Article

# Elijah - Number Three

Elaịja — Nọmba Atọ

Let it be Known

Ka E Mee Ka A Mara Ya

Author

Jeff Pippenger

Published

September 29, 2023

Formats

PDF
Word
Song MP3

> And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.

> O wee ruo n’oge a na-achụ àjà nke anyasị, Ịlaịja onye amụma bịarutere nso, sị, Onyenwe anyị Chineke nke Abraham, Aịzik, na nke Izrel, ka a mara taa na gị onwe gị bụ Chineke n’Izrel, nakwa na m bụ ohu gị, nakwa na ọ bụ n’okwu gị ka m mere ihe ndị a niile. 1 Ndi Eze 18:36.

We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.

Anyị na-achọpụta njirimara Ịlaịja dịka ihe nnọchianya. Otu n’ime njirimara ndị ahụ bụ na ozi na ozi-ọma nke Ịlaịja, Jọn Baptist na William Miller bụ ngwá ọrụ nke ikpe. Onyenwe anyị jiri ozi ha nwalee akụkọ ihe mere eme nke ọgbọ ha dị iche iche. Jizọs kwuru na ọ bụrụ na Ọ bịaghị, mgbe ahụ ndị Juu na-ekwujọ gaara enweghi mmehie.

> If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.

> Ọ bụrụ na m abịaghị gwa ha okwu, ha agaraghị enwe mmehie: ma ugbu a, ha enweghị ihe mkpuchi maka mmehie ha. Jọn 15:22.

Ezekiel identifies the same principle for the quibbling Jews of his history.

Ezikiel kọwapụtara otu ụkpụrụ ahụ nye ndị Juu na-ekwurịta okwu n’ụzọ mgbagwoju anya nke oge akụkọ ya.

> For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.

> N’ihi na ha bụ ụmụaka ndị na-enweghị ihere na ndị obi ha siri ike. Ana m eziga gị n’ebe ha nọ; ị ga-asịkwa ha, Otu a ka Onyenweanyị Jehova kwuru. Ma ha, ma ha ga-anụ, ma ọ bụ ma ha ga-ajụ ịnụ, (n’ihi na ha bụ ụlọ nnupụisi,) ma ha ga-amata na e nwewo onye-amụma n’etiti ha. Ezikiel 2:4, 5.

The symbolism of Elijah includes his role as an instrument of judgment.

Ihe nnọchianya nke Ịlaịja gụnyekwara ọrụ ya dịka ngwá ọrụ nke ikpe.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> “Ndị ahụ na-arụsi ọrụ ike n’ikwusa ozi mmụọ ozi nke atọ na-enyocha Akwụkwọ Nsọ dịka otu atụmatụ ahụ Nna Miller ji mee ihe. N’akwụkwọ nta a kpọrọ Views of the Prophecies and Prophetic Chronology, Nna Miller nyere iwu ndị a dị mfe ma juputa n’amamihe ma dịkwa mkpa maka ọmụmụ na nkọwa Akwụkwọ Nsọ:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> “‘1. Okwu ọ bụla aghaghị inwe ebe ọ kwesịrị ekwesị n’ihe a na-ekwu n’ime Bible; 2. Akwụkwọ Nsọ niile dị mkpa, a pụkwara ịghọta ha site n’itinye uche na ọmụmụ siri ike; 3. Ọ dịghị ihe e kpughere n’Akwụkwọ Nsọ nke a pụrụ ma ọ bụ ga-ezo n’aka ndị na-arịọ n’okwukwe, na-enweghị ịma jijiji; 4. Iji ghọta ozizi, chịkọtanụ akụkụ Akwụkwọ Nsọ niile gbasara isiokwu unu chọrọ ịma, mgbe ahụ ka okwu ọ bụla nwee mmetụta ya kwesịrị ekwesị; ma ọ bụrụ na unu pụrụ iwulite echiche unu na-enweghị nkwekọrịta na-emegiderịta onwe ya, unu apụghị ịdị n’ụzọ njehie; 5. Akwụkwọ Nsọ aghaghị ịbụ onye nkọwa nke onwe ya, ebe ọ bụ iwu nye onwe ya. Ọ bụrụ na m dabere n’aka onye nkụzi ka ọ kọwaara m ya, ma o wee chee ihe ọ pụtara n’uche ya, ma ọ bụ chọọ ka ọ bụrụ otu ahụ n’ihi okwukwe nkewa òtù ya, ma ọ bụ ka e were ya dị ka onye amamihe, mgbe ahụ echiche ya, ọchịchọ ya, okwukwe ya, ma ọ bụ amamihe ya bụ iwu m, ọ bụghị Bible.’”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> “Nke dị n’elu bụ akụkụ nke iwu ndị a; ma n’ọmụmụ Akwụkwọ Nsọ anyị, anyị niile ga-eme nke ọma ma ọ bụrụ na anyị aṅaa ntị n’ụkpụrụ ndị e gosipụtara.

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> “Okwukwe ezi-okwu hiwere n’Akwụkwọ Nsọ; ma Setan na-eji ọtụtụ aghụghọ agbagọ Akwụkwọ Nsọ ma webata njehie, nke mere na a chọrọ nlekọta dị ukwuu ma ọ bụrụ na mmadụ achọọ ịma ihe ha n’ezie na-akụzi. Otu n’ime nnukwu aghụghọ nke oge a bụ itinye uche nke ukwuu n’ahụmịhe obi, ma na-azọrọ ịdị mma n’obi ebe a na-eleghara okwu doro anya nke okwu Chineke anya n’ihi na okwu ahụ adabaghị n’ahụmịhe obi ahụ. Ọtụtụ enweghị ntọala ọbụla maka okwukwe ha ma e wezụga mmetụ obi. Okpukpe ha dị n’ime mkpali; mgbe nke ahụ kwụsịrị, okwukwe ha apụla. Mmetụ obi pụrụ ịbụ ịkpa, ma okwu Chineke bụ ọka. Ma, ‘gịnịkwa,’ ka onye amụma na-ekwu, ‘bụ ịkpa n’ebe ọka nọ?’”

