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# Rome Establishes the Vision - Number Four

Rom Na-Eguzobe Ọhụ — Nọmba Anọ

Reviving Old Controversies: The Battle Over Prophetic Interpretation in Adventism

Imeghari Esemokwu Ochie Ọhụrụ: Agha Banyere Nkọwa Amụma n’ime Adventism

Author

Jeff Pippenger

Published

August 8, 2024

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We have been forewarned that “old controversies” would be revived in the last days.

A dụrụla anyị aka ná ntị tupu oge eruo na a ga-eme ka “esemokwu ochie” dịghachi ndụ n’ụbọchị ikpeazụ.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising.” Selected Messages, book 2, 109.

> “N’akụkọ ihe mere eme na n’amụma, Okwu Chineke na-egosi ọgụ ahụ ogologo oge gara n’ihu n’etiti eziokwu na njehie. Agha ahụ ka na-aga n’ihu. Ihe ndị dịworo, a ga-emeghachi ha ọzọ. A ga-akpalite esemokwu ochie ọzọ, ma ozizi ọhụrụ ga-anọgide na-apụta.” Selected Messages, book 2, 109.

Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.

N’ụzọ na-apụghị izere ezere, esemokwu ochie ndị ahụ bụ mgbalị Setan imebi ọrụ Rome nke Oge A, n’ihi na ọ bụ Rome nke ikpeazụ-ụbọchị nke papal na-eme ka ọhụụ ahụ guzosie ike. E nwere ọtụtụ ihe atụ nke eziokwu a n’akụkọ ihe mere eme nke Adventism. Nke mbụ bụ esemokwu dị n’etiti ndị Protestant na ndị Millerite dịka e gosiri ya n’elu chaatị ndị pionia nke 1843. Naanị ntụaka dị n’elu chaatị ndị pionia nsọ nke 1843, nke “Onyenwe anyị duziri ma kwesịghị ịgbanwe,” nke na-abụghị ntụaka kpọmkwem nye eziokwu amụma nke okwu Chineke, bụ ngosipụta nke esemokwu dị n’etiti ndị Millerite na ndị Protestant nke oge ahụ. Ndị Protestant kọwara “ndị ohi nke ndị gị” nke Daniel isi nke iri na otu, amaokwu nke iri na anọ, dịka Antiochus Epiphanes, ebe ndị Millerite maara na ọ bụ Rome.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.

> “164 Ọnwụ Antiochus Epiphanes, onye, n’ezie, eguzoghị imegide Onyeisi nke ndị isi, ebe ọ nwụọlarị afọ 164 tupu a mụọ Onyeisi nke ndị isi.” 1843 Pioneer Chart.

Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.

Mgbe nke ahụ gasịrị, e nwere esemokwu n’etiti James White na Uriah Smith banyere njirimara ziri ezi nke “eze nke ugwu” n’isi nke iri na otu nke Daniel. James ziri ezi n’ịmata “eze nke ugwu” n’amaokwu ikpeazụ nke Daniel iri na otu dịka Rom nke ndị popu, ma ọ bụ dịka m na-akpọ ya, Rom nke oge a. Smith kwusiri ike na “eze nke ugwu” nke Daniel isi nke iri na otu, amaokwu nke iri atọ na isii, bụ France nke ekweghị na Chineke.

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

> “AMAOKWU 36. Eze ahụ ga-emekwa dịka ọchịchọ ya si dị; ọ ga-ebulikwa onwe ya elu, mee onwe ya nnukwu karịa chi ọ bụla, ọ ga-ekwukwa okwu dị ịtụnanya megide Chineke nke chi niile, ọ ga-enwekwa ọganihu ruo mgbe iwe ahụ ga-emezu; n’ihi na a ga-emezu ihe ahụ e kpebiri.”

> “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and Revelation, 292.

> “Eze a e webatara n’ebe a apụghị ịpụta otu ike ahụ e kpọtụrụ n’ikpeazụ; ya bụ, ike popu; n’ihi na nkọwa ndị ahụ agaghị adabara ma ọ bụrụ na e tinye ha n’ọrụ n’ahụ ike ahụ.” Uriah Smith, Daniel and Revelation, 292.

Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.

