Article

# Elijah - Number Thirteen

Elaịja — Nọmba Iri na Atọ

Forty-six

Iri anọ na isii

Author

Jeff Pippenger

Published

October 19, 2023

Formats

PDF
Word
Song MP3

In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.

N’isiokwu gara aga anyị na-eme ka Ilaịja kwekọọ na akụkọ ihe mere eme nke 1798 ruo 1844. Ilaịja na-abanye n’akụkọ ihe mere eme ahụ n’ụzọ ihe nnọchianya mgbe e buliri William Miller ka ọ kpọsaa ozi nke mmụọ ozi mbụ. Nwanyị di ya nwụrụ nke Sarepta na-anọchi anya nzukọ-ekpere kwesịrị ntụkwasị obi nke na-achịkọta osisi abụọ, ma ọ bụ mba abụọ ndị ga-aghọ otu mba n’October 22, 1844.

> And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.

> Gwa ha, si unu, Otu a ka Onyenweanyị Chineke kwuru: Lee, aga m esite n’etiti mba ọzọ were ụmụ Izrel, ebe ha gara, kpọkọtakwa ha site n’akụkụ niile, meekwa ka ha lọghachi n’ala nke ha. Aga m eme ka ha bụrụ otu mba n’ala ahụ n’elu ugwu Izrel; otu eze ga-abụkwa eze ha niile: ha agaghị abụkwa mba abụọ ọzọ, ha agaghịkwa ekewa ọzọ n’ime alaeze abụọ ma ọlị. Ha agaghịkwa eji arụsị ha merụọ onwe ha ọzọ, maọbụ site n’ihe ha kpọrọ asị, maọbụ site n’ajọ mmehie ha ọ bụla: kama aga m azọpụta ha site n’ebe obibi ha niile, ebe ha mehiere, meekwa ka ha dị ọcha: otú a ha ga-abụ ndị nke m, mụ onwe m ga-abụkwa Chineke ha. Devid, odibo m, ga-abụkwa eze n’elu ha; ha niile ga-enwekwa otu onye-azụ-atụrụ: ha ga-ejegharịkwa n’iwu m, debe ụkpụrụ m, meekwa ha. Ha ga-ebikwa n’ala ahụ nke m nyere Jekọb, odibo m, ebe nna unu hà biri; ha ga-ebikwa n’ime ya, ha onwe ha, na ụmụ ha, na ụmụ ụmụ ha ruo mgbe ebighị ebi: Devid, odibo m, ga-abụkwa onye-isi ha ruo mgbe ebighị ebi. Ọzọkwa, aga m eso ha gbaa ndụmọdụ udo; ọ ga-abụ ndụmọdụ ebighị ebi n’etiti mụ na ha: aga m edobe ha, mụbaa ha, tinyekwa ebe nsọ m n’etiti ha ruo mgbe ebighị ebi. Ụlọikwuu m ga-anọkwa n’etiti ha: ee, aga m abụ Chineke ha, ha onwe ha ga-abụkwa ndị nke m. Mba ndị ọzọ ga-amatakwa na ọ bụ m, Jehova, na-eme ka Izrel dị nsọ, mgbe ebe nsọ m ga-adị n’etiti ha ruo mgbe ebighị ebi. Ezikiel 37:21–28.

There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.

E nwere ọtụtụ ngọzi Ezikiel kọwara na e kwere nkwa nye mkpara abụọ ahụ, bụ́ mba abụọ ghọrọ otu mba. Anyị ga-amalite site n’ịtụle anọ n’ime ngọzi ndị ahụ nke Nwannaanyị White kpọrọ “ọbịbịa” anọ, ndị niile mezuru n’otu oge ahụ, n’ụbọchị Ọktoba 22, 1844.

> “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, 426.

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

The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”

“Ọbịbịa” mbụ Nwanyị White na-ezo aka na ya bụ ọbịbịa nke nnukwu onye nchụàjà maka “ime ka ebe nsọ dị ọcha,” nke ga-eme na njedebe nke afọ puku abụọ na narị atọ. Amaokwu ahụ na-enye azịza nye ajụjụ nke Daniel isi nke asatọ amaokwu nke iri na atọ, nke na-ajụ, “Ruo ole ka ọhụụ ahụ ga-adị gbasara àjà a na-achụ kwa ụbọchị, na mmehie nke mbibi, inye ma ebe nsọ ma ndị agha ka a zọpịa n’okpuru ụkwụ?” Amaokwu nke iri na anọ na-egosi na ime ka ebe nsọ dị ọcha ga-amalite na njedebe nke afọ puku abụọ na narị atọ. Ezikiel na-ekwu na Chineke ga-“esi n’etiti mba ọzọ, ebe ha gara, kpọpụta ụmụ Izrel, ma kpọkọta ha n’akụkụ niile, … mba ahụ a kpọkọtara agaghịkwa emerụ onwe ha ọzọ,” n’ihi na Chineke ga-“eme ka ha dị ọcha: otú ahụ ka ha ga-abụ ndị nke m, m ga-abụkwa Chineke ha.”

On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.

N’ụbọchị Ọktoba 22, 1844, “ọbịbịa” nke abụọ Nwanyị White zoro aka na ya, bụ mmezu nke Daniel isi nke asaa, amaokwu nke iri na atọ, nke na-egosi na Nwa nke mmadụ ga-abịakwute Onye Ochie nke Ụbọchị, ka ọ nata alaeze. Ezikiel kwuru na Chineke “ga-eme ha otu mba n’ala ahụ n’elu ugwu Izrel; ma otu eze ga-abụ eze nye ha nile.” Ezikiel na-anọchi Kraịst anya dịka eze n’aha “Devid,” mgbe ọ na-ekwu na “Devid, ohu m, ga-abụ eze n’elu ha.” Ọ na-akọwapụtakwa na Kraịst, dịka Devid, ga-abụ “otu onye-ọzụzụ atụrụ” ha, nakwa na “ohu m Devid ga-abụkwa” “onye-isi ha ruo mgbe ebighị ebi.” Eze, dịka nkọwa si dị, chọrọ aha ya dịka eze, ọ chọkwara ọchịchị ọ ga-achị nakwa ụmụ amaala nke alaeze ya. Ọ bụrụ na e nweghị ụmụ amaala, alaeze agaghị adị.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Ahụrụ m n’ọhụụ nke abalị, ma, le, otu onye dịka Nwa nke mmadụ bịara n’ígwé ojii nke eluigwe, wee bịakwute Onye Ochie nke ụbọchị, a durukwa ya nso n’ihu Ya. E nyere ya ọchịchị, na ebube, na alaeze, ka ndị niile, mba niile, na asụsụ niile wee fee ya òfùfè: ọchịchị ya bụ ọchịchị ebighị ebi, nke na-agaghị agabiga, alaeze ya kwa bụ nke a na-agaghị ebibi. Daniel 7:13, 14.

