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# The Book of Daniel - Number One-Hundred and Eighty-Four

Akwụkwọ Daniel—Nọmba Otu Narị na Iri Asatọ na Anọ

The Sabbath and Incarnation: Cornerstones of the Millerite Sealing Process

Ụbọchị Izu Ike na Mbata n’Anụ Ahụ: Nkume Isi nke Usoro Ịkà Akàrà nke ndị Millerite

Author

Jeff Pippenger

Published

April 14, 2024

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The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Ọnwụnwa ikpeazụ maka ọgbọ ndị Millerite, ndị dara n’usoro nnwale ahụ, malitere n’afọ 1856, site n’ịbịarute nke ìhè mụbara amụba banyere “oge asaa” nke Levitikọs iri abụọ na isii. Site n’afọ 1856 ruo 1863 ozi Laodisia kpọrọ akara oge ikpeazụ n’ime oge ahụ nke malitere site n’ịbịarute nke mmụọ-ozi nke atọ n’ụbọchị Ọktoba 22, 1844. Oge ahụ ka amaokwu iri na atọ ruo iri na ise nke Daniel isi nke iri na otu na-anọchi anya ya.

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

A na-akọwa oge ahụ site n’ọ bụghị naanị amaokwu ndị ahụ, kama kwa site n’akụkọ ihe mere eme nke mezuru amaokwu ndị ahụ, nakwa site n’àmà mpaghara ala nke Panium, nke bụkwa Caesarea Philippi. Kraịst gara Caesarea Philippi n’ụzọ e zubere kpọmkwem obere oge tupu obe ahụ, ma obe ahụ na-anọchi anya iwu Sọnde, nke amaokwu nke iri na isii na-anọchi anya ya. N’ụbọchị Ọktoba 22, 1844, Ọdụm nke ebo Juda kọwapụtara ozizi nke Ụbọchị Izu Ike n’ìhè pụrụ iche. Mgbe ahụ, na njedebe nke usoro nnwale ahụ, Ọ webatara mmụba nke ihe ọmụma banyere “oge asaa,” ma “oge asaa” nke Levitikọs iri abụọ na isii bụ ozizi nke Ụbọchị Izu Ike. Ọ bụ iwu Ụbọchị Izu Ike nke izu ike ala ahụ nke bụ ihe yiri kpọmkwem iwu Ụbọchị Izu Ike nke ndị mmadụ na-ezu ike. Amụma oge nke afọ puku abụọ na narị ise na iri abụọ na nke afọ puku abụọ na narị atọ abụọ ahụ kwụsịrị n’ụbọchị Ọktoba 22, 1844.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Oge ikpeazụ nke usoro ule ahụ, site n’afọ 1856 ruo 1863, bụ mkpughe ka ukwuu banyere ụbọchị Izuike, nke e tinyere n’ìhè pụrụ iche na mbido usoro nke ịkà akara na nke ule. Akụkọ ihe mere eme nke mmezu nke amaokwu nke iri na atọ ruo nke iri na ise nke Daniel iri na otu na-anọchi anya oge ule ahụ ebe a na-etinye akara Chineke ruo mgbe ebighị ebi n’elu puku iri na anọ na puku anọ. N’akụkọ ihe mere eme ahụ ka a na-ejikọta mkpara abụọ nke Ezekiel. Njikọta nke mkpara abụọ ahụ na-anọchi anya ijikọta Chineke na mmadụ, ozizi nke na-enwu n’ìhè pụrụ iche n’akụkọ ihe mere eme ahụ bụ ozizi nke mbata n’anụ ahụ.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.

N’ihi nke a, mgbe Pita kọwara Kraịst dị ka Ọkpara Chineke na Sizaria Filipi, ọ na-ekweta na Kraịst, dịka Ọkpara Chineke, nọchiri anya ọdịdị Ya abụọ—ịbụ Ọkpara Chineke dị nsọ, onye were anụ ahụ mmadụ n’ahụ Ya, ma site n’ime nke a bụrụkwa Ọkpara nke mmadụ.