Smith tinyere “nkọwa nke onwe ya” mgbe o kwuru, “Eze a e webatara ebe a apụghị ịpụta otu ike ahụ a kpọtụrụ aha ikpeazụ; ya bụ, ike papal; n’ihi na nkọwapụta ndị ahụ agaghị adabara ma ọ bụrụ na e tinye ha n’ọrụ n’ebe ike ahụ nọ.” Okwu Chineke adịghị ada mba mgbe ọ bụla, ọ bụkwa mmejọ n’usoro ụtọasụsụ iji jiri aro mmadụ gọnarị doro anya nhazi ụtọasụsụ nke akụkụ Akwụkwọ Nsọ a. Amaokwu ahụ na-ekwu, “ma eze ahụ,” nke na-achọ ka eze a na-akọwapụta bụrụ otu eze ahụ e gosipụtara n’akụkụ gara aga. Enweghị ihe akaebe ọbụla banyere eze ọhụrụ, Smith na-ekwupụtakwa na “otu ike ahụ a kpọtụrụ aha ikpeazụ” bụ “ike papal.” Ọ na-ekweta n’akwụkwọ ya na site n’amaokwu nke iri atọ na otu ruo n’amaokwu nke iri atọ na ise bụ ike papal, ma ebe enweghị ihe akaebe ọ bụla n’usoro ụtọasụsụ nke na-akọwa eze ọhụrụ n’amaokwu nke iri atọ na isii, ọ na-arụ ụka naanị na amaokwu ndị na-eso amaokwu nke iri atọ na ise anaghị anọchite anya àgwà amụma nke ike papal. Ya mere, ọ na-etinye echiche nke ya gbasara France.

When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.

Mgbe Smith bịara n’amaokwu nke iri anọ, ntọala amụma na-ezighị ezi nke o wulitere site n’ịkọwa nkeonwe ya na-amanye ya ịkọwapụta agha nke akụkụ atọ, nke, site n’echiche ya, na-amata eze ndịda dịka Ijipt, onye n’amaokwu ahụ “na-akpagide” France, ma Turkey ka ọ na-amata dịka eze ugwu, onye kwa na-abịa imegide France. Nkọwa mmadụ ahụ agbakwunyere na-ewu ụdị amụma nke na-eme ka Smith na-amata Armagedọn nkịtị, ebe Turkey na-aga ije ruo Jerusalem, na-akara mmechi nke oge nlegharị mmadụ mgbe Michael guzoro. E dere ọtụtụ akwụkwọ n’akụkọ ihe mere eme nke Adventism nke n'ụzọ ziri ezi na-amata ụgha nke iji ya rụọ ọrụ otu a.

It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.

Ọ bụghị nzube nke isiokwu a ikwu banyere mkpụrụ nke nkọwa onwe Uriah Smith, kama naanị ịkọwapụta esemokwu bilitere mgbe ọ malitere ịkwalite nkọwa onwe ya; n’ihi na, ka James White na-emegide echiche aghụghọ ya, ọ ghọrọ ahịrị ọzọ nke esemokwu n’ime Adventizim, ebe a wakporo njirimara ziri ezi nke Rom site n’itinye ya n’ọrụ n’ụzọ ụgha.

There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.

E nwekwara esemokwu ahụ toro ogologo banyere “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel, mgbe Adventizim Laodisia nabatara echiche Protestant nke ndapụ n’ezi-okwu nke na-akọwa “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel dịka ozi ije-ozi ebe nsọ nke Kraịst, n’ịmegide eziokwu ntọala e guzobere na “ihe a na-eme kwa ụbọchị” bụ ihe nnọchianya nke Rom ndị ọgọ mmụọ.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.

> “Mgbe ahụ, ahụrụ m gbasara ‘nke kwa ụbọchị’ (Daniel 8:12) na okwu ahụ bụ ‘àjà’ bụ ihe amamihe mmadụ tinyere, na ọ bụghị nke akụkụ Akwụkwọ Nsọ ahụ, nakwa na Onyenwe anyị nyere echiche ziri ezi banyere ya nye ndị kpọsara mkpu awa ikpe ahụ. Mgbe ịdị n’otu dị, tupu 1844, ọ fọrọ nke nta ka mmadụ nile dị n’otu n’echiche ziri ezi banyere ‘nke kwa ụbọchị’; ma n’ime mgbagwoju anya kemgbe 1844, anabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anya esokwala ya. Oge abụghị ule kemgbe 1844, ọ gaghịkwa abụ ule ọzọ ma ọlị.” Early Writings, 74.

At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.

N’oge ọgwụgwụ, n’afọ 1989, mgbe ekpughere amaokwu isii ikpeazụ nke Daniel iri na otu, e wee mata eze ugwu ahụ dị ka Rom nke papacy, dịka James White si kọwaa na mbụ n’esemokwu ya na Uriah Smith. White tinyere n’ọrụ usoro nke “ahịrị n’elu ahịrị” mgbe ọ na-aza njehie Smith. White rụrụ ụka na ọ bụrụ na ike ikpeazụ a nọchiri anya ya na Daniel abụọ, na ike ikpeazụ a nọchiri anya ya na Daniel asaa, na ike ikpeazụ a nọchiri anya ya na Daniel asatọ, bụcha Rom, mgbe ahụ site n’ahịrị atọ nke ndị àmà, ike ahụ nke na-abịa na njedebe ya na Daniel iri na otu bụ Rom, ọ bụghị Turkey dịka Smith siri kwuo.

