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# The Book of Daniel - Number Forty

Akwụkwọ Daniel - Nọmba Iri Anọ

Paul

Pọl

Author

Jeff Pippenger

Published

January 4, 2024

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Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.

Daniel isi nke mbụ, mgbe e tinyere ya n’elu Daniel isi nke anọ, na-anọchite anya akụkọ ihe mere eme nke ndị mmụọ ozi mbụ na nke abụọ, site n’afọ 1798 ruo 1844. N’akụkọ ihe mere eme ahụ, e kpughere akwụkwọ Daniel, akụkụ e kpughere bụkwa isi nke asaa, nke asatọ na nke itoolu. “Ahịrị n’elu ahịrị,” isi nke mbụ, nke anọ, ma emesịa nke asaa ruo nke itoolu, na-egosi akụkọ ihe mere eme nke mmegharị Millerite nke mmụọ ozi mbụ ahụ.

In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.

N’akụkọ ihe mere eme ahụ (1798 ruo 1844), e guzobere eziokwu ndị ntọala nke Adventism, ma e mesịa gosipụta eziokwu ndị ahụ n’elu chaatị ndị pionia nke 1843. Onyonyo Nebukadneza nke Daniel isi nke abụọ dị n’elu chaatị ahụ. Ọhụụ ndị dị na Daniel asaa na asatọ dị n’elu chaatị ahụ. E gosikwara “ihe a na-achụ kwa ụbọchị” nke isi nke asatọ, dịka e gosikwara “ugboro asaa” nke Levitikọs iri abụọ na isii. Ahụhụ atọ nke Alakụba, dịka e siri gosi ya n’Mkpughe isi nke itoolu, dịkwa ebe ahụ. Chineke dọrọ aka ná ntị ugboro ugboro na a ga-awakpo eziokwu ndị ahụ bụ ntọala.

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

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

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

> “Ịdọ aka ná ntị ahụ abịala: E kwesịghị ikwe ka ihe ọ bụla bata nke ga-akpaghasị ntọala nke okwukwe nke anyị nọ na-ewu n’elu ya kemgbe ozi ahụ bịara n’afọ 1842, 1843, na 1844. Anọ m n’ime ozi a, ma kemgbe ahụ ka m guzosiri n’ihu ụwa, na-ekwesị ntụkwasị obi n’ìhè ahụ nke Chineke nyere anyị. Anyị echeghị iwepụ ụkwụ anyị n’elu ikpo okwu ahụ nke e debere ha n’elu ya ka ụbọchị n’ụbọchị anyị ji ekpere siri ike na-achọ Onyenwe anyị, na-achọ ìhè. Ì chere na m pụrụ ịhapụ ìhè ahụ nke Chineke nyere m? Ọ ga-adị ka Nkume Ebighị Ebi. Ọ na-edu m kemgbe e nyere ya.” Review and Herald, Eprel 14, 1903.

The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.

Ọrụ nke nwoke ahụ ji brọsh unyi, nke a ga-arụ site n’ịkpakọrịta nke ndị Chineke nke ụbọchị ikpeazụ, ka Aịzaịa na-anọchikwakwa anya ya, mgbe ọ na-akọwapụta ndị nke ụbọchị ikpeazụ na ọrụ a kpọrọ ha ka ha rụọ; n’ihi na e kpebiri na a ga-eli ntọala ndị ahụ n’okpuru njehie tupu ụbọchị ikpeazụ eruo.

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Ndị ga-esi n’ime gị pụta ga-ewukwa ebe ochie ndị e bibiri ebibi; ị ga-eme ka ntọala nke ọtụtụ ọgbọ bilie ọzọ; a ga-akpọkwa gị, Onye na-arụzi mmebi ahụ, Onye na-eweghachi ụzọ ndị mmadụ ga-ebi n’ime ha. Aịzaya 58:12.

The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.

“Ebe ndị ochie tọgbọrọ n’efu,” na-ezo aka n’eziokwu ozizi ndị metụtara ike abụọ ahụ na-eme ka ihe tọgbọrọ n’efu, ya bụ, ikpere arụsị na ọchịchị popu. Ike abụọ ahụ na-eme ka ihe tọgbọrọ n’efu—ikpere arụsị, nke ọchịchị popu sochiri—bụ ihe William Miller jiri bụrụ usoro ntọala ya maka amụma ọ bụla o gosipụtara.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Ha ga-ewukwa ebe ndị ochie tọgbọ n’iyi, ha ga-ebilikwa mbibi ndị mbụ, ha ga-arụzikwakwa obodo ndị tọgbọ n’iyi, mbibi nke ọtụtụ ọgbọ. Aịzaya 61:4.

The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.

Ọdịdị amụma ahụ nke a na-anọchi anya dịka etiti nhazi, bụ akụkọ ihe mere eme na mmekọrịta nke ike abụọ ahụ. Iweghachi “ụzọ ndị a ga-ebi n’ime ha,” bụ iweghachi etiti nhazi Miller, nke e ji ọrụ nwoke ahịhịa nsacha uzuzu nọchite anya ya n’ọhụụ ya. Aịsaịa jiri ihe atụ nke akụkọ ihe mere eme Ezra na ndị si na Babilọn lọta ma rụkwaa Jerusalem, kọwaa iweghachi mbibi ndị mbụ ahụ.

> Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.

