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# Laodicea - Number One

Laodisia — Nke Mbụ

Isaiah’s Prophecy of Doom for the Valley of Vision

Amụma Aịzaịa Banyere Ikpe Mbibi Maka Ndagwurugwu nke Ọhụụ

Author

Jeff Pippenger

Published

August 14, 2023

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> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

> Ibu arọ nke ndagwurugwu ọhụụ. Gịnị na-eme gị ugbu a, nke mere i ji arịgoro kpamkpam n’elu ụlọ? Gị onye jupụtara n’ọgbaaghara, obodo ọgba aghara, obodo jupụtara n’ọṅụ: ndị e gburu n’etiti gị abụghị ndị e ji mma agha gbuo, ha alaghịkwa n’agha n’iyi. Ndị ọchịchị gị niile agbakapụla ọnụ, ndị na-agba ụta ejidela ha n’agbụ: ndị niile a hụrụ n’ime gị ka ejikọtara ọnụ, bụ ndị gbapụrụ ọsọ site n’ebe dị anya. N’ihi ya ka m kwuru, Wepụ anya n’ebe m nọ; aga m akwa ákwá nke ukwuu, adọgbula onwe unu n’ịkasị m obi, n’ihi mbibi nke ada nke ndị m. N’ihi na ọ bụ ụbọchị nsogbu, na nke azọpịazọ, na nke mgbagwoju anya site n’aka Onyenwe anyị Chineke nke ụsụụ ndị agha n’ndagwurugwu ọhụụ, nke ịkwatu mgbidi, na nke iti mkpu ruo n’ugwu. Aịsaịa 22:1–5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

N’akwụkwọ Aịzaya, a hụrụ okwu ahụ bụ “ibu arọ” ugboro iri na asatọ. Iri na otu n’ime nrụtụ aka ndị ahụ na-akọwapụta amụma nke mbibi ozugbo, ebe nrụtụ aka asaa ndị ọzọ na-ezo aka n’ibu arọ dịka ihe a na-eburu n’ubu. Naanị otu n’ime nrụtụ aka ndị a sụgharịrị dịka “ibu arọ” na-anọchi anya ihe a na-eburu n’ubu ma bụrụkwa amụma nke mbibi. Ebumnuche m bụ ilekwasị anya n’otu nrụtụ aka ahụ nke bụ okwu Hibru nke na-akọwa ihe a na-eburu, ma bụrụkwa amụma nke mbibi; ya mere, ana m akọwapụta ọdịiche ahụ site na mmalite, ọ bụ ezie na anyị agaghị alaghachi n’eziokwu ndị a ruo n’oge ọzọ.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Isi nke a adịghị edoghị anya banyere nkọwa nke “ndagwurugwu ọhụụ,” n’ihi na a kọwara ya dịka “Obodo Devid,” ma kwa dịka “Jeruselem.” Ndagwurugwu ọhụụ ahụ bụ ntụaka nye Adventizim Laodisia n’oge akụkọ ihe mere eme nke amaokwu isii ikpeazụ nke Daniel iri na otu. Aịzaya tọrọ ntọala nke ọnọdụ a nke mbibi a site n’akụkọ ihe mere eme e gosiri n’isi nke iri abụọ, site n’ịkọwa mmeri nke eze Asiria ji nwayọọ nwayọọ merie ụwa, bụ onye zitere onye ndu agha aha ya bụ Tatan ka ọ gaa jide otu obodo dị n’Ijipt a na-akpọ Ashdod.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

A na-akọwa iwu Sọnde na Daniel iri na otu amaokwu iri anọ na otu, ma ọ na-akọwapụta òtù atọ ndị “na-agbanahụ” aka nke ndị ụkọchukwu Pope n’oge iwu Sọnde.