> “As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.

> “Ka ndị na-eso ụzọ ahụ na-enyocha amụma ndị gbara àmà banyere Kraịst, e webatara ha n’ime mmekọrịta nsọ na Chineke, ha wee mụta banyere Onye ahụ nke rigoro n’eluigwe ka o mezue ọrụ ahụ Ọ malitere n’ụwa. Ha ghọtara eziokwu ahụ na n’ime Ya ka ihe ọmụma dị, nke ọ dịghị mmadụ ọbụla, ma e wezụga enyemaka sitere n’aka ike Chineke, pụrụ ịghọta. Ha chọrọ enyemaka nke Onye ahụ ndị eze, ndị amụma, na ndị ezi omume buru amụma banyere Ya. N’ịtụnanya, ha gụrụ ma gụgharịa nkọwa amụma nile banyere agwa na ọrụ Ya. Lee otú ha siri ghọta Akwụkwọ Nsọ amụma n’ụzọ na-edoghị anya! lee otú ha siri dị nwayọ n’ịnabata nnukwu eziokwu ndị ahụ gbara àmà banyere Kraịst! Ka ha na-ele Ya anya n’ime iweda onwe Ya ala, mgbe O jere ije dịka mmadụ n’etiti mmadụ, ha aghọtaghị ihe omimi nke ịdị mmadụ Ya, ọdịdị abụọ nke ọdịdị Ya. E jidere anya ha, nke mere na ha aghọtaghị nke ọma ịdị chi n’ime ịdị mmadụ. Ma mgbe Mmụọ Nsọ mere ka a mụnye ha ìhè, lee otú ha siri nwee agụụ ịhụ Ya ọzọ, na itinye onwe ha n’ụkwụ Ya!” The Desire of Ages, 507.

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.

Ọktoba 22, 1844 ruo 1863 na-anọchi anya oge e ji akàrà ndị ahụ dị otu narị puku na iri anọ na anọ. Oge ahụ malitere mgbe e mere ka ụbọchị izu ike pụta ìhè dịka eziokwu pụrụ iche n’etiti ọtụtụ eziokwu ndị a kpọgheere n’oge a na-etinye akàrà. Oge ahụ malitekwara ịfụ opi nke asaa, nke na-egosi mgbe ihe omimi nke Chineke ga-emezu.

> 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 nke olu nke mmụọ-ozi nke asaa, mgbe ọ ga-amalite ịfụ opi, a ga-emezu ihe omimi nke Chineke, dịka Ọ gwara ya ndị ohu Ya bụ ndị amụma. Mkpughe 10:7.

The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

Mmụọ-ozi nke asaa bụkwa ahụhụ nke atọ, n’ihi na ịkà akara na-eme n’akụkọ ihe mere eme n’oge agha nke Islam nọ n’ọrụ. Ọ bụrụ na Adventizim nke ndị Millerite ekwesịwo ntụkwasị obi n’oge sochiri Ọktoba 22, 1844, a gaara ahapụ Islam nke e jidere azụ na Ọgọst 11, 1840.

> “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 nke afọ 1844 gasịrị, esiriwo ike jidesie 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 jiri ike nke Mmụọ Nsọ kpọsaa ya nye ụwa, ha ga-ahụla nzọpụta nke Chineke; Onyenwe anyị ga-ejiwo ike dị ukwuu rụọ ọrụ ọnụ na mbọ ha, a gaara emechala ọrụ ahụ, Kraịst onwe Ya gaara abịaworị ugbu a ịnabata ndị Ya ka ha nata ụgwọ ọrụ ha. Ma n’oge obi abụọ na ejighị n’aka nke sochiri ndakpọ olileanya ahụ, ọtụtụ n’ime ndị kwere na ọbịbịa ahụ hapụrụ okwukwe ha.... N’ụzọ dị otu a ka e si gbochie ọrụ ahụ, a hapụkwa ụwa n’ọchịchịrị. Ọ bụrụ na òtù Adventist dum ejikọtala n’elu iwu Chineke na okwukwe Jizọs, lee ka akụkọ anyị gaara adị iche nke ukwuu!” Evangelism, 695.