The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.

Ngagharị amụma nke mmụọ-ozi nke atọ nke malitere n’afọ 1989 zutere, obere oge ka Septemba 11, 2001 gasịrị, esemokwu gbasara Joel isi nke mbụ. N’ime amaokwu ise mbụ, ndị akaebe abụọ—nke mbụ nke ọgbọ dị iche iche, emesịa nke ụmụ ahụhụ—na-akọwapụta mbibi na-aga n’ihu nke Rom wetara n’elu Adventizim. “Ndị aṅụrụma” n’amụma dịka Aịsaịa siri kwuo bụ “ndị ikom nlelị nke na-achị Jerusalem.” Ha na-eteta n’ọgbọ nke anọ na nke ikpeazụ. Mbibi a na-aga n’ihu bụ mbibi ime mmụọ, n’ihi na ọ na-ekwu maka Jerusalem nke ụbọchị ikpeazụ, ma site na nnupụisi nke 1863 gaa n’ihu, Ndị Adventist ụbọchị nke asaa nke Laodisia nwayọọ nwayọọ ṅụnyere n’ozizi nke Rom.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.

> Okwu nke Onyenwe anyị nke bịakwutere Joel nwa Petuel. Nụrụ nke a, unu ndị agadi, tinyekwanụ ntị, unu niile ndị bi n’ala a. O meela nke a n’ụbọchị unu, ma ọ bụ ọbụna n’ụbọchị ndị nna unu? Kọọrọ ya ụmụ unu, ụmụ unukwanu akọọrọ ụmụ ha, ụmụ hakwa akọọrọ ọgbọ ọzọ. Nke igurube nkịtị hapụrụ ka igurube rie; nke igurube hapụrụ ka ikpuru rie; nke ikpuru hapụrụ ka urukurubụba rie. Tetanu, unu ndị aṅụrụma, kwanụ akwa; tie mkpu, unu niile ndị na-aṅụ mmanya, n’ihi mmanya ọhụrụ ahụ; n’ihi na e siwo ya n’ọnụ unu wepụ. Joel 1:1–5.

After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.

Mgbe nnukwu ụlọ ndị dị na Obodo New York dara, a ghọtara na mmiri ozuzo nke ikpeazụ amalitela “ịfesa,” nakwa na esemokwu nke Habakkuk isi nke abụọ, nke mezuru n’akụkọ ihe mere eme nke ndị Millerite, amalitela ọzọ. Esemokwu ahụ bụ gbasara ezi usoro amụma.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.

> Aga m eguzo n’ebe nche m, m ga-edokwa onwe m n’elu ụlọ nche, m ga-elekwa anya ịhụ ihe Ọ ga-agwa m, na ihe m ga-aza mgbe a bara m mba. Onye-nwe-anyị wee zaa m, sị, Dee ọhụ ahụ, meekwa ka o doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ. N’ihi na ọhụ ahụ ka bụkwa maka oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha: ọbụna ma ọ bụrụ na o egbu oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghị egbu oge. Lee, mkpụrụ obi ya nke e buliri elu adịghị akwụ ọtọ n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Ee kwa, n’ihi na ọ na-emehie site na mmanya, ọ bụ nwoke dị nganga, ọ dịghịkwa anọ n’ụlọ, onye na-eme ka agụụ ya saa mbara dịka ala mmụọ, ọ dịkwa ka ọnwụ, a pụghịkwa imeju ya afọ; kama ọ na-achịkọtara onwe ya mba niile, na-akwakọbakwa onwe ya ndị mmadụ niile. Habakkuk 2:1–5.

The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”

Nnwale nke Habakkuk isi nke abụọ gosipụtara n’ụdị nnwale nke mmegharị nke puku narị otu na iri anọ na anọ, nke bidoro mgbe mmụọ ozi dị ike nke Mkpughe isi nke iri na asatọ si n’eluigwe rịdata na Septemba 11, 2001. Mgbe ahụ esemokwu malitere n’etiti ndị guzoro n’elu ntọala nke Adventism nke e gosipụtara n’elu chaatị ndị ọsụ ụzọ nke 1843, na ndị ahụ bụ ndị, n’ime Habakkuk, “site n’mmanya” mehiere iwu, ndị bụkwa “ndị aṅụrụma” nke Joel, ndị ahụ mesịrị “tetara,” naanị ka e wee bepụ “mmanya ọhụrụ” n’ọnụ ha.

The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.

