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# Future for America and July 18, 2020 - Number Two

Ọdịnihu Maka America na Julaị 18, 2020 - Nke Abụọ

Eating the Message

Iri Ozi ahụ

Author

Jeff Pippenger

Published

August 24, 2023

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Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”

Tupu oge nnwale emechie, a na-enye iwu ka a “ghara ịkachi okwu nile nke amụma nke akwụkwọ a.”

> 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 nile nke amụma nke akwụkwọ a: n’ihi na oge ahụ adịwo nso. Onye na-adịghị ezi omume, ka ọ nọgide na-adịghị ezi 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.

In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.

N’isi nke ise nke Mkpughe, Chineke Nna nọ ọdụ n’oche-eze Ya, ma O ji akwụkwọ n’aka Ya nke e ji akara asaa mechie.

> And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.

> M wee hụ n’aka nri nke Onye ahụ nọ ọdụ n’ocheeze otu akwụkwọ e dere n’ime ya na n’azụ ya, e jirikwa akara asaa mechie ya. Nkpughe 5:1.

As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.

Ka akụkọ ahụ si n’amaokwu nke mbụ na-aga n’ihu ruo n’isi nke asaa, anyị na-ahụ na Jisọs, onye a na-anọchi anya ya dịka Odum nke ebo Juda, bụ Onye ahụ nke na-anata akwụkwọ ahụ n’aka Nna ya ma bido imeghe akàrà ndị ahụ n’usoro n’usoro. Mgbe O meghere akara nke isii ma wepụta ozi nke akara ahụ na-anọchi anya ya, isi nke isii na-akwụsị. Ọ na-akwụsị site n’ajụjụ nke na-eduba n’isi nke asaa, ebe anyị na-ahụ azịza nye ajụjụ ahụ e welitere n’amaokwu ikpeazụ nke isi nke isii.

> For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

> N’ihi na ụbọchị ukwu nke iwe ya abịawo; ònye kwa ka ọ ga-enwe ike iguzo? Mkpughe 6:17.

Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”

Isi nke asaa na-ewebata otu narị puku na iri anọ na anọ, na “oké ìgwè mmadụ.” Mgbe e gosipụtara ndị nke Chineke n’isi nke asaa, mgbe ahụ ka anyị hụrụ ka a na-ewepụ nke asaa na nke ikpeazụ n’ime akara ndị ahụ. Naanị amụma ọzọ n’akwụkwọ Mkpughe nke e mechiri akara ya bụ égbè eluigwe asaa nke isi nke iri. Isi okwu dị mfe bụ na naanị amụma dị n’akwụkwọ Mkpughe nke e mechiri emechi ma nke a pụrụ imeghe tupu oge amara emechie bụ “égbè eluigwe asaa.”

For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.

Ruo ọtụtụ afọ, ma ọ bụrụ na ọ bụghị ọtụtụ iri afọ, Future for America akpọpụtawo ihe “égbè eluigwe asaa” ahụ na-anọchi anya ya. “Égbè eluigwe asaa” ahụ na-anọchi anya akụkọ ihe mere eme nke mmegharị Millerite site n’August 11, 1840 ruo October 22, 1844. Sister White na-akwado eziokwu a ma gbakwụnye na “égbè eluigwe asaa” ahụ na-anọchikwa anya “ihe omume ga-abịa nke a ga-ekpughe n’usoro ha.” A pụrụ ịchọta ngosipụta zuru ezu nke eziokwu ndị a n’akwụkwọ Habakkuk’s Tables, maka onye ọ bụla na-amaghị eziokwu amụma ndị a.

The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.

Eziokwu banyere égbè-elu-igwe asaa nke e gosipụtara n’oge gara aga ka bụ eziokwu, ma kemgbe Ọgọst nke afọ a Onyenwe anyị ewepụla aka Ya n’isiokwu ndị a, e meekwa ka nghọta ka ukwuu pụta ìhè. Anyị ga-amalite na isi nke iri nke Mkpughe, mgbe ahụ anyị ga-atụle nkọwa Sister White banyere isi ahụ. Tupu anyị emee nke a, anyị ga-amata isi ihe abụọ na-adịghị metụta nlebara anya e nyere égbè-elu-igwe asaa ahụ.

The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.

Isi ihe mbu bu na ichoputa eziokwu nke égbè elu-igwe asaa ahu nke emeghewo ugbua choro otutu uzo nke eziokwu iji dozie ihe nile nke égbè elu-igwe asaa ahu na-anọchi anya ya n’ebe ha kwesiri idi. N’ebe a ka m na-ekpe ekpere, ka ndidi nke ndi nso di. Isi ihe nke abuo ejikọrọ na nke a bu na usoro ihe omume nke na-emepụta ihe ngosi olu nke isiokwu ndia nwere oke n’ogo oge o nwere ike igu ma kwuo. Isiokwu ndia aghaghi ka nke obula daba n’ime oge ahu. Site na mmalite nke ọmụmụ a, ana m eme ka unu mara na o ga-achọ isiokwu ole na ole iji guzobe eziokwu nke égbè elu-igwe asaa ahu na-anọchi anya ya. Ugbua, ka anyi gawa n’isi nke iri.

> 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. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.

> Ahụrụ mkwa ọzọ mmụọ-ozi dị ike ka o si n’eluigwe rịdata, yi igwe ojii; egwurugwu dịkwa n’isi ya, ihu ya dịkwa ka anyanwụ, ụkwụ ya dịkwa ka ogidi ọkụ: O nwekwara n’aka ya obere akwụkwọ nke meghere emepe: o debekwara ụkwụ aka nri ya n’elu oké osimiri, na ụkwụ aka ekpe ya n’elu ụwa, Tie mkpu n’oké olu, dị ka mgbe ọdụm na-ebu ufu: mgbe o tiri mkpu, égbè eluigwe asaa kwupụtara olu ha. Mgbe égbè eluigwe asaa ahụ kwupụtasịrị olu ha, m chọrọ ide ya: m wee nụ olu sitere n’eluigwe na-asị m, Kaa akara n’ihe ndị ahụ égbè eluigwe asaa kwupụtara, edekwala ha. Mmụọ-ozi ahụkwa nke m hụrụ ka o guzo n’elu oké osimiri na n’elu ụwa weliri aka ya eluigwe, Were Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, Onye kere eluigwe, na ihe ndị dị n’ime ya, na ụwa, na ihe ndị dị n’ime ya, na oké osimiri, na ihe ndị dị n’ime ya, ṅụọ iyi, na oge agakwaghị adị: Ma n’ụbọchị olu nke mmụọ-ozi nke asaa, mgbe ọ ga-amalite ịkpọ opi, a ga-emezu ihe omimi nke Chineke, dịka O kwusara ya ndị ohu Ya bụ ndị amụma. Olu ahụkwa nke m nụrụ sitere n’eluigwe gwakwara m ọzọ, sị, Gaa were obere akwụkwọ ahụ nke meghere emepe n’aka mmụọ-ozi ahụ nke guzo n’elu oké osimiri na n’elu ụwa. M wee gakwuuru mmụọ-ozi ahụ, sị ya, Nye m obere akwụkwọ ahụ. Ọ sịrị m, Were ya, rie ya kpamkpam; ọ ga-eme ka afọ gị bụrụ ilu, ma n’ọnụ gị ọ ga-atọ ụtọ dịka mmanụ aṅụ. M wee were obere akwụkwọ ahụ n’aka mmụọ-ozi ahụ, rie ya; ọ dịkwara n’ọnụ m ụtọ dịka mmanụ aṅụ: ma ozugbo m richara ya, afọ m wee bụrụ ilu. O wee sị m, I ghaghị ibu amụma ọzọ n’ihu ọtụtụ ndị, na mba dị iche iche, na asụsụ dị iche iche, na ndị eze. Mkpughe 10:1–11.