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> “A gaghị ama onye ikpe n’ihi na ọ naghị ege ntị n’ìhè na ihe ọmụma ọ na-enwebeghị, nke ọ na-apụghịkwa inweta. Ma ọtụtụ ndị na-ajụ irube isi n’eziokwu a na-ewetara ha site n’aka ndị nnọchiteanya Kraịst, n’ihi na ha chọrọ ikwekọ n’ọkpụrụkpụ nke ụwa; ma eziokwu ahụ nke ruru nghọta ha, ìhè ahụ nke na-enwu n’ime mkpụrụ obi, ga-ama ha ikpe n’Ụbọchị Ikpe. N’ụbọchị ikpeazụ ndị a, anyị nwere ìhè a kpakọbara nke nọwo na-enwu site n’oge niile gara aga, a ga-ajụkwa anyị ajụjụ dịka nke ahụ si dị. Ụzọ ịdị nsọ adịghị n’otu larịị na ụwa; ọ bụ ụzọ e weliri elu. Ọ bụrụ na anyị eje ije n’ụzọ a, ọ bụrụ na anyị agba ọsọ n’ụzọ nke iwu nile nke Onyenwe anyị, anyị ga-achọpụta na ‘ụzọ onye ezi omume dị ka ìhè na-enwu enwu, nke na-enwusi ike karịa ruo n’ụbọchị zuru okè.’” Review and Herald, November 25, 1884.

We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.

A naghị ama anyị ikpe “n’ihi na anyị anụghị ìhè na ọmụma ahụ” anyị “enwebeghị mgbe ọ bụla, ma” anyị “enweghị ike inweta ya.” Akụkụ dị mkpa nke nkwupụta a bụ okwu a, “enweghị ike inweta ya.” Ịlaịja, Jọn na Mịla na-anọchi anya ìhè nye ọgbọ ha dị iche iche, bụ ìhè a pụrụ inweta. Ịdị adị nke ozi ha wepụrụ mkpuchi nke ihe a na-akpọ n’iwu na United States “plausible deniability.” Ozi Ịlaịja n’ọgbọ ọ bụla e gosipụtara ya na-ewepụ “plausible deniability” ọ bụla, si otú a na-eme ka ọgbọ ahụ dum zaa ajụjụ banyere ìhè a na-eweta n’oge ahụ.

> “My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).

> “Nwanne m kwuru otu oge na ọ gaghị anụ ihe ọ bụla banyere ozizi anyị ji, n’ihi egwu na a ga-eme ka o kweta. Ọ gaghị abịa n’ọgbakọ, ma ọ bụ gee ntị n’okwu ndị a na-ekwu; ma emesịa o kwupụtara na ọ hụrụ na ikpe ọmụma ya hà ka nke onye nụrụ ha. Chineke enyela ya ohere ịmata eziokwu, Ọ ga-emekwa ka ọ zaa ajụjụ banyere ohere a. E nwere ọtụtụ n’etiti anyị ndị nwere ajọ mbunobi megide ozizi ndị a na-atụle ugbu a. Ha agaghị abịa ịnụ, ha agaghị eji obi jụrụ oyi nyochaa, kama ha na-ewepụta nkwupụta mmegide ha n’ọchịchịrị. Ha juputara kpamkpam n’ịhụ onwe ha mma n’ọnọdụ ha. ‘Ị na-asị, Abụ m ọgaranya, emeela m ka m baa ụba n’ihe onwunwe, ọ dịghịkwa ihe ọ bụla dị m mkpa; ma ị maghị na ị bụ onye jọrọ njọ, na onye ebere kwesịrị, na ogbenye, na ìsì, na ọtọ: ana m adụ gị ọdụ ka ị zụta n’aka m ọlaedo a nwara n’ọkụ, ka i wee bụrụ ọgaranya; na uwe ọcha, ka e wee yikwasị gị, ka ihere nke ọtọ gị ghara ịpụta ìhè; tee kwa anya gị ọgwụ anya, ka i wee hụ ụzọ. Ka ọtụtụ m hụrụ n’anya, ka m na-adụ ọdụ ma na-ata ahụhụ: ya mere nwee ịnụ ọkụ n’obi, chegharịa’ (Mkpughe 3:17–19).”

> “This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.