> In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

> N’afọ Taatan bịarutere Ashaọdụ, (mgbe Sagon, eze Asiria, zitere ya,) o wee lụso Ashaọdụ ọgụ, merie ya, werekwa ya; n’oge ahụ ka Onyenwe anyị siri n’ọnụ Aịzaịa nwa Emoz kwuo, sị, Gaa, tọpụ akwa ikwa-ákwá ahụ n’úkwù gị, yipụkwa akpụkpọ ụkwụ gị n’ụkwụ gị. O wee mee otú ahụ, na-aga ọtọ, na-ejekwa ụkwụ efu. Onyenwe anyị wee sị, Dị ka ohu m Aịzaịa sirila jee ọtọ na ụkwụ efu afọ atọ ka ọ bụrụ ihe ịrịba ama na ihe ịtụnanya megide Ijipt na megide Itiopia; otu a ka eze Asiria ga-eduru ndị Ijipt n’agha dịka ndị mkpọrọ, na ndị Itiopia dịka ndị a dọtara n’agha, ndị ntorobịa na ndị agadi, ha na-aga ọtọ na ụkwụ efu, ọbụna ka e kpughechara ike ha, ka ihere wee bụrụ nke Ijipt. Ha ga-atụ ụjọ, mee kwa ihere n’ihi Itiopia, bụ olileanya ha, na n’ihi Ijipt, bụ otuto ha. Onye bi n’agwaetiti a ga-asịkwa n’ụbọchị ahụ, Lee, otu a ka olileanya anyị dị, ebe anyị na-agbaga maka enyemaka ka e wee napụta anyị n’aka eze Asiria: anyị onwe anyị ga-esi kwa olee otú gbanahụ? Aịzaịa 20:1–6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Ajụjụ ndị bi n’agwaetiti ahụ welitere bụ otú ha ga-esi gbanahụ eze Asiria, onye a na-anọchikwakwa anya dị ka eze nke ugwu n’ime Daniel iri na otu.

> He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Ọ ga-abatakwa n’ala ahụ dị ebube, a ga-akwatuokwa ọtụtụ mba: ma ndị a ga-agbanahụ n’aka ya, ya bụ, Edọm, na Moab, na ndị isi nke ụmụ Amọn. Daniel 11:41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

N’amaokwu a, a na-akọwapụta iwu ụbọchị Sọnde dị na United States, ma e nwekwara ụfọdụ ntakịrị ọdịiche pụtara ìhè n’akụkụ amaokwu Daniel nke kwesiri ka e lebara anya. E nwere amaokwu atọ n’usoro n’ime Daniel iri na otu, amaokwu iri anọ ruo iri anọ na atọ, nke ha niile na-akọwapụta “mba.” N’amaokwu iri anọ, mba ndị na-anọchi anya Soviet Union mbụ ka e papacy na United States sachapụrụ n’afọ 1989. Ndị ọkọ akụkọ ihe mere eme nke oge a na-akwado eziokwu a.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Mgbe ahụ n’amaokwu nke iri anọ na abụọ, anyị hụrụ okwu ahụ bụ “mba dị iche iche” ka ọ na-anọchi anya mba niile nke ụwa a, dịka eze nke ugwu (ndị popu) si ejide Ijipt, nke na-anọchi anya ụwa dum. Nke ahụ bụ otu n’ime nkọwa ya dị ntakịrị. Nke ọzọ n’ime nkọwa abụọ ahụ m na-ekwu maka ya n’amaokwu atọ ahụ metụtara okwu ahụ bụ “ịgbanahụ” n’amaokwu nke iri anọ na otu, ma ọzọkwa n’amaokwu nke iri anọ na abụọ. Ha bụ okwu Hibru abụọ dị iche iche, ọ bụ ezie na a sụgharịrị ha abụọ dịka “ịgbanahụ.” Okwu Hibru a sụgharịrị dịka “ịgbanahụ” n’amaokwu nke iri anọ na abụọ pụtara na a naghị ahụ mgbapụta ọbụla, n’ihi na mgbe “ndị eze iri ahụ,” ndị na-anọchi anya Mba Ndị Dị n’Otu, kwekọrịtara inye ọchịchị ha nke otu ụwa n’okpuru njikwa nke anụ ọhịa popu ahụ, enweghị mgbapụ ọ bụla—enweghị nnapụta.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

> Mpi iri ahu iri i hụrụ bụ ndị eze iri, ndị na-anatabeghị alaeze ugbu a; ma ha na-anata ike dịka ndị eze otu awa ha na anụ ọhịa ahụ nọ. Ndị a nwere otu obi, ha ga-enyekwa anụ ọhịa ahụ ike na ọchịchị ha. Ndị a ga-alụ Akwụkwọ ahụ ọgụ, ma Akwụkwọ ahụ ga-emeri ha: n’ihi na ọ bụ Onyenwe ndị nwenụ, na Eze ndị eze: ndị nọkwa n’ebe ọ nọ bụ ndị a kpọrọ, na ndị a họpụtara, na ndị kwesịrị ntụkwasị obi. O wee sị m, Mmiri ndị ahụ ị hụrụ, ebe akwụna ahụ nọ ọdụ, bụ ndị mmadụ, na ìgwè mmadụ dị ukwuu, na mba dị iche iche, na asụsụ dị iche iche. Mpi iri ahụ ị hụrụ n’ahụ anụ ọhịa ahụ, ndị a ga-akpọ akwụna ahụ asị, ha ga-emekwa ka ọ bụrụ onye a tọgbọrọ n’efu na onye gba ọtọ, ha ga-eripịa anụ ahụ ya, ma werekwa ọkụ kpọọ ya ọkụ. N’ihi na Chineke etinyewo n’obi ha ime uche ya, na ikwekọrịta, na inye alaeze ha nye anụ ọhịa ahụ, ruo mgbe okwu Chineke ga-emezu. Mkpughe 17:12–17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