Commenting on chapter ten, Sister White states:

Na-ekwu banyere isi nke iri, Nwannaanyị White kwuru:

> “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.

> “Mmụọ-ozi dị ike nke nyere Jọn ntuziaka abụghị onye ọ bụla ọzọ ma e wezụga Jisọs Kraịst. Ịtọ ụkwụ aka nri Ya n’elu oké osimiri, na nke aka ekpe Ya n’elu ala akọrọ, na-egosi akụkụ ọ na-arụ n’ime ihe nkiri mmechi nke nnukwu esemokwu ahụ ya na Setan. Ọnọdụ a na-egosi ike kasịnụ Ya na ikike ọchịchị Ya n’elu ụwa dum. Esemokwu ahụ esiwanyela ike ma bụrụkwa nke siri ike karị site n’ọgbọ ruo n’ọgbọ, ọ ga-anọgidekwa otú ahụ ruo n’ime ihe nkiri ikpeazụ, mgbe ọrụ aghụghọ na arụmọrụ nkà nke ike ọchịchịrị ga-eru ogo ha kachasị elu. Setan, mgbe o 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 ahụ jikọtara onwe ha na Setan imegide eziokwu ike na ikike olu Ya.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Mgbe égbè eluigwe asaa ndị a kwusịrị olu ha, iwu ahụ bịakwutere Jọn dịka o bịakwutere Daniel banyere obere akwụkwọ ahụ: ‘Kachie ihe ndị ahụ égbè eluigwe asaa ahụ kwusịrị.’ Ndị a metụtara ihe ga-eme n’ọdịnihu nke a ga-ekpughe n’usoro ha. Daniel ga-eguzo n’oke ya na njedebe nke ụbọchị ndị ahụ. Jọn hụrụ obere akwụkwọ ahụ ka e meghere. Mgbe ahụ amụma Daniel nwere ọnọdụ ha kwesịriri n’ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ a ga-enye ụwa. Mmeghe nke obere akwụkwọ ahụ bụ ozi metụtara oge.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Akwụkwọ Daniel na Mkpughe bụ otu. Otu bụ amụma, nke ọzọ bụ mkpughe; otu bụ akwụkwọ e mechiri emechi, nke ọzọ bụ akwụkwọ e meghere. Jọn nụrụ ihe-omimi ndị égbè eluigwe kwuru, ma e nyere ya iwu ka ọ ghara ide ha.”

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ìhè ìhè pụrụ iche e nyere Jọn, nke e gosipụtara n’ime égbè eluigwe asaa ahụ, bụ nkọwa doro anya nke ihe ndị ga-eme n’okpuru ozi nke mmụọ-ozi mbụ na nke abụọ. Ọ dịghị mma ka ndị mmadụ mara ihe ndị a, n’ihi na a ghaghị nnọọ ịnwa okwukwe ha. N’usoro Chineke, a ga-ekwusa eziokwu ndị kacha dị ịtụnanya ma dịkwa omimi. A ga-ekwusa ozi nke mmụọ-ozi mbụ na nke abụọ, ma a gaghị ekpughe ìhè ọzọ tupu ozi ndị a arụchaa ọrụ ha pụrụ iche. Nke a ka e ji mmụọ-ozi ahụ na-eguzo otu ụkwụ ya n’elu oké osimiri nọchite anya ya, ka ọ na-eji iyi kasị dị nsọ kwusaa na oge agakwaghị adị ọzọ.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.

“Mmụọ-ozi dị ike” ahụ nke si n’eluigwe rịdata na Ọgọst 11, 1840 bụ Kraịst, ma o nwere ozi n’aka ya nke a gwara Jọn ka ọ rie. Ihe Jọn riri bụ ozi, ma o doro anya na ọ bụ ozi a ga-eburu ndị nke Chineke, ọ bụghị ụwa. Ọ dị mkpa ịmata onye e zubere ka amaokwu ahụ rute, n’ihi na ọbụna ọ bụ ezie na Kraịst rịdatara na Ọgọst 11, 1840, na-akara ike e nyere ozi mmụọ-ozi mbụ, ma si otú a na-egosi mgbe a ga-eburu ozi mmụọ-ozi mbụ ahụ n’ụwa niile, obere akwụkwọ ahụ nke Jọn ga-eri na-egosi mgbe Protestantism nyefere uwe-nsọpụrụ nke Protestantism n’aka ndị Millerite. Mgbe Kraịst jiri obere akwụkwọ ahụ rịdata, Ọ na-akwụsị mmekọrịta ọgbụgba ndụ Ya na ụka ahụ sitere n’ọzara ma n’otu oge ahụ na-akọwapụta ndị Millerite dị ka ndị ọhụrụ Ya a họpụtara nke ọgbụgba ndụ. Ndị Millerite bụ ndị mmadụ ndị na mbụ abụghị ndị nke Chineke. Ndị amụma anaghị emegide ibe ha ma ọlị.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me wh en he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. 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. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.