> “Akwụkwọ Nsọ a na-emetụta ndị ahụ bi n’okpuru olu ozi ahụ, ma ha achọghị ịbịa ịnụ ya. Olee otú i si mara ma Onyenwe anyị ọ̀ naghị enye ihe akaebe ọhụrụ nke eziokwu Ya, na-edobe ya n’ọnọdụ ọhụrụ, ka e wee kwadebe ụzọ Onyenwe anyị? Kedu atụmatụ unu na-atọ ka e wee tinye ìhè ọhụrụ n’ime ọkwa dị iche iche nke ndị Chineke? Kedu ihe akaebe unu nwere na Chineke ezipụghị ụmụ Ya ìhè? A ghaghị iwepụ afọ ojuju onwe onye niile, ịchọ onwe elu, na mpako nke echiche. Anyị ga-abịa n’ụkwụ Jisọs, mụta n’aka Ya, Onye dị umeala n’obi ma dịkwa nwayọọ n’obi. Jisọs akụzighị ndị na-eso ụzọ Ya dịka ndị rabaị si akụzi ndị nke ha. Ọtụtụ n’ime ndị Juu bịara gee ntị ka Kraịst na-ekpughe ihe omimi nke nzọpụta, ma ha abịaghị ịmụta; ha bịara ịkatọ, ịchọta mmejọ ọ bụla n’ime Ya, ka ha wee nwee ihe ha ga-eji kpata mmekpa uche n’etiti ndị mmadụ. Ha nwere afọ ojuju n’ihe ọmụma ha, ma ụmụ Chineke aghaghị ịma olu nke Ezi Onye Ọzụzụ Atụrụ ahụ. Ọ̀ bụghị ugbu a oge nke ọ ga-adaba nnọọ adaba ibu ọnụ na ikpe ekpere n’ihu Chineke? Anyị nọ n’ihe ize ndụ nke esemokwu, nọkwa n’ihe ize ndụ nke ịrapara n’akụkụ n’otu isi okwu a na-agbagha agbagha; ma ọ̀ gaghị adị anyị mkpa ịchọ Chineke n’ezi obi, n’ịdị umeala nke mkpụrụ obi, ka anyị wee mara ihe bụ eziokwu?” Selected Messages, book 1, 413.

Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.

Ndị ahụ na-anọchi anya ozi Ịlaịja bụ ngwá ọrụ nke ikpe n’ime usoro ime ka a dị ọcha nke na-akwadebe ụzọ maka onye-ozi nke ọgbụgba ndụ ka o sachapụ ụlọ nsọ ahụ. N’ime imezu ọrụ nke ịsachapụ ụlọ nsọ ahụ, a na-ekpughe ìhè nke eziokwu nke ugbu a. Ọ bụrụ na a gaghị ekpughe ya, ndị ahụ Kraịst nọ na-achọ ma ka na-achọ ime ka ha dị ọcha ga-anọgide na uwe mkpuchi ha nke Laodisia nke ịghọgbu onwe ha. Ịlaịja na-anọchi anya ozi nke na-eweta eziokwu dịka ngwá ọrụ nke ikpe. Ọ bụ ya mere e ji mee ka anyị mara na ndị jụrụ ozi Jọn Baptist apụghị irite uru site n’ozizi Jisọs.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.

> “A kụziri m ka m laghachi n’ikwusa ọbịbịa mbụ nke Kraịst. E zigara Jọn n’mmụọ na n’ike Ịlaịja ka o dozie ụzọ Jizọs. Ndị jụrụ ịnakwere àmà Jọn eriteghị uru n’ozizi Jizọs.” Early Writings, 258.

In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.

N’akụkọ amụma ndị na-anọchi anya ime ka ndị Chineke dị ọcha, a na-emepe ozi eziokwu dị ugbu a nke na-eme ka ọgbọ a bụrụ ndị a ga-ajụ ajụjụ maka ịhọrọ ọchịchịrị ma ọ bụ ìhè.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

> Ma gị onwe gị, O Daniel, mechie okwu ndị a, ma kaa akwụkwọ ahụ akara, ruo n’oge ọgwụgwụ: ọtụtụ ga na-agba ọsọ gaa ebe a na ebe ahụ, ihe ọmụma ga-abawanyekwa…. Ọ sịrị, Gaa ụzọ gị, Daniel: n’ihi na e mechiela okwu ndị a ma kaa ha akara ruo n’oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, mee ka ha dị ọcha dịka ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọ bụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Daniel 12:4, 9, 10.

Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”

A na-amata ndị na-anọchite ozi Ịlaịja n’ọgbọ nke ọ bụla ha nọ site n’aka Kraịst dịka ndị nnọchi-anya Ya, ka O jiri ha mee ihe dịka ngwá ọrụ nke ikpe. Nke a bụ ihe Ịlaịja na-akọwapụta mgbe o kwuru, “ka a mara taa na gị onwe gị bụ Chineke n’Izrel, nakwa na abụ m ohu gị, nakwa na emeela m ihe ndị a niile dịka okwu gị si dị.”

This truth is also set forth by Jesus concerning John the Baptist.

Eziokwu a ka Jisọs kwupụtakwara gbasara Jọn Onye Na-eme Baptizim.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.

> Ma ka ha na-apụ, Jisọs malitere ịgwa ìgwè mmadụ okwu banyere Jọn, sị, Gịnị ka unu pụrụ n’ime ọzara gaa ịhụ? Ọ bụ ahịhịa amị nke ifufe na-ama jijiji? Ma gịnị ka unu pụrụ gaa ịhụ? Ọ bụ mmadụ yi uwe dị nro? Lee, ndị na-eyi uwe dị nro nọ n’ụlọ ndị eze. Ma gịnị ka unu pụrụ gaa ịhụ? Ọ bụ onye-amụma? Ee, ana m asị unu, ọbụna karịa onye-amụma. N’ihi na nke a bụ onye e dere banyere ya, Lee, ana m eziga onye-ozi m n’ihu gị, onye ga-akwadebe ụzọ gị n’ihu gị. Matiu 11:7–10.

John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.