Okwu Hibru a sụgharịrị “abara mba” n’amaokwu nke mbụ pụtara “rụrịtara ụka na”. E gosipụtara arụmụka e nyere ndị nche Millerite n’elu chaatị ndị ọsụ ụzọ nke 1843, bụ nke e mepụtara n’ọnwa Mee nke 1842 n’ime mmezu nke amaokwu ndị a. Otu ìgwè ndị biri site n’okwukwe ha nọ n’esemokwu banyere ozi eziokwu amụma nke dị ugbu a maka oge ahụ, ya na ìgwè ọzọ nke mehiere site n’anya-vịn. Ndị ahụ bụ ndị aṅụrụma nke Joel, ndị na-eteta hụ na e bipụla mmanya ahụ, nke bụ akara nke ozizi, n’ọnụ ha. Ha bụ ndị aṅụrụma nke Ifrem nke Aịsaịa, ndị na-achị Jerusalem ma ghara inwe ike ịghọta akwụkwọ ahụ nke e mechiri emechi.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.

> Ahụhụ ga-adịrị okpueze nke nganga, ndị mmanya nke Ifrem, ndị ịma mma ha dị ebube bụ ifuru na-agwụ agwụ, ndị nọ n’elu isi ndagwurugwu ndị bara ụba nke ndị mmanya meriri! Lee, Onyenwe anyị nwere otu onye dị ike ma sie ike, onye dị ka oke ifufe nke akụ mmiri ígwè na oké ifufe mbibi, dị ka idei mmiri nke mmiri dị ike na-ejubiga ókè, ga-eji aka tụba ya n’ala. Okpueze nke nganga, ndị mmanya nke Ifrem, ka a ga-azọpịa n’okpuru ụkwụ.... Kwụsịnụ onwe unu, juokwanụ anya; tienụ mkpu, bekwanụ ákwá: ha ṅụbigara mmanya ókè, ma ọ bụghị n’ihi mmanya; ha na-ama jijiji, ma ọ bụghị n’ihi ihe ọṅụṅụ siri ike.... Ya mere nụrụnụ okwu nke Onyenwe anyị, unu ndị na-akwa emo, ndị na-achị ndị a nọ na Jerusalem. N’ihi na Onyenwe anyị awụsawo n’elu unu mmụọ nke nnukwu ụra, O mechikwokwa anya unu: ndị amụma na ndị isi unu, ndị ọhụ ụzọ, ka O kpuchiworo. Ma ọhụụ nke ihe nile aghọwo nye unu dịka okwu nke akwụkwọ a kara akara, nke ndị mmadụ na-enyefe onye mụtara akwụkwọ, na-asị, Biko, gụọ nke a: ọ sị, Apụghị m; n’ihi na e kara ya akara: E nyefekwakwa akwụkwọ ahụ n’aka onye na-amaghị akwụkwọ, na-asị, Biko, gụọ nke a: ọ sị, Amaghị m akwụkwọ. Aịzaya 28:1–3, 14; 29:9–12.

The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.

Arụmụka nke Habakuk n’etiti ndị aṅụrụma nke Ifrem na ndị na-eje ije site n’okwukwe n’Okwu amụma nke Chineke ka a kọwara kpọmkwem dị ka arụmụka banyere usoro ziri ezi megide usoro na-ezighị ezi n’ịgba-ama-ama Aịzaya, n’ihi na Aịzaya na-akọwa na ọ bụ usoro nke “ahịrị n’elu ahịrị” na-eme ka ndị aṅụrụma sụọ ngọngọ ma banye n’ọgbụgba-ndụ nke ọnwụ.

> But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.

> Ma ha onwe-ha eziewokwa n’ụzọ n’ihi mmanya, sitekwa n’ihe-ọṅụṅụ siri ike ha ahapụwo ụzọ; onye-nchu-àjà na onye-amụma eziewo n’ihi ihe-ọṅụṅụ siri ike, mmanya elowowo ha, ha ahapụwo ụzọ n’ihi ihe-ọṅụṅụ siri ike; ha na-ehie ụzọ n’ọhụ, ha na-asọ ngọngọ n’ikpe. N’ihi na tebụl niile jupụtara n’ọgbọgbọ na unyi, nke mere na ọ dịghị ebe dị ọcha. Ònye ka ọ ga-akụziri ihe ọmụma? Ònye kwa ka ọ ga-eme ka ọ ghọta ozizi? Ọ bụ ndị a kwụsịrị ara ehi, ndị a dọpụtara n’ara? N’ihi na iwu ga-adịkwasị iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ebe a ntakịrị, ebe ahụ ntakịrị: N’ihi na ọ ga-eji egbugbere ọnụ nsụgharị-okwu na asụsụ ọzọ gwa ndị a okwu. Ndị ọ sịrị ha, Nke a bụ izu-ike nke unu ga-eji mee ka onye ike gwụrụ zuo ike; nke a kwa bụ ume ọhụrụ: ma ha achọghị ịnụ. Ma okwu Jehova ghọrọ ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ebe a ntakịrị, ebe ahụ ntakịrị; ka ha wee jee, daa azụ, gbajie, bụrụ ndị e tinyere n’ọnyà, ma jide ha. Ya mere nụrụnụ okwu Jehova, unu ndị ikom na-akwa emo, ndị na-achị ndị a nọ na Jerusalem. N’ihi na unu ekwuwo, Anyị emeela ọgbụgba-ndụ na ọnwụ, anyị na Sheol kwa enweela nkwekọrịta; mgbe ihe-otiti na-erubiga ókè ga-agabiga, ọ gaghị abịakwasị anyị: n’ihi na anyị emeela ụgha ebe mgbaba anyị, n’okpuru aghụghọ ka anyị zoro onwe anyị. Aịsaịa 28:7–15.

Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.

Mgbe ahụ, Aịzaịa kọwara ihe Chineke tinyere n’ime esemokwu Habakuk nke ga-eweta ikpe n’elu ndị aṅụrụma, ma ọ bụ nkume ntọala ahụ, “oge asaa” nke Levitikọs iri abụọ na isii, nke bụ amụma oge mbụ Gebriel na ndị mmụọ ozi duru William Miller ịghọta.

> Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.

> Ya mere, otu a ka Onye-nweanyị Jehova kwuru, Lee, ana M etinye na Zayọn nkume ịbụ ntọala, nkume a nwalere anwa, nkume nkuku dị oké ọnụ ahịa, ntọala siri ike: onye kweere agaghị eme ọsọ ọsọ. Ikpe kwa ka M ga-eji eriri tụọ, ezi omume kwa ka M ga-eji ụdọ plọm tụọ: akụ mmiri igwe ga-ekpochapụ ebe mgbaba nke ụgha, mmiri ga-ejukwa ebe izo ezo. Ọgbụgba ndụ unu na ọnwụ ka a ga-emebi, nkwekọrịta unu na hel agaghịkwa eguzo; mgbe ihe otiti na-ejubiga ókè ga-agabiga, mgbe ahụ unu ga-azọpịa n’okpuru ya. Aịsaịa 28:16–18.

Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third Woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third Woe, they incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.

N’oge na-adịghị anya mgbe Onyenwe anyị duru ndị Ya laghachi n’ụzọ ochie, malite n’ụbọchị Septemba 11, 2001, e nwere otu ìgwè ndị sonyere n’ime mmegharị ahụ kpebiri na ụmụ ahụhụ anọ nke Joel nọchiri anya Alakụba nke Ahụhụ nke atọ. Mgbe e meghere ndị Chineke nọ n’ọgbọ ikpeazụ ahụ usoro “ahịrị n’elu ahịrị,” a matara otu iwu isi nke amụma. Iwu ahụ bụ itinye amụma n’ọrụ ugboro atọ, ma ìgwè ahụ nke kpebiri na ọgbọ anọ nke Joel nọchiri anya Alakụba nke Ahụhụ nke atọ, ji njehie tinye iwu ahụ nke itinye amụma n’ọrụ ugboro atọ iji kwado itinye ya n’ọrụ nke ha nke na-ezighị ezi.

Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.

Mgbe ahụ, n’oge afọ 2014, e kwere ka Setan bata n’ime mmegharị a site n’usoro omume “woke” nke ndị mmekọahụ nwoke na nwoke, nke si na Great Britain na Australia pụta, bụ nke dabeere mwakpo ya n’elu nkọwa ụgha banyere akụkọ ihe mere eme nke e gosiri na Daniel isi nke iri na otu, amaokwu nke mbụ ruo nke iri na ise. Ndị ndu na-akwado mmekọahụ nwoke na nwoke ndị batara n’ime mmegharị a ma wakpoo ya, n’ikpeazụ kwusiri ike na Adventism kwesịrị ịrịọ pope nke Rome mgbaghara, n’ihi na, dịka ha siri kwuo, o boro onye iro Kraịst, ya bụ, pope nke Rome, ebubo ụgha. Ebumnobi nke mwakpo a bụ igbu mmegharị ahụ, ma n’isi ya, ime ka e nwee mgbagwoju anya n’elu kpọmkwem akụkụ Akwụkwọ Nsọ ahụ (Daniel 11:1–15) ebe e ji amata “ndị ohi nke ndị gị.”

All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.

