụ na Akwụkwọ Nsọ bụ mkpịsị ugodi nke na-emepe ihe omimi niile ma na-edozi ihe isi ike niile. Ndị na-achọghị ịnabata ìhè ma jee ije n’ìhè agaghị enwe ike ịghọta ihe omimi nke nsọpụrụ Chineke, ma ndị na-atụghị egwu ibuli obe ahụ ma soro Jisọs, ga-ahụ ìhè n’ìhè Chineke.” The Southern Watchman, Eprel 4, 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

A na-akpọkwa “ozizi nke mbata n’anụ ahụ” “ihe omimi nke nsọpụrụ Chineke.”

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> N’ezie, n’enweghị mgbagha ọ bụla, ihe omimi nke nsọpụrụ Chineke dị ukwuu: e mere ka Chineke pụta ìhè n’anụ ahụ, e gosiwo na Ọ bụ ezi omume n’ime Mmụọ, ndị mmụọ ozi hụkwara Ya, e kwusara Ya n’etiti ndị mba ọzọ, e kweere na Ya n’ụwa, e welikwara Ya elu n’ebube. 1 Timoti 3:16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

A na-ezo “ihe omimi” ahụ ruo n’ọgbọ ikpeazụ, mgbe ndị kwere ekwe ga-ahụ na ozizi nke ịnọchi anụ ahụ bụ omega nke Sabbath nke ụbọchị nke asaa.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

> Ọbụna ihe omimi ahụ nke ezoro ezo kemgbe ọtụtụ oge na site n’ọgbọ dị iche iche, ma ugbu a ka emewo ka o pụta ìhè nye ndị nsọ ya: ndị Chineke chọrọ ime ka ha mara ihe bụ ụba nke ebube nke ihe omimi a n’etiti ndị mba ọzọ; nke bụ Kraịst n’ime unu, olileanya nke ebube. Ndị Kọlọsi 1:26, 27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Ọ dabara adaba na ọ bụ Ndị Kọlọsi 1:26 na-ekwu maka “ihe omimi” nke “e zoro ezo,” ma a “na-eme ka ihe omimi ahụ pụta ìhè” n’ụbọchị ikpeazụ. A na-eme ka ìhè amụma pụta ìhè mgbe a na-emeghe amụma ahụ, dịka e si nọchite anya ya na Daniel iri na abụọ, ebe, na ngwụcha ụbọchị 1,260, n’oge ọgwụgwụ, a na-emeghe otu amụma. A na-emeghe amụma ahụ nke ezorola ezo ruo ọgbọ dị iche iche, amụma ahụkwa bụ eziokwu nke, mgbe e meghere ya, bụrụ “ebube” nke a na-eme ka a mara ndị mba ọzọ n’iwu Sọnde. Ihe omimi ahụ bụ Kraịst n’ime unu, olileanya nke ebube, nke a na-emezu n’ụbọchị olu opi nke mmụọ ozi nke asaa.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Ma n’ụbọchị olu nke mmụọ ozi nke asaa, mgbe ọ ga-amalite ịfụ opi, a ga-emezu ihe omimi nke Chineke, dịka O kwusara ya ndị ohu Ya, bụ ndị amụma. Mkpughe 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Ọ bụ naanị ihe kwesị ekwesị na olu nke mmụọ-ozi nke asaa bidoro ịda n'ụbọchị nke iri nke ọnwa nke asaa, dịka e si gosipụta ya n’Ọkpughe 10:7. A na-egosikwa mmụọ-ozi nke asaa dịka ahụhụ nke atọ, ma ahụhụ abụọ mbụ bụ Islam, ya mere na-enye ndị akaebe abụọ na ahụhụ nke atọ bụ Islam. A na-emecha ihe omimi nke Chineke mgbe opì Islam na-afụ.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