> Site n’ụbọchị nna nna anyị hà ka anyị nọworo n’oké mmehie ruo taa; n’ihi ajọ omume anyị ka e nyefeworo anyị, ndị eze anyị na ndị nchụàjà anyị, n’aka ndị eze nke ala dị iche iche, nye mma agha, na n’agha ije, na n’ịghọ ihe nkwata, na n’ihere ihu, dị ka ọ dị taa. Ma ugbu a, n’oge nta, e gosiri amara sitere n’aka Jehova bụ Chineke anyị, iji hapụ anyị ndị fọdụrụ ka anyị gbanahụ, na inye anyị mkpọ n’ebe nsọ Ya, ka Chineke anyị wee mee ka anya anyị nwuo ìhè, ma nye anyị ntakịrị mmeghari ndụ n’ime ịbụ ohu anyị. N’ihi na anyị bụ ndị ohu; ma Chineke anyị ahapụbeghị anyị n’ime ịbụ ohu anyị, kama O mewo ka ebere ruo anyị n’ihu ndị eze Peasia, iji nye anyị mmeghari ndụ, iwulite ụlọ Chineke anyị, na idozi mbibi ya nile, na inye anyị mgbidi na Juda na na Jerusalem. Ezra 9:7–9.

Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.

Ezra na ndị ahụ doziri Jerusalem, na-anọchi anya “ndị fọdụrụ” ahụ bụ ndị na-eweghachi ụzọ ndị a ga-ebi n’ime ha, ha bụkwa ndị na-arụzu ọrụ ahụ n’ọnọdụ ekpere ahụ nke Levitikọs iri abụọ na isii, nke Ezra na-ezo aka na ya, sị: “kemgbe ụbọchị ndị nna anyị hà ka anyị nọ n’oké mmehie ruo taa; n’ihi ajọ omume anyị ka e nyefere anyị, ndị eze anyị, na ndị nchụàjà anyị n’aka ndị eze nke ala ndị ọzọ, nye mma agha, nye ndọta n’agha, nye ịpụnara mmadụ ihe, na nye ihere n’ihu.” “Ụbọchị” ahụ ọ na-ekwu maka ya bụ “ụbọchị” ahụ ndị “fọdụrụ” nke ụbọchị ikpeazụ na-eweghachi ụzọ ndị a ga-ebi n’ime ha.

Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.

Ndị fọdụrụ nke Ezra bụ ndị àmà abụọ ahụ a na-eme ka ha bilie n’ọnwụ na ngwụcha ụbọchị atọ na ọkara, ma mezuo ekpere nke Levitikọs iri abụọ na isii, dịka Daniel gosiri ya n’isi nke itoolu. Mgbe Ezra na ndị ya na ha rụkọrọ ọrụ si n’agha-mkpọrọ lọta ma wughachi Jerusalem, ha nọchiri anya ọrụ nke iweghachi ọla dị oké ọnụ ahịa Miller, nke bụ ọrụ nke iweghachi eziokwu ndị ntọala nke Miller. N’ihi nke a, ịghọta usoro nhazi nke ọrụ Miller dị mkpa nke ukwuu.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.

> “Ndịozi wuru n’elu ntọala siri ike, bụ́ Ọkume nke Ebighị Ebi. N’elu ntọala a ka ha wetara nkume ndị ha gwupụtara n’ụwa. Ọ bụghị n’enweghị mgbochi ka ndị na-ewu ụlọ ahụ rụsiri ọrụ ike. E mere ka ọrụ ha sie ike nke ukwuu site n’imegide nke ndị iro Kraịst. Ha aghaghị ịlụ ọgụ megide ịkpa ókè n’echiche okpukpe, ajọ mbunobi, na ịkpọasị nke ndị nọ na-ewu n’elu ntọala ụgha. Ọtụtụ n’ime ndị rụrụ ọrụ dị ka ndị na-ewu nzukọ Kraịst nwere ike iji tụnyere ndị na-ewu mgbidi n’ụbọchị Nehemaịa, ndị e dere banyere ha, sị: ‘Ndị ahụ wuru n’elu mgbidi ahụ, na ndị na-ebu ibu, ha na ndị na-ebu ihe e bufee, onye ọbụla ji otu aka ya na-arụ ọrụ ahụ, jiri aka nke ọzọ jide ngwa agha.’ Nehemaịa 4:17.” Acts of the Apostles, 596.

In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”

N’ebe abụọ ahụ nke Aịzaya, ọrụ ahụ bụ iwulite ntọala na mkpọmkpọ ebe nke ọtụtụ ọgbọ. Aịzaya na-akọwapụta ọrụ ime mmụọ nke e ji ọrụ nkịtị ahụ gosi. A ga-echekwa ntọala ndị ahụ, ma n’ọnọdụ ya, e mechara kpuchie ha kpamkpam site n’otú ntọala ụgha e ji nkume bara uru adịgboroja wuo. Ndị Aịzaya na-akọwapụta bụ ndị na-eweghachi eziokwu ndị bụ ntọala nke ndị Millerite, ọ bụghị brik na nkume nkịtị. Ihe nnọchianya nke eziokwu ndị ahụ bụ usoro Miller banyere ike mbibi abụọ ahụ nke zọpịara ebe nsọ na ndị agha n’okpuru ụkwụ ruo “ugboro asaa.”

That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.