A na-ekwupụta “ndị eze iri” a ugboro ugboro n’Okwu Chineke, ma n’akụkọ Ịlaịja, Ehab, eze Izrel, bụ isi nke ebo iri, o wee lụọ Jezebel. Jezebel bụ ọfịs popu n’oge ọgwụgwụ nke ụwa, Ịlaịja bụ ndị ozi nke ozi mmụọ ozi nke atọ, Ehab kwa bụ isi nke njikọ nke ndị eze iri. Ehab na-anọchi anya United States dịka onye ndu nke United Nations n’akụkọ ihe mere eme amụma nke iwu Ụka. Mgbe Asiria jidere Ijipt, eze ugwu ahụ dị na Daniel 11:42 ka amanyechara ndị eze iri ahụ ikweta inyefe alaeze ha n’aka ike popu.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Ka anyị na-abịaru nsogbu ikpeazụ ahụ nso, ọ dị oké mkpa ka nkwekọ na ịdị n’otu dịrị n’etiti ndị ọrụ Jehova ji arụ ọrụ Ya. Ụwa jupụtara n’oké ifufe na agha na esemokwu. Ma n’okpuru otu isi—ike pope—ndị mmadụ ga-ejikọta onwe ha iji guzo megide Chineke n’ime onye nke ndị àmà Ya. Ọ bụ nnukwu onye ndapụ n’ezi okwukwe ahụ na-eme ka njikọ a sie ike. Ka ọ na-achọ ijikọta ndị nnọchi anya ya n’ịlụ ọgụ megide eziokwu, ọ ga-arụkwa ọrụ ikewaa na ịchụsasị ndị na-akwado ya. Ekworo, iche ajọ ihe n’obi, ikwu ajọ okwu, ọ bụ ya na-akpalite ha iji mụpụta enweghị nkwekọ na esemokwu.” Testimonies, volume 7, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

N’amaokwu iri anọ na otu anyị hụrụ okwu a bụ “gbanahụ,” anyị hụkwara okwu a bụ “gbanahụ” n’amaokwu iri anọ na abụọ, ma ha bụ okwu Hibru abụọ dị iche. Okwu a sụgharịrị dị ka “gbanahụ” n’amaokwu iri anọ na otu pụtara ịgbanahụ dịka a ga-asị na ọ bụ n’ihi asụsụ. Nke a bụ okwu ahụ e sụgharịrị dị ka “gbanahụ” n’amaokwu nke isii nke Aịsaịa isi nke iri abụọ. “N’ụbọchị ahụ” “onye bi n’agwaetiti a” jụrụ otú ha pụrụ isi gbanahụ n’aka onye Asiria, onye “n’ụbọchị ahụ” na-eji nwayọọ nwayọọ emeri ụwa, dị ka e gosiri na Daniel iri na otu na n’ọtụtụ akụkụ Akwụkwọ Nsọ ndị ọzọ.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

N’ime Daniel iri na otu amaokwu iri anọ na otu, mgbe ọchịchị papal, ma ọ bụ dịka Daniel si akọwa ya, eze ugwu, ma ọ bụ dịka Aịzaịa si akọwa ya, onye Asiria, na-emeri “ala ahụ dị ebube” nke na-anọchi anya United States, e nwere ìgwè mmadụ abụọ a na-akọwapụta.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Ọ ga-abanyekwa n’ala ahụ dị ebube, a ga-emekwa ka ọtụtụ mba daa n’iyi; ma ndị a ga-agbanahụ n’aka ya, ya bụ Edọm, na Mọab, na ndị isi nke ụmụ Amon. Daniel 11:41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Otu bụ “ọtụtụ” ndị a ga-akwatu, a na-anọchi anya òtù nke ọzọ dị ka “Idọm, Moab na ndị isi nke ụmụ Amọn.” N’oge iwu Sọnde, Mkpughe iri na asatọ amaokwu anọ, na-akpọ ndị ahụ ka nọ na Babilọn ka ha “pụpụta.”