Jọn karịrị ịbụ naanị onye-amụma; ọ bụ ngwá ọrụ nke ikpe, a makwaara ozi ya nye ọgbọ ya, n’ihi na ha pụrụ gawa n’ọzara ịhụ ya, dịka o si bụrụ eziokwu n’ezie na Izrel dum bịara Kamel n’iwu Ehab. William Miller ghọtara mmụba nke ihe ọmụma ahụ nke e kpughere ọzọ n’afọ 1798. Ọ nọchiri anya ndị ahụ na-agba ọsọ gaa ebe a na ebe ọzọ n’Okwu Chineke ka ihe ọmụma ahụ na-abawanye. Ozi ya dabeere n’oge amụma, ma n’afọ 1840, e tinyere ozi ya na ọrụ ya n’ime ọgbọ ya n’ụzọ dị otu a nke mere na ụwa Protestant dum nọ na-ekiri ịhụ ma usoro ya ọ ga-arụ ọrụ. Mgbe e kwadoro ya, e buru ozi ya gburugburu ụwa.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “N’afọ 1840 mmezu amụma ọzọ dị ịrịba ama kpaliri mmasị zuru ebe nile. Afọ abụọ tupu nke ahụ, Josiah Litch, otu n’ime ndị ụkọchukwu a ma ama na-ekwusa ọbịbịa nke ugboro abụọ, bipụtara nkọwa banyere Mkpughe 9, na-ebu amụma ọdịda nke Alaeze Ottoman. Dị ka ngụkọta ya siri dị, a ga-akwatu ike a... n’ụbọchị nke 11 nke Ọgọst, 1840, mgbe a pụrụ ịtụ anya na a ga-agbaji ike Ottoman dị na Constantinople. Ma nke a, ekwere m, a ga-achọpụta na ọ bụ eziokwu.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “N’oge ahụ a kapịrị ọnụ, Tọki, site n’aka ndị nnọchianya ya, nabatara nchebe nke ike ndị jikọrọ aka nke Europe, wee si otú a tinye onwe ya n’okpuru ọchịchị nke mba Ndị Kraịst. Ihe omume ahụ mezuru amụma ahụ kpọmkwem. Mgbe a matara ya, ìgwè mmadụ dị ukwuu kwenyesiri ike na izi ezi nke ụkpụrụ nkọwa amụma nke Miller na ndị ọrụ ibe ya nabatara, e wee nye ije ozi mbịbịa ahụ nnukwu mkpali dị ịtụnanya. Ndị nwere ọmụmụ na ọnọdụ pụrụ iche sonyere Miller, ma n’ikwusa ma n’ibipụta echiche ya, ma site n’afọ 1840 ruo 1844 ọrụ ahụ gbasara ngwa ngwa.” The Great Controversy, 334, 335.

From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.

Site n’afọ “1840 ruo 1844” na-anọchite anya akụkọ ihe mere eme nke “égbè égbè asaa” nke Mkpughe isi nke iri. N’ime akụkọ ahụ ka e bidoro usoro ime ka ihe dị ọcha nke e gosipụtara na Malakaị isi nke atọ, na ime ka ụlọ nsọ dị ọcha ugboro abụọ nke Kraịst. Usoro ime ka ihe dị ọcha ahụ bụ usoro nnwale na-aga n’ihu n’ihu, nke dabere n’otú Miller si ghọta ụkpụrụ nke otu ụbọchị maka otu afọ. Ndị na-anọchi anya ozi Ịlaịja na-akwadebe ụzọ ka onyeozi nke ọgbụgba-ndụ bịa na mberede n’ụlọ nsọ Ya, ha bụkwa akara nke ngwá ikpe a na-eji onyeozi nke ọgbụgba-ndụ chụpụ ndị na-ahọrọ ọchịchịrị kama ìhè.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

> N’ezie, ana m eme unu baptizim n’ime mmiri ka unu chegharịa: ma Onye ahụ nke na-abịa n’azụ m dị ike karịa m, Onye akpụkpọ ụkwụ Ya erughị m eru iburu: Ọ ga-eji Mmụọ Nsọ na ọkụ mee unu baptizim: Onye nkwụcha Ya dị n’aka Ya, Ọ ga-ehichapụkwa ebe nzọcha Ya nke ọma, kpokọta ọka wit Ya n’ọba; ma Ọ ga-eji ọkụ a na-apụghị imenyụ emenyụ chaa afụ. Matiu 3:11, 12.

In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.

N’ụbọchị Kraịst, nke a na-anọchi anya ya n’ime Jọn 6:66, Ọ tufuru ọtụtụ ndị na-eso ụzọ karịa n’oge ọ bụla ọzọ. N’ime *The Desire of Ages*, ebe a na-atụle akụkụ a nke Jọn, usoro eji arụ ọrụ n’itinye amụma n’ọrụ bụ kpọmkwem ihe mere ndị na-eso ụzọ ahụ ji pụọ. Ha enweghị ike ịghọta na ihe nkịtị na-anọchi anya ihe ime mmụọ, ma dịkaozi Pọl si kwuo, ihe nkịtị na-abịa tupu ihe ime mmụọ.

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.

> N’ihi ya edeworo, A mere mmadụ mbụ ahụ, bụ Adam, ghọrọ mkpụrụobi dị ndụ; Adam ikpeazụ ahụ ghọrọ mmụọ na-enye ndụ. Ma ihe nke bụ nke mmụọ abụghị nke bịara mbụ, kama nke bụ nke eke; emesia nke bụ nke mmụọ. 1 Kọrint 15:45, 46.

Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:

N’ihi na ha ekweghị, ya mere ha enweghịkwa ike, ndị Juu jụrụ ịghọta Kraịst mgbe Ọ kọwara na Ọ bụ achịcha nke eluigwe nke a ga-eri. Omenala na ọdịnala kagburu usoro Kraịst n’onwe ya jiri rụọ ọrụ. Banyere akụkọ a, Nwanyị White dere:

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> “Site n’ịkatọ okwukwe ha n’ihu ọha, ndị a na-eso ụzọ ahụ kewapụrụ onwe ha n’ebe Jisọs nọ karịa ka ọ dị na mbụ. Iwe wee dị ha nke ukwuu; n’ịchọ imerụ Onye Nzọpụta ahụ ahụ ma mejuo obi ọjọọ nke ndị Farisii, ha tụgharịrị Ya azụ, were nlelị hapụ Ya. Ha emeela nhọrọ ha; ha ewerela ọdịdị n’enweghị mmụọ, akpụkpọ n’enweghị mkpụrụobi ya. Mkpebi ha agbanweghịkwa ọzọ ma emechaa; n’ihi na ha esoghịkwa Jisọs ije ọzọ.”

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Onye ihe-ikuku-ya dị n’aka Ya, Ọ ga-asachapụkwa ebe-ịta-ọka Ya nke ọma, chịkọtakwa ọka wit Ya n’ụlọ-nchekwa.’ Matiu 3:12. Nke a bụ otu n’ime oge ndị ahụ nke ime ka e dị ọcha. Site n’okwu nile nke eziokwu, a na-ekewapụ ahịhịa na-abaghị uru n’ọka wit. N’ihi na ha jupụtara n’efu na ime ezi omume n’anya onwe ha nke ukwuu nke na ha agaghị anabata ntaramahụhụ, n’ihi na ha hụrụ ụwa n’anya nke ukwuu nke na ha agaghị anabata ndụ ịdị umeala n’obi, ọtụtụ si n’ebe Jisọs nọ pụọ. Ọtụtụ ka na-eme otu ihe ahụ taa. A na-anwale mkpụrụ obi taa dịka e siri nwalee ndịozi ahụ n’ụlọ nzukọ dị na Kapanọm. Mgbe a na-eme ka eziokwu rutere n’obi, ha na-ahụ na ndụ ha adabaghị n’uche Chineke. Ha na-ahụ mkpa ọ dị ka mgbanwe zuru ezu mee n’ime onwe ha; ma ha adịghị njikere iburu ọrụ ahụ nke ịgọnarị onwe onye. Ya mere, ha na-ewe iwe mgbe a chọpụtara mmehie ha. Ha na-apụ n’ihi iwe, dịka ndịozi ahụ si hapụ Jisọs, na-ata ntamu, sị, ‘Nke a bụ okwu siri ike; ònye pụrụ ịnụ ya?’” The Desire of Ages, 392.

It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.

Ọ bụ onyeozi Malakaị nke ọgbụgba ndụ na-eji ọkụ sachapụ ụmụ ndị Livaị. Ọ na-asachapụ ebe ịzọ ọka ya nke ọma, na-ekewa ọka wheat n’aka ahịhịa ya. Ọ na-arụ ọrụ a site n’iji fan. Fan ahụ bụ ihe na-eme ka nkewa ahụ pụta, fan ahụkwa bụ ozi eziokwu nke oge a maka akụkọ ihe mere eme ọ bụla dị iche iche ebe Ọ na-eme ka ụmụ ndị Livaị dị ọcha. Fan ahụ bụ ozi Ịlaịja na ndịozi ya, ndị na-anọchite anya ngwá ọrụ nke ikpe.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Lee, aga m ezipu onye-ozi m, ọ ga-edozi ụzọ n’ihu m: ma Onyenwe anyị, onye unu na-achọ, ga-abịa na mberede n’ụlọ nsọ Ya; ọbụna onye-ozi nke ọgbụgba ndụ ahụ, onye unu na-enwe mmasị n’ime ya: lee, ọ ga-abịa, ka Jehova nke ụsụụ ndị agha kwuru. Ma ònye ga-enwe ike idi ụbọchị ọbịbịa Ya? ònye kwa ga-eguzo mgbe Ọ pụtara? n’ihi na Ọ dị ka ọkụ nke onye na-anụcha ihe, dịkwa ka ncha nke ndị na-asacha ákwà: Ọ ga-anọdụ ala dịka onye na-anụcha na onye na-eme ka ọlaọcha dị ọcha: Ọ ga-eme ka ụmụ Livai dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee nwee ike inye Jehova àjà n’ezi omume. Mgbe ahụ ka àjà nke Juda na Jerusalem ga-atọ Jehova ụtọ, dịka n’ụbọchị ochie, na dịka n’afọ ndị gara aga. Malakaị 3:1–4.

The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.

Onye ahụ nke na-abịa n’azụ Jọn Onye Na-eme Baptizim bụ Ya nke ji efecha agịga ya kpochaa ebe a na-azọ ọka Ya, ma bụrụkwa dịka ọkụ onye na-eme ka ọla dị ọcha. A na-emezu usoro ime ka ọ dị ọcha ahụ site n’aka onye-ozi nke ọgbụgba ndụ ahụ, ya mere ọ na-akọwa akụkọ ihe mere eme ebe Onyenwe anyị na-abanye n’ọgbụgba ndụ na ndị ọgbụgba ndụ ọhụrụ ndị a họpụtara. Mgbe a napụtara Izrel oge ochie n’ohu Ijipt, otu isiokwu nke akụkọ nsọ ahụ bụ okwu banyere “nwa mbụ a mụrụ.” Ma ọ bụrụ na ọ bụ ọnwụ nke ụmụ mbụ a mụrụ nke Ijipt, ma ọ bụ njirimara Chineke nyere Izrel dịka nwa mbụ Ya a mụrụ.

