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# Parallel Warnings - Number Four

Ịdọ Aka Ná Mmekọrịta — Nọmba Anọ

Foundations of Faith and the Peril of Forgetting: Lessons from Prophecy and History

Ntọala nke Okwukwe na ize ndụ nke ichefu: Nkuzi sitere n’Amụma na Akụkọ Ihe Mere Eme

Author

Jeff Pippenger

Published

August 8, 2023

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Ònye ka ọ ga-akụziri ihe ọmụma? ònye kwa ka ọ ga-eme ka ọ ghọta ozizi? ndị a napụrụ ara n’ọmụmụ mmiri ara ehi, ndị a dọpụrụkwa n’ara nne.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> N’ihi na iwu aghaghị ịdị n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ:

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> N’ihi na site n’egbugbere ọnụ na-asụ nsụ, na n’asụsụ ọzọ, ka Ọ ga-eji gwa ndị a okwu. Ndị Ọ sịrị ha, Nke a bụ izuike nke unu nwere ike ime ka ndị ike gwụrụ zuo ike; nke a bụkwa ume ọhụrụ: ma ha achọghị ịnụ.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ma okwu nke Onyenwe anyị ghọrọ nye ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ebe a ntakịrị, ebe ahụ ntakịrị; ka ha wee jee, daa azụ, gbajie, bụrụ ndị a tọrọ n’ọnyà, ma jide ha. Aịsaịa 28:9–13.

These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.

Ekwuwo ugboro ugboro amaokwu ndị a sitere n’Aịsaịa n’Ibébè Habakuk. N’ebe a, ọ dị m mkpa naanị imetụ ha aka iji wepụta otu isi ihe ma ọ bụ abụọ n’ime amaokwu ndị a gara aga, ka m tinye ha n’ịkparịta ụka a dị ugbu a. Akụkụ Akwụkwọ Nsọ a na-egosi otu ndị dara n’ule, n’ihi na ha “ga-aga, wee daa azụ, wee gbajie, wee bụrụ ndị a tụrụ n’ọnyà, wee bụrụkwa ndị e jidere.” Ha bụ ndị dara n’ule gbasara onye Chineke ga-agbalị “ịkụzi” ka ọ “ghọta” “ihe ọmụma” ma ọ bụ “ozizi.” Ọ bụ ule nke dabere n’ịghọta mmụba nke ihe ọmụma, ya mere ọ bụ otu ule ahụ kewara ndị amamihe na ndị ajọ omume n’isi nke iri na abụọ nke Daniel, n’ihi na ndị amụma niile kwekọrọ ma na-akọwapụta ọgwụgwụ nke ụwa. N’isi nke iri na abụọ nke Daniel, “ndị amamihe” na-aghọta, ma “ndị ajọ omume” anaghị aghọta mmụba nke ihe ọmụma.

The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.

A nwara ndị mmadụ nọ n’akụkụ Aịzaya ule site n’“okwu nke Onyenwe anyị” nke “ha achọghị ịnụ.” Ma “okwu nke Onyenwe anyị” kpọmkwem ahụ nke ha jụrụ, nke gaara eme ka ha “ghọta” mmụba nke “amamihe,” bụ iwu Akwụkwọ Nsọ nke na-akọwapụta otu e si edozi akụkọ-amụma n’usoro ziri ezi. Ndị ahụ dara n’akụkụ Aịzaya jụrụ iwu ahụ nke na-akọwapụta na, iji ghọta akụkọ-amụma, ị ghaghị ịchọ ahịrị ahụ “ntakịrị ebe a, ntakịrịkwa ebe ahụ.” Okwu nke Onyenwe anyị nke mepụtara ule nke ha jụrụ bụ usoro ịhọpụta ahịrị amụma site n’ebe a na ebe ahụ, ma mesịa tinye otu n’ime ahịrị akụkọ-amụma ndị ahụ ahọpụtara n’otu n’otu na ahịrị akụkọ-amụma ndị ọzọ nke na-ekwu maka otu isiokwu ahụ. Ihe ịga nke ọma nke mbọ ahụ nke ịtụkwasị ahịrị n’elu ahịrị n’ụzọ a na-adabere n’itinye n’ọrụ ezi iwu nke nkọwa amụma. Iwu ndị ahụ, bụ ndị bụkwa “ụkpụrụ,” kwesịkwara ka e chikọta ha ọnụ, a na-ahụkwa ha ebe a na ebe ahụ n’ime Akwụkwọ Nsọ. Ụmụ agbọghọ-amaghị nwoke nke Aịzaya ndị na-ada ule ahụ, na-eme otú ahụ n’ihi na ha chefuru ihe kachasị mkpa ha ekwesịghị ichefu, ya bụ, na akụkọ ihe mere eme na-emegharị onwe ya.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Anyi enweghị ihe ọ bụla anyị ga-atụ egwu banyere ọdịnihu, ma e wezụga mgbe anyị ga-echefu ụzọ Onyenwe anyị si duru anyị, na ozizi Ya n’akụkọ ihe mere eme nke ndụ anyị gara aga.” Life Sketches, 196.

God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.

Chineke abụghị onye na-eweta mgbagwoju anya, ma otu ebe nkwụsi ike nke eziokwu ahụ bụ na onye amụma ọ bụla n’ime Akwụkwọ Nsọ na-akọwapụta otu ahịrị amụma ahụ. Ha niile anaghị ahụ otu ihe omume ndị ahụ n’ahịrị ahụ kpọmkwem, ma ọ na-abụkarị otu ahịrị ihe omume ahụ n’ọgwụgwụ ụwa. Ọ bụ ihe omume ndị na-eduga n’imechi oge amara, nke ọrịa ikpeazụ asaa na-esochi, nke na-agwụ na Ọbịbịa nke Abụọ nke Kraịst. Akụkọ otu onye amụma pụrụ ịbụ banyere ndị Chineke kwesịrị ntụkwasị obi n’ahịrị akụkọ ihe mere eme ahụ, ma ịgba-ama nke onye amụma ọzọ pụrụ ịbụ banyere ndị Chineke na-ekwesịghị ntụkwasị obi, ma ọ bụ banyere United States, Vatican, United Nations, ndị ahịa nke ụwa, ma ọ bụ Islam, ma ọ bụ mgbe niile otu ahịrị ahụ.

Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.

Ozi nke Ịlaịja nke Malakaị, ya na ozi ndị e gosipụtara na Mkpughe isi nke mbụ, nke iri na anọ, na nke iri na asatọ, nakwa ozi nke Daniel isi nke iri na otu na nke iri na abụọ, bụ nnọọ otu ozi ahụ. Ha niile bụ otu ahịrị akụkọ ihe mere eme ahụ, ma nke ọ bụla nwere onyinye pụrụ iche nke ya n’akụkọ ahụ.

What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.