Esemokwu ndị a niile bụ mgbalị Setan mere iji mebie nghọta nke akara nke Rom onye popu. Dị ka onye kacha amamihe n’etiti ndị mmadụ niile biri ndụ kwuru, ọ dịghị ihe ọhụrụ dị n’okpuru anyanwụ. Taa, esemokwu ahụ dabere ọzọ n’ịmata Rom, nke e sere dịka “ndị ohi nke ndị gị.” Nkọwa ọhụrụ ahụ nke onwe onye na-ekwu na “ndị ohi nke ndị gị” bụ United States, ma n’ime ime nke a, o doro anya na ha amaghị na nke a bụ otu esemokwu ahụ kpọmkwem dịka esemokwu mbụ nke dị n’etiti ndị Millerite na ndị Protestant, nakwa ilu ochie a na-akọ na ọ bụ onye odee narị afọ nke iri na isii, John Heywood, kwuru, nke na-asị, “Ọ dịghị onye kpuru ìsì dịka ndị na-achọghị ịhụ.” Ụdị ọzọ nke ahịrịokwu ya bụ, “Ọ dịghị onye ntị chiri dịka ndị na-achọghị ịnụ.” O yikarịrị ka ọtụtụ ndị amaghị na a na-akọ ahịrịokwu a na ọ bụ Heywood kwuru ya, ma ọ bụkwa na ha aghọtaghị na ahịrịokwu Heywood sitere n’Akwụkwọ Nsọ, n’ebe ndị dị ka nke a hụrụ n’akwụkwọ Jeremiah na Isaiah, nke Jizọs kwughachiri na Agba Ọhụrụ.

> Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.

> Ugbu a, nụ nke a, unu ndị nzuzu na ndị enweghị nghọta; ndị nwere anya ma ha anaghị ahụ ụzọ; ndị nwere ntị ma ha anaghị anụ ihe. Jeremaya 5:21.

It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.

Ndị “ajọ” nke Daniel na “amaghị ihe” nke Matiu bụ ndị na-adịghị aghọta “mmụba nke ihe ọmụma” ahụ. Mmụba nke ihe ọmụma ahụ n’afọ 1989 bụ, n’isi okwu, ịmata na amaokwu isii ikpeazụ nke Daniel isi nke iri na otu na-egosi mbilite ikpeazụ na ọdịda nke ike papal, ma ọ bụ, dịka m kpọrọ ya, Rom nke Oge A. Amaokwu ndị ahụ na-akọwapụta United States, ma naanị mmekọrịta United States na ike papal ahụ. A na-eme ka ndị “ajọ” na ndị “amaghị ihe” pụta iche n’ebe ndị “amamihe” nọ, ndị amamihe nke ụbọchị ikpeazụ nwekwara nghọta banyere mmụba nke ihe ọmụma ahụ n’afọ 1989. Ndị amaghị ihe bụ ndị nwere anya ma ha anaghị ahụ ụzọ, ndị nwekwara ntị ma ha anaghị anụ ihe.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.

> Anụkwara m olu nke Onyenwe anyị, na-asị, Ònye ka M ga-ezi, ònyekwa ga-aga n’ihi anyị? M wee sị, Lee m; ziga m. O wee sị, Gaa, gwa ndị a, Nụnụ n’ezie, ma unu aghọtakwala; hụnụ n’ezie, ma unu aghọtaghị. Mee ka obi nke ndị a maa abụba, meekwa ka ntị ha dị arọ, mechiekwa anya ha; ka ha ghara iji anya ha hụ, ma jiri ntị ha nụ, ma jiri obi ha ghọta, ma laghachi, ka a gwọọ ha. Aịsaịa 6:8–10.

The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.

Ndị a na-agwa okwu na Aịsaịa isi nke isii, bụ ndị na-ekwupụta na ha nọ n’ozi “eziokwu ugbu a” nke bịara n’ụbọchị Septemba 11, 2001, n’ihi na Aịsaịa isii na-akọwa akụkụ ahụ dị ka nke na-eme mgbe “ụwa jupụtara n’ebube nke Onyenwe anyị.” E mere ka ụwa nwee ìhè site n’ebube Chineke mgbe mmụọ ozi nke Mkpughe iri na asatọ siri n’eluigwe rịdata, mgbe a tụdara nnukwu ụlọ nile nke New York City n’ala site n’imetụ aka sitere n’aka Chineke.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.

> N’afọ eze Uzaya nwụrụ ka m hụrụkwa Onyenweanyị ka Ọ nọ ọdụ n’ocheeze, dị elu ma ewelie Ya elu, uwe-Ya na-adọkpụ jupụtara n’ụlọ nsọ. N’elu Ya ka ndị serafim guzo: onye ọ bụla nwere nku isii; o jiri abụọ kpuchie ihu ya, jiri abụọ kpuchie ụkwụ ya, jiri abụọkwa feegharị efegharị. Otu wee kpọkuo ibe ya, sị, Nsọ, nsọ, nsọ, ka Jehova nke ndị agha dị: ụwa nile jupụtara n’ebube Ya. Ogidi ọnụ ụzọ ahụ wee maa jijiji n’olu onye ahụ kpọrọ nkụ, ụlọ ahụ wee jupụta n’anwụrụ ọkụ. Aịzaya 6:1–4.

Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.

Nwanneanyị White jikọtara nkwusa nke mmụọ ozi ahụ na ihe omume nke na-egosi mgbe mmụọ ozi ahụ nke Mkpughe isi nke iri na asatọ ga-eji ebube ya jupụta ụwa.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Mgbe Chineke na-achọ izipu Aịzaịa ka o were ozi gaa n’ebe ndị Ya nọ, O buru ụzọ kwe ka onye-amụma ahụ lee n’ọhụụ anya banye n’Ebe Kasị Nsọ dị n’ime ebe nsọ ahụ. Na mberede, ọnụ ụzọ ámá na ákwà-nkebi nke dị n’ime ụlọ nsọ ahụ yiri ka e welitere ha elu ma ọ bụ dọpụ ha n’azụ, e wee kwe ya ka o leba anya n’ime, n’ebe ahụ kasị nsọ, ebe ọbụna ụkwụ onye-amụma ahụ agaghị aba. N’ihu ya, ọhụụ banyere Jehova ka e mere ka ọ hụ, ka Ọ nọ ọdụ n’ocheeze dị elu ma e buliri ya elu, ebe uwe ebube Ya jupụtara ụlọ nsọ ahụ. Gburugburu ocheeze ahụ ka ndị serafim nọ, dị ka ndị nche gburugburu Eze ukwu ahụ, ha na-enwukwa ebube ahụ nke gbara ha gburugburu. Ka abụ ha nke otuto na-ada ụda n’olu miri emi nke ife ofufe, ogidi ndị nke ọnụ ụzọ ámá ahụ mara jijiji, dị ka a ga-asị na ala ọma jijiji kpaliri ha. Site n’egbugbere ọnụ ndị mmehie emerụghị emerụ, ndị mmụọ ozi ndị a wụsara otuto Chineke. ‘Nsọ, nsọ, nsọ, bụ Onyenwe anyị nke usuu ndị agha,’ ka ha tiri mkpu; ‘ụwa nile jupụtara n’ebube Ya.’ [Lee Aịzaịa 6:1–8.]”

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.

> “Ndị serafim ndị gbara ocheeze ahụ gburugburu juputara n’ịtụ egwu nsọ nke ukwuu ka ha na-ele ebube Chineke anya, nke mere na ha adịghị ọbụna otu ntabi anya ele onwe ha anya n’ịmasị onwe ha. Otuto ha bụ nke Onyenwe ndị agha. Ka ha na-ele n’ọdịnihu anya, mgbe ụwa dum ga-eju n’ebube Ya, a na-ekwughachi abụ mmeri ahụ site n’otu gaa n’aka nke ọzọ n’ukwe dị ụtọ, ‘Nsọ, nsọ, nsọ, bụ Onyenwe ndị agha.’” Gospel Workers, 21.

Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.

Aịsaịa, dịka onye na-anọchi anya ndị nke Chineke n’oge akara ahụ nke malitere na Septemba 11, 2001, natara ozi iji buru gaa n’ebe otu ndị mmadụ nọ ndị nwere anya, ma ha ahọpụtaghị ịhụ, ma nwekwaa ntị, ma ha ahọpụtaghị ịnụ ihe. Jisọs, dịka Alfa na Omega, na-egosi njedebe nke oge akara nke narị puku iri anọ na anọ ahụ, n’ịtụnyere ya na mmalite ya. N’ọgwụgwụ ya a ga-enwekwa ọzọ onye ozi Aịsaịa na-anọchi anya ya, onye ga-eburu otu ndị mmadụ ozi, bụ ndị na-ahọrọ ịghara ịhụ na ịnụ. Ozi ahụ ga-eweta ikpeazụ nsachapụ nke narị puku iri anọ na anọ ahụ. Ozi ahụ bụ okwu nile nke Eziokwu, nke a na-ebute site n’aka àmà amụma nke Chineke. Àmà amụma ahụ bụ “ọhụụ” ahụ nke a na-eme ka o guzosie ike site n’ike ahụ e ji “ndị ohi nke ndị gị” nọchianya.

In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.

N’isiokwu na-esonụ anyị ga-ewere nke ọ bụla n’ime esemokwu ndị a ma dọkwasị ha n’elu ibe ha n’ụzọ ahịrị-n’elu-ahịrị. Ahịrị ndị Millerite, ahịrị Smith na White, ahịrị “daily”, ahịrị “eze nke ugwu” n’afọ 1989, ahịrị ụmụ ahụhụ nke Joel na esemokwu dị ugbu a. Esemokwu isii ochie, ndị, mgbe a na-ele ha n’ụzọ ahịrị-n’elu-ahịrị, na-akwado nke ọma eziokwu nke esemokwu mbụ ahụ nke a na-anọchi anya ya n’elu chaatị ndị ọsụ ụzọ nke 1843. Eziokwu ahụ bụ na Rom bụ “ndị na-apụnara ndị gị ihe”, ndị na-ebuli onwe ha elu, ndị na-adakwa, ma na-eme ka ọhụụ ahụ guzosie ike.