N’akụkọ ihe mere eme nke opi nke asaa, ozizi nke mbata n’anụ ahụ, nke bụ ihe omimi nke Kraịst n’ime unu, ma ọ bụ njikọta nke Chi na mmadụ, dịka e gosiri ya site na Kraịst mgbe O were anụ ahụ mmadụ n’ahụ Ya; a ga-anwale ndị na-achọ ịbụ n’etiti otu narị puku iri anọ na anọ ahụ ma ha nwere mmanụ na okwukwe dị mkpa iji banye n’Ebe Kachasị Nsọ. Ọ bụrụ na ha egbu oge, ọchịchịrị ga-adakwasị ha; ọ bụrụ na ha soro Nwa-aturu ahụ ebe ọbụla Ọ na-aga, a ga-edu ha ileba anya n’ime igbe ahụ. N’ime igbe ahụ ha ga-achọta ozizi nke Sabbath ụbọchị nke asaa na ozizi nke mbata n’anụ ahụ.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

N’agbanyeghị ịdị mkpa nke ozizi abụọ a, ihe m na-elekwasị anya abụghị ìhè alfa na omega, kama ọ bụ na nwanyị amụma ahụ gosipụtara ndị nke Chineke ka ha na-abanye n’ebe nsọ nke eluigwe ma na-eleba anya n’ime igbe ọgbụgba ndụ ahụ. A ghaghị inwe otu oge n’akụkọ ihe mere eme nke otu narị puku na iri anọ na anọ ahụ, n’ime ụbọchị ikpeazụ ndị a, ebe a na-eburu otu narị puku na iri anọ na anọ ahụ banye n’Ebe Kachasị Nsọ ka ha lekwasị anya n’igbe ahụ e meghere emepe.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Ọ bụrụ na i nwere okwukwe ikwere na ndị amụma na-anọchi anya ndị nke Chineke n’ụbọchị ikpeazụ, tinyere okwukwe na Nwanyị White sitere n’ike mmụọ nsọ n’otu ntule zuru ezu, n’ụzọ niile, dịka amụma ọ bụla ọzọ dị na Bible—mgbe ahụ, a ghaghị ịnakwere itinye ya n’ọrụ nke m ka kwupụtara dịka eziokwu. Puku mmadụ otu narị na iri anọ na anọ ahụ aghaghị iso Kraịst, site n’okwukwe, banye n’Ebe Kachasị Nsọ, dịka Nwanyị White kwuru na ndị kwere ntụkwasị obi mere n’October 22, 1844. N’oge ahụ, e gosipụtara òtù mmadụ abụọ, ndị jụrụ iji okwukwe banye n’ime ya, na ndị banyere n’ime ya.

> “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.