Ihe fọrọ nke nta ka ụwa dum ghọtahie banyere ozi pụrụ iche ahụ bụ eziokwu na a na-ekpughe ya naanị nye ndị nke Chineke obere oge tupu mmechi nke oge amara mmadụ. Ebe anyị maara na ozi pụrụ iche ahụ na-adọ aka ná ntị mgbe niile banyere mmechi na-abịa ngwa ngwa nke oge amara, anyị ga-atụle ikekwe ihe atụ kasị doo anya banyere mmechi nke oge amara n’ime Akwụkwọ Nsọ.

> 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 22:11.

> Onye na-eme ajọ omume, ka ọ nọgide na-eme ajọ omume: onye rụrụ arụ, ka ọ nọgide na-adị rụrụ arụ: onye ezi omume, ka ọ nọgide na-eme ezi omume: onye dị nsọ, ka ọ nọgide na-adị nsọ. Mkpughe 22:11.

Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.

Tupu a kpọsaa njedebe nke oge nnwale n’ebe nsọ nke dị n’elu site n’okwu ndị dị n’amaokwu nke iri na otu, a ga-enwe ozi amụma ịdọ aka ná ntị pụrụ iche sitere n’akwụkwọ Mkpughe, nke a kpugheere ndị ohu Chineke.

> 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 sị m, Akàràla okwu amụma nke akwụkwọ a: n’ihi na oge ahụ dị nso. Onye ajọ omume, ka ọ nọgide na-ajọ omume: onye rụrụ arụ, ka ọ nọgide na-adị rụrụ arụ: onye ezi omume, ka ọ nọgide na-eme ezi omume: onye dị nsọ, ka ọ nọgide na-adị nsọ. Mkpughe 22:10, 11.

There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.

A ga-enwe ozi amụma pụrụ iche nke ndị nke Chineke ga-amata ya tupu ihe otiti asaa ikpeazụ abịa. Mgbe “oge ahụ eruola nso,” a ga-emeghe “amụma nke akwụkwọ a” (amụma nke Mkpughe) nke e mechiri emechi. Naanị amụma dị n’akwụkwọ Mkpughe nke e mechiri emechi bụ amụma nke égbè eluigwe asaa ahụ.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.

> M wee hụkwara mmụọ-ozi ọzọ dị ike ka ọ na-esi n’eluigwe agbadata, yi igwe ojii dịka uwe: egwurugwu dịkwa n’isi ya, ihu ya dịkwa ka anyanwụ, ụkwụ ya dịkwa ka ogidi ọkụ: O jidere n’aka ya obere akwụkwọ nke e meghere emepe: o wee debe ụkwụ aka nri ya n’elu oke osimiri, na ụkwụ aka ekpe ya n’elu ụwa, O wee tie mkpu n’oké olu, dịka mgbe ọdụm na-ebigbọ: ma mgbe o tisịrị mkpu, égbè eluigwe asaa kwupụtara olu ha. Ma mgbe égbè eluigwe asaa ahụ kwupụtasịrị olu ha, m nọ na-achọ ide ihe: anụrụ m olu si n’eluigwe na-asị m, Kachie ihe ndị ahụ égbè eluigwe asaa ahụ kwuru, edekwala ha ede. Mkpughe 10:1–4.

Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.

Naanị tupu oge nnwale mmadụ emechie, mgbe “oge ahụ dị nso,” a ga-enwe mmeghe nke eziokwu pụrụ iche nke Akwụkwọ Nsọ nke na-akọwapụta “ihe ndị ga-eme n’oge na-adịghị anya.” Mmụọ-ozi dị ike nke Mkpughe isi nke iri bụ Jizọs Kraịst, Onye tiri mkpu dị ka Odum.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Mmụọ-ozi ahụ dị ike nke kuziri Jọn abụghị onye ọzọ karịa Jizọs Kraịst. Itinye ụkwụ aka nri Ya n’elu oké osimiri, na nke aka ekpe Ya n’elu ala akọrọ, na-egosi ọrụ nke Ọ na-arụ n’ime ihe nkiri ikpeazụ nke nnukwu esemokwu ahụ ya na Setan. Ọnọdụ a na-egosi ikike na ọchịchị kachasị elu Ya n’elu ụwa dum. Esemokwu ahụ esiwela n’ọgbọ ruo n’ọgbọ na-esiwanye ike ma na-esiwanye bụrụ nke siri ike na nke e kpebisiri ike, ma ọ ga-aga n’ihu otu a ruo n’ihe nkiri mmechi, mgbe ọrụ aghụghọ na amamihe nke ike nke ọchịchịrị ga-eru n’ogo kachasị elu ha. Setan, jikọtara onwe ya na ndị ajọ mmadụ, ga-eduhie ụwa dum na ụka ndị na-anabataghị ịhụnanya nke eziokwu. Ma mmụọ-ozi ahụ dị ike na-achọ ka e gee Ya ntị. Ọ na-eti mkpu n’oké olu. Ọ ga-egosi ndị jikọtara onwe ha na Setan iji guzogide eziokwu ahụ ike na ọchịchị olu Ya.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?

N’ikpeazụ, a na-eduhie “ụka” ndị ahụ “Setan” na-eduhie n’ihi na ha anabataghị ịhụnanya nke “eziokwu” ahụ. Okwu ahụ bụ “eziokwu” n’akụkụ Akwụkwọ Nsọ si na 2 Ndị Tesalonaịka nke Nwanyị White ka kpọtụrụ aha bụ isi okwu Grik nke sitere n’okwu Hibru a sụgharịrị dịka “eziokwu,” nke e ji mkpụrụedemede Hibru atọ wee dee ya ma na-anọchi anya Alfa na Omega. Ò nwere ihe àmà ọ bụla nke Akwụkwọ Nsọ na-egosi na eziokwu ahụ e jikọtara na iwu nke mbụ e kpọrọ aha, nke na-anọchi anya otu njirimara nke agwa Kraịst, bụ eziokwu ahụ a jụrụ ajụ, nke n’ihi ya na-emepụta aghụghọ siri ike?

> Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.