> Ọ sịrịkwa m, Nwa nke mmadụ, guzo n’ụkwụ gị, m ga-agwakwa gị okwu. Mmụọ wee banye n’ime m mgbe ọ na-agwa m okwu, o wee mee ka m guzo n’ụkwụ m, ka m wee nụ Onye ahụ na-agwa m okwu. Ọ sịrịkwa m, Nwa nke mmadụ, ezitere m gị n’ebe ụmụ Izrel nọ, n’ebe mba na-enupụ isi nke nnupụisi megidewo m: ha onwe ha na nna ha emehiewo megide m ruo taa. N’ihi na ha bụ ụmụ aka ike na ndị obi siri ike. Ezitere m gị n’ebe ha nọ; ị ga-asịkwa ha, Otu a ka Onyenweanyị Chineke kwuru. Ma ha, ma ha gee ntị ma ọ bụ ma ha jụ ige ntị, (n’ihi na ha bụ ụlọ nnupụisi,) ha ga-amata na onye-amụma anọwo n’etiti ha. Ma gị, nwa nke mmadụ, atụla ha egwu, atụkwala okwu ha egwu, ọ bụ ezie na ogwu na uke nọnyere gị, ma ị na-ebikwa n’etiti akpị: atụla okwu ha egwu, atụkwala ụjọ n’ihu ha, ọ bụ ezie na ha bụ ụlọ nnupụisi. Ị ga-agwakwa ha okwu m, ma ha gee ntị ma ọ bụ ma ha jụ ige ntị: n’ihi na ha na-enupụ isi nke ukwuu. Ma gị, nwa nke mmadụ, nụ ihe m na-agwa gị; enupụkwala isi dịka ụlọ nnupụisi ahụ: meghee ọnụ gị, riekwa ihe ahụ m na-enye gị. Ma mgbe m lere anya, lee, e zitere m aka; ma, lee kwa, mpịakọta akwụkwọ dị n’ime ya; ọ gbasakwara ya n’ihu m; e dekwara ya n’ime na n’azụ: e dekwara n’ime ya iru uju, na ịkwa ákwá, na ahụhụ. Ọzọkwa, ọ sịrị m, Nwa nke mmadụ, rie ihe ọ bụla ị hụrụ; rie mpịakọta a, gaakwara gwa ụlọ Izrel okwu. Ya mere, m meghere ọnụ m, o wee mee ka m rie mpịakọta ahụ. Ọ sịrịkwa m, Nwa nke mmadụ, mee ka afọ gị rie, meekwa ka afọ ime gị jupụta na mpịakọta a nke m na-enye gị. M wee rie ya; o wee dị m n’ọnụ dị ka mmanụ aṅụ n’ịtọ ụtọ ya. Ọ sịrịkwa m, Nwa nke mmadụ, gawa, jee n’ụlọ Izrel, gwa ha okwu m. N’ihi na ezitereghị gị n’ebe ndị asụsụ ha dị iche na ndị okwu ha siri ike nọ, kama n’ebe ụlọ Izrel nọ; ọ bụghị n’ebe ọtụtụ ndị asụsụ ha dị iche na ndị okwu ha siri ike nọ, ndị ị na-apụghị ịghọta okwu ha. N’ezie, a sị na ezitere m gị n’ebe ha nọ, ha gaara ege gị ntị. Ma ụlọ Izrel agaghị ege gị ntị; n’ihi na ha agaghị ege m ntị: n’ihi na ụlọ Izrel niile bụ ndị aka ike na ndị obi siri ike. Lee, emewo m ka ihu gị sie ike megide ihu ha, meekwa ka ọkpọiso gị sie ike megide ọkpọiso ha. Dịka diamond nke siri ike karịa nkume ọkụ ka m mere ọkpọiso gị: atụla ha egwu, atụkwala ụjọ n’ihu ha, ọ bụ ezie na ha bụ ụlọ nnupụisi. Ọzọkwa, ọ sịrị m, Nwa nke mmadụ, nabata n’obi gị okwu m niile nke m ga-agwa gị, werekwa ntị gị nụ ha. Ezekiel 2:1–3:10.

When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.

Mgbe Kraịst rịdatara na obere akwụkwọ ahụ Jọn nara ma rie, ọ dị n’“ọnụ” ya “dị ka mmanụ aṅụ n’ihi uto ya.” Jọn Onye Nkpughe na Ezikiel, ha abụọ natara ozi sitere n’“aka” Kraịst. Ezikiel, ya mere kwa Jọn, nwere ozi ha ga-ekwupụtara “ụlọ Izrel,” ọ bụghị ndị nọ n’èzí Izrel. Ọ bụrụ na ndị nọ n’èzí Izrel anụwo ozi ahụ, ha gaara anabata ya, ma ọ bụghị Izrel, n’ihi na “ụlọ” Izrel “niile” “bụ ndị obi tara mmiri na ndị isiike n’obi.” Ụlọ Izrel dum ezuo ezu (“ụlọ niile”) bụ ndị nnupu isi kpamkpam. N’afọ 1840, e gosiri Izrel n’Isi nke iri nke Mkpughe dịka nzukọ-nsọ n’ọzara. Ha emejuola iko nke oge nnwale ha.

Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.

N’agbanyeghị na Izrel agaghị anụ ozi ahụ, e nyere onye-amụma iwu ka ọ ka buteere ha ozi nke obere akwụkwọ ahụ, ka e wee jide ha n’ọrụ maka ịjụ ìhè nke mmụọ ozi mbụ. N’akwụkwọ ikpe, a ga-ajụkwa ha ajụjụ n’ihi na ha jụrụ ịnụ ozi nke “onye-amụma” ahụ nke “nọworo n’etiti ha.” Ịjụ onye-amụma bụ ịjụ ozi ahụ e nyere onye-amụma ahụ site n’aka mmụọ ozi Gebriel, onye n’onwe ya natara ozi ahụ n’aka Kraịst, onye natara ya n’aka Nna. Mgbe Kraịst rịdatara na ozi nke obere akwụkwọ ahụ n’aka Ya, ọ dabara na mgbe Mmụọ Nsọ rịdatara n’oge baptizim Ya. E buru nke ahụ ụzọ gosi site n’aka Mosis n’ọhịa ọkụ ahụ, ọ bụkwa otu waymark ahụ dị n’eziokwu n’ime mmegharị mgbanwe ọ bụla.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Ọrụ Chineke n’elu ụwa na-egosi, site n’ọgbọ ruo n’ọgbọ, myirịta dị ịrịba ama n’ime mmegharị ukwu ọ bụla nke mgbazigharị ma ọ bụ nke okpukpe. Ụkpụrụ nke Chineke n’otú Ọ si emeso mmadụ ihe na-adị mgbe niile otu. Mmegharị ndị dị mkpa nke oge a nwere ihe ha na ya yiri n’ihe ndị gara aga, ahụmahụ nke chọọchị n’oge ndị mbụ nwekwara nkuzi ndị bara nnukwu uru nye oge anyị ugbu a.” The Great Controversy, 343.

The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.

Ọda ike ọchịchị Ottoman na Ọgọst 11, 1840, (nke bụ mgbe Jọn na Izekiel riri obere akwụkwọ ahụ nke dị n’“aka” Kraịst,) na-akara “inye ike” ozi nke mmụọ ozi mbụ ahụ nke “ruru” n’oge “njedebe” na 1798. E “nyere ya ike” site n’ịkwado iwu amụma kachasị mkpa nke ndị Millerite; ụkpụrụ otu afọ maka otu ụbọchị. Mgbe ahụ Kraịst bidoro iwulite ntọala ụlọ nsọ Millerite, dị ka O mere n’oge baptizim Ya.

> “Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’

> “A kwusiri okwukwe Nathanael nke na-ama jijiji ike ugbu a, o wee zaa, sị, ‘Rabbi, Ị bụ Ọkpara Chineke; Ị bụ Eze Izrel.’ Jisọs zara, sị ya, ‘N’ihi na M gwara gị, sị, ahụrụ M gị n’okpuru osisi fig, ị kwere? Ị ga-ahụ ihe ndị ka ukwuu karịa ndị a.’ O wee sị ya, ‘N’ezie, n’ezie, ana M asị unu, site ugbu a gaa n’ihu unu ga-ahụ Eluigwe ka o meghere emepe, na ndị mmụọ ozi nke Chineke ka ha na-arịgo ma na-agbadata n’elu Ọkpara nke Mmadu.’”

> “In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.

> “N’ime ndị a mbụ ole na ole bụ ndị na-eso ụzọ, a na-atọ ntọala nke ụka Ndị Kraịst site n’ọrụ onye n’otu n’otu. Jọn buru ụzọ duzie mmadụ abụọ n’ime ndị na-eso ụzọ ya ka ha bịakwute Kraịst. Mgbe ahụ otu n’ime ndị a chọtara nwanne ya nwoke, wee kpọta ya n’aka Kraịst. Mgbe ahụ Ọ kpọrọ Filip ka o soro Ya, o wee gaa ịchọ Netaniel.” Spirit of Prophecy, volume 2, 66.

When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.