On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.

N’ụbọchị Ọktoba 22, 1844, opi nke asaa malitere ịda, opi Jubili kwa malitekwara ịda.

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

> I ga-agụkwara onwe gị sabbath asaa nke afọ, ugboro asaa nke afọ asaa; oge nke sabbath asaa nke afọ ahụ ga-abụkwara gị iri afọ anọ na itoolu. Mgbe ahụ, ị ga-eme ka opi jubili fụọ n’ụbọchị nke iri nke ọnwa nke asaa; n’ụbọchị mkpuchi mmehie ka unu ga-eme ka opi fụọ n’ala unu niile. Unu ga-edokwa afọ nke iri ise nsọ, kpọsakwa nnwere onwe n’ala ahụ niile nye ndị bi n’ime ya niile: ọ ga-abụ jubili nye unu; onye ọbụla ga-alaghachikwuru ihe nketa ya, onye ọbụla ga-alaghachikwurukwa n’ezinụlọ ya. Leviticus 25:8–10.

When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Mgbe oge nke akara nke narị puku iri anọ na anọ pụtara malitere, e nwere opi nke na-akọwapụta na agha nke Alakụba mezuru eruola, e nwekwara opi nke na-ekwusa nnwere onwe nye ndị bụwo ohu nke mmehie. Otu opi na-akọwa akụkọ ihe mere eme nke mpụta, nke ọzọkwa na-anọchi anya ahụmahụ ime mmụọ nke ndị ahụ bụ ndị ọgbụgba ndụ nke ụbọchị ikpeazụ. A na-ewepụ ohu ha mgbe e jikọtara mmadụ ha na Ọdịdị Chukwu Ya ruo mgbe ebighị ebi. Ahịrị n’elu ahịrị, opi abụọ ahụ bụ otu Opi, n’ihi na a na-afụ opi Jubili naanị n’Ụbọchị Mkpuchi Mmehie, ma Ụbọchị Mkpuchi Mmehie na-amalite mgbe a fụrụ opi nke asaa nke ahụhụ nke atọ. Ozizi nke nọchiri anya opi abụọ ahụ n’ime mmegharị Millerite bụ ìhè nke Sabbath. Ìhè nke na-anọchi anya Opi abụọ ahụ n’ime ụbọchị ikpeazụ ndị a bụ ozizi nke mbata n’anụ ahụ. Ahịrị n’elu ahịrị, Sabbath na ozizi nke mbata n’anụ ahụ bụ otu ozizi ahụ.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

Nkwupụta Pita mere ka a mata Mesaya ahụ, nakwa Ọkpara Chineke. Mesaya ahụ bụ Ọkpara Chineke. Mesaya ahụ bụ Onye Okike nke ụbọchị izu ike na-anọchi anya ya.

> “Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

> “Pọl ahụtụbeghị Kraịst anya mgbe Ọ biri n’elu ụwa. N’ezie, ọ nụla banyere Ya na ọrụ Ya, ma o nweghị ike ikwere na Mezaịa ahụ e kwere ná nkwa, Onye Okike nke ụwa nile, Onye na-enye ngọzi nile, ga-apụta n’elu ụwa dịka mmadụ nkịtị.” Sketches from the Life of Paul, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.

Ụbọchị Izu-ike na-akọwa Onye Okike, ma Onye Okike ahụ bụ Kraịst ahụ Pita kpọrọ aha. Ọkpara Chineke ahụ, onye Pita kpọrọ aha, bụ Ya jikọtara onwe Ya na anụ ahụ mmadụ iji bụrụ Ọkpara nke mmadụ. Ọkpara Chineke na-anọchi anya nnabata-anụahụ.