> “A kpọghachiri m n’azụ n’ikwusa ọbịbịa mbụ nke Kraịst. E zigara Jọn n’mmụọ na ike nke Ịlaịja iji dozie ụzọ Jisọs. Ndị jụrụ ịnakwere àmà Jọn enwetaghị uru n’ozizi Jisọs. Mmegide ha megide ozi ahụ nke buru amụma banyere ọbịbịa Ya mere ka ha nọrọ n’ọnọdụ ebe ha enweghị ike ịnata n’ụzọ dị mfe ihe akaebe kachasị ike na Ọ bụ Mesaya. Setan duru ndị ahụ jụrụ ozi Jọn ka ha gaa n’ihu karịa, jụkwa Kraịst ma kpọgide Ya n’obe. Site n’ime nke a, ha tinyere onwe ha n’ọnọdụ ebe ha enweghị ike ịnata ngọzi ahụ n’ụbọchị Pentikọst, nke gaara akụzi ha ụzọ banye n’ụlọ nsọ nke eluigwe. Ịdọwa ákwà mkpuchi nke ụlọ nsọ ahụ gosiri na agaghịzi anabata àjà na emume ndị Juu ọzọ. E tinyela Àjà ukwu ahụ ma anabatakwa ya, Mmụọ Nsọ nke gbadara n’ụbọchị Pentikọst wee duru uche ndị na-eso ụzọ ahụ pụọ n’ụlọ nsọ nke ụwa gaa n’ụlọ nsọ nke eluigwe, ebe Jisọs batara site n’ọbara nke Ya onwe Ya, ka O wee wụkwasị ndị na-eso ụzọ Ya uru nke mkpuchi mmehie Ya. Ma a hapụrụ ndị Juu n’oké ọchịchịrị. Ha tufuru ìhè niile ha pụrụ inwe banyere atụmatụ nzọpụta, ma ka na-atụkwasị obi n’àjà na onyinye ha na-abaghị uru. Ụlọ nsọ nke eluigwe anọchiwo nke ụwa, ma ha amaghi mgbanwe ahụ. Ya mere, ha enweghị ike irite uru n’ọrụ mgbasa nke Kraịst 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 ndị ji oke ụjọ ele ụzọ ndị Juu siri jụ ma kpọgide Kraịst n’obe; ma ka ha na-agụ akụkọ mmegbu ihere e mere Ya, ha na-eche na ha hụrụ Ya n’anya, nakwa na ha agaghị agọnahụ Ya dịka Pita mere, ma ọ bụ kpọgide Ya n’obe dịka ndị Juu mere. Ma Chineke, Onye na-agụ obi mmadụ niile, emeela ka e nwalee ịhụnanya ahụ ha kwuru na ha nwere n’ebe Jizọs nọ. Eluigwe niile jiri mmasị miri emi lelee nnabata ozi mmụọ-ozi mbụ ahụ. Ma ọtụtụ ndị na-ekwu na ha hụrụ Jizọs n’anya, ndị kwa wụsara anya mmiri mgbe ha na-agụ akụkọ obe, jiri nkwutọ nabata ozi ọma nke ọbịbịa Ya. Kama ịnara ozi ahụ n’ọṅụ, ha kwuru na ọ bụ aghụghọ. Ha kpọrọ ndị hụrụ ịpụta Ya n’anya asị, ma chụpụ ha n’ime ụka dị iche iche. Ndị jụrụ ozi mbụ ahụ enwetaghị uru site n’ozi nke abụọ; ma ọ bụghịkwa na ha nwetara uru site n’iti mkpu etiti abalị, nke e nyere iji kwadebe ha ka ha jiri okwukwe soro Jizọs banye n’Ebe Kasị Nsọ nke ebe nsọ nke eluigwe. Ma site n’ịjụ ozi abụọ mbụ ahụ, ha emewo ka nghọta ha gbaa ọchịchịrị nke ukwuu, nke mere na ha enweghị ike ịhụ ìhè ọbụla n’ozi mmụọ-ozi nke atọ, nke na-egosi ụzọ na-abanye n’Ebe Kasị Nsọ. Ahụrụ m na dịka ndị Juu kpọgidere Jizọs n’obe, otu a ka ụka ndị nkịtị kpọgidere ozi ndị a n’obe, ya mere ha enweghị ihe ọmụma banyere ụzọ na-abanye n’Ebe Kasị Nsọ, ha enweghịkwa ike inweta uru site n’arịrịọ Jizọs na-eme n’ebe ahụ. Dịka ndị Juu, ndị na-achụ àjà ha na-abaghị uru, ha na-ebuli ekpere ha na-abaghị uru elu gaa n’ime ụlọ nsọ ahụ Jizọs hapụrụ; ma Setan, onye aghụghọ ahụ na-atọ ya ụtọ, na-eyikwasị onwe ya àgwà okpukpe, ma na-eduba uche ndị a na-ekwu na ha bụ Ndị Kraịst n’ebe onwe ya nọ, na-eji ike ya, ihe ịrịba ama ya, na ọrụ ebube ụgha ya, mee ka o kee ha nke ọma n’ọnyà ya.” Early Writings, 259–261.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