The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”

“Nlọghachi” nke atọ Nwanyị White kọwara bụ mgbe Kraịst, dịka “onye ozi nke ọgbụgba-ndụ ahụ,” bịara n’ụlọ nsọ Ya na mberede iji sachapụ ụmụ Levi. Ezikiel na-ekwu na Kraịst “ga-eme ka ha dị ọcha: otu a ka ha ga-abụ ndị nke m, m ga-abụkwa Chineke ha,” nakwa na “ọzọkwa” Ọ ga-eme “ọgbụgba-ndụ nke udo n’etiti ha,” nke “ga-abụ ọgbụgba-ndụ ebighị ebi.” A ga-emezu ọgbụgba-ndụ ahụ mgbe Chineke “ga-edobe” “ebe nsọ” Ya “n’etiti ha,” nakwa na “ndị mba ọzọ ga-amakwa na mụ onwe m bụ Onyenweanyị nke na-eme ka Izrel dị nsọ, mgbe ebe nsọ m ga-adị n’etiti ha.”

> 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: Onyenwe anyị, onye unu na-achọ, ga-abịa na mberede n’ụlọ nsọ ya; ya bụ, onye-ozi nke ọgbụgba-ndụ ahụ, onye obi dị unu ụtọ n’ime ya: lee, ọ na-abịa, ka Jehova nke usuu ndị agha kwuru. Ma ònye ga-anọgide n’ụbọchị ọbịbịa ya? ònyekwa ga-eguzo mgbe ọ pụtara ìhè? n’ihi na ọ dị ka ọkụ nke onye na-eme ka ọla dị ọcha, dịkwa ka ncha nke ndị na-asa ákwà: Ọ ga-anọdụ ala dịka onye na-eme ka ọlaọcha dị ọcha na onye na-asacha ya: ọ ga-eme ka ụmụ Levi dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee nye Jehova onyinye n’ezi omume. Mgbe ahụ onyinye Juda na Jerusalem ga-atọ Jehova ụtọ, dịka n’ụbọchị ndị ochie, na dịka n’afọ ndị gara aga. Malachi 3:1–4.

The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”

Onyeozi nke kwadebere ụzọ maka Kraịst, “onyeozi nke ọgbụgba ndụ,” n’akụkọ ihe mere eme nke 1798 ruo 1844, bụ Ịlaịja, dịka e gosipụtara ya n’aka William Miller. Mgbe Kraịst bịarutere n’ụlọ nsọ Ya na mberede, Ọ sachapụrụ “ụmụ Livai” dịka “ọkụ nke onye na-anụcha ihe.”

The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.

“Ọbịbịa” nke ọzọ nke mezuru na Ọktoba 22, 1844, bụ ọbịbịa nke onye lụrụ nwaanyị. Ugboro abụọ Ezikiel na-akọwa na mba ahụ e kpọkọtara n’osisi abụọ ga-abụ “ndị ya,” nakwa na Ya “ga-abụ Chineke ha.” E mezuru nke a site n’alụmdi na nwunye ahụ. Na Ọktoba 22, 1844, amụma anọ ahụ e mezuru nke Nwanyị White na-ekwu maka ha, ka a na-amata ha niile site n’ịgba-ama nke osisi abụọ Ezikiel.

Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”

Elaịja nọchiri anya onye-ozi ahụ nke na-akwadebe ụzọ maka onye-ozi nke ọgbụgba-ndụ ahụ. Kraịst kọwara Jọn Onye Na-eme Baptizim dị ka onye-ozi ahụ nke kwadebere ụzọ maka mbịa mbụ Ya. Nwanyị White kọwara William Miller dịka Elaịja, Miller wee kwadebe ụzọ ka Kraịst bịa dịka “onye nchụàjà ukwu,” “Nwa nke mmadụ,” “onye-ozi nke ọgbụgba-ndụ ahụ,” na “onye na-alụ nwaanyị ọhụrụ.”

After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.

Mgbe afọ atọ na ọkara gasịrị, Ịlaịja si na Sarepta, ebe ọ nọnyere nwanyị di ya nwụrụ na nwa ya nwoke, bịara ma nye Ehab iwu ka ọ kpọkọta Izrel nile gaa Kamel. Iziakaịl kwuru na ndị mba ọzọ ga-amata na Chineke bụ Chineke, mgbe O tinyere ebe nsọ Ya n’etiti mba ahụ a chịkọtara ọnụ site n’osisi abụọ ahụ. N’Ugwu Kamel, Ịlaịja gwara Izrel ka ha họrọ ma Chineke bụ Chineke ma ọ bụ Beal bụ Chineke, ma o debere ajụjụ ahụ n’ọnọdụ nke ọ bụghị naanị onye bụ ezi Chineke, kama nakwa n’ọnọdụ nke onye bụ ezi amụma.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Elaija bịakwutere ndị mmadụ nile, sị, Ruo ole mgbe ka unu ga-anọ na-egbu oge n’etiti echiche abụọ? Ọ bụrụ na Onyenwe anyị bụ Chineke, soro Ya; ma ọ bụrụ na ọ bụ Bel, soro ya. Ma ndị mmadụ azaghị ya ọbụna otu okwu. Mgbe ahụ Elaija sịrị ndị mmadụ, Mụ onwe m, naanị m fọdụrụ dịka onye-amụma nke Onyenwe anyị; ma ndị-amụma Bel dị narị anọ na iri mmadụ ise. 1 Ndị Eze 18:21, 22.