> Ugbu a, anyị na-arịọ unu arịrịọ, ụmụnna, n’ihi ọbịbịa nke Onyenwe anyị Jisọs Kraịst, na n’ihi nzukọ anyị ga-ezukọkọsị n’ebe ọ nọ, ka a ghara ime ka unu maa jijiji ngwa ngwa n’uche, ma ọ bụ mee ka obi tụọ unu ụjọ, ma ọ bụghị site na mmụọ, ma ọ bụ site n’okwu, ma ọ bụ site n’akwụkwọ ozi dịka o si n’aka anyị bịa, dịka a ga-asị na ụbọchị Kraịst eruwo nso. Ka onye ọ bụla ghara iduhie unu n’ụzọ ọ bụla: n’ihi na ụbọchị ahụ agaghị abịa, ma ọ bụrụ na nnupu-isi ahụ abịabeghị mbụ, a kpughekwaa nwoke nke mmehie ahụ, nwa nke ịla n’iyi; onye na-emegide ma na-ebuli onwe ya elu karịa ihe ọ bụla a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ya dịka Chineke na-anọdụ n’ụlọ nsọ nke Chineke, na-egosi onwe ya na ọ bụ Chineke. Ùnu echetaghị na, mgbe mụ na unu ka nọ, m gwara unu ihe ndị a? Ugbu a unu makwaara ihe na-egbochi ya, ka e wee kpughee ya n’oge nke ya. N’ihi na ihe omimi nke ajọ omume amalitelarị ịrụ ọrụ: naanị onye ahụ na-egbochi ugbu a ga-egbochi ruo mgbe a ga-ewepụ ya n’ụzọ. Mgbe ahụ ka a ga-ekpughe onye ajọ ahụ, onye Onyenwe anyị ga-eji mmụọ nke ọnụ ya laa n’iyi, onye ọ ga-ebibi kwa site n’ịma mma nke ọbịbịa ya: ọbụna ya, onye ọbịbịa ya dị dịka ọrụ nke Setan si dị, n’ike niile na ihe ịrịba ama na ọrụ ebube ụgha, na aghụghọ niile nke ajọ omume n’ime ndị na-ala n’iyi; n’ihi na ha anabataghị ịhụnanya nke eziokwu, ka e wee zọpụta ha. N’ihi nke a kwa, Chineke ga-ezigara ha aghụghọ dị ike, ka ha kweere ụgha: ka e wee maa ha niile ikpe, ndị na-ekweghị eziokwu, kama ha nwere mmasị n’ajọ omume. 2 Ndị Tesalonaịka 2:1–12.

This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.

A na-ekwuputa akụkụ a sitere na ndị Thessalonica ọtụtụ ugboro n’Ihe Odide Habakuk, ya mere, naanị nkọwa dị mkpirikpi ka anyị ga-enye n’ebe a. Ihe Nwanyị White kpọrọ “ọrụ ebube dị ịtụnanya nke Setan” bụ ihe Pọl kpọrọ “ọrụ Setan na ike nile, na ihe ịrịba ama, na ọrụ ebube ụgha.” Ọrụ aghụghọ ahụ nke Nwanyị White na Pọl kọwara na-amalite n’iwu Sunday na United States.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Site n’iwu e nyere nke na-amanye iwulite ọchịchị ndị Popu, n’ime mmebi iwu Chineke, mba anyị ga-ekewapụ onwe ya kpamkpam n’ezi omume. Mgbe Okpukpe Protestant ga-agbatị aka ya gafee oghere ahụ iji jide aka ike Rom, mgbe ọ ga-agafe n’elu olulu miri emi ahụ iji kwekọọ aka na Ime Mmụọ, mgbe, n’okpuru mmetụta nke njikọ atọ a, obodo anyị ga-ajụ ụkpụrụ niile nke Iwu Ncheta ya dịka ọchịchị Protestant na nke repọblik, ma kwadebe ụzọ maka ịgbasa ụgha na aghụghọ ndị popu, mgbe ahụ ka anyị ga-ama na oge eruola maka ọrụ ebube Setan na-arụ, nakwa na ọgwụgwụ adịla nso.” Testimonies, volume 5, 451.

In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”

N’akụkụ a nke Ndị Tesalonaịka anyị na-atụle, Pọl ji aha anọ dị iche iche kọwaa poopu n’ọgwụgwụ ụwa. Poopu ahụ bụ “nwoke mmehie,” ọ bụ “nwa nke la n’iyi,” ọ bụ “ihe omimi nke ajọ omume,” nakwa “Onye Ajọ Ahụ.” Pọl na-enye àgwà ndị ọzọ ole na ole gbasara poopu ahụ karịa aha anọ ahụ, n’ihi na ọ na-agwa anyị na poopu ahụ, (onye ka nọ n’ọdịnihu n’oge Pọl) “a ga-ekpughe ya n’oge ya.”

The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.

A ga-ekpughe popu “n’oge ya,” ma ihe àmà doro anya nke Akwụkwọ Nsọ—ọ bụ ezie na ọ bụghị naanị eziokwu Akwụkwọ Nsọ—eziokwu Akwụkwọ Nsọ doro anya nke na popu nke ụka Rom bụ onye ahụ na-emegide Kraịst nke amụma Akwụkwọ Nsọ, ka e guzobere site n’otú Akwụkwọ Nsọ si kpọọ ihe ugboro asaa dị iche iche ma kpọmkwem, na-akọwa “oge” ahụ nke ọchịchị popu ga-achị ụwa, ya bụ nnọọ “oge” ahụ ụmụ mmadụ na-akpọ Oge Ọchịchịrị. Akwụkwọ Nsọ na-ekpughe popu dị ka ọchịchị popu site n’ịkọwapụta ugboro ugboro kpọmkwem ogologo “oge,” site n’afọ 538 ruo 1798, nke ọchịchị popu ga-achị ụwa. Pọl kwuru na a ga-ekpughe ya n’oge ya.

Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.

Pọlọ na-akọwapụtakwa na ọ bụ poopu ahụ “na-emegidekwa onwe ya, na-ebulikwa onwe ya elu karịa ihe nile a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ya onwe ya, dika Chineke, nọdu n’ulo-nsọ Chineke, nēgosi onwe-ya na ya bu Chineke.” N’etiti ihe ndị ọzọ, nke a na-akọwapụta na onye-emegide-Kraịst nke amụma Akwụkwọ Nsọ bụ akara okpukpe. Ọ bụghị Hitler, ma ọ bụ Alexander Onye Uku. Nke a na-eme ka njirimara poopu ahụ bụrụ nke e depụtara nke ọma karịa, n’ihi na ọ bụghị nanị onye ọchịchị aka ike nke okpukpe, kama ọ bụ onye ọchịchị aka ike nke okpukpe nke na-ekwu na ọ nọ n’ime ụlọ-nsọ Chineke. Onye-emegide-Kraịst na-azọrọ na o nọdụrụ n’ime nzukọ Kraịst.

According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:

Dị ka Pọl na Daniel si kwuo, mgbe popu nọ n’ime chọọchị Kraịst ọ na-ekwupụta na ọ bụ nke ya, ọ na-egosipụta agwa Setan, onye chọsiri ike ịnọdụ n’ocheeze Chineke ma ibuli onwe ya elu karịa ihe niile. Ekwuru m Pọl na Daniel n’ihi na ọtụtụ ndị nkọwa Akwụkwọ Nsọ na-amata na mgbe Pọl na-egosi na otu n’ime àgwà popu bụ na ọ bụ onye ịhụ onwe ya n’anya n’oke zuru oke, na Pọl nọ naanị na-ehota n’akọwa Daniel banyere popu n’isi nke iri na otu nke akwụkwọ Daniel, ebe Daniel dere ebe ahụ:

> “And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> “Eze ahụ ga-eme dịka ọchịchọ ya si dị; ọ ga-ebulikwa onwe ya elu, meekwa ka onwe ya dị ukwuu karịa chi ọ bụla, ọ ga-ekwukwa okwu ịtụnanya megide Chineke nke chi niile, ọ ga-enwekwa ihe ịga nke ọma ruo mgbe iwe ahụ ga-emezu: n’ihi na ihe ahụ e kpebiri ga-emezu.” Daniel 11:36.