Mgbe Kraịst rịdatara n’August 11, 1840, ya na obere akwụkwọ ahụ ghe oghe n’aka Ya, e burula nke a ụzọ gosi ya n’ọganihu mmegharị mgbanwe nke akụkọ ndụ Kraịst n’ụwa, n’ihi na mmegharị mgbanwe ọ bụla nwere otu ihe mgbaàmà ndị ahụ kpọmkwem. Mosis na mmegharị mgbanwe nke ọ duuru pụta nwekwara otu ihe mgbaàmà ahụ. Ahụmahụ Mosis n’ọhịa ọkụ ahụ nke na-erighị ere bụ onyinyo nke Mmụọ Nsọ na-arịdata n’oge baptizim Kraịst, nke, n’aka nke ya, bụkwa onyinyo nke afọ 1840, nke, n’aka nke ya, na-abụ onyinyo nke September 11, 2001 mgbe mmụọ ozi dị ike nke Mkpughe iri na asatọ rịdatara.

The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.

“Ọbịbịa” nke ozi mmụọ ozi mbụ, na “ọbịbịa” nke ozi mmụọ ozi nke abụọ, na “ọbịbịa” nke ozi mmụọ ozi nke atọ, a na-anọchi ha niile anya site n’aka ndị mmụọ ozi. Mmụọ ozi mbụ nwere obere akwụkwọ n’aka ya, nke abụọ nwere ihe e dere ede n’aka ya, nke atọkwa nwere mpịakọta akpụkpọ anụ n’aka ya. N’elu àmà nke mmadụ abụọ ma ọ bụ atọ ka a na-eme ka eziokwu guzosie ike. Ndị mmụọ ozi atọ ahụ niile, ma n’oge ọbịbịa ha ma ọ bụ n’oge e nyere ha ike, nwere ozi n’aka ha.

John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.

Jọn na Izekiel na-anọchi anya ndị ahụ riri ozi ahụ mgbe e “nyere ozi mmụọ ozi mbụ ike,” nke bụ akara-oge akụkọ ihe mere eme dị iche na mgbe ozi mmụọ ozi mbụ ahụ “rutere” n’afọ 1798.

The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.

Ọ dị nnọọ mkpa nke ukwuu ịmara ọdịiche dị n’etiti “ịbịarute” nke ozi na “inye ya ike.” Ka anyị na-atụle akụkụ Akwụkwọ Nsọ na-esonụ, rịba ama na ebumnuche nke mmụọ ozi mbụ ahụ bụ otu ihe ahụ kpọmkwem dịka ebumnuche nke mmụọ ozi ahụ dị na Mkpughe iri na asatọ nke ji ebube ya mee ka ụwa nwee ìhè. Rịba amakwa na ozi nke ọ bụla na-akpata nkewa, nke na-emepụta ụdị abụọ nke ndị na-efe ofufe.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

> “E gosiri m mmasị nke eluigwe niile weere n’ọrụ ahụ a na-arụ n’elu ụwa. Jizọs nyere otu mmụọ-ozi dị ike [mmụọ-ozi mbụ ahụ] iwu ka ọ rịdata ma dọọ ndị bi n’ụwa aka ná ntị ka ha kwadebe maka ọbịbịa Ya nke ugboro abụọ. Ka mmụọ-ozi ahụ si n’ihu Jizọs pụọ n’eluigwe, ìhè na-egbuke egbuke nke ukwuu, juputara n’ebube, gara n’ihu ya. A gwara m na ozi ya bụ ime ka ebube ya mee ka ụwa nwuo ìhè na ịdọ mmadụ aka ná ntị banyere iwe Chineke na-abịa. Ọtụtụ ìgwè mmadụ natara ìhè ahụ. Ụfọdụ n’ime ndị a yiri ka ha dị nnọọ njọ n’obi, ebe ndị ọzọ jupụtara n’ọṅụ ma bụrụkwa ndị e buru n’ọṅụ mmụọ. Ndị niile natara ìhè ahụ tụgharịrị ihu ha n’ebe eluigwe nọ ma nye Chineke otuto. Ọ bụ ezie na e mere ka ọ dakwasị mmadụ niile, ụfọdụ bịara naanị n’okpuru mmetụta ya, ma ha anabataghị ya n’obi ha dum. Ọtụtụ jupụtara n’oké iwe. Ndị ụkọchukwu na ndị mmadụ jikọtara onwe ha na ndị ọjọọ ma guzosie ike iguzogide ìhè ahụ nke mmụọ-ozi ahụ dị ike mere ka o pụta ìhè. Ma ndị niile natara ya wepụrụ onwe ha n’ụwa ma bụrụ ndị e jikọtara ọnụ nke ọma.”

> “Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.

> “Setan na ndị mmụọ ozi ya nọ n’ọrụ ike n’ịchọ iduhie uche nke ọtụtụ mmadụ ka o kwere mee ka ha si n’ìhè wezuga. Ìgwè ahụ jụrụ ya ka a hapụrụ n’ọchịchịrị. Ahụrụ m mmụọ ozi nke Chineke ka ọ na-ele ndị ya na-ekwupụta onwe ha dị ka ndị nke Ya anya n’ike mmasị kasịnụ, ka o dekọọ àgwà ha zụlitere mgbe e wetara ha ozi ahụ nke sitere n’eluigwe. Ma dịka ọtụtụ nnọọ n’ime ndị ahụ na-ekwu na ha hụrụ Jisọs n’anya si n’ọchịchịrị, ịkwa emo, na ịkpọasị tụgharịa pụọ n’ozi ahụ nke eluigwe, mmụọ ozi nke ji akwụkwọ akpụkpọ anụ n’aka ya dere akụkọ ihere ahụ. Iwe ziri ezi jupụtara eluigwe nile n’ihi na e leliri Jisọs anya otú a site n’aka ndị na-ekwupụta na ha bụ ndị na-eso ụzọ Ya.”

> “I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.

> “Ahụrụ m nkụda mmụọ nke ndị nwere ntụkwasị obi, n’ihi na ha ahụghị Onyenwe ha n’oge a tụrụ anya ya. Ọ bụ nzube Chineke izochi ihe ga-abịa n’ọdịnihu ma duru ndị nke Ya ruo n’ebe mkpebi dị. E wezụga ikwusa oge doro anya banyere ọbịbịa Kraịst, ọrụ ahụ Chineke zubere agaghịara emezu. Setan na-eduga ọtụtụ nnọọ ka ha lekwasị anya n’ọdịnihu dị anya maka nnukwu ihe omume ndị metụtara ikpe na njedebe nke oge amara. Ọ dị mkpa ka e mee ka ndị mmadụ chọọ nke ukwuu nkwadebe dị ugbu a.

> “As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.

> “Ka oge na-aga, ndị ahụ na-anatabeghị ìhè nke mmụọ-ozi ahụ n’uju jikọtara onwe ha na ndị ledara ozi ahụ anya, ha wee jiri ịkwa emo tụgharịa megide ndị ahụ nwere nkụda mmụọ. Ndị mmụọ-ozi rịbara ama ọnọdụ ndị na-ekwupụta na ha bụ ndị na-eso Kraịst. Ịgafe nke oge ahụ a kapịrị ọnụ anwaleela ha ma gosi ha otú ha dị n’eziokwu, e wee tụọ ọtụtụ nnọọ ọtụtụ n’akpịrịkpa ma hụ na ha ezughị oke. Ha ji olu ike kwuo na ha bụ Ndị Kraịst, ma n’ihe fọrọ nke nta ka ọ bụrụ n’akụkụ niile, ha dara ada iso Kraịst. Setan ṅụrịrị ọṅụ n’ihi ọnọdụ ndị ahụ na-ekwupụta na ha bụ ndị na-eso Jisọs.”