Nwannaanyị White na-akọwapụta usoro ule na-aga n’ihu nke akụkọ Jọn Onye Na-eme Baptizim na Kraịst, nke mechara kpatara ka ndị Juu nọrọ n’ọchịchịrị zuru ezu, iji gosipụta otu akụkọ ahụ n’oge ndị Millerite, nke bụ akụkọ alpha nke Nwannaanyị White; nwanyị amụma oge ochie nke ụbọchị ikpeazụ. Ule ndụ ma ọ bụ ọnwụ n’mbido ahụ gbasara ịbanye n’Ebe Kachasị Nsọ ma ọ bụ ịjụ ime nke ahụ. Ịjụ ime nke ahụ wetara otu ọchịchịrị ahụ n’ahụ ndị nnupụisi nke akụkọ ndị Millerite nke bịara n’ahụ ndị Juu nnupụisi n’akụkọ Kraịst.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Jizọs na-eji mmalite nke ihe akọwa njedebe ya mgbe niile; ya mere, mgbe e butere Sister White banye n’Ebe Kachasị Nsọ ma o lekwasị Anya n’arọk e meghere, n’ihe metụtara ule nke Ọktoba 22, 1844, ọ na-egosi na a ga-anwale otu narị puku iri anọ na puku anọ ahụ ma ha ga-eso Nwa Atụrụ ahụ banye n’Ebe Kachasị Nsọ ma ọ bụ banye n’ọchịchịrị ebighị ebi zuru oke. Eziokwu a dabeere n’okwukwe nke na-aghọta na ndị amụma oge ochie na-anọchi anya ndị nke Chineke n’ụbọchị ikpeazụ, mgbe ha onwe ha ghọrọ akụkụ nke àmà e dere ede. Sister White na-anọchi anya klas abụọ ahụ.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “N’oge m nọ n’ọnọdụ a nke nkụda mmụọ, ahụrụ m nrọ nke mere ka uche m nwee miri emi mmetụta. Ahụrụ m nrọ na m hụrụ ụlọ nsọ, nke ọtụtụ mmadụ nọ na-asọba na ya. Naanị ndị gbabara n’ụlọ nsọ ahụ ka a ga-azọpụta mgbe oge ga-emechi. Ndị niile fọdụrụ n’èzí ga-efunahụ ruo mgbe ebighị ebi. Ìgwè mmadụ ndị nọ n’èzí, ndị na-aga n’ụzọ ha dị iche iche, nọ na-akparị ma na-akwa ndị na-abanye n’ụlọ nsọ ahụ emo, na-agwa ha na atụmatụ nchekwa a bụ aghụghọ amamihe ọjọọ, na n’eziokwu ọ dịghị ihe ize ndụ ọbụla dị nke a ga-ezere. Ha ọbụna jidere ụfọdụ n’ime ha iji gbochie ha ime ngwa banye n’ime mgbidi ahụ.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “N’ịtụ egwu ka a kwaa m emo, echere m na ọ ga-akacha mma ichere ruo mgbe ìgwè mmadụ ahụ ga-agbasasị, ma ọ bụ ruo mgbe m ga-enwe ike ịbanye n’amaghị ha. Ma ọnụ ọgụgụ ha rịbawanyere elu kama ibelata, ma n’ịtụ egwu na m ga-abịa akaha, eji m ọsọ hapụ ụlọ m wee sụchaa ụzọ n’etiti ìgwè mmadụ ahụ. N’oke nchegbu m iji ruo n’ụlọ nsọ, ahụghị m ma ọ bụ lekọta igwe mmadụ ahụ nke gbara m gburugburu. Mgbe m banyere n’ụlọ ahụ, ahụrụ m na nnukwu ụlọ nsọ ahụ dum ka otu nnukwu ogidi dị nnọọ ukwu na-akwado, ewerekwa atụrụ e jikọtara na ya, nke e merụsịrị ahụ nke ukwuu ma na-agba ọbara. Anyị ndị nọ ebe ahụ yiri ka anyị maara na atụrụ a adọwawo ma zọpịa ya n’ihi anyị. Ndị niile na-abanye n’ụlọ nsọ ahụ aghaghị ịbịa n’ihu ya ma kwupụta mmehie ha.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “Nanị obere oge tupu E Nwa-aturu ahụ ka e nwere oche ndị e buliri elu, n’elu ha ka otu ìgwè mmadụ nọ ọdụ, na-egosi nnọọ ọṅụ. Ìhè nke eluigwe dị ka ọ na-enwu n’ihu ha, ha wee na-eto Chineke ma na-abụ abụ ekele nke ọṅụ, nke yiri ụda egwu nke ndị mmụọ ozi. Ndị a bụ ndị bịara n’ihu E Nwa-aturu ahụ, kwupụta mmehie ha, nata mgbaghara, ma ugbu a na-echere n’olileanya ọṅụ maka ihe omume ụfọdụ nke ga-eweta aṅụrị.”