When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”

Mgbe Pọl na-ekwu maka agwa nke poopu jupụtara n’ịhụ onwe ya n’anya gabiga ókè, ọ na-akọwa amaokwu Daniel n’ụzọ ọzọ ma kwuo na ọ bụ poopu ahụ “nēmegide kwa onwe-ya, nēbuli kwa onwe-ya elu kari ihe nile akpọrọ Chineke, ma-ọbu nke anākpọ isi ala nye ya; nke mere na ya onwe-ya nānọdu n’ulo nsọ Chineke dika Chineke, nēgosi onwe-ya na ya bu Chineke.” Amaokwu ahụ dị na Daniel nke na-akọwapụta agwa nke ọchịchị poopu na-akpọtakwa “oge” ahụ nke e mere ka ọ “kpughee” na ọchịchị poopu bụ onye ahụ na-emegide Kraịst, dịka ọ na-akọwa na ọchịchị poopu ahụ ga-“eme nke ọma” ruo mgbe “iwe ahu gāzu.”

The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.

“Iwe” ahụ kwụsịrị n’afọ 1798, ya mere Daniel n’amaokwu ahụ (n’agbanyeghị na nke a abụghị otu n’ime ebe asaa ndị ahụ kpọmkwem n’akwụkwọ Daniel na Mkpughe ebe a kpọrọ akụkọ ihe mere eme nke afọ 1260 aha), n’agbanyeghị nke ahụ, na-akọwapụta ike ndị popu kpọmkwem ma na-egosi na ọ natara “ọnya na-egbu egbu,” dịka Jọn kpọrọ ya, n’afọ 1798. N’ụzọ dị otu a, amaokwu ahụ na-akọwapụta njedebe nke oge ọchịchị ndị popu, n’agbanyeghị na ọ naghị akọwapụta ogologo oge ọchịchị ahụ.

In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.

N’akụkụ Akwụkwọ Nsọ ahụ, Pọl na-akọwapụtakwa ike nke ga-egbochi ọchịchị papacy ịchịkwa ụwa n’afọ 538, mgbe o kwuru na ndị Tesalonaịka ndị ọ na-edegara akwụkwọ amaworị eziokwu a pụrụ iche. O jụrụ ajụjụ a: “Ọ̀ bụ na unu echetaghị, na mgbe m ka nọ n’ebe unu nọ, agwara m unu ihe ndị a?” Ọ na-echetara ha na ha amaworị “ihe na-egbochi” (nke pụtara igbochi) papacy ruo mgbe a ga-“ekpughe ya n’oge ya.” Ike ahụ nke buru ụzọ dị ma gbochie papacy ịchịkwa ụwa bụ ike ahụ na-achị ụwa mgbe Pọl dere akwụkwọ ahụ. Ọ bụ Rome ndị na-ekpere arụsị. Pọl dere na a ga-“ewepụ” Rome ndị na-ekpere arụsị “n’ụzọ” ka papacy wee chịkwaa ụwa.

It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.

Ọ bụ nghọta a ka duru William Miller ịmata na ike ahụ e sere n’akara dị ka “nke ụbọchị nile” n’akwụkwọ Daniel bụ Rom nke ndị ọgọ mmụọ. Ndị Adventist na-ekweta na nhazi ahụ, ya mere kwa nghọta amụma nile nke William Miller, dabere n’otú o siri ghọta akwụkwọ Daniel na Mkpughe, nakwa na akwụkwọ abụọ ahụ na-ekwu banyere ike mkpọrọgwụ abụọ ahụ nke na-eweta ịtọgbọrọ n’efu, ya bụ Rom nke ndị ọgọ mmụọ na Rom nke ọchịchị pope. N’akụkụ Akwụkwọ Nsọ dị na Ndị Tesalonaịka, Miller, ebe ọ maworị—dị ka onye Protestant ọ bụla maara n’oge ya, na pope bụ onye ahụ na-emegide Kraịst—mgbe ọ matara na Rom nke ndị ọgọ mmụọ bụ ike akụkọ ihe mere eme nke buru ụzọ bịa tupu ọchịchị pope, nakwa na Pọl ekwuola na a ga-ewepụ Rom nke ndị ọgọ mmụọ tupu ọchịchị pope arịgoro n’ocheeze nke ụwa, o wee jikọta nke a na akwụkwọ Daniel na “nke ụbọchị nile,” ebe a kpọrọ ugboro atọ na a ghaghị “iwepụ” nke ụbọchị nile tupu ọchịchị pope ewere ọchịchị nke ụwa. Akaebe Pọl mere ka Miller hụ na Rom nke ndị ọgọ mmụọ bụ “nke ụbọchị nile” nke Daniel, ma site n’oge ahụ gaa n’ihu o nwere ike ịmata na ike abụọ ahụ nke Daniel nke na-eweta ịtọgbọrọ n’efu bụ Rom nke ndị ọgọ mmụọ na Rom nke ọchịchị pope. Eziokwu a na-anọchi anya ntọala nke mmegharị Millerite. N’ezie, Adventism taa jụrụ ọrụ Miller, ma ha ka na-aghọta na nchịkọta a banyere otú Miller si mepụta nghọta ya banyere “nke ụbọchị nile” n’akwụkwọ Daniel na-egosi na ike ahụ Pọl kwuru na ọ “na-egbochi” ịrị elu nke ike ọchịchị pope ruo mgbe e wepụrụ ya, bụ Rom nke ndị ọgọ mmụọ, bụ nyocha ziri ezi nke echiche Miller banyere isiokwu ndị a.

With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.

Site n’eziokwu nke “nke kwa ụbọchị” n’akwụkwọ Daniel ịbụ akara nke Rom nke ndị ọgọ mmụọ, nke buru ụzọ dị tupu alaeze nke Rom papal nke Daniel nọchiri anya dị ka ihe arụ nke mbibi, Miller wee nwee ike ịmata oge amụma ndị metụtara alaeze dị iche iche nke amụma Akwụkwọ Nsọ, ma ka e meghere uche ya n’ihe omimi ndị a, ọ chịkọtara usoro eziokwu dị iche iche nke na-anọchi anya ntọala nke Adventism. E mechara debe eziokwu ndị ahụ n’elu tebụl abụọ nke chaatị ndị pionia nke 1843 na 1850. Eziokwu ndị ahụ bụ ntọala nke Adventism, e guzobekwara ha n’elu nghọta nke “oge.” Akụkọ banyere mgbe e debere ntọala ndị ahụ bụ isi okwu a na-atụle na Tebụl Habakkuk.

What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).