A na-anọchi anya ọrụ ahụ nke mweghachi dị ka iwulite “ntọala” na “mbibi nke ọtụtụ ọgbọ,” ọ na-anọchikwa anya ọrụ amụma nke iweghachi eziokwu ndị bụ ntọala site n’usoro nke na-eweta ahịrị amụma n’elu ahịrị amụma, ntakịrị n’ebe a na ntakịrị n’ebe ahụ. Ọrụ nke ịtọgharịa ntọala na mbibi ahụ bụ ọrụ nke iweta ma ịgbachitere eziokwu mbụ ndị e gosipụtara n’elu chaatị ndị pionia nke 1843 na 1850, ndị bụ tebụl abụọ nke Habakọk isi nke abụọ. A na-arụzu ọrụ ahụ site n’usoro mmiri ozuzo ikpeazụ nke “ahịrị n’elu ahịrị.” Ọ bụ ọrụ nke ịlaghachi n’ụzọ ochie nke Jeremaya n’ime esemokwu nke ndị chọrọ ijidegide ntọala adịgboroja, dịka e ji ọla ụgha nke nrọ Miller nọchite anya ya.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Onye iro ahụ na-achọ iduhie uche ụmụnna anyị ndị nwoke na ndị nwanyị pụọ n’ọrụ nke ịkwadebe otu ndị mmadụ ka ha guzo n’ụbọchị ikpeazụ ndị a. Aghụghọ amamihe ụgha ya dị iche iche ka e mere iji dọpụta uche ndị mmadụ pụọ n’ihe ize ndụ na ọrụ dịịrị oge a. Ha na-ewere dị ka ihe efu ìhè ahụ Kraịst siri n’eluigwe bịa nye Jọn maka ndị Ya. Ha na-akụzi na ihe omume ndị dịrị anyị n’ihu ugbu a ezughị oke mkpa nke ga-eme ka e lebara ha anya n’ụzọ pụrụ iche. Ha na-eme ka eziokwu ahụ nke sitere n’eluigwe ghara ịrụ ọrụ, na-anapụkwa ndị Chineke ahụmahụ ha gara aga, ma na-enye ha kama nke ahụ sayensị ụgha.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘Otú a ka Onye-nwe-anyị kwuru, Guzonu n’ụzọ dị iche iche, lee, jụakwanụ ajụjụ banyere ụzọ ochie ndị ahụ, ebe ụzọ ọma ahụ dị, gagharịkwa n’ime ya.’ Jeremiah 6:16.”

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Ka ọ ghara ịdị onye ọ bụla na-achọ ịdọpụ ntọala nke okwukwe anyị—ntọala ndị e tọrọ ná mmalite nke ọrụ anyị site n’ịmụ okwu ahụ n’ekpere na site ná mkpughe. N’elu ntọala ndị a ka anyị nọworo na-ewuli kemgbe afọ iri ise gara aga. Ndị mmadụ pụrụ iche na ha achọtala ụzọ ọhụrụ nakwa na ha pụrụ ịtọ ntọala siri ike karịa nke ahụ e tọrọla. Ma nke a bụ nnukwu aghụghọ. Ọ dịghị onye ọbụla pụrụ ịtọ ntọala ọzọ ma e wezụga nke ahụ e tọrọla.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “N’oge gara aga ọtụtụ mmadụ ewela ọrụ iwulite okwukwe ọhụrụ, ịtọlitekwa ụkpụrụ ọhụrụ. Ma ruo ogologo oge ole ka ụlọ ha wuru guzoro? Ọ dara ngwa ngwa, n’ihi na e hiwere ya ọ bụghị n’elu Nkume ahụ.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Ọ̀ bughị na ndị mbụ na-eso ụzọ Kraịst kwesịkwara izute okwu nile nke mmadụ? Ọ̀ bughị na ha kwesịkwara ige ntị n’ozizi ụgha, ma emesịa, mgbe ha mechara ihe niile, iguzo n’ike, na-asị: ‘N’ihi na ọ dịghị onye ọbụla pụrụ ịtọ ntọala ọzọ karịa nke ahụ a tọgbọrọla’? 1 Ndị Kọrịnt 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Ya mere, anyị ga-ejidesi mmalite nke ntụkwasị obi anyị ike ruo ọgwụgwụ. Chineke na Kraịst ezitewo n’okwu nke ike nye ndị a, na-eweta ha ka ha pụọ n’ụwa, n’otu isiokwu n’otu isiokwu, banye n’ìhè doro anya nke eziokwu dị ugbu a. Site n’egbugbere ọnụ ndị ọkụ nsọ metụrụ, ndị ohu Chineke ekwupụtawo ozi ahụ. Okwu nsọ ahụ etinyewo akara ya n’ezi-okwu nke eziokwu ahụ a kpọsara.” Testimonies, olu nke 8, 296, 297.

The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.

“ọrụ nke ịkwadebe otu ndị ga-eguzo n’ụbọchị ikpeazụ,” bụ ọrụ ejikọtara na amụma abụọ nke Ezikiel dị n’isi nke iri atọ na asaa. A na-ebute ozi site n’olu Aịzaya n’ọzara, ozi mbụ nke Ezikiel na-achịkọta ndị ahụ nwụrụ anwụ n’okporo ámá obodo Sọdọm na Ijipt ruo ụbọchị atọ na ọkara. Mgbe ahụ ha na-amata na ha anọwo n’oge ichere nke Matiu n’ilu ụmụ agbọghọ iri ahụ. Mgbe ahụ ha na-anụ oku e nyere Jeremaya ka o kewapụ ihe dị oké ọnụ ahịa n’ihe rụrụ arụ ma ọ bụrụ na ha chọrọ ịlọghachi. Ha na-amatakwa ekpere Daniel dị n’isi nke itoolu dịka eziokwu dị ugbu a. Ya mere, ọ bụrụ na ma mgbe ha họrọ ịlọghachi site n’ịnakwere ma mezuo ọnọdụ nile nke ozi-ọma, mgbe ahụ ha na-anata ozi nke abụọ nke Ezikiel wee guzoro n’ukwu ha, bụrụ agha dị ike.

The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.

A na-arụzu “ọrụ nke ịkwadebe otu ndị ga-eguzo n’ụbọchị ikpeazụ” site n’ụzọ ọrụ mmiri ozuzo ikpeazụ nke “ahịrị n’elu ahịrị.” Ọrụ ahụ gụnyere ọrụ nke iweghachi eziokwu ndị Millaịraịt nke e ji anya ha nọchite anya ha n’eserese ndị ọsụ ụzọ nke 1843 na 1850. Esereese abụọ ahụ bụ tebụl abụọ Habakuk, a ga-edokwa ha otu n’elu ibe ha (ahịrị n’elu ahịrị), ma n’ime ime otú a, esereese abụọ ahụ na-anọchi anya eziokwu ndị ntọala a ga-eweghachi n’ụbọchị ikpeazụ site n’aka nwoke ahịhịa unyi.

When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.