All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.

Izrel niile, gụnyere Ehab, maara na Chineke Ịlaịja bụ Chineke, mgbe ọkụ si n’eluigwe bịa wee rechapịa àjà Ịlaịja. Ịrịda nke ọkụ ahụ n’Ugwu Kamel na-akara oge Chineke tinyere ebe nsọ Ya n’etiti mba ahụ e ji mkpara abụọ mee. Ọrụ ebube nke ọkụ ahụ n’Ugwu Kamel gosipụtara na Chineke bụ Chineke, na Bel bụ chi ụgha.

The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.

Ọrụ-ebube ahụ e mere na Sarepta, mgbe Ịlaịja dinara n’ahụ nwa nwoke nwanyị di ya nwụrụ ahụ nwụrụ anwụ ugboro atọ, gosiri ya na Ịlaịja bụ nwoke nke Chineke, ma ọrụ-ebube ahụ e mere na Kamel mezukwara otu ihe ahụ. Ọ bụghị naanị na ọkụ nke Kamel gosiri na Chineke bụ Chineke, kama o mekwara ka o doo anya na Ịlaịja bụ ezi onye-amụma nke Chineke, n’iche iche na ndị-amụma nke Beal na ndị-amụma nke ọhịa arụsị. N’akụkọ ihe mere eme nke afọ 1840 ruo 1844, e gosipụtara na Miller na ndị Millerite bụ ezi ndị-amụma ahụ, n’iche iche na ndị-amụma ụgha nke Protestantism dapụrụ n’ezi okwukwe, ndị n’ime akụkọ ihe mere eme ahụ kpọmkwem gosipụtara na ha bụ ụmụ nwanyị Jezebel.

Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.

Ịlaịja nọ n’Kamel na-anọchite anya ọrụ nke ịmata mpi Protestant ziri ezi, n’ihi na alaeze nke isii nke amụma Akwụkwọ Nsọ, anụ ọhịa nke ụwa nke Mkpughe iri na atọ, nwere otu mpi nke Protestantism na otu mpi nke Republicanism, ọchịchị ya ka malitekwara n’afọ 1798. N’afọ 1798, na njedebe nke afọ atọ na ọkara nke ọchịchị Jezebel, Ịlaịja si na Sarepta bịa mee ka ọdịiche doo anya banyere nke ụka bụ mpi nke Protestantism n’elu anụ ọhịa nke ụwa.

The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”

Nwanyi di ya nwụrụ nke Sarepta nọ n’ije site n’akụkọ ihe mere eme nke Taiataira ruo n’alụmdi na nwunye ahụ, ebe a ga-ewepụ ọnọdụ ịbụ nwanyị di ya nwụrụ ya. Nwa ya nwoke e mere ka o si n’ọnwụ bilie na-anọchi anya ndị ahụ Jezebel gburu n’ime afọ atọ na ọkara nke ọkọchị. Osisi nkụ abụọ ahụ ọ na-achịkọta maka ọkụ ahụ bụ ụlọ abụọ nke Izrel nkịtị nke a ga-achịkọta ọnụ ka ha bụrụ otu mba, mba ahụ bụkwa Izrel nke mmụọ. Nwanyi di ya nwụrụ ahụ ga-eji osisi nkụ abụọ ahụ mụnye ọkụ, nke mere na Kamel nakwa n’October 22, 1844, mgbe onye-ozi nke ọgbụgba ndụ ahụ ji “ọkụ onye na-edozi ọla” sachapụ ụmụ ndị Livai.

Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.

Ọkụ bụ ihe nnọchianya nke ịwụsa Mmụọ nke Chineke, nke mere na Kamel nakwa n’Oké Mkpu Etiti Abalị nke rutere n’isi ya na October 22, 1844.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.

> Mgbe ụbọchị Pentikọst zuru ezu bịara, ha niile nọkọtara n’otu obi n’otu ebe. Na mberede, ụda sitere n’eluigwe bịara dị ka nke oke ifufe na-efe ike, o wee jupụta ụlọ ahụ dum ebe ha nọ ọdụ. E wee hụre ha ire dị iche iche dịka nke ọkụ, o wee nọdụkwasị onye ọ bụla n’ime ha. Ha niile wee jupụta na Mmụọ Nsọ, malite ikwu okwu n’asụsụ ndị ọzọ, dịka Mmụọ ahụ nyere ha ikwu. Ọrụ Ndịozi 2:1–4.

The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.

Ịwụsa nke Mmụọ ahụ na-anọchi anya ikwusa ozi, ma nwanyị di ya nwụrụ ahụ ga-eme ọkụ, ka o wee kwadebe nri ọ ga-eri, nke bụ ozi.

> 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. Revelation 10:9, 10.

> M wee jekuru n’akụkụ mmụọ-ozi ahụ, sị ya, Nye m obere akwụkwọ ahụ. O wee sị m, Were ya, rie ya kpamkpam; ọ ga-eme ka afọ gị dị 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 kpamkpam; o wee dị n’ọnụ m ụtọ dịka mmanụ aṅụ: ma ozugbo m richara ya, afọ m wee dị ilu. Mkpughe 10:9, 10.

The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.

Ozi nke Ehab kpọsara ozugbo nye Jezebel bụ na Chineke Ịlaịja bụ ezi Chineke, n’ihi na Ehab ka hụworo ugbu a ka Chineke Ịlaịja zara site n’ọkụ. Ozi e meghere ozugbo n’ụbọchị Ọktoba 22, 1844 bụ ozi nke mmụọ-ozi nke atọ. N’ọnọdụ ọ bụla, ozi Ehab wetara ma ọ bụ ozi nke mmụọ-ozi nke atọ na-akpasu Jezebel iwe nke ukwuu.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Ma akụkọ sitere n’ọwụwa anyanwụ na sitere n’ugwu ga-enye ya nsogbu; ya mere ọ ga-apụ na oke iwe ibibi, na ikpochapụ ọtụtụ kpamkpam. Daniel 11:44.

Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.

“Akụkọ sitere n’ọwụwa anyanwụ na n’ugwu” nke Daniel nọchiri anya ozi ahụ nke na-ewe iwe eze nke ugwu, onye bụ Jezebel, ma ọ na-ebido mkpagbu ikpeazụ n’akụkọ ihe mere eme nke ụwa. E nọchiri anya ozi ahụ site n’ozi Ehab zigara Jezebel, na mbata ozi mmụọ ozi nke atọ mgbe ikpe ahụ meghere n’afọ 1844.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.

> Ehab kọọrọ Jezibel ihe niile Ịlaịja mere, nakwa otú o si were mma agha gbuo ndị amụma niile. Mgbe ahụ, Jezibel zigara Ịlaịja onye ozi, sị, Ka chi dị iche iche mee m otu a, ma karịa otu a, ma ọ bụrụ na echi n’oge dị ka nke a agaghị m eme ka ndụ gị bụrụ dịka ndụ otu n’ime ha. 1 Ndị Eze 19:1, 2.

Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.

Ilaịja, dị ka ihe nnọchianya, e ji oge ịnọ n’ọzara site n’afọ 538 ruo 1798 gosipụta ya. Mgbe ahụ, n’afọ 1798, Ilaịja pụtara n’akụkọ ihe mere eme dị ka William Miller. N’afọ 1844, Ilaịja na-akpọpụta ọkụ nke Mkpu Etiti Abalị ka o si n’eluigwe rịdata. Mgbe ahụ, n’afọ 1863, a jụrụ Ilaịja na ozi ya. Ozi ya bụ ozi Mosis banyere “oge asaa,” nke ozi banyere mkpisi abụọ Ezikiel nọchikwara anya ya. Ịchịkọta mkpisi abụọ ahụ n’ọgwụgwụ nke ịgbasa ha bụ ozi nwanyị di ya nwụrụ nke Sarepta, ma ọ chịkọtara mkpisi abụọ ahụ tupu o kwadebe nri.

Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.

Dị ka James na Ellen White si kwuo, Adventizim nke ndị Miller ghọrọ Adventizim Laodisia n’afọ 1856, ma mgbe ha mesịrị jụ ozi Ịlaịja banyere “ugboro asaa” nke Mosis n’afọ 1863, ha wepụrụ ikike ezi uche dị na ya iji ghọta mmụba nke ihe ọmụma banyere “ugboro asaa” ahụ nke Chineke chọrọ iweta n’afọ 1856 (site n’isiokwu asatọ Hiram Edson hapụrụ na-ezughị ezu). Ezi uche manyere ha ịmalite ịkwatu usoro ntọala nke eziokwu ndị mmụọ ozi duru William Miller ka ọ chịkọta. “Nkume” mbụ Miller chọpụtara bụ nkume ntọala ahụ nke Adventizim Laodisia ga-ada n’ihi ya n’akụkọ ihe mere eme ya dum. Ịjụ nkume mbụ ahụ nke eziokwu mụpụtara ìsì nke Laodisia, ihe mgbaàmà a pụrụ ịgwọ, ma nke a na-achụso ya n’ọnọdụ ole na ole.

The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.

Ịdị ọcha nke ụlọ nsọ ahụ nke malitere n’October 22, 1844, gụnyere ime ka “ndị agha” ahụ dị ọcha, bụ́ ndị e zọpụtasịrị n’okpuru tinyere ụlọ nsọ ahụ n’ime Daniel 8:13. E gosiri ndị agha ahụ site na “osisi abụọ” ahụ nke nwanyị di ya nwụrụ nke Zarefat chịkọtara maka ọkụ. Osisi abụọ ahụ bụ ụlọ abụọ nke Izrel oge ochie n’eziokwu. Efraim na Juda n’eziokwu, a ga-achịkọta ha ka ha bụrụ otu mba mmụọ, ma mee ka ha dị ọcha site n’aka onye ozi nke ọgbụgba ndụ ahụ n’imeghe ikpe ahụ. Mba abụọ ahụ bụ “ndị agha” ahụ e zọpụtasịrị n’okpuru.

Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.

Nkwa Ezikiel bụ na Chineke ga-“esi n’etiti ndị mba ọzọ, ebe ha gaworo, kpọrọ ụmụ Izrel”, ma ga-“achịkọta ha” “wee kpọbatakwa ha n’ala nke ha.” Ala Izrel nkịtị bụ ala ahụ dị ebube, maọbụ ala ahụ e kwere na nkwa, maọbụ Juda. Ala ime mmụọ ahụ dị ebube n’afọ 1798, bụ ala anụ ọhịa nke ụwa nwere mpi abụọ nke Mkpughe isi iri na atọ.

> In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.

> N’ụbọchị ahụ m weliri aka m nye ha, iweta ha site n’ala Ijipt banye n’ala nke m nyochaworo maka ha, nke mmiri ara ehi na mmanụ aṅụ na-asọpụta n’ime ya, nke bụ ebube nke ala niile.... Ma ọzọkwa, m weliri aka m nye ha n’ọzara, na agaghị m ewebata ha n’ala ahụ nke m nyere ha, nke mmiri ara ehi na mmanụ aṅụ na-asọpụta n’ime ya, nke bụ ebube nke ala niile. Ezekiel 20:6, 15.

The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.

Ụlọ abụọ nkịtị nke Izrel biri n’ala ahụ nke bụ “ịma mma nke ala niile,” ala ahụ nke “na-asọpụta” “mmiri ara ehi na mmanụ aṅụ.” Mgbe e kpọkọtara ụlọ abụọ nkịtị nke Izrel ọnụ dị ka Izrel ime mmụọ, e kwere ha nkwa na a ga-edobe ha n’ala nke ha. “Ala mara mma” nke ime mmụọ bụ ebe mmegharị nke ndị Millerait na mbido na mmegharị nke puku narị anọ na iri anọ na anọ ahụ n’ọgwụgwụ dị n’oge ọchịchị nke anụ ọhịa nke ụwa. Mmegharị ahụ nke na-anọchi anya puku narị anọ na iri anọ na anọ ahụ pụrụ naanị ibili n’ala nke anụ ọhịa nke ụwa. Mmegharị ọbụla nke na-ekwu na ọ bụ mmegharị nke mmụọ ozi nke atọ sitere n’ala ọ bụla ọzọ bụ adịgboroja, n’ihi na Alfa na Omega na-egosi ngwụcha mgbe niile site na mbido.