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

> M wee nụrụ olu ọzọ si n’eluigwe, na-asị, Sinụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-ekekọrịta na mmehie ya, ka unu ghara ịnatakwa ihe n’ihe otiti ya. Mkpughe 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

Idọm, Moab na ndị-isi nke ụmụ Amọn bụ ndị na-agbanahụ site n’ụzọ aghụghọ nke ịdị n’egwu, dịka ndị bi n’agwaetiti ahụ n’Aịzaya iri abụọ na-atụ anya ime.

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

N’amaokwu nke iri anọ na otu, ihe ọzọ dị n’ime nkọwa m na-ekwu maka ya bụ na n’amaokwu nke iri anọ, iri anọ na otu, na iri anọ na abụọ, anyị na-ahụ okwu ahụ bụ “mba,” ma n’amaokwu nke iri anọ na otu ọ bụ okwu etinyere ka e mezue ya, ọ bụghị n’okwu mbụ nke Daniel ma ọ nweghịkwa ebe o kwesịrị ịdị. A kwaturu ọtụtụ mba n’ime mmezu nke amaokwu nke iri anọ n’oge ọdịda Soviet Union, e jidekwara ọtụtụ mba mgbe ọchịchị pope weghaara United Nations. Ma n’oge iwu Ụbọchị Sọnde na United States, “ọtụtụ” ndị a na-akwatu abụghị ọtụtụ mba; ha pụrụ ịbụ naanị ndị Seventh-day Adventist.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

> “Ọ bụrụ na e gosiworo gị ìhè nke eziokwu, nke na-ekpughe Sabat nke iwu nke anọ, ma na-egosi na ọ dịghị ntọala n’Okwu Chineke maka idebe Sọnde, ma ị ka na-arapara n’ụgha sabat ahụ, na-ajụ ido Sabat ahụ nsọ nke Chineke kpọrọ ‘ụbọchị m dị nsọ,’ ị na-anata akara nke anụ ọhịa ahụ. Olee mgbe nke a na-eme? Mgbe ị na-erube isi n’iwu ahụ nke na-enye gị iwu ka ị kwụsị ọrụ n’ụbọchị Sọnde ma fee Chineke ofufe, ebe ị maara na e nweghị ọbụna otu okwu n’ime Bible nke na-egosi na Sọnde bụ ihe ọzọ karịa ụbọchị ọrụ nkịtị, ị na-ekweta ịnata akara nke anụ ọhịa ahụ, ma na-ajụ akara nsọ nke Chineke.” Review and Herald, July 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Onye ọ bụla bụ́ otu n’ime ndị òtù ụka Seventh-day Adventist nabatara ozizi banyere Ụbọchị Izuike mgbe mbụ e mere ya onye òtù ụka site na baptizim, a na-ejikwa ya n’ọrụ n’ihu “ìhè nke eziokwu” gbasara Ụbọchị Izuike.

> “The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Mgbanwe nke Ụbọchị Izu Ike bụ ihe ịrịba ama ma ọ bụ akara nke ikike nke ụka Rom. Ndị ahụ, ebe ha na-aghọta ihe iwu nke anọ na-achọ, ma họrọ idebe izu ike ụgha n’ọnọdụ nke nke eziokwu, site n’ime nke a na-enye nsọpụrụ nye ike ahụ nke naanị site n’aka ya ka e nyere iwu ahụ. Akara nke anụ ọhịa ahụ bụ izu ike papal, nke ụwa anabatala n’ọnọdụ nke ụbọchị Chineke họpụtara.

> “No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

> “Ọ dịghị onye ọ bụla anabatabeghị akara nke anụ ọhịa ahụ. Oge ule ahụ erubeghị. E nwere ezi Ndị Kraịst n’ime ụka niile, na-ewepụghị njikọ Roman Katọlik. Ọ dịghị onye a na-ama ikpe ruo mgbe ha natara ìhè ma hụkwa ọrụ dịịrị iwu nke anọ. Ma mgbe iwu ahụ ga-apụta nke na-amanye sabbath ụgha ahụ, ma mkpu ukwu nke mmụọ ozi nke atọ ga-adọ ndị mmadụ aka ná ntị megide ife anụ ọhịa ahụ na oyiyi ya, a ga-adọ ahịrị ahụ nke ọma n’etiti ụgha na eziokwu. Mgbe ahụ ndị ahụ ka na-anọgide n’ime mmehie ga-anata akara nke anụ ọhịa ahụ.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