Mgbe e jikọtara ha ọnụ, ahịrị n’elu ahịrị, ha na-akọwapụta njehie dị n’ime chaatị 1843, nke e mesịrị mezigharịrị n’elu chaatị 1850. Mgbe a tụlere ha dịka otu tebụl (ahịrị n’elu ahịrị), ha na-anọchi anya ma ahụmahụ nke ndị Chineke ma akụkọ ihe mere eme zoro ezo nke égbè eluigwe asaa ahụ, n’ihi na ọnụ ha na-egosi ndakpọ olileanya mbụ, oge nchere ahụ, Mkpu Etiti Abalị, na Ọktoba 22, 1844, na nnukwu ndakpọ olileanya ahụ.

It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.

Ọ bụ ndakpọ olileanya mbụ ahụ, Mkpu Etiti Abalị na nnukwu ndakpọ olileanya ahụ ka bụ akụkọ nzuzo nke égbè eluigwe asaa ahụ. Ọ bụ nhazi nke eziokwu, n’ihi na eziokwu dabere n’ịbụ mkpụrụedemede mbụ na nke ikpeazụ nke okwu Hibru “eziokwu” otu ihe ahụ dịka ndakpọ olileanya mbụ na nke ikpeazụ nke akụkọ ahụ. Mkpụrụedemede etiti ahụ, bụ nke iri na atọ, bụ akara nke nnupụisi dịka e si n’aka ndị jụrụ ozi nke Mkpu Etiti Abalị gosipụta ya. Chaatị abụọ ahụ, mgbe e jikọtara ha ọnụ, na-enye ndị àmà abụọ nye eziokwu amụma nke ndị Miller ga, ndị nwoke ahịhịa-brọsh ga-eweghachi, ma ha na-akọwapụtakwa ahụmịhe ahụ nke na-anọchi anya ahụmịhe nke puku mmadụ otu narị na iri anọ na anọ.

Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.

Ndị a kpọrọ ka ha bụrụ ọkọlọtọ (otu narị puku na iri anọ na anọ) zutere nkụda mmụọ mbụ ha n’ụbọchị Julaị 18, 2020, ma mgbe ahụ n’ime Julaị nke 2023, e wetara ha ozi sitere n’olu nke na-eti mkpu n’ọzara. Okwu ahụ na-akpọ ha ka ha laghachi.

It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.

Ọ bụ n’ebe a n’akụkọ nzuzo nke egbe eluigwe asaa ka a ga-egosipụta nnupụisi, n’ihi na ihe ịrịba-ama na-esonụ bụ mgbe nwoke ahụ ji ahịhịa ájá na-achịkọta ọla ndị ahụ dị oké ọnụ ahịa ma tụba ha n’ime igbe. Mgbe ahụ ha na-enwu ugboro iri karịa. N’oge ahụ ka akpọtere Miller. Mgbe ụmụagbọghọ na-amaghị nwoke (Miller) tetara, ọ dịla akaha. Mweghachi nke mbibi nke ọtụtụ ọgbọ bụ ọrụ nke ndị àmà abụọ ahụ ga-esonye n’ime ya. A na-arụ ọrụ ahụ ugbu a.

William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.

Usoro amụma William Miller nke ọhụ nke Osimiri Ulai nọchiri anya ya, nke Daniel isi nke asaa, nke asatọ, na nke itoolu, bụ ike abụọ na-ebibi ihe, ya bụ, ikpere arụsị na ọchịchị papal; ma usorookwu nke Future for America bụ ikpere arụsị (agwọ ukwu ahụ), nke ọchịchị papal (anụ ọhịa ahụ) soro, na Protestantism dapụrụ n’ezi okwukwe (onye amụma ụgha ahụ). Igodo na-eme ka usorookwu abụọ ahụ guzosie ike bụ ihe odide nke Pọl onyeozi. Pọl onyeozi bụ olu amụma ahụ jikọtara Izrel oge ochie na Izrel nke mmụọ. Tupu ntughari ya, aha Pọl bụ Sọl, nke pụtara “onye ahọpụtara” ma ọ bụ “onye e tinyere n’ihu.”

Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.

A họpụtara Pọl (họpụta ya pụrụ iche) ka ọ bụrụ onyeozi nye ndị mba ọzọ, a họpụtakwala ya, n’etiti ihe ndị ọzọ, n’ihi nghọta ya banyere Agba Ochie. N’ịde ọtụtụ akụkụ nke Agba Ọhụrụ, o nweghị onye ọzọ n’etiti ndị dere Agba Ọhụrụ nwere nghọta banyere Agba Ochie dịka Pọl nwere. A họpụtara ya ka ọ bụrụ onye ga-ebute ụzọ n’ikwusa ozioma nye ndị mba ọzọ, ma a họpụtakwala ya ka o guzosie ike mmekọrịta dị n’etiti akụkọ amụma dị n’Agba Ochie na akụkọ amụma nke sochiri oge nke obe. E wezụga àmà Pọl, nghọta amụma nke ndị Millerait, na nke Future for America, agaghị adị ma ọlị. N’ime otu akụkọ ihe mere eme ahụ ebe a gbara alụkwaghịm Izrel nkịtị dịka ndị Chineke họpụtara, a họpụtara Pọl ka ọ kọwaa na Izrel ochie ahụ, ọ bụ ezie na a gbaala ya alụkwaghịm n’ebe Chineke nọ n’oge ahụ, bụ ihe nnọchianya nke akụkọ amụma nke Izrel nke mmụọ. Iwu amụma ndị dị mkpa maka mmegharị nke mmụọ ozi mbụ na nke atọ dabere n’isi nke ukwuu n’ihe onyeozi Pọl dere.

For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.

N’ihi nke a, anyị ga-atụle ụfọdụ n’ime ụkpụrụ amụma Pọl kọwara bụ ndị metụtara ozi ndị Millerait, nke e debere n’ime nhazi nke ike abụọ na-ebibi ihe, ma n’ime ime nke a, anyị ga-atụlekwa otú ụkpụrụ ndị ahụ si emetụta nhazi nke ike atọ na-ebibi ihe.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.