> “He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.

> “O jidere ha n’ọ́nyà ọ tọrọ. O dugara ọtụtụ n’ime ha ka ha hapụ ụzọ ahụ kwụ ọtọ, ha na-agbalịkwa ịrịgo eluigwe site n’ụzọ ọzọ. Ndị mmụọ ozi hụrụ ndị dị ọcha na ndị nsọ ka ha na ndị mmehie dị na Zayọn na ndị ihu abụọ hụrụ ụwa n’anya gwakọrọ ọnụ. Ha echekwala ndị na-eso ụzọ Jisọs n’eziokwu; ma ndị rere ure nọ na-emetụta ndị nsọ. Ndị ndị obi ha ji agụụ siri ike ịmasị ịhụ Jisọs ka e gbochiri ikwu okwu banyere ọbịbịa Ya site n’aka ụmụnna ha ndị na-ekwu na ha bụ ndị nke Ya. Ndị mmụọ ozi lere ọnọdụ ahụ anya ma nwee ọmịiko n’ebe ndị fọdụrụnụ nọ, ndị hụrụ ngosipụta nke Onyenwe ha n’anya.”

> “Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.

> “E zigara m ọzọ dị ike [mmụọ ozi nke abụọ] ka o rịdata n’ụwa. Jizọs tinyere otu ihe e dere ede n’aka ya, ma ka ọ na-abịa n’ụwa, o tiri mkpu, sị, ‘Babilọn adaala, adaala.’ Mgbe ahụ, ahụrụ m ndị ahụ nwere nkụda mmụọ ka ha welite anya ha ọzọ eluigwe, na-ele anya n’okwukwe na olileanya maka ọbịbịa nke Onyenwe ha. Ma ọtụtụ dị ka ha nọgidere n’ọnọdụ nzuzu, dị ka ndị na-ehi ụra; ma m nwere ike ịhụ akara nke mwute miri emi n’ihu ha. Ndị ahụ nwere nkụda mmụọ hụrụ site n’Akwụkwọ Nsọ na ha nọ n’oge ichere ahụ, nakwa na ha ga-eji ndidi chere mmezu nke ọhụ ahụ. Otu ihe àmà ahụ nke duru ha ile anya Onyenwe ha na 1843, durukwa ha ịtụ anya Ya na 1844. Ma ahụrụ m na ọtụtụ n’ime ha enweghị ume ahụ nke kpọrọ okwukwe ha ihe pụrụ iche na 1843. Nkụda mmụọ ha emebiela okwukwe ha.”

> “As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.

> “Dịka ndị nke Chineke jikọtara ọnụ n’iti mkpu nke mmụọ-ozi nke abụọ ahụ, ìgwè eluigwe ji mmasị miri emi kacha sie ike hụ mmetụta ozi ahụ. Ha hụrụ ọtụtụ ndị bu aha Ndị Kraịst ka ha jiri nlelị na ịkwa emo tụgharịa megide ndị ahụ e mere ka ha nwee nkụda mmụọ. Ka okwu ndị a si n’egbugbere ọnụ ndị na-akwa emo daa, ‘Ị garubeghị elu!’ otu mmụọ-ozi dere ha. Mmụọ-ozi ahụ sịrị, ‘Ha na-akwa Chineke emo.’ E mere ka m laghachi azụ ịhụ mmehie yiri nke a e mere n’oge ochie. E buliri Elaịja gaa n’eluigwe, uwe mwụda ya wee daa n’aka Elaịsha. Mgbe ahụ, ụmụ okorobịa ajọ omume, ndị mụtara n’aka nne na nna ha ilelị nwoke nke Chineke, soro Elaịsha, ma tie mkpu n’ịkwa emo, sị, ‘Gbagoo, gị isi-isi; gbagoo, gị isi-isi.’ N’ịkparị ohu Ya otu a, ha kparịrị Chineke, ha wee nata ntaramahụhụ ha n’ebe ahụ ozugbo. N’otu aka ahụ, ndị ahụ kparịworo ma kwakwaa emo n’echiche nke ịrịgo elu nke ndị nsọ, a ga-eleta ha site n’iwe Chineke, a ga-emekwa ka ha mata na ọ bụghị ihe dị mfe iji Onye kere ha egwu.”

> “Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….

> “Jisọs nyere ndị mmụọ-ozi ọzọ iwu ka ha fee ọsọ ọsọ iji mee ka okwukwe ndị Ya, nke dara mba, dịghachi ndụ ma sie ike, ma kwadebe ha ka ha ghọta ozi nke mmụọ-ozi nke abụọ na mmegharị dị mkpa nke a gaje ime n’eluigwe n’oge na-adịghị anya. Ahụrụ m ndị mmụọ-ozi a ka ha natara ike na ìhè dị ukwuu n’aka Jisọs, wee fee ọsọ ọsọ bịa n’ụwa imezu ozi e nyere ha, iji nyere mmụọ-ozi nke abụọ aka n’ọrụ ya. Otu nnukwu ìhè mụbara n’ahụ ndị nke Chineke ka ndị mmụọ-ozi ahụ na-eti mkpu, ‘Lee, Nwoke-alụ Nwanyị na-abịa; pụtanụ izute Ya.’ Mgbe ahụ ahụrụ m ndị a nwere ndakpọ olileanya ka ha biliri ma n’otu olu na mmụọ-ozi nke abụọ kwusaa, ‘Lee, Nwoke-alụ Nwanyị na-abịa; pụtanụ izute Ya.’ Ìhè sitere n’aka ndị mmụọ-ozi ahụ banyeere ọchịchịrị n’ebe niile. Setan na ndị mmụọ-ozi ya chọsiri ike igbochi ka ìhè a gbasaa ma mepụta mmetụta e zubere ka o mepụta. Ha lụsoro ndị mmụọ-ozi nke eluigwe ọgụ, na-agwa ha na Chineke eduhiela ndị mmadụ, nakwa na n’agbanyeghị ìhè na ike ha nile, ha apụghị ime ka ụwa kwere na Kraịst na-abịa. Ma n’agbanyeghị na Setan gbalịsiri ike igbochi ụzọ ahụ ma dọpụta uche ndị mmadụ pụọ n’ìhè ahụ, ndị mmụọ-ozi nke Chineke gara n’ihu n’ọrụ ha….”

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.