> “Nzọụkwụ ọsọ ọsọ ka anyị ji na-abịaru oge a nso. Mgbe ụka ndị Protestant ga-ejikọta onwe ha na ike ọchịchị nke ụwa iji kwado okpukpe ụgha, nke ndị nna nna ha tachiri obi n’ime mkpagbu kacha njọ n’ihi iguzogide ya, mgbe ahụ ka a ga-eji ikike jikọtara ọnụ nke ụka na ọchịchị manye sabbath nke papal. A ga-enwe ndapụ n’ezi okwukwe nke mba, nke ga-akwụsị naanị na mbibi nke mba.” Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

N’iwu Sọnde, naanị ndị a ga-eme ka ha zaa ajụjụ maka ìhè nke mmụọ ozi nke atọ bụ ndị Adventist Ụbọchị nke Asaa, n’ihi na ọ bụ naanị n’oge ahụ ka a ga-eweta n’ihu ndị nọ n’èzí Adventizim ule nke mmụọ ozi nke atọ. “Ọtụtụ” ndị a ga-akwatu n’iwu Sọnde bụ ndị Adventist Laodisia, n’ihi na “ikpe na-amalite n’ụlọ Chineke.”

> So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

> Ya mere, ndị ikpeazụ ga-abụ ndị mbụ, ndị mbụ kwa ga-abụ ndị ikpeazụ; n’ihi na a kpọrọ ọtụtụ, ma ọ bụ mmadụ ole na ole ka a họrọrọ. Matiu 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

Aịzaya bụ “ihe ịrịba ama na ihe ịtụnanya” nye Ijipt na Itiopia banyere mmeri na-aga n’ihu nke ọchịchị ndị popu n’ịchị ụwa. Ijipt bụ Mba Ndị Dị n’Otu; Itiopia bụ United States, Assiria bụkwa ọchịchị ndị popu. N’usoro nke akụkọ amụma ahụ, Aịzaya bidoro iwepụta usoro amụma nke mbibi. Isi nke iri abụọ na abụọ bụ banyere ndị Laodisia a kwaturu n’iwu Ụkaịde, na ndị Filadelfia ndị na-akpọ “Idọm, Moab na ndị isi nke ụmụ Amon” ka ha si na Babilọn pụta.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

Adventizim nke Laodisia enweghị agwa dị mkpa iji zọpụta ya, a na-awụsakwa ha n’ọnụ Onyenwe anyị n’oge iwu ụbọchị Sọnde. Ana m arịba ama eziokwu a naanị iji mee ka isi okwu na-esonụ pụta ìhè. Aịsaịa iri abụọ na abụọ na-anọchi anya ihe ọzọ kpatara Laodisia ji efu, n’ihi na amụma mbibi ahụ megide ndagwurugwu “ọhụ.” E nwere okwu Hibru isi abụọ a na-atụgharị dịka “ọhụ.” Otu na-anọchi anya usoro ihe omume amụma, nke ọzọkwa na-anọchi anya ọhụ nke Kraịst. Otu dị n’èzí nzukọ, nke ọzọ dịkwa n’ime nzukọ. Okwu ahụ dị n’isi iri abụọ na abụọ bụ ọhụ nke na-anọchi anya ihe omume amụma, ọ bụkwa otu okwu ahụ a tụgharịrị dịka “ọhụ” n’akwụkwọ Ilu.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi: ma onye na-edebe iwu, onye ahụ ka a gọziri agọzi. Ilu 29:18.