> Ọzọkwa, ụmụnna m, achọghị m ka unu ghara ịma na ndị nna nna anyị niile nọ n’okpuru igwe ojii ahụ, ha niile sikwa n’oké osimiri ahụ gafee; e mekwara ha niile baptizim nye Mozis n’ime igwe ojii ahụ na n’ime oke osimiri ahụ; ha niile rikwa otu nri nke Mmụọ ahụ; ha niile ṅụkwa otu ihe ọṅụṅụ nke Mmụọ ahụ: n’ihi na ha ṅụrụ n’Oké Nkume ime mmụọ ahụ nke na-eso ha; ma Oké Nkume ahụ bụ Kraịst. Ma Chineke enwechaghị mmasị n’ọtụtụ n’ime ha: n’ihi na e meriri ha n’ọzara. Ugbu a, ihe ndị a ghọrọ ihe atụ anyị, ka anyị ghara inwe agụụ ihe ọjọọ, dịka ha onwe ha nwekwara agụụ. Unu abụkwala ndị na-ekpere arụsị, dịka ụfọdụ n’ime ha dị; dịka e dere ya, Ndị mmadụ ahụ nọdụrụ ala iri nri na ịṅụ ihe ọṅụṅụ, biliekwa igwu egwu. Anyị emekwala ịkwa iko, dịka ụfọdụ n’ime ha mere, puku mmadụ iri abụọ na atọ wee daa n’otu ụbọchị. Anyị anwaleghikwa Kraịst, dịka ụfọdụ n’ime ha nwara ya, agwọ wee bibie ha. Unu atamụkwala ntamu, dịka ụfọdụ n’ime ha tamuru ntamu, onye mbibi wee bibie ha. Ugbu a, ihe ndị a niile mere ha dịka ihe atụ: e dekwara ha maka ịdọ aka ná ntị anyị, bụ ndị ọgwụgwụ nile nke ụwa bịaruteworo n’ahụ ha. 1 Ndị Kọrịnt 10:1–10.

In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.

N’ime amaokwu iri dị mkpirikpi, Pọl na-akọwapụta na emume nke baptism e sere onyinyo ya n’ịgafe Oké Osimiri Uhie, na Nkume ahụ nke soro Izrel oge ochie bụ “Nkume mmụọ,” nakwa na ọ bụ Kraịst. Ọ na-akọwapụtakwa na Izrel oge ochie bụ ihe nlereanya nye ndị bi n’ụbọchị ikpeazụ. Akụkụ Akwụkwọ Nsọ a bụ ịdọ aka ná ntị, ma ọ bụkwa isi okwu nke esemokwu n’etiti ndị na-akwado eziokwu na ndị na-emegide eziokwu. Ndị ọkà mmụta okpukpe Adventist na-akụzi na Pọl na-egosi nanị na akụkọ ihe mere eme nke Izrel oge ochie nọ na-enye nkuzi omume ọma ndị ga-adị mkpa ka ndị bi n’ụbọchị ikpeazụ ghọta, ma ha na-ekwusi ike na Pọl anaghị egosi na akụkọ ihe mere eme nke Izrel nkịtị ga-emezigharị n’eziokwu n’Izrel ime mmụọ. Sister White na-ejikarị akụkụ a nke Akwụkwọ Nsọ kwado kpọmkwem ihe Pọl pụtara.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Onye ọ bụla n’ime ndị amụma oge ochie kwuru okwu ọ bụghị nke ukwuu maka oge nke ha dịka maka oge anyị, nke mere na ibu amụma ha ka dị irè maka anyị. ‘Ugbu a ihe ndị a niile mere ha dị ka ihe atụ: e dekwara ha maka ịdọ aka ná ntị anyị, ndị ọgwụgwụ nke ụwa bịakwasịrị.’ 1 Corinthians 10:11. ‘Ọ bụghị nye onwe ha, kama nye anyị ka ha jere ozi n’ihe ndị ahụ, nke ndị ahụ kwusara unu ozi ọma site n’aka ndị kwusara unu ozi ọma n’ime Mmụọ Nsọ e si n’eluigwe zite; ihe ndị ahụ ka ndị mmụọ ozi na-achọsi ike ileba anya n’ime ha.’ 1 Peter 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Baịbụl ahụ achịkọtawo ma kekọtakwa akụ̀ ya niile ọnụ maka ọgbọ ikpeazụ a. Ihe omume ukwu niile na mmekọrịta dị nsọ nke akụkọ ihe mere eme nke Agba Ochie anọwo, ma na-anọgidekwa, na-emegharị onwe ha n’ime ụka n’ụbọchị ikpeazụ ndị a.” Selected Messages, book 3, 338, 339.

The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.

“Nnukwu ihe omume na azụmahịa dị nsọ nke akụkọ ihe mere eme nke Agba Ochie abụwo, ma na-emeghachi onwe ha n’ime ụka n’ụbọchị ikpeazụ ndị a,” otu a ka Sister White si chịkọta ihe Pọl pụtara n’amaokwu ndị ahụ. N’ịgbalị imebi njirimara Pọl nke Izrel oge ochie dịka ihe na-anọchi anya n’ụzọ amụma akụkọ ihe mere eme nke Izrel nkịtị, Setan ebutela mwakpo isi abụọ megide ụkpụrụ amụma a. Nke mbụ, nke m kwurula, bụ nkwupụta na Pọl nanị na-akọwa na akụkọ ndị ahụ nọchiri anya nkuzi omume ọma. Ozizi ụgha ahụ bụ ọkara eziokwu, ma ọkara eziokwu abụghị eziokwu ma ọlị. Ọ bụ eziokwu na nkuzi omume ọma a pụrụ isi n’akụkọ ihe mere eme nke Izrel oge ochie mụta bụ maka uru nke ndị bi n’ụbọchị ikpeazụ, ma mgbe e ji nke ahụ agọnarị na akụkọ ndị ahụ bụkwa ihe atụ nke ihe omume ndị a ga-emeghachi, ọ na-aghọ ọkara eziokwu, nke e mere ka e jiri gọnarị eziokwu ahụ.