> “Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

> “Kraịst wetara ụmụ nwoke na ụmụ nwanyị ike imeri. Ọ bịara n’ụwa a n’ụdị mmadụ, ibi dị ka mmadụ n’etiti mmadụ. O weere n’ahụ Ya ibu ọrụ ndị dị n’ime ọdịdị mmadụ, ka e wee nwalee Ya ma tụọ Ya ọnwụnwa. N’ime mmadụ Ya, Ọ bụ onye òkè nke ọdịdị Chineke. N’ime ịnọchi Ya n’ahụ mmadụ, Ọ nwetara n’echiche ọhụrụ aha ahụ bụ Ọkpara Chineke. Mmụọ ozi gwara Meri, sị, ‘Ike nke Onye Kachasị Elu ga-ekpuchi gị: ya mere kwa ihe nsọ ahụ a ga-amụ site n’ime gị ka a ga-akpọ Ọkpara Chineke’ (Luke 1:35). N’agbanyeghị na Ọ bụ Ọkpara nke mmadụ, Ọ ghọrọ Ọkpara Chineke n’echiche ọhụrụ. N’ụzọ dị otu a ka Ọ guzooro n’ụwa anyị—Ọkpara Chineke, ma site n’amụmụ Ya e jikọtara Ya na agbụrụ mmadụ.” Selected Messages, book 1, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

Na Sisaeria Filipai, nkwupụta ugboro abụọ nke Pita nọchiri anya puku mmadụ otu narị na iri anọ na anọ ndị na-aghọta na Jizọs bụ Kraịst ahụ, Ọkpara Chineke, na ozizi nke Ụbọchị Izuike nke e mere ka ọ pụta ìhè n’afọ 1844, tinyere ozizi nke ime mmadụ nke a na-amata n’ụbọchị ikpeazụ. Ìhè nke eziokwu ahụ ugboro abụọ ka e meghere na mbido na na njedebe nke oge akara ahụ, dịka akụkọ ihe mere eme nke akara ahụ site n’Ọktoba 22, 1844 ruo 1863, na akụkọ ihe mere eme nke olu abụọ nke isi nke iri na asatọ nke Mkpughe na-agba akaebe.

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.

N’ime ma ahịrị Millerite nke usoro nke ịkàrà, na ahịrị amụma nke ịkàrà ahụ dị na Mkpughe iri na asatọ, e nwere ule n’isi njedebe nke oge ahụ ebe a na-egosi otu ìgwè dịka ndị-amaghị ihe n’ime ụmụagbọghọ-amaghị nwoke, dịka ọ dị site n’afọ 1856 ruo 1863, ma a na-egosikwa otu ìgwè dịka ndị-amamihe n’ime ụmụagbọghọ-amaghị nwoke, site na Julaị 2023 ruo n’iwu ụbọchị Sọnde nke na-abịa ngwa ngwa. Oge ikpeazụ ahụ nke ule na-emegharị mmalite oge ahụ. Otu mmụọ ozi ahụ nke rịdatara na Septemba 11, 2001 bịarutere dịka Maịkel ịkpọ ndị nwụrụ anwụ ka ha bịa na ndụ n’afọ 2023, ụfọdụ banye na ndụ ebighị ebi, ụfọdụkwa banye na ọnwụ ebighị ebi. Mgbe Ọ bịarutere, Ọ duru ndị Ya laghachi n’ntọala. Ụfọdụ jụrụ ịga ije n’ụzọ ochie; ụfọdụ na-aga ije n’ụzọ ochie. Ụfọdụ na-aṅa ntị n’olu opi; ụfọdụ jụrụ ịnụ.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Otú a ka Onye-nwe-anyị kwuru, Guzonu n’ụzọ dị iche iche, lekwasịkwa anya, jụọkwa ajụjụ banyere ụzọ ochie nile, ebe ụzọ ọma ahụ dị, gagharịkwa n’ime ya, unu ga-ahụkwa izu-ike nye mkpụrụ obi unu. Ma ha sịrị, Anyị agaghị eje ije n’ime ya. Ọzọkwa, edobere m ndị nche n’elu unu, na-asị, Ṅanụ ntị n’olu opi ahụ. Ma ha sịrị, Anyị agaghị anụ ntị. Jeremiah 6:16, 17.