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

“Ibu nke ndagwurugwu nke ọhụụ” bụ amụma nke na-achọpụta ìgwè abụọ nke ndị na-efe ofufe n’ime nzukọ Chineke n’ọgwụgwụ ụwa. Otu ìgwè, nke Shebna na-anọchi anya ya, bụ Laodisia, ma ìgwè nke ọzọ bụ Filadelfia, nke Eliakim nwa Hilkaịa na-anọchi anya ya. N’ezie, ọdịiche dị n’etiti ìgwè abụọ ahụ n’isiakwụkwọ ahụ bụ otu ọdịiche ahụ a hụrụ n’ilu nke ụmụ agbọghọ iri ahụ. Otu ìgwè nwere mmanụ ahụ n’etiti abalị, ma ìgwè nke ọzọ enweghị ya. “Mmanụ” ahụ, dịka akara, na-anọchi anya eziokwu dị iche iche dabere n’ọnọdụ e si hụ ya, ma na Aịsaịa iri abụọ na abụọ, “mmanụ” nke ụmụ agbọghọ iri ahụ ka okwu ahụ bụ “ọhụụ” na-anọchi anya ya. Otu ìgwè nwere “mmanụ” ahụ; nke ọzọ enweghị ya.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Ndị ahụ e tere mmanụ, ndị guzo n’ihu Onyenwe ụwa nile, nwere ọnọdụ e nyere Setan n’oge gara aga dị ka cherub na-ekpuchi ekpuchi. Site n’aka ndị nsọ ahụ gbara ocheeze Ya gburugburu, Onyenwe anyị na-edobe nkwurịta okwu na-adịghị akwụsị akwụsị ya na ndị bi n’ụwa. Mmanụ ọlaedo ahụ na-anọchi anya amara nke Chineke ji na-eme ka oriọna ndị kwere ekwe jupụta mgbe niile, ka ha ghara ịma jijiji ma gbanyụọ. Ọ bụrụ na ọ bụghị na a na-awụsa mmanụ nsọ a site n’eluigwe n’ozi nke Mmụọ Chineke, ndị nnọchiteanya nke ihe ọjọọ ga-enwe ọchịchị zuru ezu n’ebe ụmụ mmadụ nọ.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “A na-emekwa Chineke ihere mgbe anyị na-anabataghị ozi ndị ọ na-ezitere anyị. N’ụzọ dị otu a, anyị na-ajụ mmanụ ọlaedo ahụ nke ọ ga-awụsa n’ime mkpụrụ obi anyị ka e wee kesaa ya nye ndị nọ n’ọchịchịrị. Mgbe oku ahụ ga-abịa, ‘Lee, nwoke-alụ nwanyị na-abịa; pụtanụ izute ya,’ ndị na-anatabeghị mmanụ nsọ ahụ, ndị na-edebebeghị amara Kraịst n’obi ha, ga-achọpụta, dịka ụmụ agbọghọ-amaghị-uche ahụ, na ha adịghị njikere izute Onyenwe ha. Ha enweghị, n’ime onwe ha, ike inweta mmanụ ahụ, ndụ ha wee bụrụ mbibi. Ma ọ bụrụ na a rịọ maka Mmụọ Nsọ nke Chineke, ọ bụrụ na anyị arịọsi ike, dịka Mosis mere, ‘Gosi m ebube gị,’ a ga-awụsa ịhụnanya Chineke n’obi anyị. Site n’ọkpọkọ ọlaedo ndị ahụ, a ga-eme ka mmanụ ọlaedo ahụ ruo anyị. ‘Ọ bụghị site n’ike, ọ bụghịkwa site n’agha, kama site na Mmụọ m, ka Jehova nke ụsụụ ndị agha kwuru.’ Site n’inara ụzarị na-enwu enwu nke Anyanwụ nke Ezi Omume, ụmụ Chineke na-enwu dịka ìhè n’ụwa.” Review and Herald, July 20, 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

Mmụọ ndị amụma na-ekwekọrịtara ibe ha, ndị e tere mmanụ abụọ nke Zekaraya bụkwa ndị akaebe abụọ nke Mkpughe isi nke iri na otu.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

> “Banyere ndịàmà abụọ ahụ, onye amụma ahụ kwupụtakwara, sị: ‘Ndị a bụ osisi oliv abụọ ahụ, na ihe-ọkụ kandụl abụọ ahụ nke na-eguzo n’ihu Chineke nke ụwa.’ ‘Okwu Gị,’ ka onye ọbụ abụ ahụ kwuru, ‘bụ oriọna nye ụkwụ m, bụrụkwa ìhè nye ụzọ m.’ Mkpughe 11:4; Abụ Ọma 119:105. Ndịàmà abụọ ahụ na-anọchi anya Akwụkwọ Nsọ nke Agba Ochie na nke Agba Ọhụrụ. Ha abụọ bụ àmà dị mkpa banyere mmalite na ịdịgide ebighị ebi nke iwu Chineke. Ha abụọ bụkwa ndịàmà banyere atụmatụ nzọpụta. Ụdị, àjà, na amụma nke Agba Ochie na-atụ aka n’ihu gaa n’ebe Onye Nzọpụta nke ga-abịa nọ. Oziọma na Epistle nke Agba Ọhụrụ na-agwa banyere Onye Nzọpụta nke bịaworị n’ụzọ ziri ezi dị ka e buru n’amụma site n’ụdị na amụma.” The Great Controversy, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