> “A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.

> “Ngọzi ma ọ bụ ọbụbụn ọjọọ dị ugbu a n’ihu ndị nke Chineke—ngọzi ma ọ bụrụ na ha si n’ụwa pụta ma bụrụ ndị kewapụrụ iche, ma jee ije n’ụzọ nke nrubeisi dị umeala n’obi; ma ọbụbụn ọjọọ ma ọ bụrụ na ha ejikọta onwe ha na ndị na-ekpere arụsị, ndị na-azọda nnukwu ihe eluigwe na-arịọ. E dekọrọ mmehie na ajọ omume nke Izrel nnupu isi, e wee debe ihe osise ahụ n’ihu anyị dịka ịdọ aka ná ntị na ọ bụrụ na anyị eṅomie ihe atụ ha nke njehie ma si n’aka Chineke wezuga onwe anyị, anyị ga-ada n’ezie dị ka ha dara. ‘Ugbu a ihe ndị a nile mere ha ka ha bụrụ ihe atụ: e dekwara ha ka ha bụrụ ịdọ aka ná ntị nye anyị, ndị ọgwụgwụ nke ụwa bịakwasịrị.’” Testimonies, volume 1, 609.

One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.

A gaghị eji otu eziokwu gọnahụ eziokwu ọzọ, n’ihi na mgbe e mere otú ahụ, a na-atụgharị eziokwu Chineke ghọọ ụgha.

> “One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.

> “A gaghị eme ka otu okwu Onye nzọpụta kwuru bibie nke ọzọ.” The Great Controversy, 371.

The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.

Ozizi ahụ na akụkọ ihe mere eme nke Izrel oge ochie na-anọchi anya naanị ihe mmụta omume, bụ nke ndị ọkà mmụta okpukpe Adventist na-ejikarị emebi Okwu amụma nke Chineke, ọ bụkwa otu n’ime ọkara-eziokwu ndị e tinyere n’ime efere akụkọ ifo a kwadebere iji duhie ndị nke Chineke ka ha nata ụgha, a na-akọwapụtakwa ụgha ahụ ha natara n’akwụkwọ ozi nke onyeozi Pọl.

The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.

Mmegide bụ isi nke ọzọ a lụrụ megide ụkpụrụ ahụ nke na-akụzi na akụkọ ihe mere eme nke Izrel oge ochie na-egosi akụkọ ihe mere eme nke Izrel nke oge a, bụ nke ndị Jesuit chepụtara n’oge akụkọ ihe mere eme nke Ndozigharị Megide Ndozigharị, ọ na-adịkwa n’ịnakwere echiche ahụ na a na-emegharị akụkọ ihe mere eme nke Izrel oge ochie. Ụgha ndị Jesuit ahụ bụ na a na-emegharị akụkọ ihe mere eme ahụ n’ezie n’ezie, ọ bụghị n’ime mmụọ. E chepụtara ụgha ahụ dị ka ụzọ isi gbochie nghọta ahụ na poopu nke Rom bụ onye-emegide Kraịst nke amụma Akwụkwọ Nsọ, n’ihi na ozizi ahụ na-ekwenye n’eziokwu ahụ na e nwere onye-emegide Kraịst n’ụbọchị ikpeazụ, ma ọ na-arụ ụka na onye-emegide Kraịst ahụ bụ ike nkịtị na-anọchi anya ya, ọ bụghị ike ime mmụọ. Nwanyị akwụna ahụ dị na Mkpughe iri na asaa, onye e dere “ihe omimi, Babilọn” n’egedege ihu ya, ga-abụzi nwanyị akwụna nke na-ebili n’ala nkịtị nke Babilọn, nke taa bụ Iraq.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Ndị na-enwe mgbagwoju anya n’ịghọta okwu ahụ, ndị na-adịghị ahụ ihe antikraịst pụtara, ga-etinye onwe ha n’akụkụ antikraịst n’ezie.” Kress Collection, 105.

The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.

Pọopu bụ mmadụ n’ezie, na-anọchi anya ike n’ezie (Ụka Katọlik), ma e jiri Babilọn n’ezie kọwaa ya na òtù ya n’amụma, a pụkwara ịmata ha nke ọma naanị mgbe e gosipụtara isiokwu nke onye ahụ na-emegide Kraịst dị ka mmezu ime mmụọ nke ihe atụ e nyere n’ezie. Pọl kọwara na Izrel n’ezie na-egosi Izrel ime mmụọ, ma nke a abụghị eziokwu amụma ọhụrụ ọ kpọpụtara, n’ihi na nghọta ya dabere n’ozuzu ya n’Agba Ochie, ọ bụkwa n’ebe ahụ ka e hiwere akaebe ya.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

> Otú a ka Onyenwe anyị, Eze Izrel, na Onye-nzọpụta ya, Onyenwe ndị agha, kwuru: Abụ m onye mbụ, Abụ mkwa onye ikpeazụ; ọ dịghịkwa Chineke ọzọ dị n’akụkụ m. Ònye kwa, dịka m, ga-akpọ, kwupụta ya, ma dozie ya n’usoro n’ihu m, ebe ọ bụ na etinyere m ndị mmadụ oge ochie? Ma ihe ndị na-abịa, na ndị ga-abịa, ka ha gosi ha. Unu atụla egwu, unu adịghịkwa atụrụ ụjọ: ọ̀ bụghị m gwara gị site n’oge ahụ, ma kwupụta ya? Unu bụkwa ndị àmà m. È nwere Chineke ọzọ n’akụkụ m? Ee e, ọ dịghị Chineke ọzọ; amaghị m onye ọ bụla ọzọ. Aịsaịa 44:6–8.

We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.