> And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.

> Ị ga-asịkwa Fero, Otu a ka Onyenwe anyị kwuru, Izrel bụ nwa m nwoke, ọbụna ọkpara m: M wee sị gị, Hapụ nwa m ka ọ laa, ka o wee fee m ofufe: ma ọ bụrụ na ị jụ ịhapụ ya, lee, aga m egbu nwa gị nwoke, ọbụna ọkpara gị. Ọpụpụ 4:22, 23.

When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.

Mgbe Chineke banyere n’ọgbụgba-ndụ na Izrel n’ịzọpụta ha site n’Ijipt, atụmatụ nke eluigwe bụ na a ga-edobe nwa mbụ nwoke nke ebo ọ bụla nye ọrụ nchụàjà. Ma n’oge nnupụisi nke nwa-ehi ọlaedo ahụ, naanị ebo Livaị ka guzoro n’akụkụ Mozis n’ihu nnupụisi ahụ. N’ihi ntụkwasị obi ha, Chineke kagburu atụmatụ Ya na nwa mbụ nke ebo ọ bụla ga-adị nsọpụrụ nye nchụàjà, Ọ gafekwara ebo ndị ọzọ ma nye ebo Livaị naanị ya ikike pụrụ iche nke nchụàjà. Mgbe onye ozi nke ọgbụgba-ndụ na-eme ka ụmụ Livaị dị ọcha, ọ na-anọchi anya akụkọ ihe mere eme ebe a na-ewepụ otu ndị mmadụ nke ọgbụgba-ndụ gara aga ka e guzobe ndị mmadụ nke ọgbụgba-ndụ ọhụrụ. Nke a bụ otú ọ dị n’akụkọ Jọn Baptist, ndị Millerite, ọ ga-adịkwa otu a n’ihe gbasara otu narị puku iri anọ na anọ ahụ. Site n’afọ 1840 ruo 1844, e bidoro usoro ime ka e dị ọcha site n’okwu nnwale nke ozi amụma ahụ e nyere William Miller. Nke a dugara n’ịbịa nke Onyenwe anyị na mberede n’ụlọ nsọ Ya na Ọktoba 22, 1844, ma usoro ime ka e dị ọcha ahụ akwụsịghị ruo n’afọ 1863.

> “Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.

> “Ma amụma Daniel 8:14, ‘Ruo puku ụbọchị abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ dị ọcha,’ na ozi nke mmụọ ozi mbụ, ‘Tụọnụ egwu Chineke, nyekwanụ Ya otuto; n’ihi na oge ikpe Ya abịawo,’ rụtụrụ aka n’ozi Kraịst na-arụ n’Ebe Nsọ Kachasị Nsọ, n’ikpe nchọpụta, ọ bụghịkwa n’ịbịa Kraịst maka mgbapụta nke ndị Ya na mbibi nke ndị ajọ omume. Njehie ahụ adịghị n’ịgụkọta oge amụma ndị ahụ, kama ọ dị n’ihe omume ga-eme na njedebe nke ụbọchị 2300 ahụ. Site n’imehie a ka ndị kwere ekwe tara ahụhụ nke nkụda mmụọ, ma ihe niile amụma ahụ buru n’amụma, na ihe niile ha nwere nkwado nke Akwụkwọ Nsọ iji tụọ anya ya, emezuola. N’oge ahụ kpọmkwem mgbe ha nọ na-akwa ákwá maka ọdịda nke olileanya ha, ihe omume ahụ nke ozi ahụ buru n’amụma emeela, nke kwesịkwara imezu tupu Onyenwe anyị apụta inye ndị ohu Ya ụgwọ ọrụ.”

> “Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.

> “Kraịst abịawo, ọ bụghị n’ụwa, dịka ha tụrụ anya ya, kama, dịka e buru ụzọ gosipụta ya n’onyinyo ahụ, n’Ebe Kachasị Nsọ nke ụlọ nsọ Chineke n’eluigwe. Onye amụma Daniel na-anọchi anya Ya dị ka Onye na-abịa n’oge a n’ihu Onye Ochie nke Ụbọchị: ‘Ahụrụ m n’ọhụụ abalị, ma, lee, otu onye yiri Nwa nke mmadụ ji igwe ojii nke eluigwe bịa, wee bịaruo’—ọ bụghị n’ụwa, kama—’n’ihu Onye Ochie nke Ụbọchị, e wee kpọta Ya nso n’ihu Ya.’ Daniel 7:13.”

> “This coming is foretold also by the prophet Malachi: ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.

> E buru amụma banyere ọbịbịa a kwa site n’ọnụ onye amụma Malakaị: “Onyenwe anyị, onye unu na-achọ, ga-abịa n’ụlọ nsọ Ya na mberede, ọbụna Onyeozi nke ọgbụgba ndụ ahụ, onye unu na-enwe mmasị n’ime Ya: lee, Ọ ga-abịa, ka Jehova nke usuu ndị agha kwuru.” Malakaị 3:1. Ọbịbịa nke Onyenwe anyị n’ụlọ nsọ Ya bụ ihe mberede, nke a na-atụghị anya ya, n’ebe ndị Ya nọ. Ha adịghị atụ anya Ya n’ebe ahụ. Ha tụrụ anya na Ọ ga-abịa n’ụwa, “n’ọkụ na-enwu enwu na-ewetara ndị na-amaghị Chineke na ndị na-adịghị erube isi n’oziọma ahụ mmegwara.” 2 Ndị Tesalonaịka 1:8.