Ndị a abụọ e tere mmanụ nke Zechariah na-anọchi anya usoro nkwurịta okwu nke e gosiri na Mkpughe isi nke mbụ. “Mmanụ” ahụ, nke bụ “ọhụụ” amụma banyere ihe omume nke akụkọ ihe mere eme, ka a na-ebufe site n’Agba Ochie na Agba Ọhụrụ. N’ime Mkpughe iri na otu, a na-amata ndị akaebe abụọ a site n’ọnọdụ okwu ahụ dịka Mozis na Elaija. Mozis na Elaija bụ akara nke na-anọchi onwe ha.

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Mgbe a na-anọchi ha ọnụ dị ka o mere n’Ugwu Ntughari Ahụ ma ọ bụ na Mkpughe iri na otu, ha bụ ihe nnọchianya nke eziokwu abụọ dị iche iche. N’ugwu ahụ, ha na-anọchi ndị e gburu n’ihi okwukwe n’oge nsogbu iwu Ụkaịde na otu narị puku iri anọ na anọ, ebe na Mkpughe iri na otu ha na-anọchi Agba Ochie na Agba Ọhụrụ. Ma n’ihe gbasara Adventism, ha na-anọchi ọbụna karịa nke ahụ. Ndị akaebe abụọ maka ndị Juu bụ “iwu na ndị amụma,” nke na-anọchi Agba Ochie, ndị akaebe abụọ maka ndị Kraịstkwa bụ Agba Ochie na Agba Ọhụrụ, ma maka Adventism ndị akaebe abụọ ahụ bụ okwu Chineke na àmà Jizọs. Nke a bụ ihe mere Jọn ji nọ na Patmos.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Mụ onwe m Jọn, onye bụkwa nwanne unu, na onye na-esonyere unu n’ahụhụ, nakwa n’alaeze na ndidi nke Jisọs Kraịst, nọ n’agwaetiti a na-akpọ Patmos n’ihi okwu Chineke na n’ihi àmà nke Jisọs Kraịst. Mkpughe 1:9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

N’Aịsaịa iri abụọ na abụọ, a na-anọchi anya ndị àmà abụọ ahụ, bụ Mosis na Ịlaịja, ọ bụ ezie na a pụrụ ịmata nke a naanị ma ọ bụrụ na i tinye ụkpụrụ nke Alfa na Omega n’isiakwụkwọ ahụ. Chebara echiche ebe Jizọs malitere nkọwa Ya banyere “ọhụ” nke ihe omume amụma nye ndị na-eso ụzọ Ya n’ụzọ na-aga Emau.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

> “Site na Mosis, bụ́ Alfa n’onwe ya nke akụkọ ihe mere eme nke Akwụkwọ Nsọ, Kraịst kọwara n’Akwụkwọ Nsọ niile ihe ndị gbasara Onwe Ya.” Desire of Ages, 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

Elaịja bụ onye-amụma ahụ nke na-apụta tupu nnukwu ụbọchị ahụ na-atụ egwu nke Onyenwe anyị eruo, n’ibu ozi nke dabeere n’ụkpụrụ nke Alfa na Omega, na-atụgharị obi ndị nna (alfa) ka ọ bụrụ nke ụmụ (omega). Mosis na Elaịja nọchiri anya alfa na omega nke amụma Akwụkwọ Nsọ. Ọ bụrụ na i nwere ike ịnụ ya, Mosis bụ William Miller. Ma Mosis ma Miller nwụrụ, a makwaara ha abụọ site n’mmụọ nsọ dị ka ndị a zọpụtara. N’ezie, a kpọlitere Mosis n’ọnwụ ozugbo mgbe ọnwụ ya gasịrị, ma ndị mmụọ ozi na-eche nche gburugburu ili Miller ruo mgbe mbilite n’ọnwụ ya ga-abịa. Elaịja nọchiri anya onye ozi ikpeazụ tupu ọbịbịa nke nnukwu ụbọchị ahụ na-atụ egwu nke Onyenwe anyị.