> “The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .

> “Ebere na ngọzi Chineke ndị na-enweghị atụ ka e meworo ka ha zoro n’elu mba anyị; ọ bụrụla ala nke nnwere onwe, na ebube nke ụwa dum. Ma kama iweghachitere Chineke ekele, kama inye Chineke na iwu Ya nsọpụrụ, ndị na-aza onwe ha Ndị Kraịst nke America ejupụtala n’nganga, anyaukwu, na ịtụkwasị onwe ha obi....”

> “The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Oge eruola mgbe ikpe dara n’okporo ámá, ma izi ezi apụghị ịbanye, onye si n’ihe ọjọọ pụọ na-eme onwe ya anụ oriri. Ma aka Onyenwe anyị adịghị mkpụmkpụ nke na ọ pụghị ịzọpụta, ntị ya adịghịkwa arọ nke na ọ pụghị ịnụ ihe. Ndị mmadụ nke United States abụwo ndị a hụrụ n’anya pụrụ iche; ma mgbe ha machibidoro nnwere onwe okpukpe, hapụ Protestantism, ma nye Popery nkwado, oke mmehie ha ga-ezu, a ga-edekwa ‘ndapụ n’ezi okwukwe nke mba’ n’akwụkwọ nke eluigwe. Nsonaazụ nke ndapụ n’ezi okwukwe a ga-abụ mbibi nke mba.” Review and Herald, May 2, 1893.

Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.

Daniel isi nke asatọ, amaokwu nke iri na atọ na nke iri na anọ na-akọwapụta nzọda n’okpuru ụkwụ nke ma ebe nsọ ma ụsụụ ndị agha. Ụsụụ ndị agha ahụ bụ ụlọ abụọ nke Izrel nkịtị. A zọdara Jerusalem n’okpuru ụkwụ n’ime afọ puku abụọ na narị isii nke Ọchịchịrị Oge.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> E nyekwara m otu amị̀ dị ka mkpara: mmụọ-ozi ahụ wee guzo, na-asị, Bilie, tụọ ụlọ nsọ nke Chineke, na ebe ịchụàjà, na ndị na-efe ofufe n’ime ya. Ma ogige dị n’èzí ụlọ nsọ ahụ hapụ n’azụ, atụkwala ya; n’ihi na e nyela ya ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ruo ọnwa iri anọ na abụọ. Mkpughe 11:1, 2.

John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.

A gwara Jọn n’isi nke iri na otu nke Mkpughe ka ọ tụọ ọ bụghị naanị ụlọ nsọ ahụ, kama kwa “ndị na-efe ofufe n’ime ya.” Edobere Jọn n’ọnọdụ amụma na Ọktoba 22, 1844, mgbe e nyere ya iwu ka ọ tụọ ụlọ nsọ ahụ na ndị na-efe ofufe n’ime ya.

> 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. Revelation 10:10.

> M weere m obere akwụkwọ ahụ n’aka mmụọ-ozi ahụ, rie ya kpamkpam; ọ dịkwa n’ọnụ m ụtọ dịka mmanụ aṅụ: ma ozugbo m risịrị ya, afọ m wee dị ilu. Mkpughe 10:10.

In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”

N’amaokwu nke iri nke isi nke iri nke Mkpughe, Jọn nọchiri anya mwute ilu nke Ọktoba 22, 1844, a gwakwara ya ozugbo ka ọ tụọ ma ebe nsọ ma usuu ndị ahụ. Isiokwu nke ajụjụ ahụ dị na Daniel isi nke asatọ amaokwu nke iri na atọ, bụ ịzọpịa ma ebe nsọ ma usuu ndị ahụ n’okpuru ụkwụ. Jọn na-eme ka anyị mara na “ndị mba ọzọ” ga-“azọda” “obodo nsọ ahụ” “ọnwa iri anọ na abụọ.” Ọnwa iri anọ na abụọ ahụ bụ afọ atọ na ọkara nke Elaịja. Ọ bụ Oge Ọchịchịrị ahụ site n’afọ 538 ruo 1798. N’ịdị n’amụma guzoro na Ọktoba 22, 1844, a gwara Jọn ka ọ hapụ èzí ahụ ma “atụla ya, n’ihi na e nyere ya ndị mba ọzọ, ha ga-azọda kwa obodo nsọ ahụ n’okpuru ụkwụ ọnwa iri anọ na abụọ.”

When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.

Mgbe a gwara Jọn ka ọ tụọ “ụlọ nsọ, na ebe ịchụàjà, na ndị na-efe ofufe n’ime ya;” n’okwu Daniel isi nke asatọ na amaokwu nke iri na atọ, a gwara ya ka ọ tụọ ebe nsọ na usuu ndị agha ahụ. Ọ bụrụ na a gwara Jọn ka ọ “ghara” ịgụ afọ puku abụọ na narị isii na iri, mgbe ahụ ọ ga-atụ site n’afọ 1798 ruo ebe ọ nọ na 1844. Afọ 1798 ruo 1844, mgbe e tụrụ ya, na-anọchi anya afọ iri anọ na isii. Mmalite nke afọ iri anọ na isii ahụ dị n’afọ 1798, mgbe “ugboro asaa” Mosis megide ụlọ ugwu nke Izrel mezuru. Njedebe nke afọ iri anọ na isii ahụ dị n’afọ 1844, mgbe “ugboro asaa” Mosis megide ụlọ ndịda nke Izrel mezuru. Ntụ Jọn hà nhata afọ iri anọ na isii. Ọnụọgụ iri anọ na isii na-anọchi anya ụlọ nsọ ahụ. Jisọs kwuru, bibienụ ụlọ nsọ a, n’ime ụbọchị atọ m ga-ebulikwa ya; ma ndị Juu na-akpa arụmụka kwuru na e wuru ụlọ nsọ ahụ n’afọ iri anọ na isii.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.