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

> “Ọbụna mgbe m batara n’ụlọ ahụ, egwu dakwasịrị m, na mmetụta nke ihere na aghaghị m iweda onwe m n’ihu ndị a. Ma o yiri ka a manyere m ịga n’ihu, ma nwayọ nwayọ ka m na-eme ụzọ m gburugburu ogidi ahụ ka m wee chee nwa atụrụ ahụ ihu, mgbe opi dara, ụlọ nsọ ahụ maa jijiji, mkpu mmeri si n’aka ndị nsọ ahụ zukọrọ bilie, ìhè dị egwu wee mee ka ụlọ ahụ nwuo n’ọkụ, emesịa ihe niile ghọọ ọchịchịrị kpụ ọkụ n’ọnụ. Ndị ahụ nwere ọṅụ niile furu efu ọnụ na ìhè ahụ, a hapụkwara m naanị m n’ime ịtụnanya jọgburu onwe ya nke abalị ahụ jụụ. Etetara m n’ihe mgbu nke uche, o sikwa m ike nke ukwuu ikwenye onwe m na naanị nrọ ka m rọrọ. O yiri m na e kpebiela mbibi m, na Mmụọ nke Onyenwe anyị ahapụla m, ghara ịlọghachikwute m ọzọ.”

> “Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

> “N’oge na-adịghị anya ka nke a gasịrị, enwere m nrọ ọzọ. O yiri m ka m nọ ọdụ n’obi nkoropụ miri emi, ihu m dị n’aka m, na-atụgharị uche otu a: Ọ bụrụ na Jizọs nọ n’elu ụwa, agaara m agakwuru Ya, tụba onwe m n’ụkwụ Ya, ma gwa Ya nhụjuanya m niile. Ọ gaghị achụpụ m, Ọ ga-emere m ebere, ma m ga-ahụ Ya n’anya ma fee Ya ozi mgbe niile. N’otu ntabi anya ahụ, ọnụ ụzọ mepere, mmadụ nke ọdịdị na ihu mara mma batara. O legidere m anya n’obi ebere, sị: ‘Ị chọrọ ịhụ Jizọs? Ọ nọ ebe a, ị pụkwara ịhụ Ya ma ọ bụrụ na ị chọrọ ya. Were ihe niile i nwere, soro m.’”

> “I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

> “Ejiri m ọṅụ a na-apụghị ikwupụta n’ọnụ nụ nke a, wee jiri obi ụtọ chịkọta obere ihe onwunwe m niile, ihe ịchọ mma nta ọ bụla m ji kpọrọ ihe, ma soro onye ndu m. O duru m gaa n’ebe steepụ dị nnọọ nkọ ma yie nke na-esighị ike. Mgbe m malitere ịrịgo nzọụkwụ ndị ahụ, o dọrọ m aka ná ntị ka m debe anya m n’elu mgbe niile, ka isi ghara ịtụ m ma m daa. Ọtụtụ ndị ọzọ ndị na-arịgo ịrịgo ahụ dị nkọ dara tupu ha eruo n’elu.”