The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

Ozi a na-anọchi anya ya site n’ọjà nke ndị nche na-afụ bụ nke nwere akụkụ abụọ. Ọ bụ ọjà nke asaa nke Islam na ọjà Jubili nke ntọhapụ. Ọ bụ ozi nke njikọta nke Chi na mmadụ, nke a na-emezu site n’ihe omimi nke ibụ mmadụ, ma nke na-emepụta agwa a kwadebere maka akara nke Chineke, nke bụ Ụbọchị Izuike. Ozi ahụ, ọrụ ahụ, na ọnọdụ ndị jikọtara ya na oge ikpeazụ ahụ nke nsọchi akara, nke malitere n’ọnwa Julaị 2023, afọ iri abụọ na abụọ mgbe 2001 gasịrị, ka a na-anọchi anya ya site n’amaokwu iri na atọ ruo iri na ise nke Daniel isi nke iri na otu, na site n’ileta Kraịst letara Caesarea Philippi n’ime Matiu isi nke iri na isii.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

N’ilu banyere ụmụ agbọghọ iri ahụ, ụmụ agbọghọ niile dara n’ụra n’oge ahụ e jiri chere. Jisọs gwara ndị na-eso ụzọ Ya na Lazarọs na-ehi ụra.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

> Ọ sịrị ihe ndị a; ma mgbe ahụ ọ sịrị ha, Enyi anyị Lazarọs na-arahụ ụra; ma aga m, ka m kpọtee ya n’ụra. Mgbe ahụ ndị na-eso ụzọ ya sịrị, Onyenweanyị, ọ bụrụ na ọ na-arahụ ụra, ọ ga-adị mma. Ma Jisọs kwuru okwu banyere ọnwụ ya: ma ha chere na ọ na-ekwu maka izu ike n’ụra. Mgbe ahụ Jisọs gwara ha n’ụzọ doro anya, Lazarọs anwụọla. Jọn 11:10–14.

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

Ná ngwụsị nke ụbọchị iri abụọ na otu, Daniel hụrụ ọhụ ahụ, ma ọ nọ n’ụra miri emi.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.

> Mụ onwe m, bú Daniel, hụrụ ọhụụ ahụ: n’ihi na ndị ikom ahụ so m anọghị ahụ ọhụụ ahụ; ma nnukwu ịma jijiji dakwasịrị ha, nke mere na ha gbapụrụ zoo onwe ha. Ya mere, a hapụrụ m naanị m, m wee hụ nnukwu ọhụụ a, ike ọ bụla adịghịkwa fọdụrụ n’ime m: n’ihi na mma m gbanwere n’ime m bụrụ nrụrụ, ike ọ bụla adịghịkwa m jidere. Ma anụrị m olu okwu ya: mgbe m nụrụ olu okwu ya, mgbe ahụ anọ m n’oké ụra n’ihu m, ihu m elekwasịkwaara n’ala. Daniel 10:7–9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Ndị àmà abụọ nke Mkpughe isi nke iri na otu, nọọrọ nwụrụ anwụ n’okporo ámá ụbọchị atọ na ọkara, ọkpụkpụ nwụrụ anwụ nke Ezikiel nọkwa na ndagwurugwu ahụ. N’ụbọchị Julaị 18, 2020, oge ichere nke ọnwụ ime mmụọ na ụra ka e wetara n’elu ndị na-amaghị nwoke nke ngagharị ozi mmụọ ozi nke atọ. Afọ atọ gachara, usoro nke ịkpọte na ịkwadebe ndị nke Chineke nke ụbọchị ikpeazụ dị ka ọkọlọtọ Ya na agha Ya dị ike malitere. Mmụọ ozi ahụ nke rịdatara n’ụbọchị Julaị 18, 2020 kpughere eziokwu e mechiri emechi, dịka ndị mmụọ ozi na-eme mgbe niile mgbe ha na-arịdata.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