> Jizọs zara ha, si, Kwatuenụ ụlọ nsọ a, n’ime ụbọchị atọ m ga-ebulite ya. Ya mere ndị Juu sịrị, Afọ iri anọ na isii ka e ji wuo ụlọ nsọ a, gị onwe gị ọ̀ ga-ewulite ya n’ime ụbọchị atọ? Ma ọ na-ekwu maka ụlọ nsọ nke ahụ ya. Jọn 2:19–21.

Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.

Jizọs were anụ ahụ nke Adam mgbe Adam dasịrị, ya na mmebi nile e ketara eketa dị n’ime ya, ka O wee tọọ ihe nlereanya ka anyị wee merie dịka Ya onwe Ya siri merie. N’ọnụ ndị àmà abụọ ka okwu ọ bụla guzosiri ike; ya mere, ịkụzi na anụ ahụ Kraịst enweghị mmebi ndị ahụ e ketara eketa nke puku afọ anọ nke mmehie, bụ ịkwado mmanya Babilọn, n’ihi na ịkụzi na Kraịst anabataghị adịghị ike ndị ahụ e ketara eketa bụ ozizi bụ isi nke Katọlik.

> And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

> Mmụọ ọ bụla nke na-adịghị ekwupụta na Jisọs Kraịst abịawo n’anụ ahụ esiteghị n’aka Chineke: nke a bụkwa mmụọ ahụ nke onye na-emegide Kraịst, nke unu nụrụ na ọ ga-abịa; ma ọbụna ugbu a ọ dịlarị n’ụwa. 1 Jọn 4:3.

> For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

> N’ihi na ọtụtụ ndị nduhie abanyela n’ụwa, ndị na-ekwupụtaghị na Jisọs Kraịst abịaala n’anụ ahụ. Nke a bụ onye nduhie na onye na-emegide Kraịst. 2 Jọn 1:7.

The temple of Christ’s body was the temple of every human being’s body.

Ụlọ nsọ nke ahụ Kraịst bụ ụlọ nsọ nke ahụ mmadụ ọ bụla.

> “Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.

> “Kraịst anọghị n’ọnọdụ dị mma nke ukwuu n’ọzara ahụ tọgbọrọ n’efu iji nagide ọnwụnwa Setan dịka Adam nọ mgbe a nwara ya n’Iden. Ọkpara Chineke wedara Onwe Ya ala ma were ọdịdị mmadụ mgbe agbụrụ mmadụ esila n’Iden kpafuo ruo puku afọ anọ, ma si n’ọnọdụ mbụ ha nke ịdị ọcha na izi ezi pụọ. Mmehie anọwo na-etinye akara ya ndị jọgburu onwe ha n’ahụ agbụrụ mmadụ ruo ọtụtụ ọgbọ; mmebi ahụ́, nke uche, na nke omume wee jupụta n’etiti ezi-na-ụlọ mmadụ dum.”

> “When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.

> “Mgbe onye ọnwụnwa wakporo Adam n’Iden, ọ nọ na-enweghị ntụpọ nke mmehie. O guzooro n’ike nke izu-okè ya n’ihu Chineke. Akụkụ na ikike niile nke ịdị adị ya toro nke ọma n’otu n’otu, ma guzozie n’ịdị n’otu na n’usoro kwekọrọ ekwekọ.”

> “Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.

> “Kristi, n’ọzara nke ọnwụnwa, guzoro n’ọnọdụ Adam iji buru ule ahụ ọ dara ịnagide. N’ebe a Kristi meriri n’aha onye mmehie, puku afọ anọ mgbe Adam tụgharịrị azụ n’ìhè nke ebe obibi ya. E kewapụrụ ezinụlọ mmadụ n’ihu ọnụnọ Chineke, ya mere, ọgbọ ọ bụla na-esote nọ na-apụ, ọgbọ n’ọgbọ, n’ịga n’ebe dị anya karịa site n’ịdị ọcha mbụ ahụ, amamihe ahụ, na ihe ọmụma ahụ Adam nwere n’Eden. Kristi buru mmehie na adịghị ike nile nke agbụrụ mmadụ dịka ha dị mgbe Ọ bịara n’ụwa inyere mmadụ aka. N’aha agbụrụ mmadụ, ebe adịghị ike nke mmadụ dara ada dịkwasịrị Ya, Ọ ga-eguzogide ọnwụnwa Setan n’ihe nile nke a ga-eji wakpo mmadụ.” Selected Messages, akwụkwọ 1, 267, 268.

In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.

N’isi nke abụọ nke Jọn, Kraịst nọ na-ekwu banyere ahụ Ya dịka ụlọ nsọ, ma ahụ-ụlọ-nsọ Ya bụ nke mmadụ nwere mmebi niile nke puku afọ anọ nke adịghị ike a kpakọtara akpakọta. Ụlọ nsọ mmadụ ahụ Kraịst kpọrọ aha bụ nke mejupụtara kromosom iri anọ na isii. Mgbe Mosis rịgoro n’elu Saịnaị ịnata iwu na ntụziaka maka iwulite ụlọ nsọ ahụ, ọ nọ n’ugwu ahụ ụbọchị iri anọ na isii. Ezikiel na-ekwu banyere Kraịst ịtọ ụlọ nsọ Ya “n’etiti” mkpisi abụọ ahụ. Oge si na njedebe nke oge asaa nke alaeze ugwu na alaeze ndịda ahụ e gwara Jọn ka ọ tụọ bụ afọ iri anọ na isii, ma ọ nọchiri anya “etiti” ahụ maọbụ oge dị n’etiti 1798 na 1844. N’ime afọ iri anọ na isii ahụ, Jisọs wuru ụlọ nsọ ime mmụọ ahụ nke Ọ ga-abịa n’ụzọ mberede sachapụ mgbe Ọ bịara dịka onye-ozi nke ọgbụgba ndụ ahụ. Dịka onye-ozi nke ọgbụgba ndụ ahụ, Ọ ga-ede iwu Ya n’obi ndị Ya. Iwu ahụ ka a nọchiri anya ya site n’ọkụkọ nkume abụọ. Nke mbụ nwere iwu anọ, nke abụọ nwere iwu isii. Ọnụ ha ọnụ, ha na-anọchi anya ọnụọgụ iri anọ na isii.