> “But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.

> “Ma ndị ahụ adịghị ka njikere izute Onyenwe ha. Ọ ka nwere ọrụ nkwadebe a ga-arụzuru n’ihi ha. A ga-enye ha ìhè, nke ga-eduga uche ha n’ụlọ nsọ nke Chineke dị n’eluigwe; ma ka ha ga-eji okwukwe soro Onye Nnukwu Nchụàjà ha n’ozi ya n’ebe ahụ, a ga-ekpughe ha ọrụ ọhụrụ. A ga-enyekwa nzukọ ahụ ozi ọzọ nke ịdọ aka ná ntị na nke nkuzi.

> “Says the prophet: ‘Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.

> “Onye amụma ahụ na-ekwu, sị: ‘Ònye pụrụ ịnọgide n’ụbọchị ọbịbịa Ya? ònyekwa ga-eguzosi ike mgbe Ọ ga-apụta? n’ihi na Ọ dị ka ọkụ onye na-anụcha ọla, dịkwa ka ncha nke ndị na-asa ákwà: Ọ ga-anọdụkwa ala dịka onye na-anụcha ma na-asachapụ ọlaọcha: Ọ ga-emekwa ka ụmụ Levi dị ọcha, ma sachapụ ha dịka ọlaedo na ọlaọcha, ka ha wee chụọrọ Onyenwe anyị àjà n’ezi omume.’ Malakaị 3:2, 3. Ndị ahụ dị ndụ n’elu ụwa mgbe arịrịọ mgbaghara Kraịst ga-akwụsị n’ebe nsọ nke dị n’elu ga-eguzo n’ihu Chineke dị nsọ n’enweghị onye ogbugbo. Uwe ha ga-abụ ndị na-enweghị ntụpọ, a ga-emekwa ka omume ha dị ọcha pụọ na mmehie site n’ọbara ifesa. Site n’amara Chineke na mgbalị nke aka ha nke ukwuu, ha aghaghị ịbụ ndị mmeri n’agha ha na ajọ ihe. Mgbe ikpe nyocha ahụ na-aga n’ihu n’eluigwe, mgbe a na-ewepụ mmehie ndị kwere ekwe chegharịrị echegharị n’ebe nsọ, a ghaghị inwe ọrụ pụrụ iche nke ime ka mmadụ dị ọcha, nke iwepụ mmehie, n’etiti ndị Chineke nọ n’elu ụwa. E gosipụtara ọrụ a n’ụzọ doro anya karị n’ozi ndị dị na Mkpughe 14.”

> “When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.’ Malachi 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.

> “Mgbe a rụchara ọrụ a, ndị na-eso ụzọ Kraịst ga-adị njikere maka mpụta Ya. ‘Mgbe ahụ ka onyinye Juda na Jerusalem ga-atọ Jehova ụtọ, dị ka n’ụbọchị ndị mgbe ochie, na dịka n’afọ ndị gara aga.’ Malakaị 3:4. Mgbe ahụ nzukọ-nsọ nke Onyenwe anyị, nke Ọ ga-anabata n’ebe Onwe Ya nọ n’ọbịbịa Ya, ga-abụ ‘nzukọ-nsọ dị ebube, nke na-enweghị ntụpọ, ma ọ bụ nkwarụ, ma ọ bụ ihe ọ bụla dị otú ahụ.’ Ndị Efesọs 5:27. Mgbe ahụ ọ ga-ele ‘pụta dị ka chi ọbụbọ, maa mma dịka ọnwa, doo anya dịka anyanwụ, ma bụrụkwa ihe na-atụ egwu dịka agha nke nwere ọkọlọtọ.’ Abụ E Dere Ede 6:10.”

> “Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.

> “E wezụga ọbịbịa nke Onyenwe anyị n’ụlọ nsọ Ya, Malakaị bukwara amụma banyere ọbịbịa Ya nke abụọ, ọbịbịa Ya maka mmezu nke ikpe, n’okwu ndị a: ‘M ga-abịarukwu unu nso n’ikpe; M ga-abụkwa onye àmà ngwa ngwa megide ndị dibịa afa, na megide ndị na-akwa iko, na megide ndị na-aṅụ iyi ụgha, na megide ndị na-emegbu onye ọrụ e goro ụgwọ n’ụgwọ ọrụ ya, nwanyị di ya nwụrụ, na nwa na-enweghị nna, na ndị na-ewepụ onye ọbịa n’aka nri ya, ndị na-adịghịkwa atụ M egwu, ka Jehova nke ndị agha kwuru.’ Malakaị 3:5. Jud na-ekwu maka otu ọnọdụ a ahụ mgbe ọ sịrị, ‘Lee, Onyenwe anyị na ndị nsọ Ya puku iri puku na-abịa, imezu ikpe n’ahụ mmadụ niile, na ikwenye mmadụ niile n’etiti ha bụ ndị na-adịghị asọpụrụ Chineke n’ihe omume ha niile nke enweghị nsọpụrụ Chineke.’ Jud 14, 15. Ọbịbịa a, na ọbịbịa nke Onyenwe anyị n’ụlọ nsọ Ya, bụ ihe omume abụọ dị iche ma kewapụrụ onwe ha.”

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 424–426.