> “Dịka ije ozi Jisọs nọ na-eme mechiri n’Ebe Nsọ, ma O wee banye n’Ebe Kachasị Nsọ, guzo n’ihu igbe ọgbụgba ndụ nke nwere iwu Chineke, Ọ zitere mmụọ ozi ọzọ dị ike nke nwere ozi nke atọ nye ụwa. E tinyere akwụkwọ akpụkpọ anụ n’aka mmụọ ozi ahụ, ma ka ọ na-agbadata n’ụwa n’ike na ebube, ọ kpọsara ịdọ aka ná ntị dị egwu, nke nwere iyi egwu kachasị njọ a hụworo ewetara mmadụ. E mere ozi a ka o mee ka ụmụ Chineke nọrọ na nche, site n’igosi ha oge ule na ahụhụ nke dị n’ihu ha. Mmụọ ozi ahụ sịrị, ‘A ga-eme ka ha bata n’agha siri ike megide anụ ọhịa ahụ na oyiyi ya. Naanị olileanya ha nke ndụ ebighị ebi bụ ịnọgide bụrụ ndị kwụsiri ike. Ọ bụ ezie na ndụ ha nọ n’ihe ize ndụ, ha aghaghị ijidesi eziokwu ahụ ike.’ Mmụọ ozi nke atọ ahụ mechiri ozi ya otu a: ‘Lee ndidi nke ndị nsọ nọ: lee ndị na-edebe iwu Chineke na okwukwe Jisọs.’ Ka ọ na-ekwughachi okwu ndị a, ọ kpọrọ aka n’ebe nsọ eluigwe. A na-edu uche ndị niile nabatara ozi a gaa n’Ebe Kachasị Nsọ, ebe Jisọs guzo n’ihu igbe ahụ, na-eme arịrịọ ikpeazụ Ya maka ndị niile ebere ka na-adịrị, na maka ndị mebiri iwu Chineke n’amaghị ama. E mere mkpuchi mmehie a maka ndị ezi omume nwụrụ anwụ nakwa maka ndị ezi omume dị ndụ. Ọ gụnyere ndị niile nwụrụ na-atụkwasị Kraịst obi, ma ndị na-anataghị ìhè banyere iwu Chineke, mehiere n’amaghị ama site n’imebi ụkpụrụ ya.” Early Writings, 245–254.

A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.

N’ime ibe ole na ole sochirinụ n’otu akwụkwọ ahụ, ka ọ na-ekwu banyere otu echiche ndị ahụ e kwurula ugbu a, Sister White na-akọwapụta na e gosiri n’ihu n’akụkọ ndụ Kraịst ịjụ ozi atọ ahụ n’akụkọ ihe mere eme nke ndị Millerite. N’ebe ahụ, ọ na-enye ihe àmà abụọ nke na-egosi usoro nnwale na-aga n’ihu nke na-achọ mmeri n’oge nnwale nke ọ bụla ka e wee nwee ike ịga n’ihu ruo nnwale na-esote.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Ahụrụ m otu ìgwè ndị guzosiri ike nke ọma ma chekwaa nke ọma, ndị na-enyeghị nkwado ọ bụla nye ndị ga-achọ ime ka okwukwe e guzobere nke ahụ ahụ maa jijiji. Chineke lere ha anya n’ịnakwere ha. E gosiri m nzọụkwụ atọ—ozi nke mmụọ-ozi mbụ, nke abụọ, na nke atọ. Mmụọ-ozi ahụ nke so m kwuru, ‘Ahụhụ ga-adịrị onye ọ bụla nke ga-akwagharị otu nkume ma ọ bụ kpalie otu mkpịsị n’ime ozi ndị a. Ezi nghọta nke ozi ndị a dị oke mkpa n’ihi ndụ. Ọdịnihu nke mkpụrụ-obi na-adabere n’ụzọ e si anabata ha.’ E wetarakwara m ọzọ site n’ozi ndị a, ma ahụrụ m otú ndị nke Chineke si zụta ahụmahụ ha n’ọnụ ahịa dị oke elu. E nwetara ya site n’ọtụtụ ahụhụ na ọgụ siri ike. Chineke duuru ha nzọụkwụ site na nzọụkwụ, ruo mgbe O tinyere ha n’elu ikpo okwu siri ike, nke a na-apụghị ịkwaga. Ahụrụ m ndị mmadụ n’otu n’otu ka ha bịarutere n’ebe ikpo okwu ahụ dị ma nyochaa ntọala ya. Ụfọdụ ji ọṅụ kpọmkwem banye n’elu ya. Ndị ọzọ malitere ịchọ mmejọ n’ime ntọala ahụ. Ha chọrọ ka e mee mmezi, mgbe ahụ ka ikpo okwu ahụ ga-aka zuo oke, ndị mmadụ kwa ga-enwekwa obi ụtọ karịa. Ụfọdụ siri n’elu ikpo okwu ahụ pụọ iji nyochaa ya ma kwupụta na e tọrọ ya n’ụzọ na-ezighị ezi. Ma ahụrụ m na ọ fọrọ nke nta ka ha niile guzosie ike n’elu ikpo okwu ahụ ma gbaa ndị ahụ siri n’elu ya pụọ ume ka ha kwụsị mkpesa ha; n’ihi na Chineke bụ Ọkachamara Nrụ ụlọ, ha na-alụkwa ọgụ megide Ya. Ha kọwara ọrụ ebube nke Chineke, nke duru ha ruo n’elu ikpo okwu ahụ siri ike, ma n’ịdị n’otu welie anya ha eluigwe, werekwa olu ike nye Chineke otuto. Nke a metụtara ụfọdụ n’ime ndị ahụ mere mkpesa ma hapụ ikpo okwu ahụ, ha kwa jiri ọdịdị ịdị umeala n’obi laghachi banye ọzọ n’elu ya.”