Eziokwu o kpughere bụ ahụmahụ nke oge nchere na nkụda mmụọ mbụ. Ndị Chineke nke ụbọchị ikpeazụ ahụ gbasasịrị n’oge ahụ, ma mgbe usoro nke ime ka ha teta rutere n’akụkọ ihe mere eme, a ga-achọ ka ha mata ma kweta na a gbasasịrị ha nakwa na ha nọ n’oge nchere. E zigaziri mgbe ahụ ọtụtụ ndị mmụọ ozi, ma ọ bụ ọtụtụ ozi, iji mee ka ozi nke oge nchere sie ike.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> “N’oge dị nso na njedebe nke ozi mmụọ ozi nke abụọ ahụ, ahụrụ m nnukwu ìhè si n’eluigwe na-enwukwasị ndị nke Chineke. Ìhè ìhè a na-amịpụta yiri ka ọ na-enwu gbaa dịka anyanwụ. M wee nụ olu ndị mmụọ ozi ka ha na-eti mkpu, ‘Lee, Onye-Nwunye na-abịa; pụtanụ izute Ya!’”

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Nke a bụ mkpu etiti abalị, nke ga-enye ike n’ozi nke mmụọ-ozi nke abụọ. E zigara ndị mmụọ-ozi site n’eluigwe ka ha kpọtee ndị nsọ dara mba n’obi ma kwadebe ha maka nnukwu ọrụ dị n’ihu ha. Ndị ikom kacha nwee nkà abụghị ndị mbụ natara ozi a. E zigara ndị mmụọ-ozi nye ndị dị umeala n’obi, ndị e tinyere onwe ha n’ọrụ Chineke, ma kpalie ha ike ibuli mkpu ahụ, ‘Lee, Nwoke-alụ nwanyị na-abịa; pụtanụ izute Ya!’ Ndị e nyefere mkpu ahụ mere ngwa ngwa, ma n’ike nke Mmụọ Nsọ kwusara ozi ahụ, ma kpọtee ụmụnna ha dara mba n’obi. Ọrụ a adịghị adabere n’amamihe na mmụta nke mmadụ, kama n’ike nke Chineke, ndị nsọ Ya ndị nụrụ mkpu ahụ enweghịkwa ike iguzogide ya. Ndị kacha bụrụ ndị ime mmụọ natara ozi a mbụ, ndị ndị duru ụzọ n’ọrụ ahụ na mbụ bụkwa ndị ikpeazụ natara ya ma nyere aka ime ka mkpu ahụ too, ‘Lee, Nwoke-alụ nwanyị na-abịa; pụtanụ izute Ya!’”

> “In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

> “N’akụkụ nile nke ala ahụ, e nyere ìhè banyere ozi nke mmụọ-ozi nke abụọ, mkpu ahụ wee mee ka obi puku mmadụ dị iche iche dị nro. Ọ gara site n’obodo ruo n’obodo, na site n’obodo nta ruo n’obodo nta, ruo mgbe e kpaliri ndị Chineke na-echere ya n’ụzọ zuru ezu. N’ọtụtụ ụka, ekweghị ka e nye ozi ahụ, ma nnukwu ìgwè ndị nwere àmà ahụ dị ndụ hapụrụ ụka ndị a dara ada. E mepụtara ọrụ dị ike site n’aka mkpu etiti abalị. Ozi ahụ na-enyocha obi, na-eduba ndị kwere ekwe ịchọ ahụmịhe dị ndụ maka onwe ha. Ha maara na ha enweghị ike ịdabere n’ebe ibe ha nọ.” Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Ọbịbịa nke ozi nke Mkpu Etiti Abalị n’ilu ahụ na-akọwapụta mgbe òtù abụọ nke ụmụagbọghọ na-amaghị nwoke ahụ na-egosipụta ma ha nwere mmanụ. Ndị maara ihe nwere mmanụ, ndị nzuzu enweghị ya. E mezuru ilu ahụ site n’ọrụ Samuel Snow n’akụkọ ihe mere eme ndị Millerite, ma n’ọrụ ahụ, e zụlitere ozi Snow wepụtara, dịka e sere ya n’isiokwu ya ndị e bipụtara n’akwụkwọ mbipụta ndị Millerite n’oge ahụ. Mgbe ahụ, mgbe ọ bịarutere n’ọgbakọ maa ụlọikwuu Exeter, nke sitere n’August 12 ruo n’August 17, 1844, a na-anọchitekwa anya oge nke n’ikpeazụ duru ndị nọ n’ọgbakọ ahụ ka ha hapụ ọgbakọ ahụ wee kpọsa ozi ahụ.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