The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.

Nzukọ nke Izrel ime mmụọ site n’afọ 1798 ruo 1844 na-anọchi anya nchịkọta nke Izrel ime mmụọ, ma ọ na-anọchikwa anya nguzobe nke ụlọ nsọ.

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

> N’ịbịakwute Onye ahụ, dịka nkume dị ndụ, nke mmadụ jụrụ n’ezie, ma nke Chineke họpụtara, dịkwa oké ọnụ ahịa, unu onwe unu kwa, dịka nkume ndị dị ndụ, ka a na-ewu elu bụrụ ụlọ ime mmụọ, ịbụkwa ndị nchụàjà dị nsọ, ka unu wee na-achụ àjà ime mmụọ, ndị a na-anabata n’ihu Chineke site n’aka Jisọs Kraịst.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

> N’ihi nke a ka e dekwara ya n’Akwụkwọ Nsọ, Lee, ana m etinye na Zayọn nkume nkuku isi, onye a họpụtara, dị oké ọnụ ahịa: onye ọbụla kweere na ya agaghị eme ihere.

> Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

> Ya mere, unu ndị kweere, Ọ bụ onye dị oké ọnụ ahịa: ma nye ndị na-erubeghị isi, nkume ahụ ndị na-ewu ụlọ jụrụ, otu ahụ ka e mere isi nkuku, nakwa nkume nke ịsụ ngọngọ, na okwute nke mmejọ, ọbụna nye ndị ahụ na-asụ ngọngọ n’okwu ahụ, ebe ha na-erubeghị isi: nke a ka e kenyere ha kwa.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.

> Ma unu bu agbụrụ a họpụtara, ndị nchụàjà eze, mba dị nsọ, ndị nke Chineke n’onwe ya; ka unu wee kwusaa otuto nke Onye ahụ kpọrọ unu site n’ọchịchịrị bata n’ìhè ya dị ebube: ndị n’oge gara aga na-abụghị ndị mmadụ, ma ugbu a bụ ndị Chineke: ndị nataghị ebere, ma ugbu a enwetawo ebere. 1 Pita 2:4–10.

The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”

Ụlọ nsọ e wuru site n’afọ 1798 ruo 1844 gụnyere otu òtù ndị “a họpụtara” ka ha bụrụ ndị na-enupụ isi. E gosipụtara nnupụisi ha n’ịjụ “oge asaa,” “nkume nkuku,” “nkume ahụ ndị na-ewu ụlọ jụrụ,” nke bụ “nkume mkpasu iwe” na “nkume ịsụ ngọngọ.”

The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.

Ndị otu ahụ e “họpụtara site n’aka Chineke,” matara “nkume” ahụ nke e “jụrụ ajụ site n’aka mmadụ” dịka “nkume dị ndụ,” nakwa dịka “nkume” ahụ nke e “họpụtara site n’aka Chineke, ma” bụrụ “nke dị oké ọnụ ahịa.” Ndị e “họpụtara site n’aka Chineke,” “ọgbọ a họpụtara ahọpụta” ahụ, n’“oge ndị gara aga” “abụghị ndị mmadụ, ma” mgbe ahụ ka ha ga-abụ “ndị Chineke.” Mgbe Chineke chịkọtara mkpara abụọ ahụ, O wepụtara ha n’etiti “ndị mba ọzọ.” Ha ga-abụ ndị nke Ya mgbe O jikọtara mba abụọ ahụ ọnụ ka ha bụrụ otu n’ime afọ iri anọ na isii ahụ, site n’afọ 1798 ruo n’afọ 1844.

There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.

E nwere naanị otu ntọala, ntọala ahụ bụkwa Jisọs Kraịst; ma “nkume ịsụ ngọngọ” nke bụ ntọala nke akụkọ ihe mere eme ahụ, nke ndị na-erubeghị isi jụrụ, bụ “oge asaa” nke Mosis. Mgbe e jụrụ “oge asaa” ahụ n’afọ 1863, ọ bụ ịjụ Jisọs Kraịst.

The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.

Nri akụkọ ifo ahụ nke na-ekwubi na ime ka ebe nsọ dị ọcha nke malitere n’ụbọchị Ọktoba 22, 1844 bụ nanị mmezu nke amụma afọ puku abụọ na narị atọ ahụ, na-akọwapụta ebe nsọ efu, ebe nsọ na-enweghị ìgwè ndị na-eje ozi, alaeze na-enweghị ụmụ amaala. Ọ dịghị ebumnobi ọ bụla e nyere site n’mmụọ nsọ maka ebe nsọ nke ka elu n’ọnọdụ dị mkpa karịa ihe Chineke kwuru na ebumnobi ebe nsọ ahụ bụ.

> And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.

> Ka ha me wuruuru m ebe nsọ; ka m wee biri n’etiti ha. Ọpụpụ 25:8.

In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.

N’Akwụkwọ Nsọ, a na-ejikọ ebe nsọ nke Chineke mgbe niile na ndị Ya, bụ ndị agha ahụ. Mkpanaka abụọ Ezikiel, ndị a kọwara dị ka mba abụọ, ga-abụ otu mba, ebe nsọ nke Chineke ga-adịkwa n’etiti ha. Ịkọwa ajụjụ nke amaokwu nke iri na atọ nke Daniel asatọ n’ụzọ na-ezighi ezi, iji zoo ihe ajụjụ ahụ na-ajụ n’ezie, n’otu oge ahụ bụkwa ịjụ “onye nsọ pụrụ iche” ahụ dị n’amaokwu nke iri na atọ, onye a gwara ka ọ zaa ajụjụ ahụ.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Mgbe ahụ, anụrị m otu onye nsọ ka ọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Ruo ole mgbe ka ọhụụ ahụ ga-adị banyere àjà a na-achụ kwa ụbọchị, na njehie nke mbibi, nke na-enyefe ma ebe nsọ ma usuu ndị mmadụ ka a zọda ha n’okpuru ụkwụ? Ọ sịrịkwa m, Ruo ụbọchị puku abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ ahụ dị ọcha. Daniel 8:13, 14.