> “Ọbịbịa nke Kraịst dịka Onye Nnukwu Nchụàjà anyị n’ebe nsọ kachasi nsọ, maka ime ka ebe nsọ dị ọcha, nke e gosipụtara na Daniel 8:14; ọbịbịa nke Nwa nke mmadụ n’ihu Onye Ochie nke Ụbọchị, dịka e siri gosi ya na Daniel 7:13; na ọbịbịa nke Onyenwe anyị n’ụlọ nsọ Ya, nke Malakaị buru amụma banyere ya, bụ nkọwa banyere otu ihe omume ahụ; a na-anọchikwa nke a anya site n’ọbịbịa nke nwoke a na-alụ ọhụrụ n’agbamakwụkwọ ahụ, nke Kraịst kọwara n’ilu banyere ụmụ agbọghọ iri ahụ, nke Matthew 25.” The Great Controversy, 424–426.

Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.

E zoro aka na “ọbịbịa” anọ n’akụkụ ikpeazụ, ha nile bụkwa otu ọbịbịa ahụ ka e sere n’ụzọ anọ dị iche iche. Otu n’ime “ọbịbịa” ndị ahụ bụ ilu nke ụmụ agbọghọ iri ahụ.

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

> “A na-ezokarị m ilu ahụ banyere ụmụ agbọghọ iri ahụ, ise n’ime ha bụ ndị maara ihe, ise kwa bụ ndị nzuzu. E mezuwokwa ilu a, a ga-emekwa ya ruo n’ọtụtụ mkpụrụedemede ya nile, n’ihi na o nwere ngwa pụrụ iche n’oge a, ma, dịka ozi mmụọ ozi nke atọ, emezuwo ya ma ọ ga-anọgide bụrụ eziokwu dị ugbu a ruo ọgwụgwụ oge.” Review and Herald, August 19, 1890.

If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.

Ọ bụrụ na “ọbịbịa” anọ ahụ “bụ nkọwa nke otu ihe omume ahụ,” mgbe ahụ “ọbịbịa” anọ ahụ nke mezuru na mmalite nke Adventism n’ime ngagharị Millerite, “ga-emezu” ọzọ “ruo n’akwụkwọ ozi ọ bụla” n’ime ngagharị Ịlaịja na njedebe nke Adventism.

William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.

William Miller na ndị Millerite bụ ndị nnọchi anya ozi nke mmụọ ozi mbụ, ma n’otu akụkụ ahụ sitere n’akwụkwọ *Early Writings* nke anyị kpọtụrụ n’oge na-adịbeghị anya, ozi nke mmụọ ozi mbụ nwere kpọmkwem otu njirimara ahụ nke Jọn Onye Na-eme Baptizim. Anyị kpọtụrụ akụkụ ahụ nke na-ekwu na ndị jụrụ ozi Jọn Onye Na-eme Baptizim apụghị irite uru n’ozizi Jisọs. N’akụkụ na-esote ya, ọ na-ekwu, “Ndị jụrụ ozi mbụ ahụ apụghị irite uru n’ozi nke abụọ; ọ bụghịkwa na ha ritere uru n’iti mkpu etiti abalị, nke ga-akwadebe ha ka ha site n’okwukwe soro Jisọs banye n’Ebe Kachasị Nsọ nke ebe nsọ eluigwe.” Ma William Miller ma Jọn Onye Na-eme Baptizim na-anọchi anya ngwá ọrụ nke ikpe.

Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.

A sị na ọ nweghị nke ọ bụla n’ime ha pụtara, a gaghị agụta ọgbọ dị iche iche ha dịrị n’ime ya ajọ omume n’ihi ịjụ ìhè. Chineke jiri ndị ozi abụọ ahụ wepụ uwe mkpuchi mmehie nke Laodisia, ma si otu a gosi ọtọ Laodisia nke ndị mbụ a họpụtara, site n’iwebata ozi nke, ma a nabata ya ma a jụ ya, a ga-eji ya n’ikpe dị ka ihe nnọchianya na otu onye amụma anọwo n’etiti ha. Akụkọ ihe mere eme nke 1840 ruo 1844 ka e jiri ọkụ si n’eluigwe daa n’àjà Ịlaịja n’Ugwu Kamel mee ihe atụ ya. E kewapụrụ onye amụma eziokwu n’aka ndị amụma ụgha.

We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”

Anyị eruola n’ebe anyị kwesịrị ịkọwapụta usoro nsachapụ nke gara n’ihu mgbe Ọktoba 22, 1844 gasịrị. Nwanyị White kwuru na mgbe Ọktoba 22, 1844 gasịrị, “ndị mmadụ ahụ adịbeghị njikere izute Onyenwe ha. A ka nwere ọrụ nkwadebe a ga-arụzuara ha. A ga-enye ìhè, nke ga-eduzi uche ha gaa n’ụlọ nsọ Chineke dị n’eluigwe; ma ka ha ga-esi site n’okwukwe soro Nnukwu Onye Nchụàjà ha n’ije ozi Ya n’ebe ahụ, a ga-ekpughere ha ọrụ ọhụrụ. Ozi ọzọ nke ịdọ aka ná ntị na nkuzi ka a ga-enye nzukọ ahụ.”

When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.

Mgbe Adventism jụrụ “oge asaa” nke Levitikọs iri abụọ na isii nke Daniel kpọrọ “iyi” nke Mosis, ha tufuru ike ha ịmata na usoro nke ime ka ọ dị ọcha gara n’ihu karịa ọrụ mbụ ha nke ịghọta eziokwu ndị metụtara mmeghe nke ikpe ahụ.

We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.

Anyị ga-atụle usoro nsacha ahụ na-aga n’ihu n’isiokwu na-esonụ, ma bido ime ka mpi nke ezi Protestantizim ahụ nke Adventizim Millerait natara n’afọ iri 1840 kwekọọ na mpi nke Republicanizim.

Back to Articles