Anyị ga-abụ ndị àmà nke Kraịst, dịka Pọl mere, na Alfa na Omega họpụtara ọ bụghị naanị Izrel oge ochie, kama ndị nile nke oge ochie nke Akwụkwọ Nsọ dịka ihe nnọchianya iji gosi “ihe ndị na-abịa,” n’ahụ ndị bi n’ụbọchị ikpeazụ. Pọl bụ ọkachamara n’Akwụkwọ Ochie, e welikwara ya elu ka ọ bụrụ njikọ amụma na-ejikọta ọchịchị-nkesa nke Izrel nkịtị na nke Izrel mmụọ. Ọ bụ ihe odide ya ka duru ndị ghọtara mmụba nke ihe ọmụma n’oge ọgwụgwụ na 1798, nakwa na 1989.

Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).

Babilọn nkịtị nke oge ochie, ụmụ nke ọwụwa anyanwụ nke oge ochie, Ijipt nke oge ochie, Gris nke oge ochie, na alaeze Midia na Peasia nke oge ochie bụ ihe nnọchianya nke ike mmụọ ndị dị na njedebe nke ụwa. Ihe nnọchianya ndị ahụ nke oge ochie bụ nke nkịtị nke na-ebute ụzọ, ma na-anọchi anya, nke mmụọ nke na-eso ya. Pọl gara ọbụna n’ókè nke ịkọwa na Adam nkịtị ahụ bụ ihe nnọchianya nke Adam ime mmụọ (onye bụ Kraịst).

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.

> Ya mere, e dere ya n’Akwụkwọ Nsọ, “E mere nwoke mbụ ahụ, bụ́ Adam, mkpụrụ obi dị ndụ; Adam ikpeazụ ahụ ghọrọ mmụọ na-enye ndụ.” Ma ọ bụghị nke mmụọ ka bụ nke mbụ, kama ọ bụ nke anụ ahụ; emesia nke mmụọ. Nwoke mbụ ahụ sitere n’ụwa, bụkwa onye sitere n’ájá; nwoke nke abụọ ahụ bụ Onyenweanyị si n’eluigwe. Dị ka onye sitere n’ájá dị, otu a ka ndị sitere n’ájá dịkwa; dịkwa ka onye nke eluigwe dị, otu a ka ndị nke eluigwe dịkwa. Dịkwa ka anyị buworo onyinyo nke onye sitere n’ájá, otu a ka anyị ga-ebukwa onyinyo nke onye nke eluigwe. 1 Ndị Kọrint 15:45–49.

There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”

E nwere ụfọdụ ihe ọmụmụ dị omimi nke ukwuu Pọl na-akụzi gbasara Adam mbụ na Adam ikpeazụ, ma anyị na-achọ naanị ịkọwapụta ụkpụrụ ahụ ọ na-edobe n’ihu nke ọma n’amaokwu a, mgbe ọ na-asị, “ọ bụghị ihe bụ nke mmụọ ka bụ nke mbụ, kama ọ bụ nke anụ ahụ; ma emesịa ihe bụ nke mmụọ.” Nke nkịtị, nke Pọl na-akpọ n’ebe a “nke anụ ahụ,” bụ nke mbụ, nke mmụọ abụkwa nke ikpeazụ. Izrel nkịtị bụ nke mbụ, bụrụkwa nke anụ ahụ, Izrel nke mmụọ na-abịa “emesịa.”

Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.

Babilọn nkịtị na-ebute Babilọn ime mmụọ ụzọ. Isi ihe ọzọ dị mkpa a na-ekwusi ike n’ihe odide Pọl bụ oge ahụ n’akụkọ ihe mere eme mgbe a ga-etinye mgbanwe ahụ site n’ihe nkịtị ruo n’ihe ime mmụọ n’ọrụ. Ọ bụ n’oge obe ka a na-amata mgbanwe amụma ahụ site n’ihe nkịtị ruo n’ihe ime mmụọ.

> For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.

> N’ihi na unu niile bụ ụmụ Chineke site n’okwukwe n’ime Kraịst Jisọs. N’ihi na ọtụtụ n’ime unu e mere baptism n’ime Kraịst eyikwasịla Kraịst. Ọ dịghịkwa onye Juu ma ọ bụ onye Gris, ọ dịghịkwa ohu ma ọ bụ onye nweere onwe ya, ọ dịghịkwa nwoke ma ọ bụ nwanyị: n’ihi na unu niile bụ otu n’ime Kraịst Jisọs. Ma ọ bụrụ na unu bụ nke Kraịst, mgbe ahụ unu bụ mkpụrụ Abraham, bụrụkwa ndị nketa dịka nkwa ahụ si dị. Ndị Galeshia 3:26–29.

It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.

Ọ dịghị mkpa ihe ikike ọkpara gị pụrụ ịbụ; ma ọ bụrụ na mgbe ị nabatara Kraịst, ị ghọọzie mkpụrụ Abraham. Ị bụghị Izrel n’ụzọ nkịtị; ị bụ Izrel nke mmụọ. Obe ahụ bụ ntụgharị si n’ihe nkịtị banye n’ihe mmụọ. Pọl kewara mmadụ niile n’otu abụọ. Otu ọ bụla nwere ọgbụgba ndụ nke ha, onye ọ bụla bụkwa nwa Abraham. Onye ọ bụla nwekwara obodo nke na-anọchi anya ezinụlọ ya na ọgbụgba ndụ ya. Onye ọ bụla bụ ma ọ bụ nwa Adam nkịtị ma ọ bụ nwa Adam nke mmụọ.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.