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

> “E weghachiri m azụ n’okwusa mbata mbụ nke Kraịst. E zigara Jọn n’ime mmụọ na ike Elaịja [na-anọchi anya ozi mmụọ-ozi mbụ] ka ọ kwadebe ụzọ Jizọs. Ndị jụrụ àmà Jọn anataghị uru n’ozizi Jizọs [na-anọchi anya ozi mmụọ-ozi nke abụọ]. Nmegide ha megide ozi ahụ buru amụma ọbịbịa Ya tinyere ha n’ọnọdụ ebe ha enweghị ike nfe ịnata ihe akaebe kachasị ike na Ọ bụ Mesaịa ahụ. Setan duru ndị jụrụ ozi Jọn ka ha gaa n’ihu karịa, ka ha jụkwa ma kpọgide Kraịst n’obe [na-anọchi anya ozi mmụọ-ozi nke atọ]. N’ime ime nke a ha tinyere onwe ha n’ọnọdụ ebe ha enweghị ike ịnata ngọzi nke ụbọchị Pentikọst, [na-anọchi anya mmụọ-ozi nke Mkpughe iri na asatọ] nke gaara akụzi ha ụzọ banye n’ebe nsọ nke eluigwe. Ịdọka ákwà mkpuchi nke ụlọ nsọ gosiri na a gaghịzi anabata àjà na emume ndị Juu. E tinyewo Àjà Ukwuu ahụ, a nabatakwara Ya, Mmụọ Nsọ nke rịdatara n’ụbọchị Pentikọst wee bufee uche ndị na-eso ụzọ ahụ site n’ebe nsọ nke ụwa gaa n’ebe nsọ nke eluigwe, ebe Jizọs batara site n’ọbara nke Ya, ka ọ wụkwasị ndị na-eso ụzọ Ya uru nke mkpuchi mmehie Ya. Ma a hapụrụ ndị Juu n’ọchịchịrị zuru ezu. Ha tufuru ìhè niile ha gaara enwe banyere atụmatụ nke nzọpụta, ma nọgidekwa na-atụkwasị obi n’àjà na onyinye ha na-abaghị uru. Ebe nsọ nke eluigwe eweworị ọnọdụ nke nke ụwa, ma ha amaghị mgbanwe ahụ. Ya mere ha enweghị ike irite uru n’arịrịọ ọnụ Kraịst n’ebe nsọ ahụ.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Ọtụtụ ndị ji ụjọ na-ele usoro ndị Juu n’ịjụ na n’ịkpọgide Kraịst n’obe anya; ma ka ha na-agụ akụkọ mmegbu ihere e mere Ya, ha na-eche na ha hụrụ Ya n’anya, nakwa na ha agaraghị agọnarị Ya dị ka Pita mere, ma ọ bụ kpọgide Ya n’obe dị ka ndị Juu mere. Ma Chineke, Onye na-agụ obi mmadụ niile, ewetala n’ule ịhụnanya ahụ ha kwuru na ha nwere n’ebe Jisọs nọ. Eluigwe niile jiri mmasị miri emi na-ele otú e si anabata ozi nke mmụọ-ozi mbụ anya. Ma ọtụtụ ndị kwuru na ha hụrụ Jisọs n’anya, ndị kwa wụsịrị anya mmiri ka ha na-agụ akụkọ obe ahụ, kparịrị ozi ọma nke ọbịbịa Ya. Kama ịnata ozi ahụ n’ọṅụ, ha kwupụtara na ọ bụ aghụghọ. Ha kpọrọ ndị hụrụ ngosi Ya n’anya asị, ma chụpụ ha n’ụlọ-nzukọ dị iche iche. Ndị jụrụ ozi mbụ ahụ enweghi ike irite uru n’ozi nke abụọ; ha eriteghịkwa uru na mkpu etiti abalị ahụ, nke kwesịrị ịkwadebe ha ka ha site n’okwukwe soro Jisọs banye n’Ebe Kachasị Nsọ nke ebe nsọ nke eluigwe. Ma site n’ịjụ ozi abụọ mbụ ahụ, ha emeela ka nghọta ha gbaa ọchịchịrị nke ukwuu, nke na ha enweghị ike ịhụ ìhè ọ bụla n’ozi nke mmụọ-ozi nke atọ, nke na-egosi ụzọ banye n’Ebe Kachasị Nsọ. Ahụrụ m na dịka ndị Juu kpọgidere Jisọs n’obe, otu a ka ụka ndị a na-akpọ aha naanị kpọgidere ozi ndị a n’obe, ya mere ha amaghị ụzọ banye n’Ebe Kachasị Nsọ, ha apụghịkwa irite uru site n’arịrịọ Jisọs n’ebe ahụ. Dị ka ndị Juu, ndị chụrụ àjà ha na-abaghị uru, otu a ka ha na-ebuli ekpere ha na-abaghị uru elu gaa n’ime ngalaba ahụ Jisọs hapụrụ; ma Setan, nke aghụghọ ahụ na-atọ ya ụtọ, na-ewere àgwà okpukpe, ma na-eduga uche ndị a na-ekwu na ha bụ Ndị Kraịst n’ebe onwe ya nọ, na-arụ ọrụ site n’ike ya, ihe ịrịba ama ya, na ọrụ ebube ụgha ya, iji kee ha nke ọma n’ọnyà ya.” Early Writings, 258–261.

The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.

A kụzila akụkụ ndị si n’akwụkwọ *Early Writings* ugboro ugboro site n’ozi Future for America. Ma e nwere eziokwu ụfọdụ nke akụkụ ndị a na-egosi nke a na-ahụbeghị.

The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.

Akara ndị a na-akara ụzọ nke akụkọ ihe mere eme nke mmegharị Millerite ka e hiwere n’elu ọtụtụ mmegharị mgbanwe dị n’Akwụkwọ Nsọ. Ma ọ bụrụ na mmadụ amaghị nke ọma akara ndị a na-akara ụzọ a na-ahụ n’ime mmegharị mgbanwe ọ bụla, o yighị ka ọ ga-aghọta mkpa ọ dị n’ịmata ọdịiche dị n’etiti oge ozi “na-abata” na oge a “na-enye ya ike.” O nwekwara ike ịbụ na ọtụtụ n’ime ndị maara mmegharị mgbanwe ndị ahụ yiri ibe ha efunahụwo ụfọdụ àgwà dị oké mkpa nke akara ụzọ dị iche iche nke mmegharị mgbanwe ndị ahụ.

The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.

“Égbè ìgwe asaa” nke na-anọchi anya ihe ndị mere na mbido Adventism na ihe ndị ga-eme na njedebe Adventism, bụ ìhè ahụ e mepere emeghe ntakịrị oge tupu oge ebere emechie. A gwara anyị na “égbè ìgwe asaa” ahụ na-anọchi anya ma “nkọwa doro anya nke ihe ndị ga-eme n’okpuru ozi nke mmụọ ozi mbụ na nke abụọ,” ma “ihe ndị ga-eme n’ọdịnihu nke a ga-ekpughe n’usoro ha.” “Égbè ìgwe asaa” ahụ nwere akara ngosipụta nke Alfa na Omega.

The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”

“Nkọwapụta nke ihe ndị mere” nke mere “n’okpuru ozi nke mmụọ-ozi mbụ na nke abụọ,” na-anọchi anya ihe ndị na-eme n’okpuru ozi nke mmụọ-ozi nke atọ. Mgbe e nyere Jọn iwu ka ọ ghara ide ihe ụda égbè eluigwe asaa ahụ kwuru, iwu ahụ anọchiela anya site n’iwu e nyere Daniel ka ọ kaa akara n’akwụkwọ ya, n’ihi na a gwara anyị na mgbe “égbè eluigwe asaa ahụ kwusịrị olu ha, iwu ahụ bịara n’ebe Jọn nọ dị ka o bịara n’ebe Daniel nọ banyere obere akwụkwọ ahụ: ‘Kaa akara n’ihe ndị ahụ égbè eluigwe asaa ahụ kwuru.’”

Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.

Ezikiel na Jọn abụọ na-egosi ndị nke Chineke ka ha na-eri ozi ahụ n’oge inyeike nke mmụọ ozi mbụ ahụ n’afọ 1840, ma onye amụma Jeremaya na-egosi nkụda mmụọ nke mere n’etiti ndị nke Chineke mgbe ozi mmụọ ozi mbụ ahụ dị ka o dara ada.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> A hụrụ okwu Gị, m wee rie ha; okwu Gị wee bụrụrị m ọṅụ na obi-ụtọ nke obi m: n’ihi na a kpọrọ m aha Gị, O Onyenweanyị Chineke nke ụsụụ ndị agha. Anọghị m n’ọgbakọ ndị na-akwa emo, ma ọ bụ ṅụrịọ ọṅụ; anọ m naanị m n’ihi aka Gị: n’ihi na i mejuwo m iwe dị ọkụ. Gịnị mere ihe mgbu m ji bụrụ ihe na-adịgide adịgide, ọnyá m adịghịkwa agwọ agwọ, nke na-ajụ ka a gwọọ ya? Ì ga-abụrị m kpamkpam dị ka onye ụgha, na dịka mmiri ndị na-ada ada? Ya mere otu a ka Onyenweanyị kwuru, Ọ bụrụ na ị lọghachi, mgbe ahụ ka M ga-eme ka ị laghachi ọzọ, ị ga-eguzokwa n’ihu m: ma ọ bụrụ na i wepụta ihe dị oké ọnụ ahịa n’etiti ihe rụrụ arụ, ị ga-adị ka ọnụ m: ka ha lọghachikwute gị; ma gị onwe gị alaghachikwutela ha. Aga m eme gị ka ị bụrụ n’ebe ndị a nọ mgbidi ọla kọpa e wusiri ike: ha ga-alụso gị ọgụ, ma ha agaghị emeri gị: n’ihi na M nọnyere gị ịzọpụta gị na ịnapụta gị, ka Onyenweanyị kwuru. Aga m anapụta gị n’aka ndị ajọ omume, M ga-agbapụtakwa gị n’aka ndị dị egwu. Jeremaya 15:16–21.

Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.

Jeremaịa achọtawo okwu ndị dị n’akwụkwọ nta ahụ dị ka Jọn na Ịzikiel mere, ya onwe ya kwa eriela ozi ahụ; ma ozi ahụ aghọwo ozi (mmiri) nke dara ada. Ọ dị ka a ga-asị na Chineke aghọgbula mmadụ, nke, n’ezie, agaghị ekwe omume; ma ebubo ahụ nke “ụgha” na-enye isi mkpịsị ugodi iji dobe Jeremaịa n’oge mbụ nke nkụda mmụọ ndị Millerite nke e gosipụtara n’akwụkwọ Habakuk.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

> Aga m eguzo n’ebe nche m, doo onwe m n’elu ụlọ nche, m ga-elekwa anya ịhụ ihe Ọ ga-agwa m, na ihe m ga-aza mgbe a baara m mba. Onye-nwe-anyị wee zaa m, sị, Dee ọhụ ahụ, meekwa ka ọ doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ. N’ihi na ọhụ ahụ ka bụrịrị maka oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha: ọ bụrụgodị na ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’eziokwu, ọ gaghịkwa egbu oge. Habakkuk 2:1–3.

The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.

E dere ọhụ nke ozi mmụọ ozi mbụ ahụ n’elu chaatị ndị pionia nke afọ 1843, nke “aka” Chineke duziri.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Ahụwo m na aka Onyenwe anyị duziri chaatị nke 1843, na na a gaghị agbanwe ya; na ọnụ ọgụgụ ndị ahụ dị ka O siri chọọ ka ha dị; na aka Ya nọkwasịrị ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụ ọgụgụ ndị ahụ, nke mere na ọ dịghị onye pụrụ ịhụ ya, ruo mgbe e wepụrụ aka Ya.” Early Writings, 74.

The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.

E gosipụtara “oge ahọpụtara” nke 1843 n’elu chaatị ahụ, nke a bụkwa ihe mere a ji akpọ ya chaatị 1843. E bipụtara ya n’afọ 1842, n’ime mmezu nke iwu ahụ dị na Habakkuk ka e “dee ọhụụ ahụ, mee ka o doo anya n’elu tebụl dị iche iche.” A ga-eme ka ọhụụ ahụ doo anya n’elu “tebụl dị iche iche,” n’ụdị ọtụtụ, si otú a na-egosi na mgbe Onyenweanyị wepụrụ aka Ya n’ebe mmejọ ahụ dị na chaatị 1843, a ga-emezi ya n’elu chaatị ndị ọsụ ụzọ nke 1850. Mmejọ ahụ mụrụ nkụda mmụọ mbụ, Jeremaịa na-anọchitekwa ndị ahụ riri akwụkwọ nta ahụ n’August 11, 1840, bụ ndị nwere nkụda mmụọ mgbe oge ahọpụtara nke 1843 dara ada.

When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.

Mgbe Jeremaịa erichara obere akwụkwọ ahụ n’afọ 1840, ọ ghọrọ “ọṅụ na ịnụrị-obi” nke obi ya; ma mgbe nkụda-mmụọ ahụ bịara, ọ naghịzi “aṅụrị ọṅụ,” ọ “nọdụkwara naanị ya n’ihi” “aka” Chineke. Aka Chineke ekpuchila “mmejọ dị n’ime ụfọdụ n’ime ọgụgụ ahụ,” ya mere o mere ka Jeremaịa tụlee ohere na Chineke agwala ụgha. Nkwa e nyere Jeremaịa bụ na ọ bụrụ na ọ “alaghachi,” site n’ime nkụda-mmụọ ya, Chineke ga-eme Jeremaịa ka ọ bụrụ “ọnụ” Chineke. Ọ bụrụ na Jeremaịa alaghachi n’ebe Chineke nọ site n’ime nkụda-mmụọ ya ma mata na ọ nọ n’oge ichere nke ilu ụmụ agbọghọ iri ahụ, Chineke ga-eji ya bụrụ onye nkwuputa-ọnụ nke ga-akọwapụta kpọmkwem mgbe ọhụụ ahụ ga-abịa ma ghara ịdọrọ aka ná ntị ọzọ.

The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.

Ebumnuche nke ịtọpụta eziokwu ndị a n’ebe a, bụ iguzobe na, n’ihe gbasara ozi nile nke mmụọ-ozi ahụ, “mbata” ha na “inye-ike” ha na-eweta ozi nke ndụ ma ọ bụ ọnwụ nke na-amịpụta òtù abụọ nke ndị na-efe ofufe. Ndị mmụọ-ozi atọ ahụ bụ nzọụkwụ atọ nke usoro nnwale na-aga n’ihu. Ihe ka mkpa nye isi okwu anyị bu n’obi bụ na, ọbụna n’agbanyeghị na a matara nghọta nke égbè eluigwe asaa ahụ obere oge ka “oge ọgwụgwụ” ahụ bịarutere n’afọ 1989 mgbe e meghere akara amaokwu isii ikpeazụ nke Daniel, na-ekwupụta mmechi nke ikpe ahụ, e nwere mmeghe ọzọ nke égbè eluigwe asaa ahụ ná ngwụsị akụkọ ihe mere eme nke mmụọ-ozi nke atọ ahụ.

The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.

Akụkọ banyere mmalite nke Adventism na-amalite n’imeghe ozi nke mmụọ ozi mbụ n’afọ 1798, ọ na-agwụkwa n’imeghe eziokwu nke Onyenwe anyị jidere n’okpuru aka Ya ka o wee mepụta nkụda mmụọ. Mgbe nke ahụ gasịrị, O wepụrụ aka Ya (meghee ya), ma kpughee ozi nke oge ịtụrụ anya ahụ.

The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.

Akụkọ ihe mere eme nke njedebe nke Adventism malitere n’imeghe akara nke ozi mmụọ ozi nke atọ n’afọ 1989, ma ọ na-ejedebe n’imeghe akara nke eziokwu nke Onyenweanyị jidere aka Ya n’elu ya ka o wee mepụta mmechuihu. Ugbu a Ọ na-ewepụ aka Ya, ya mere Ọ na-emepe akara nke ozi nke mmechuihu mbụ na oge ichere. Ọ na-emepe akara nzube nke July 18, 2020.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Ya mere, otu a ka Jehova kwuru, Ọ bụrụ na ị lọghachi, mgbe ahụ ka M ga-eme ka ị laghachi ọzọ, ị ga-eguzokwa n’ihu M: ma ọ bụrụ na ị kewapụta ihe dị oké ọnụ ahịa n’ebe ihe rụrụ arụ dị, ị ga-adị ka ọnụ M: ka ha lọghachikwute gị; ma gị onwe gị alaghachikwutela ha. Aga m emekwa ka ị bụrụụrụ ndị a mgbidi ọla e wusiri ike: ha ga-alụso gị ọgụ, ma ha agaghị emeri gị: n’ihi na Mụ na gị nọ ịzọpụta gị na ịnapụta gị, ka Jehova kwuru. Aga m anapụta gị n’aka ndị ajọ omume, M ga-agbapụtakwa gị n’aka ndị dị egwu. Jeremiah 15:19–21.

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