Ihe a na-akọwaghị na Tebụl Habakuk bụ na ntọala ndị ahụ nke dabere n’oge mụtara usoro nke na-enye echiche dị mkpa ka ọgbọ ikpeazụ wee mata na e nwere eziokwu ndị e gosipụtara dịka ntọala ahụ. E nwere eziokwu mbụ nke bụ nkume mbụ e debere n’ime ntọala ahụ, ma “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel abụghị eziokwu mbụ Miller. Eziokwu ahụ nke ga-abụ nkume mbụ n’ime ntọala nke e welitere Miller ka o wuo bụ “oge asaa” nke Levitikọs iri abụọ na isii, ma n’enweghị eziokwu nke “ihe a na-eme kwa ụbọchị,” Miller agaghị ama usoro amụma ahụ ọ dị mkpa ka ọ mata iji kwusaa ozi mmụọ ozi mbụ. Usoro ya bụ itinye amụma n’ọnọdụ nke ike abụọ na-eme ka e bibie ihe. Miller na-ekwu banyere dragọn ahụ (Rome nke ndị na-ekpere arụsị) na anụ ọhịa ahụ (ọchịchị papa). Mmụọ ozi nke atọ na-ekwu banyere dragọn ahụ (Mba Ndị Dị n’Otu), anụ ọhịa ahụ (ọchịchị papa), na amụma ụgha ahụ (United States).

If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.

Ọ bụrụ na mmadụ anabata amụma nile e gosipụtara site n’aka ndị Millerite n’elu chaatị abụọ ahụ dị nsọ nke ndị ọsụ ụzọ, ọ bụghị ụfọdụ, kama ha nile, mgbe ahụ onye ahụ ga-achọ inyocha eziokwu ndị ahụ n’onwe ya. Olee otú ị ga-esi anabata ha, ma ọ bụrụ na ịtụlebeghị ha? Ọ bụrụ na ndị ahụ na-enyocha eziokwu ndị ntọala ahụ mee ka eziokwu ndị ahụ bụrụ ọrụ dịịrị onwe ha ịnwale, ma emesịa nabata eziokwu ndị ahụ nile, mgbe ahụ ha ewulitela n’elu Nkume, ọ bụghịkwa n’elu ájá.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Ka ndị ahụ na-eguzo dịka ndị nche Chineke n’elu mgbidi Zayọn bụrụ ndị ikom nwere ike ịhụ ihe ize ndụ tupu ha eruo ndị mmadụ,—ndị ikom pụrụ ịmata ọdịiche dị n’etiti eziokwu na njehie, ezi omume na ajọ omume.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Ịdọ aka ná ntị ahụ abịawo: A gaghị ekwe ka ihe ọ bụla bata nke ga-akpaghasị ntọala nke okwukwe ahụ nke anyị nọworo na-ewuli elu kemgbe ozi ahụ bịara na 1842, 1843, na 1844. Anọ m n’ime ozi a, ma kemgbe ahụ ka m na-eguzo n’ihu ụwa, na-ekwesị ntụkwasị obi nye ìhè ahụ Chineke enyewo anyị. Anyị anaghị atụ ime ka ụkwụ anyị si n’elu ikpo okwu ahụ pụọ, nke a kwụnyere ha n’elu ya ka anyị na-achọ Onyenwe anyị ụbọchị kwa ụbọchị site n’ekpere siri ike, na-achọ ìhè. Ì chere na m pụrụ ịhapụ ìhè ahụ Chineke nyeworo m? Ọ ga-adị ka Nkume nke Mgbe Ebighị Ebi. Ọ nọwo na-edu m kemgbe e nyere ya.” Review and Herald, April 14, 1903.

In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.

Ka ndị ga-anụ wee nwee ike nyochaa amụma oge dị n’akụkọ ihe mere eme nke ndị Millerite, ọ dị mkpa ime omume nke ileba anya n’oge ndị ahụ nke amụma oge ahụ na-anọchi anya ha. Nke a na-anọchi anya ọrụ nke ịkọwa ihe omume n’elu ahịrị oge. Mgbe onye na-amụ amụma ruru ogo nchọpụta ebe ọ na-atụle oge amụma ndị a, bụ́ ndị ndị Millerite si na Bible mata ma e mesịa ndekọ akụkọ ihe mere eme kwado ha, ọ ga-anọ n’ọnọdụ ịghọta na akụkọ ihe mere eme dị ná mmalite nke amụma oge ahụ na-anọchite n’ụzọ ihe nnọchianya akụkọ ihe mere eme dị ná njedebe nke otu amụma ahụ. Site n’ebe ahụ a na-ele ihe anya, onye na-amụ ihe kwesịrị ịmụ na akụkọ ihe mere eme na-emegharị onwe ya. Site n’ịghọta nke ahụ nke ọma, o kwesịkwara ịhụ na Jizọs na-eji mmalite akọwa njedebe.

And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.

Site n’ahịrị amụma nke na-egosi njedebe ụwa dịka “iwuli ụlọ nsọ,” nwa akwụkwọ ahụ kwesịrị ịma na e nwere nkume ikpeazụ nke elu ụlọ, nke a na-etinye n’elu ụlọ nsọ ahụ e wuru n’elu ntọala. Ọ kwesịrị ịbịa hụ na ntọala ụlọ nsọ ahụ Miller ji mee ka ọ pụta ìhè (nke na-anọchi anya Jisọs Kraịst, n’ihi na ọ dịghị ntọala ọzọ a pụrụ ịtọ karịa Jisọs Kraịst), bụ ntọala e wuru n’elu oge amụma. N’ihi na Jisọs ji mmalite kọwaa njedebe, nwa akwụkwọ ahụ kwesịkwara ịhụkwa na nkume elu ụlọ ahụ, ya bụ nkume ikpeazụ n’ụlọ nsọ ahụ—ga-adakọrịrị na ntọala ahụ. Ntọala ụlọ nsọ ahụ n’oge Miller bụ oge amụma, ma n’agbanyeghị nke ahụ, ntọala ahụ bụ Jisọs Kraịst.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.

> Dị ka amara Chineke e nyere m si dị, dịka onye amamihe n’ọrụ iwu ụlọ, etinyewo m ntọala ahụ, onye ọzọ na-ewukwa n’elu ya. Ma ka onye ọ bụla kpachara anya otú o si ewukwasị n’elu ya. N’ihi na ọ dịghị onye pụrụ itinye ntọala ọzọ karịa nke etinyeworo, nke bụ Jisọs Kraịst. 1 Ndị Kọrint 3:10, 11.

Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.

Pọl na-akọwapụta ọrụ ya dịka iwulite ụlọ nsọ nke o tọrọ ntọala ya ma ọ bụ mmalite ya. Ọ bụ onyeozi e zigara ndị Jentaịl, e jikwa ya tọọ ntọala ụka nke Ndị Kraịst. N’otu akụkụ Akwụkwọ Nsọ ahụkwa, Pọl na-akọwapụtakwa na ahụ anyị bụ ụlọ nsọ nke Mmụọ Nsọ. E nwekwara ụlọ nsọ Sọlọmọn na ebe nsọ ahụ sitere n’ọzara, ndị niile nwekwara ntọala nke a na-anọchi anya ha niile dịka Jisọs Kraịst. Ntọala ahụ e jiri Miller wuo bụ ụlọ nsọ nke Adventism, ntọala ụlọ nsọ ahụkwa bụ n’eziokwu Jisọs Kraịst, ma n’ụzọ doro anya karị, ọ bụ ụlọ nsọ e ji ihe owuwu ndị bụ nke mmụọ na nke amụma wuo.