> N’ihi na e dere ya n’akwụkwọ nsọ na Abraham mụrụ ụmụ ndị ikom abụọ, otu site n’aka ohu nwanyị, nke ọzọkwa site n’aka nwanyị nweere onwe ya. Ma onye a mụrụ site n’aka ohu nwanyị ka a mụrụ n’ụzọ anụ ahụ; ma onye a mụrụ site n’aka nwanyị nweere onwe ya bụ site ná nkwa. Ihe ndị a bụ ilu nke ime mmụọ: n’ihi na ndị a bụ ọgbụgba-ndụ abụọ; otu sitere n’Ugwu Saịnaị, nke na-amụpụta n’ịbụ ohu, nke ahụ bụ Ega. N’ihi na Ega a bụ Ugwu Saịnaị dị n’Arebia, ọ na-adabakọkwa na Jerusalem nke dị ugbu a, nke ya na ụmụ ya nọ n’ịbụ ohu. Ma Jerusalem nke dị n’elu nweere onwe ya, nke bụ nne anyị nile. N’ihi na e dere ya n’akwụkwọ nsọ, Ṅụrịa ọṅụ, gị nwanyị aga, nke na-amụghị nwa; tie mkpu, kpọkuo kwa, gị onye na-amaghị ime ime mgbu: n’ihi na nwanyị ahụ a tọgbọrọ n’efu nwere ọtụtụ ụmụ karịa nwanyị ahụ nwere di. Ugbu a, anyị, ụmụnna m, dịka Aịzik dị, bụ ụmụ nke nkwa. Ma dị ka n’oge ahụ, onye a mụrụ n’ụzọ anụ ahụ na-akpagbu onye a mụrụ n’ụzọ Mmụọ, otu a ka ọ dịkwa ugbu a. Ma gịnị ka Akwụkwọ Nsọ na-ekwu? Chụpụ ohu nwanyị ahụ na nwa ya nwoke: n’ihi na nwa nwoke nke ohu nwanyị ahụ agaghị eso nwa nwoke nke nwanyị nweere onwe ya keta ihe nketa. Ya mere, ụmụnna m, anyị abụghị ụmụ nke ohu nwanyị, kama anyị bụ ụmụ nke nwanyị nweere onwe ya. Ndị Galeshia 4:22–30.

In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.

N’oge nke obe, ihe nkịtị nke oge ochie ghọrọ ihe nnọchianya nke ihe ime mmụọ nke oge ọhụrụ. Onyeozi Pọl mere ka eziokwu amụma ndị a dị mkpa doo anya, bụ́ ndị nyere William Miller ohere iwulite usoro nke ike abụọ na-emebiga ihe n’iyi, nke o dabeere n’elu ya nkwubi-okwu amụma ya niile. Otu ọrụ ahụ Onyeozi Pọl rụrụ bụkwa nke na-akọwapụta ike atọ na-emebiga ihe n’iyi, nke bụ usoro maka nkwubi-okwu amụma niile nke Future for America.

The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.

Nhazi nke nghọta Miller banyere mmụba nke ihe ọmụma, nke ọhụụ Osimiri Ulai nke isi nke asaa, asatọ na itoolu nọchiri anya ya, dabere n’ịchọpụta ya na “ihe a na-eme kwa ụbọchị” dị n’akwụkwọ Daniel nọchiri anya Rom nke ndị ọgọ mmụọ. Ọ chọpụtara nke ahụ n’akwụkwọ ozi nke abụọ Pọl degaara ndị Tesalonaịka. Nghọta ahụ bụ eziokwu bụ isi a kọwara na njikọ ya na “ụgha” amụma ahụ, nke na-eme ka aghụghọ siri ike bịakwasị ndị Adventist nke Ụbọchị Asaa n’ụbọchị ikpeazụ.

We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.

Anyị ga-aga n’ihu n’ọmụmụ anyị banyere mmụba nke ihe ọmụma nke ọhụụ Osimiri Ulai na-anọchi anya ya n’isiokwu na-esonụ site n’ịtụle ihe Miller ghọtara n’akwụkwọ ozi Pọl.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Onye na-ahụ ihe dị n’okpuru ihe a na-ahụ anya, onye na-agụkwa obi mmadụ nile, na-ekwu banyere ndị natara nnukwu ìhè, sị: ‘Ha adịghị ahụ ahụhụ ma ọ bụ jụ anya n’ihi ọnọdụ omume na nke mmụọ ha.’ Ee, ha ahọrọwo ụzọ nke onwe ha, mkpụrụ obi ha nwekwara mmasị n’ihe arụ ha nile. Mụ onwe M ga-ahọpụtakwa aghụghọ ha, kpọkwasịkwa ha ihe ndị ha na-atụ egwu; n’ihi na mgbe M kpọrọ, ọ dịghị onye zara; mgbe M kwuru okwu, ha anụghị: kama ha mere ihe ọjọọ n’ihu Anya M, họrọkwa ihe ahụ nke na-atọghị M ụtọ.” “Chineke ga-ezigara ha aghụghọ siri ike, ka ha wee kwere ụgha,” n’ihi na “ha anabataghị ịhụnanya nke eziokwu, ka e wee zọpụta ha,” “kama ha nwere mmasị n’ajọ omume.” Aịzaya 66:3, 4; 2 Ndị Tesalonaịka 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Onye Ozizi nke eluigwe jụrụ, sị: ‘Olee aghụghọ ka ukwuu nke pụrụ iduhie uche karịa ime onwe unu ka unu na-ewu n’elu ntọala ziri ezi nakwa na Chineke na-anabata ọrụ unu, ebe n’eziokwu unu na-eme ọtụtụ ihe dịka amụma na omume ụwa si dị ma na-emehie megide Jehova? Ewoo, ọ bụ nnukwu aghụghọ, aghụghọ na-adọrọ adọrọ, nke na-achịkwa uche mmadụ mgbe ndị mmadụ bụ ndị marabuola eziokwu n’otu oge gara aga, na-emehie ụdị nsọpụrụ Chineke ka ọ bụrụ mmụọ na ike ya; mgbe ha na-eche na ha bụ ndị bara ụba, ndị e meworo ka ha baa ụba n’ihe onwunwe, na ha achọghị ihe ọ bụla, ebe n’eziokwu ha nọ ná mkpa nke ihe niile.’” Testimonies, mpịakọta nke 8, 249, 250.

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