The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.

A na-akpọ ihe ahụ dị n’eluigwe e jụrụ ajụjụ ahụ “onye nsọ ahụ pụrụ iche,” a sụgharịrị okwu ahụ site n’okwu Hibru “Palmoni”, nke pụtara onye na-agụ ọnụ ọgụgụ dị ịtụnanya, onye na-agụ ọnụ ọgụgụ ihe nzuzo. N’ebe ahụ e dere ya, nke bụ ogidi etiti na ntọala nke Adventizim, Kraịst na-anọchite onwe Ya dịka onye na-agụ ọnụ ọgụgụ dị ịtụnanya ahụ. Ọ na-eme nke a kpọmkwem n’ebe Ọ na-akọwa mmekọrịta dị n’etiti amụma oge kachasị ogologo dị na Bible na kwa amụma oge nke ụbọchị puku abụọ na narị atọ ahụ. Amụma oge kachasị ogologo ahụ bụ iyi Mose, nke bụ ugboro asaa nke Levitikọs iri abụọ na isii. Ọ bụ amụma ahụ nke na-akọwapụta ịgbasa na ime ka ụlọ abụọ nke Izrel bụrụ ndị ohu, ndị a kọwara dịka “agha” ahụ a ga-azọda n’amaokwu nke iri na atọ, ebe amaokwu nke iri na anọ na-akọwapụta amụma banyere ịzọda ụlọ nsọ ahụ. Amụma abụọ ahụ mezuru n’ụbọchị Ọktoba 22, 1844, mgbe nwanyị di ya nwụrụ nke Zarefat chịkọtara mkpisi osisi abụọ ahụ maka ọkụ nke onye-ozi nke ọgbụgba-ndụ ahụ.

When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.

Mgbe Adventism jụrụ eziokwu mbụ ahụ kpọmkwem nke oge amụma nke ndị mmụọ ozi duru William Miller ka ọ ghọta, ha mere onwe ha ka ha ghara ịhụ ụzọ. N’afọ 1856, site n’isiokwu asatọ nke Hiram Edson, Palmoni gbalịrị ime ka ìhè nke oge asaa bawanye, ma o nweghị uru ọ bụla. Ha jụrụ ozi ahụ e zigara Laodisia, ma nabata ngosipụta ọjọọ ise nke Laodisia, si otu a mee ka a mara ha dị ka ụmụ agbọghọ ise ndị nzuzu.

The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.

Afọ iri isii na ise nke Aịsaịa asaa, nke na-akọwapụta 742BC, 723BC na 677BC n’mmalite ya, ka e megharịrị n’akụkọ ihe mere eme nke njedebe ya n’afọ 1798, 1844 na 1863. Akụkọ ihe mere eme ahụ nke njedebe ka e ji nchịkọta nke osisi abụọ dị na Isi nke iri atọ na asaa nke Ezikiel nọchie anya ya, ma nwanyị di ya nwụrụ nke Sarepta (dịka a kpọrọ ya n’asụsụ Grik nke Agba Ọhụrụ), bụ akụkọ ihe mere eme nke Chineke na-eguzobe mmekọrịta ọgbụgba-ndụ ya na Izrel nke mmụọ n’ime Juda nke mmụọ (ala ebube ahụ) n’oge akụkọ ihe mere eme nke alaeze nke isii nke amụma Bible. Akụkọ ihe mere eme ahụ, ebe ọ bụ njedebe nke amụma afọ iri isii na ise ahụ, na-anọchikwa anya mmalite nke anụ ọhịa nke ụwa nke Mkpughe iri na atọ. N’mmalite nke alaeze nke isii nke amụma Bible, ijikọta osisi abụọ na-egosi njedebe nke alaeze nke isii nke amụma Bible. Akụkọ ihe mere eme ahụ nwere akụkọ ihe mere eme yiri ibe ya nke mpi nke Protestantism na mpi nke Republicanism.

Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.

N’ụzọ amụma, ike, ma ọ bụ mpi, ma ọ bụ mba, ma ọ bụ alaeze, ma ọ bụ eze, ma ọ bụ isi, bụ akara ndị a pụrụ iji dochie ibe ha, dabere n’ọnọdụ e si jiri ha mee ihe. Akara ndị a niile na-ezo kwa aka n’osisi abụọ ahụ nke Ezikiel kọwara dị ka mba abụọ. Ná mmalite akụkọ amụma nke anụ ọhịa nke ụwa, e zukọtara mpi Protestant n’ime otu mba, ma ọ bụ otu mpi. N’ọgwụgwụ nke otu akụkọ ahụ ahụ, mpi Republican ga-ezukọta ọnụ na mpi nke Protestantism nke dapụrụ n’ezi okwukwe iji mepụta otu mba. Mba ahụ ga-abụ oyiyi nye anụ ọhịa nke oké osimiri nke Mkpughe iri na atọ. N’ụzọ ezi uche dị na ya, ọ bụrụ na anyị ajụ ịhụ àmà nke nkọcha nke ugboro asaa ahụ (nke e mezuru megide ụlọ abụọ ahụ nke Izrel nkịtị), n’ezie anyị agaghị enwe ike ịhụ otú ụlọ abụọ nkịtị ahụ nke Izrel oge ochie si ghọọ mba nke Izrel ime mmụọ n’afọ 1844. Ọ bụrụ na anyị enweghị ike ịhụ akụkọ ahụ, n’ezie anyị enweghị “nghọta” ọ bụla banyere otú akụkọ ahụ ná mmalite United States si akọwa akụkọ ahụ n’ọgwụgwụ, mgbe mpi Republican na-emeghachi usoro nchịkọta ahụ na ijikọ ọnụ ahụ nke e gosiri ná mmalite site na mpi Protestant.

We will continue to consider these truths in the next article.

Anyị ga-aga n’ihu ịtụle eziokwu ndị a n’isiokwu na-esonụ.

Back to Articles