The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.

Ya mere, nkume-isi nkuku ahu aghaghịkwa ịbụ Jisọs Kraịst, ma nkume-isi nkuku ahu aghaghịkwa ịgụnye ụkpụrụ amụma kachasị elu, n’ihi na e nyere Miller otu ngụkọta ụkpụrụ nke nwere ụkpụrụ kachasị elu nke ndị Millerite, nke bụ ụkpụrụ “afọ otu maka ụbọchị otu.” Enweghị ụkpụrụ ahụ, a gaghị amata amụma oge, ya mere, e nweghị ntọala. A ghaghị inwe ihe kwekọrọ na ya na njedebe nke na-anọchite anya Jisọs Kraịst (Ntọala), nke bụ ụkpụrụ kachasị elu n’ime otu ngụkọta ụkpụrụ nke na-eguzobe Mkpughe nke Jisọs Kraịst. Ụkpụrụ ahụ, n’ezie, bụ ụkpụrụ “mbụ a kpọrọ aha”, nke na-anọchite anya àgwà nke agwa Kraịst nke na-amata ọgwụgwụ site na mmalite.

In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:

N’ime 2 Ndị Tesalonaịka, ndị na-anabataghị ịhụnanya nke eziokwu ka e wee zọpụta ha, jụrụ eziokwu ahụ dị ka e si n’okwu Grik nke sitere n’okwu Hibru e ji mkpụrụedemede atọ kee ya, nke a sụgharịrị dịka “eziokwu” n’Agba Ochie. Otu ahụ na-anata aghụghọ siri ike, n’ihi na ha kweere ụgha, jụrụ ịlaghachi n’ụzọ ochie, bụ ntọala nke Adventism dị ka e sere ya n’elu chaatị abụọ dị nsọ ahụ. Ya mere, n’akụkụ Akwụkwọ Nsọ ahụ anyị anọwo na-atụle kemgbe oge ụfọdụ ugbu a, a na-ekwu:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Mmụọ-ozi ahụ dị ike nke ziri Jọn ihe abụghị onye ọzọ dị ala karịa Jizọs Kraịst. Itinye ụkwụ nri Ya n’elu oké osimiri, na ekpe Ya n’elu ala akọrọ, na-egosi òkè Ọ na-arụ n’oge mmechi nke nnukwu ọgụ ahụ na Setan. Ọnọdụ a na-egosi ike Ya kachasị elu na ikike Ya n’elu ụwa dum. Ọgụ ahụ amụbaala ike ma bụrụ nke e ji mkpebi siri ike na-agbaso site n’oge ruo n’oge, ọ ga-anọgidekwa otú ahụ ruo n’oge mmechi, mgbe arụ ọrụ aghụghọ nke ike ọchịchịrị ga-eru n’ogologo ya. Setan, ya na ndị ajọ mmadụ jikọtara aka, ga-eduhie ụwa dum na ụka ndị na-anabataghị ịhụnanya nke eziokwu ahụ. Ma mmụọ-ozi ahụ dị ike na-achọ nlebara anya. Ọ na-eti mkpu n’olu dị ukwuu. Ọ ga-egosi ike na ikike nke olu Ya nye ndị jikọtara aka na Setan imegide eziokwu ahụ.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.

N’amaokwu gara aga a, “ụka ndị ahụ nataghị ịhụnanya nke eziokwu” bụ ndị-amaghị-ike na ndị nzuzu Daniel na Matiu, ndị Amos 8:12 na-akọwa na ha ga-amalite ịchọ ozi ịdọ aka ná ntị ikpeazụ nke Chineke mgbe oge agafeworị. Oge ahụ agafeworị, n’ihi na ha kwenyere ụgha gbasara ntọala nke Adventizim. Adventizim buru ụzọ malite ịṅụbiga onwe ya n’ụgha ahụ n’afọ 1863, ma site n’oge ahụ gaa n’ihu, ihe niile nọgidere na-ada n’ala kpamkpam.

What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.

Ihe m na-achọ ide ugbu a bụ, echere m, ihe kpamkpam dabere n’echiche onwe onye; ma ọ̀ bụ ìhè amụma ọhụrụ gịnị ka e webatara n’ime Adventism kemgbe 1863? Ellen White na-ekwu gbasara ozi Jones na Waggoner nke 1888 na ọ bụ ozi ahụ ka ọ nọworo na-ekwusa kemgbe ọtụtụ afọ. O nwere ike ịbụ na ozi ha yiri ihe ọhụrụ ma na-awụ akpata oyi n’ahụ n’ime Adventism n’afọ 1888, ma ihe kpatara ọhụụ ahụ na ịma jijiji ahụ abụghị ozi ọhụrụ, kama ọ bụ ìsì nke nọworo na-adakwasị ndị Chineke kemgbe 1863.

Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?

Ellen White kọwara Adventism dị ka nke nọ n’ọnọdụ Laodicea tupu afọ 1863, ya mere ìsì nke Laodicea amalitelarị ịbanye n’ime Adventism tupu 1863; ma n’afọ 1863, ụka ahụ n’ụzọ ọchịchị kpọpụrụ eziokwu banyere “oge asaa” nke Levitikọs iri abụọ na isii, nke bụ nnọọ amụma “oge” mbụ Miller chọpụtara. Ọ dịbeghị ìhè amụma ọ bụla pụtara n’ime Adventism kemgbe 1863! Gịnị gbanwere?

The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…

Nkume mbụ nke ntọala ụlọ nsọ ahụ nke e wuru n’elu oge amụma ma nke nọchiri anya Jisọs Kraịst, ka Adventism wepụrụ ma jụ ya n’afọ 1863. Nkume mbụ Miller debere n’ime ntọala ụlọ nsọ ahụ nke dabere n’oge dịka Kraịst siri gosipụta ya n’akwụkwọ Daniel, ebe Ọ nọchiri Onwe Ya dịka Palmoni, “Onye na-agụ ọnụ ọgụgụ dị ebube,” ka a jụrụ ma wepụkwa ya n’ebe ahụ. Nkume mbụ ahụ Miller chọpụtara…

> “In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:

> “N’ikwughachi amụma ahụ banyere nkume a jụrụ ajụ, Kraịst zoro aka n’ihe merenụ n’eziokwu n’akụkọ ihe mere eme nke Izrel. Ihe omume ahụ jikọtara ya na owuwu ụlọ nsọ mbụ. Ọ bụ ezie na o nwere nnabata pụrụ iche n’oge ọbịbịa mbụ nke Kraịst, ma kwesịkwara ịdọ ndị Juu aka ná ntị n’ụzọ pụrụ iche, o nwekwara ihe mmụta nye anyị. Mgbe e wuru ụlọ nsọ Solomọn, a kwadebere nkume ukwu ndị ahụ maka mgbidi na ntọala nke ọma kpamkpam n’ebe a na-egwupụta nkume; mgbe e butere ha n’ebe a na-ewu ụlọ ahụ, a gaghị eji ọbụna otu ngwa ọrụ n’elu ha; naanị ihe ndị ọrụ ahụ ga-eme bụ idowe ha n’ọnọdụ ha kwesiri ekwesi. Maka iji ya mee ntọala, e butere otu nkume buru ibu na nke nwere ọdịdị pụrụ iche; ma ndị ọrụ ahụ enweghị ike ịhụ ebe ọ ga-adaba, ha ajụkwa ịnakwere ya. Ọ ghọrọ ha ihe na-enye nsogbu ka ọ na-edina n’ụzọ ha n’enweghị uru a na-eji ya eme ihe. O nọrọ ogologo oge bụrụ nkume a jụrụ ajụ. Ma mgbe ndị na-ewu ụlọ ahụ rutere n’itinye nkume nkuku, ha chọọrọ ogologo oge ịchọta nkume nwere oke buru ibu na ike zuru ezu, nakwa ọdịdị kwesịrị ekwesị, iji were ọnọdụ ahụ pụrụ iche, ma buru ibu arọ dị ukwuu nke ga-adị n’elu ya. Ọ bụrụ na ha emee nhọrọ na-enweghị amamihe maka ọnọdụ a dị mkpa, nchekwa nke ụlọ ahụ dum ga-anọ n’ihe ize ndụ. Ha ga-achọta nkume nwere ike iguzogide mmetụta nke anyanwụ, nke ifriizi, na nke oke ifufe. A họrọla ọtụtụ nkume n’oge dị iche iche, ma n’okpuru nrụgide nke ibu arọ dị ukwuu, ha etiworị n’iberibe. Ndị ọzọ enweghị ike idi ule nke mgbanwe ikuku mberede. Ma n’ikpeazụ, a dọtara uche gaa n’ebe nkume ahụ a jụrụ ogologo oge nọ. E kpughere ya n’ihu ikuku, anyanwụ na oké ifufe, n’enweghị ọbụna obere mgbawa ọ bụla pụtara. Ndị na-ewu ụlọ ahụ nyochara nkume ahụ. Ọ meriela ule ọ bụla ma e wezụga otu. Ha kpebiri na ọ bụrụ na o nwee ike idi ule nke nrụgide siri ike, ha ga-anabata ya ka ọ bụrụ nkume nkuku. E mere ule ahụ. A nabatara nkume ahụ, e butere ya n’ọnọdụ e kenyere ya, a hụkwara na ọ dabara kpọmkwem. N’ọhụụ amụma, e gosiri Aịzaya na nkume a bụ ihe nnọchianya nke Kraịst. Ọ sịrị:”

> “‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.

> “‘Doonụ Onyenwe ndị agha nsọ n’Onwe Ya; ka Ọ bụrụkwa ụjọ unu, ka Ọ bụrụkwa egwu unu. Ọ ga-abụkwa ebe nsọ; ma bụrụ nkume ịsụ ngọngọ na nkume mmejọ nye ụlọ Izrel abụọ ahụ, bụrụkwa ọnya na ọnyà nye ndị bi na Jerusalem. Ọtụtụ n’etiti ha ga-asụkwa ngọngọ, daa, kpọọkwa nkụ, bụrụkwa ndị e jidere n’ọnyà, bụrụkwa ndị a dọtara n’agha.’ E buru amụma ahụ n’ọhụ amụma ruo n’oge mbata mbụ ahụ, e gosiri onye-amụma ahụ na Kraịst ga-eburu ọnwụnwa na ule ndị omume e mere nkume isi nkuku n’ụlọ nsọ Solomọn nọchiri anya ya n’amụma. ‘Ya mere otu a ka Onyenwe Chineke kwuru, Lee, a na M atọ na Zayọn nkume dịka ntọala, nkume a nwalere anwa, nkume isi nkuku dị oké ọnụ ahịa, ntọala siri ike: onye kweere agaghị eme ọsọ ọsọ.’ Aịzaya 8:13–15; 28:16.”

> “In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.

> “N’amamihe na-enweghị nsọtụ, Chineke họpụtara nkume ntọala ahụ, wee jiri aka Ya tinye ya. Ọ kpọrọ ya ‘ntọala a pụrụ ịtụkwasị obi.’ Ụwa nile nwere ike ibikwasị ya ibu arọ na iru újú ha; ọ pụrụ iburu ha niile. N’udo zuru oke ha pụrụ iwuli elu n’elu ya. Kraịst bụ ‘nkume a nwara anwale.’ Ndị na-atụkwasị Ya obi, Ọ naghị ada ha mba ma ọlị. Ọ gabigawo ule niile. O diriwo nrụgide nke ikpe ọmụma Adam, na ikpe ọmụma nke ụmụ ụmụ ya, ma pụta karịa onye mmeri n’ebe ike nke ajọ ihe dị. O buwo ibu arọ niile nke onye mmehie ọbụla na-echegharị chegharị tụkwasịrị Ya. N’ime Kraịst ka obi ikpe ọmụma hụrụ mgbapụta. Ọ bụ ntọala ahụ a pụrụ ịtụkwasị obi. Ndị niile na-eme Ya ihe ha na-adabere na ya na-ezu ike n’udo nchebe zuru oke.”

> “In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:

> “N’amụma Aịsaịa, a na-ekwupụta Kraịst ịbụ ma ntọala a pụrụ ịtụkwasị obi ma nkume ngọngọ. Onyeozi Pita, na-ede site n’ike mmụọ nsọ nke Mmụọ Nsọ, na-egosi nke ọma ndị Kraịst bụ nkume ntọala nye ha, na ndị ọ bụ nkume mkpasu iwe nye ha:”

> “‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.

> “‘Ọ bụrụ na unu atọrọla ụtọ na Onyenwe anyị dị mma n’ezi amara. Onye, ka unu na-abịakwute ya, dị ka nkume dị ndụ, nke ụmụ mmadụ jụrụ n’ezie, ma nke Chineke họrọrọ, dịkwa oké ọnụ ahịa, unu onwe unu kwa, dịka nkume ndị dị ndụ, a na-ewuli unu elu ịbụ ụlọ ime mmụọ, ịbụkwa ọkwa nchụàjà dị nsọ, ka unu wee na-achụ àjà ime mmụọ, ndị Chineke na-anabata site n’aka Jisọs Kraịst. N’ihi ya kwa, e dere ya n’Akwụkwọ Nsọ, Lee, ana m edobe na Zayọn isi nkuku nkume, onye a họọrọ, dị oké ọnụ ahịa: onye ọ bụla nke kwere na Ya agaghị eme ihere. Ya mere, nye unu ndị kwere ekwe, Ọ bụ onye dị oké ọnụ ahịa: ma nye ndị ahụ na-adịghị erube isi, nkume ahụ nke ndị na-ewu ụlọ jụrụ, otu ahụ ka e mere isi nkuku; bụrụkwa nkume ịsụ ngọngọ, na okwute nke ihe ịkpasu iwe, ọbụna nye ndị ahụ na-asụ ngọngọ n’okwu ahụ, ebe ha na-adịghị erube isi.’ 1 Pita 2:3–8.”