> “Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

> “N’ikpeazụ anyị rutere n’ọkwa ikpeazụ, ma guzoro n’ihu ọnụ ụzọ. N’ebe a onye ndu m gwara m ka m hapụ ihe niile m wetara soro m. Eji m obi ụtọ dobe ha; mgbe ahụ o meghere ọnụ ụzọ ahụ ma gwa m ka m bata. N’otu ntabi anya, akwụsịrị m n’ihu Jisọs. Enweghị ike imehie ọdịdị ihu ahụ mara mma. Nkwupụta ahụ nke ịdị mma na ịdị ebube apụghị ịbụ nke onye ọzọ ọ bụla. Ka anya Ya zuru ike n’ebe m nọ, amatara m ozugbo na Ọ maara ọnọdụ niile nke ndụ m na echiche na mmetụta niile dị n’ime m.”

> “I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

> “Anụrụ m ka m na-agbalị ichebe onwe m pụọ n’ile anya Ya, ebe m na-eche na enweghị m ike idi anya-ya nke na-enyocha m, ma Ọ bịakwutere nso n’ịmụmụ ọnụ ọchị, ma, ka Ọ tọkwasịrị aka Ya n’isi m, sị: ‘Atụla egwu.’ Ụda olu Ya dị nro mere ka obi m maa jijiji n’ụtọ ọṅụ nke ọ dịtụbeghị mbụ hụ. Obi ụtọ juru m nke ukwuu nke na enweghị m ike ikwu okwu ọbụla, ma, ebe mmetụta jidere m n’ike, adara m n’ala n’ihu ụkwụ Ya. Ka m nọ ebe ahụ, enweghị enyemaka, ihe nkiri nke ịma mma na ebube gara n’ihu m, ma o yiri m ka m eruola n’ebe nchekwa na udo nke eluigwe. N’ikpeazụ ike m laghachiri, m wee bilie. Anya ịhụnanya nke Jizọs ka nọkwasịrị m, ma ịmụmụ ọnụ ọchị Ya juputara mkpụrụ obi m n’ọṅụ. Ịnọ nso Ya jupụtara m n’nsọpụrụ dị nsọ na ịhụnanya nke a na-apụghị ịkọwa akọwa.”

> “My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. 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.” Testimonies, volume 1, 27–29.

> “Onye ndu m meghere ọnụ ụzọ ahụ ugbu a, anyị abụọ wee si n’ime ya pụta. O nyere m iwu ka m bulie ọzọ ihe niile m hapụrụ n’èzí. Mgbe emechara nke a, o nyere m eriri ndụ akwụkwọ ndụ a tụkọrọ nke ọma. O nyere m ntụziaka ka m debe ya n’akụkụ obi m, ma mgbe ọ bụla m chọrọ ịhụ Jisọs, ka m wepụta ya n’ime uwe obi m ma gbatịa ya ruo n’ókè kachasị. O dọrọ m aka ná ntị ka m ghara ikwe ka ọ nọọ na ntụkọrọ ruo ogologo oge ọ bụla, ka ọ ghara ịghọ nke jikọtara agbakọta ma sie ike ịtọgharịzie ya. Etinyere m eriri ahụ n’akụkụ obi m, wee jiri ọṅụ gbadaa steepụ dị warara ahụ, na-eto Onyenwe anyị ma na-agwa ndị niile m zutere ebe ha pụrụ ịchọta Jisọs. Nrọ a nyere m olileanya. N’uche m, eriri ndụ akwụkwọ ndụ ahụ nọchiri anya okwukwe, ịma mma na ịdị mfe nke ịtụkwasị Chineke obi wee malite ịbịara mkpụrụobi m ìhè.” Testimonies, volume 1, 27–29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

Site na njedebe nke nzukọ ogige Exeter n’ụbọchị August 17 ruo October 22 n’afọ 1844 bụ ụbọchị iri isii na isii. Ụbọchị iri isii na isii ahụ na-anọchi anya oge nkwusa nke Mkpu Etiti Abalị, ma n’usoro ilu nke ụmụ agbọghọ iri ahụ, ndị n’oge ahụ kwusara ozi ahụ na-anọchi anya ndị nwere mmanụ, ma ndị na-ekwusaghị ozi ahụ n’oge ahụ enweghị mmanụ.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