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

> “Ahụwo m na aka Onyenwe anyị duziri eserese 1843 ahụ, nakwa na a gaghị agbanwe ya; na ọnụ ọgụgụ ndị ahụ dị ka Ọ chọrọ ka ha dị; na aka Ya dịkwasịrị ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụ ọgụgụ ndị ahụ, nke mere na ọ dịghị onye pụrụ ịhụ ya, ruo mgbe ewepụrụ aka Ya.” Early Writings, 74.

To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.

Ịjụ eziokwu ndị dị n’elu chart ahụ bụ n’otu oge ahụ ịjụ ikike nke Mmụọ nke Amụma, ma chart ahụ na-egosi na ọ bụ Rome, ọ bụghị United States, na-eme ka “ọhụhụ” ahụ guzosie ike, nke bụ ọhụụ ahụ Solomọn na-akụziri anyị na, ma ọ bụrụ na “ọhụụ” ahụ adịghị, ndị Chineke ga-ala n’iyi.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Setan na-adịgide adịgide na-etinye ihe ụgha n’ọnọdụ eziokwu—iji duga ndị mmadụ pụọ n’eziokwu. Aghụghọ ikpeazụ nke Setan ga-abụ ime ka àmà nke Mmụọ nke Chineke ghara inwe ike ọ bụla. ‘Ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi’ (Ilu 29:18). Setan ga-eji amamihe aghụghọ rụọ ọrụ, n’ụzọ dị iche iche na site n’aka ndị ọrụ dị iche iche, iji mebie ntụkwasị obi nke ndị fọdụrụnụ nke Chineke nwere n’àmà eziokwu ahụ.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “A ga-ebunye ụdị ịkpọasị megide Àmà ndị ahụ nke sitere n’aka Setan. Ọrụ Setan ga-abụ ime ka okwukwe nke ụka dị n’ime ha maa jijiji, n’ihi nke a: Setan agaghị enwe ụzọ doro anya otu a isi webata aghụghọ ya ma kee mkpụrụobi n’ime nduhie ya, ma ọ bụrụ na a na-aṅa ntị n’ịdọ aka ná ntị, na ịba mba, na ndụmọdụ nke Mmụọ nke Chineke.” Selected Messages, book 1, 48.

> “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 na-apụta n’èzí, onye na-agụkwa obi mmadụ nile, na-ekwu banyere ndị ahụ natara nnukwu ìhè, sị: ‘Ha anaghị ahụhụ ma ọ bụ ju anya n’ihi ọnọdụ omume ọma na nke ime mmụọ ha.’ Ee, ha ahọrọwo ụzọ nke onwe ha, mkpụrụobi ha nwekwara mmasị n’ihe arụ ha. Mụ onwe M ga-ahọrọkwa aghụghọ ha, M ga-emekwa ka ihe ndị ha na-atụ egwu bịakwasị ha; n’ihi na mgbe M kpọrọ, ọ dịghị onye zara; mgbe M kwuru okwu, ha egeghị ntị: kama ha mere ihe ọjọọ n’ihu Anya M, ha họrọkwa ihe ahụ nke na-atọghị M ụtọ.’ ‘Chineke ga-ezigakwa ha aghụghọ dị ike, ka ha wee kwere ụgha,’ n’ihi na ha anabataghị ịhụnanya nke eziokwu ahụ, ka e wee zọpụta ha,’ ‘kama ha nwere mmasị n’ajọ omume.’ Aịzaya 66:3, 4; 2 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: ‘Òlee aghụghọ ka ukwuu nke pụrụ ịrafu uche karịa ime ka mmadụ chee na ị na-ewu ụlọ n’elu ntọala ziri ezi nakwa na Chineke na-anabata ọrụ gị, ebe n’eziokwu ị na-eme ọtụtụ ihe dịka amamihe ndọrọndọrọ nke ụwa si dị ma na-emehie megide Jehova? Ewoo, ọ bụ nnukwu aghụghọ, nduhie na-adọrọ adọrọ, nke na-achịkwa uche mgbe ndị mmadụ ndị marala eziokwu n’otu oge gara aga na-emehie site n’ịtụ ụdị nke nsọpụrụ Chineke dịka mmụọ na ike ya; mgbe ha na-eche na ha bara ọgaranya ma baa ụba n’ihe onwunwe ma ọ dịghị ihe ha na-achọ, ebe n’eziokwu ha na-achọ ihe niile.’” Testimonies, olu nke 8, 249, 250.

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