> “To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.

> “Nye ndị kwere ekwe, Kraịst bụ ntọala ahụ nke siri ike n’ezie. Ndị a bụ ndị na-adakwasị Nsọtụ ahụ ma na-agbajikwa. Ndo onwe ha n’okpuru Kraịst na okwukwe n’ime Ya ka a na-anọchi anya ebe a. Ịdakwasị Nsọtụ ahụ ma gbajie bụ ịhapụ ezi omume nke onwe anyị ma ịbịakwute Kraịst n’obi umeala dịka nwa nta, na-echegharị mmehie anyị, ma na-ekwere n’ịhụnanya Ya nke na-agbaghara. Ma otu a kwa, ọ bụ site n’okwukwe na nrubeisi ka anyị ji wuo ụlọ anyị n’elu Kraịst dịka ntọala anyị.”

> “Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.

> “N’elu nkume a dị ndụ, ndị Juu na ndị mba ọzọ n’otu aka ahụ pụrụ iwuli ụlọ. Nke a bụ naanị ntọala nke anyị pụrụ iwuli n’elu ya n’enweghị egwu. O sara mbara nke ga-ezuru mmadụ niile, ọ dịkwa ike nke ga-akwado ibu na arọ nke ụwa dum. Ma site n’ijikọta na Kraịst, nkume dị ndụ ahụ, ndị niile na-ewuli n’elu ntọala a na-aghọ nkume dị ndụ. Ọtụtụ mmadụ na-egbutu, na-etecha, na-eme onwe ha mma site n’ike mgbalị nke aka ha; ma ha apụghị ịghọ ‘nkume dị ndụ,’ n’ihi na ha ejikọtaghị na Kraịst. Enweghị njikọ a, a pụghị ịzọpụta mmadụ ọ bụla. Enweghị ndụ Kraịst n’ime anyị, anyị apụghị iguzogide ifufe nke ọnwụnwa. Nchebe ebighị ebi anyị dabeere n’iwuli anyị n’elu ntọala ahụ a pụrụ ịtụkwasị obi. Ọtụtụ mmadụ taa na-ewuli n’elu ntọala ndị a na-anwaleghị. Mgbe mmiri ozuzo na-ezo, mgbe oke ifufe na-efe, mgbe idei mmiri na-abịa, ụlọ ha ga-ada, n’ihi na e hiwoghị ya n’elu Nkume ebighị ebi ahụ, isi nkuku nkume ahụ bụ Kraịst Jisọs.”

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

> “N’ebe ha na-ada n’okwu ahụ, ebe ha na-anupụ isi,” Kraịst bụ nkume nkwụsẹ. Ma “nkume ahụ ndị na-ewu ụlọ jụrụ, otu ahụ ka e mere isi nkuku.” Dị ka nkume a jụrụ ajụ, Kraịst n’ozi Ya n’ụwa anagidewo nleghara anya na mmegbu. Ọ bụ “onye a na-eleda anya ma jụkwa n’etiti ụmụ mmadụ; nwoke iru uju, ma mara ahụhụ nke ọma: … e ledara Ya anya, anyị agụghịkwa Ya ihe.” Aịsaịa 53:3. Ma oge ahụ eruwo nso mgbe a ga-enye Ya otuto. Site n’ọnwụ-ebilite n’etiti ndị nwụrụ anwụ, a ga-ekwupụta Ya ịbụ “Ọkpara Chineke n’ike.” Ndị Rom 1:4. N’ọbịbịa Ya nke ugboro abụọ, a ga-ekpughe Ya dịka Onyenwe eluigwe na ụwa. Ndị ahụ nọ ugbu a n’ịkwadebe ịkpọgide Ya n’obe ga-amata ịdị ukwuu Ya. N’ihu eluigwe na ala niile, nkume ahụ a jụrụ ajụ ga-abụ isi nkuku.

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

> “Ma onye ọ bula ọ ga-adakwasị, ọ ga-akụri ya ka ọ bụrụ ntụ ọka.” Ndị ahụ jụrụ Kraịst ga-ahụ n’oge na-adịghị anya ka e bibie obodo ha na mba ha. A ga-agbaji ebube ha, kpọsasịa ya dịka uzuzu n’ihu ifufe. Ma gịnị ka o bu nke bibiri ndị Juu? Ọ bụ nkume ahụ nke, ma a sị na ha wuru n’elu ya, ọ gaara abụ nchekwa ha. Ọ bụ ịdị mma nke Chineke a ledara anya, ezi omume ahụ a jụrụ ajụ, ebere ahụ a na-elelị. Ndị mmadụ tinyere onwe ha imegide Chineke, ma ihe nile nke gaara abụ nzọpụta ha ghọrọ mbibi ha. Ihe nile nke Chineke họpụtara ka o bụrụ ụzọ ndụ, ha hụrụ ya dị ka ihe na-eweta ọnwụ. N’ime ndị Juu ịkpọgide Kraịst n’obe ka mbibi Jerusalem dị n’ime ya. Ọbara a wụsịrị n’elu Kalvari bụ ibu arọ ahụ mere ka ha mikpuo n’ala n’iyi maka ụwa a na maka ụwa nke ga-abịa. Otú a ka ọ ga-adịkwa n’ụbọchị ukwu ikpeazụ ahụ, mgbe ikpe ga-adakwasị ndị jụrụ amara Chineke. Kraịst, nkume ngọngọ ha, ga-apụta n’oge ahụ n’anya ha dịka ugwu nke ịbọ ọbọ. Ebube nke ọnụnọ Ya, nke bụ ndụ nye ndị ezi omume, ga-abụ ọkụ na-erechapụ ndị ajọ omume. N’ihi ịhụnanya a jụrụ ajụ, amara a ledara anya, a ga-ebibi onye mmehie.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.

> “Site n’ọtụtụ ihe atụ na ịdọ aka ná ntị ugboro ugboro, Jizọs gosiri ihe ga-abụ nsonaazụ nye ndị Juu n’ịjụ Ọkpara Chineke. N’okwu ndị a, Ọ na-agwa ndị niile nọ n’oge ọ bụla bụ ndị jụrụ ịnabata Ya dịka Onye-nzọpụta ha. Ịdọ aka ná ntị ọ bụla bụ maka ha. Ụlọ nsọ e merụrụ emerụ, nwa ahụ na-anaghị erube isi, ndị ọrụ ugbo ụgha ahụ, ndị na-ewu ụlọ ahụ juputara n’ilelị, nwere ihe kwekọrọ na ha n’ahụmahụ nke onye mmehie ọ bụla. Ọ gwụla ma o chegharịa, ikpe mbibi ahụ nke ha buru ụzọ gosi ga-abụ nke ya.” Desire of Ages, 597–600.

We will continue this in the next article.

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

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