N’ilu a, alụmdi na nwunye ahụ mere na mmalite nke oge ichere ahụ. Emume alụmdi na nwunye nke iwu kwadoro mere, emesịa onye ọ bụla laghachiri n’ụlọ ya chere ruo mgbe nna nwoke na-alụ nwanyị ọhụrụ kpebiri ma o kwesịrị ekwesị imezu alụmdi na nwunye ahụ n’ezigbo mmekọrịta di na nwunye. Ekwesịghị ntụkwasị obi n’etiti alụmdi na nwunye mbụ ahụ na emume nke abụọ n’etiti abalị ka a na-ewere dị ka ịkwa iko. Oge ichere ahụ dabere n’aka nna nwoke na-alụ nwanyị ọhụrụ ka ọ na-eche ịhụ ihe ga-eme nwanyị a na-alụ ọhụrụ n’ime oge ụfọdụ. Ọ dị ime?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

Mgbe nna kpebiri na ihe niile adịla mma, ngagharị etiti abalị ahụ malitere, ọ malitekwara n’abalị iji zere okpomọkụ na-emegbu mmadụ nke ehihie na Palestine. N’ihi nke a, a chọrọ ka ndị na-eje ozi nye nwunye a ga-alụ, ụmụ agbọghọ-amaghị nwoke nke ilu ahụ, nwee oriọna nke ha na mmanụ nke ha kwadebere, na-echere mkpu etiti abalị nke na-ekwupụta na ngagharị ahụ gaa n’alụmdi na nwunye amalitela, n’ihi na ọ ga-eme n’abalị. Na Exeter, mkpu etiti abalị ahụ bịarutere, ma ị nwere mmanụ zuru ezu e kwadebere maka ngagharị ahụ, ma ọ bụ na ịnweghị ya.

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Mgbe ha hapụrụ Exeter na ozi ahụ, ha na-egosi ndị a kara akara. Ụfọdụ nwere mmanụ zuru ezu iji banye n’oriri alụmdi na nwunye ahụ n’ụbọchị Ọktoba 22, 1844, ma ụfọdụ enweghị ya. Ụbọchị iri isii na isii ahụ na-anọchi anya oge mgbe a na-akara ndị Chineke akara ruo n’ọnụ ụzọ mechiri emechi nke iwu Ụka. Ọ bụrụ na ha nwere oke mmanụ kwesịrị ekwesị, ha sitere n’okwukwe banye n’Ebe Kachasị Nsọ. Nwanyị White gosiri ndị Chineke ka ha na-abanye n’Ebe Kachasị Nsọ n’ụbọchị ikpeazụ, ma n’akụkọ alpha ya, ọ bụ ule nke ndụ ma ọ bụ ọnwụ ka o metụtara ịbanye n’Ebe Kachasị Nsọ site n’okwukwe. N’ụbọchị ikpeazụ, a ga-anwale otu narị puku na iri anọ na anọ ahụ ma ha ga-abanye n’Ebe Kachasị Nsọ site n’okwukwe ma ọ bụ na ha agaghị abanye. Ọ bụkwa ọzọ ule nke ndụ ma ọ bụ ọnwụ.

We will continue these things in the next article.