E nwere “otu oge kpọmkwem” mgbe ozi nke Mkpu Etiti Abalị guzobere nke ọma n’uju, ma n’oge ahụ, dabere n’elu ilu ahụ, oge ebere mechiri n’elu ụmụ agbọghọ ndị ahụ. Tupu “otu oge kpọmkwem” ahụ eruo, e nwere “otu oge” mgbe a na-emepụta ozi ahụ. Kemgbe Julaị, 2023, ozi nke Mkpu Etiti Abalị anọwo na-etolite, ma n’adịghị ka mmezu nke ndị Millerite, e bufewo ozi ahụ gafee ụwa tupu “mmechi nke oge ebere” ahụ. Mgbe oge ebere mechiri ná njedebe nke nzukọ Exeter, ozi ahụ wee gaa “n’akụkụ nile nke ala ahụ,” ma “e nyere ìhè banyere ozi mmụọ ozi nke abụọ, mkpu ahụ wee gbazee obi puku mmadụ. O si n’obodo ruo n’obodo, sitekwa n’obodo nta ruo n’obodo nta, ruo mgbe e tetara ndị na-echere Chineke n’uju.”

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

N’akụkọ ihe mere eme anyị nke ugbu a, ozi ahụ e bidoro ibipụta na Julaị nke afọ 2023 eruola ugbu a n’otu narị na mba iri abụọ n’ụwa nile, ma edemede ndị na-anọchite mmepe nke ozi Mkpu Etiti Abalị dịkwa ugbu a n’ihe karịrị asụsụ iri isii, a pụkwara ịgụ ma ọ bụ gee edemede ndị ahụ ntị.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Mkpughe nke Jizọs Kraịst, nke Chineke nyere ya, iji gosi ndị ohu ya ihe ndị ga-emezu n’oge na-adịghị anya; o wee zipu ya ma mee ka a mata ya site n’aka mmụọ-ozi ya nye ohu ya Jọn: onye gbara ama banyere okwu Chineke, na banyere àmà nke Jizọs Kraịst, na banyere ihe niile ọ hụrụ. Ngọzi nādiri onye ahụ nke na-agụ, na ndị ahụ nke na-anụ okwu nile nke amụma a, ma na-edebe ihe ndị ahụ e dere n’ime ya: n’ihi na oge ahụ dị nso. Mkpughe 1:1–3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

Ìhè nke ozi a, dị ka e ji isiokwu ndị ahụ nọchite ya, ka mmadụ abụọ rụzuru n’ihe dị ka ọnwa isii.

> “Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

> “Ọ gwụla ma e mee ka ndị ahụ pụrụ inye aka na — mata ma nwee mmetụta banyere ọrụ dịịrị ha, ha agaghị amata ọrụ Chineke mgbe a ga-anụ oké mkpu nke mmụọ-ozi nke atọ. Mgbe ìhè ga-apụta iji mee ka ụwa nwee ìhè, kama ịrịgo inyere Onyenwe anyị aka, ha ga-achọ ikekọta ọrụ Ya gburugburu ka o kwekọọ n’echiche ha ndị warara. Ka m gwa unu na Onyenwe anyị ga-arụ ọrụ n’ọrụ ikpeazụ a n’ụzọ dị nnọọ iche na usoro ihe ndị a na-ahụkarị, nakwa n’ụzọ nke ga-emegide atụmatụ mmadụ ọbụla. A ga-enwe ndị nọ n’etiti anyị ga-achọ mgbe niile ijide ọrụ Chineke n’aka, ikwu ọbụna mmegharị ndị a ga-eme mgbe ọrụ ahụ na-aga n’ihu n’okpuru nduzi nke mmụọ-ozi ahụ nke na-esonyere mmụọ-ozi nke atọ n’ozi a ga-enye ụwa. Chineke ga-eji ụzọ na ihe ndị ga-eme ka a hụ na Ọ bụ Ya n’onwe Ya ji ihe njikwa ahụ n’aka Ya. Ndị ọrụ ahụ ga-eju anya n’ụzọ ndị dị mfe nke Ọ ga-eji mee ka ọrụ ezi omume Ya ruo ma zuo oke.” Testimonies to Ministers, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

Odum nke ebo Juda ewetaworị ndị Ya nke ụbọchị ikpeazụ ruo n’amaokwu nke iri na atọ ruo nke iri na ise nke Daniel iri na otu, mepee akụkọ ihe mere eme nke akụkọ ihe mere eme nke afọ 200 T.K. ruo 63 T.K., nakwa Matiu isi nke iri na isii, na akụkọ ihe mere eme nke nleta Kraịst gara Sizaịa Filipi. Ma amụma ndị ahụ ma akụkọ ihe mere eme nke mmezu ha kwekọrọ n’akụkụ nke akwụkwọ Daniel nke e mechiri emechi ruo ụbọchị ikpeazụ. Akwụkwọ Daniel na Mkpughe bụ otu akwụkwọ, ya mere, n’ụbọchị ikpeazụ, kpọmkwem tupu oge amara emechie, a na-emepe Mkpughe nke Jizọs Kraịst, Mkpughe ahụ gụnyekwara akụkụ nke Daniel nke metụtara ụbọchị ikpeazụ. Oge eruola maka mmechi nke nzukọ ọmụmụ Exeter.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> O wee si m, Akachila okwu nile nke amụma nke akwụkwọ a akara: n’ihi na oge ahụ adịwo nso. Onye na-adịghị ezi omume, ya nọgide na-emeghị ezi omume; onye rụrụ arụ, ya nọgide na-adị rụrụ arụ; onye ezi omume, ya nọgide na-eme ezi omume; onye dị nsọ, ya nọgide na-adị nsọ. Mkpughe 22:10, 11.

We will continue this study in the next article.

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

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Lee, ubọchi na-abịa, ka Onyenweanyị Chineke kwuru, na M ga-eziga oké ụnwụ n’ala ahụ, ọ bụghị ụnwụ achịcha, ọ bụghịkwa akpịrị ịkpọ nkụ nke mmiri, kama ọ bụ nke ịnụ okwu nile nke Onyenweanyị: Ha ga-awagharị site n’osimiri ruo n’osimiri, sitekwa n’ugwu ọbụna ruo n’ọwụwa-anyanwụ, ha ga-agba ọsọ ebe a na ebe ọzọ ịchọ okwu Onyenweanyị, ma ha agaghị ahụ ya. N’ụbọchị ahụ, ụmụagbọghọ mara mma na ụmụokorobịa ga-adaba n’ihi akpịrị ịkpọ nkụ. Ndị na-aṅụ iyi site na mmehie Sameria, ma na-asị, Chi gị, O Dan, dị ndụ; ma na-asịkwa, Ụzọ Biashiba dị ndụ; ọbụna ha ga-ada, ha agaghị ebilikwa ọzọ ruo mgbe ebighị ebi. Emọs 8:11–14.

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