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

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

> “N’ime ime ka e dị ọcha nke ụlọ nsọ ahụ, Jisọs na-ekwupụta ozi Ya dịka Mesaịa, ma na-abanyekwa n’ọrụ Ya. Ụlọ nsọ ahụ, nke e wuru ka ọ bụrụ ebe Obibi nke Ịnọnụ nke Chineke, ka e mere ka ọ bụrụ ihe ọmụmụ anya maka Izrel na maka ụwa. Site n’oge ebighị ebi, ọ bụ nzube Chineke na ihe nile e kere eke, site n’aka seraf ndị ahụ na-enwu ma dị nsọ ruo n’aka mmadụ, ga-abụ ụlọ nsọ maka ibi n’ime ya nke Onye Okike. N’ihi mmehie, mmadụ kwụsịrị ịbụ ụlọ nsọ maka Chineke. Ebe ọchịchịrị kpuchiri ya ma ihe ọjọọ merụọ ya, obi mmadụ apụkwaghị igosipụta ebube nke Onye Dị Nsọ. Ma site n’ịghọ mmadụ nke Ọkpara Chineke, a mezuru nzube nke Eluigwe. Chineke na-ebikwa n’ime mmadụ, ma site n’amara nzọpụta, obi mmadụ aghọkwa ọzọ ụlọ nsọ Ya. Chineke họpụtara na ụlọ nsọ dị na Jerusalem ga-abụ àmà na-adịgide adịgide banyere nnukwu akara aka ahụ e meghere mkpụrụobi ọ bụla. Ma ndị Juu aghọtaghị ihe ụlọ ahụ, nke ha ji nganga dị ukwuu ele, pụtara. Ha enyefeghị onwe ha dịka ụlọ nsọ dị nsọ nye Mmụọ Nsọ nke Chineke. Ogige ụlọ nsọ dị na Jerusalem, nke juputara n’ọgbaaghara nke azụmahịa na-adịghị nsọ, nọchiri anya n’eziokwu zuru oke ụlọ nsọ nke obi, nke ọnụnọ nke agụụ anụahụ na echiche na-adịghị nsọ merụrụ emerụ.”

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “N’ịsachapụ ụlọ nsọ ahụ pụọ n’aka ndị na-azụ ahịa na ndị na-ere ahịa nke ụwa, Jizọs kwusara ozi Ya nke ịsachapụ obi pụọ n’ime mmetọ nke mmehie,—site n’agụụ ụwa, agụụ ịchọ ọdịmma onwe onye, na omume ọjọọ ndị na-emebi mkpụrụ obi. Malakai 3:1–3 ka e hotara.” The Desire of Ages, 161.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Onye amụma ahụ sịrị, ‘Ahụrụ m mmụọ ozi ọzọ ka ọ na-esi n’eluigwe arịda, nwere ike dị ukwuu; ebube ya wee mee ka ụwa nwuo ìhè. O wee tie mkpu n’ike site n’oké olu, sị, Babilọn ukwu adaala, adaala, ghọọkwara ebe obibi nke ndị mmụọ ọjọọ’ (Mkpughe 18:1, 2). Nke a bụ otu ozi ahụ nke e nyere site n’aka mmụọ ozi nke abụọ. Babilọn adaala, ‘n’ihi na o mere ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Gịnị bụ mmanya ahụ?—Ozizi ụgha ya. O nyere ụwa ụbọchị izu ike ụgha n’ọnọdụ ụbọchị izu ike nke iwu nke anọ, ma kwughachikwara ụgha ahụ Setan buru ụzọ gwa Iv n’Iden—anwụghị anwụ ebumpụta ụwa nke mkpụrụobi. Ọ gbasasịla ọtụtụ njehie ndị yiri nke a n’ebe dị anya na nso, ‘na-akụzi dị ka ozizi iwu ndị mmadụ’ (Matiu 15:9).”

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Mgbe Jisọs malitere ozi Ọha ya, Ọ sachara Ụlọ Nsọ ahụ pụọ na mmebi nsọ nkwulu ya. N’etiti omume ikpeazụ nke ozi ya bụ nsacha nke abụọ nke Ụlọ Nsọ ahụ. Ya mere, n’ọrụ ikpeazụ nke ịdọ ụwa aka ná ntị, a na-eme oku abụọ pụrụ iche nye ụka dị iche iche. Ozi nke mmụọ ozi nke abụọ bụ, ‘Babịlọn adala, adala, obodo ukwu ahụ, n’ihi na o mere ka mba nile ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Ma n’oké mkpu nke ozi mmụọ ozi nke atọ, a na-anụ olu sitere n’eluigwe na-asị, ‘Sitenụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-eketa òkè na mmehie ya, ka unu gharakwa ịnara n’ihe otiti ya. N’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya’ (Mkpughe 18:4, 5).” Selected Messages, book 2, 118.

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