> “The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> “Ndị Juu gbalịrị igbochi nkwusa nke ozi ahụ e buru n’amụma banyere ya n’Okwu Chineke; ma amụma aghaghị imezu. Onyenwe anyị na-ekwu, ‘Lee, aga m ezitere unu Ịlaịja onye amụma tupu ọbịbịa nke nnukwu ụbọchị ahụ na nke dị egwu nke Onyenwe anyị’ (Malaki 4:5). Otu onye ga-abịa n’ime mmụọ na ike nke Ịlaịja, ma mgbe ọ pụtara, mmadụ pụrụ ikwu, ‘Ị dị oke ọkụ n’obi, ị naghị akọwa Akwụkwọ Nsọ n’ụzọ ziri ezi. Ka m gwa gị otú ị ga-esi akụzi ozi gị.’”

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

> “E nwere ọtụtụ ndị na-enweghị ike ịmata ọdịiche dị n’etiti ọrụ Chineke na nke mmadụ. Aga m ekwu eziokwu dịka Chineke na-enye m ya, ma ana m ekwu ugbu a, ọ bụrụ na unu anọgide na-achọ mmejọ, na-enwekwa mmụọ nke esemokwu, unu agaghị ama eziokwu. Jisọs gwara ndị na-eso ụzọ Ya, ‘Enwerem kwa ọtụtụ ihe ikwu unu, ma unu apụghị iburu ha ugbu a’ (John 16:12). Ha anọghị n’ọnọdụ ga-eme ka ha nwee ike ịghọta ma nwee ekele maka ihe ndị dị nsọ na ndị ebighị ebi; ma Jisọs kwere nkwa iziga Onye Nkasi Obi ahụ, onye ga-akụziri ha ihe niile, ma mee ka ha cheta ihe niile ọbụla O kwuru ha. Ụmụnna, anyị ekwesịghị itinye ntụkwasị obi anyị n’ime mmadụ. ‘Kwụsịnụ n’ebe mmadụ nọ, onye ume ya dị n’imi ya: n’ihi na gịnị ka a ga-agụta ya?’ (Isaiah 2:22). Unu aghaghị ịtụkwasị mkpụrụobi unu ndị na-enweghị enyemaka n’ebe Jisọs nọ. Ọ dịghị adabara anyị ịṅụ mmiri site n’iyi nke ndagwurugwu, mgbe e nwere isi iyi n’ugwu. Ka anyị hapụ iyi ndị dị ala; ka anyị bịakwute isi mmiri ndị ka elu. Ọ bụrụ na e nwere otu isiokwu eziokwu unu na-aghọtaghị, nke unu na-ekwenyeghị na ya, nyochaa ya, tụnyere Akwụkwọ Nsọ na Akwụkwọ Nsọ, gbadaa olulu nchọpụta nke eziokwu miri emi n’ime ebe a na-egwupụta akụ nke Okwu Chineke. Unu aghaghị idobe onwe unu na echiche unu n’elu ebe ịchụàjà Chineke, wepụ echiche unu ndị unu butere ụzọ, ma kwe ka Mmụọ nke Eluigwe duzie unu n’eziokwu niile.” Selected Messages, book 1, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

N’Aịzaya iri abụọ na abụọ, Shebna na Eliakim na-anọchi anya ndị amamihe na ndị nzuzu nọ n’ime Adventism n’oge ọgwụgwụ nke ụwa, mgbe eze ugwu na-abịakwute Jerusalem. Eliakim nwa Hilkaya nwere “ọhụụ” ahụ, Shebna enweghi ya.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi; ma onye na-edebe iwu, ọ gọziri agọzi. Ilu 29:18.

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Ozi amụma, ya bụ “ọhụ” nke amaokwu a, na-ekwu maka ihe abụọ. Ị na-aghọta mmụba nke ìhè amụma, ị dịkwa ndụ; ma ọ bụrụ na i meghị ya—ị na-anwụ. Ọ bụrụ na ị naghị aghọta, mgbe ahụ ị gaghị enwe ike ịdị njikere idebe ụbọchị izu ike n’oge ule iwu Sọnde. Ọ ga-abụ, “oge agafewo.” Mgbe a kwaturu ndị Adventist Laodisia n’oge iwu Sọnde, ha na-ajụ iwu ahụ n’ihi na ha jụrụ “ọhụ nke eziokwu.” Ha enweghị mmanụ, ha aghọtaghị mmụba nke ọmụma nke a na-ekpughe mgbe obere oge fọdụrụ tupu mmechi oge amara.

> Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.

> N’ihi na ị na-asị, Abaram ụba, nwekwaara m akụnụba n’ụba, ọ dịghịkwa ihe ọ bụla dị m mkpa; ma ị maghị na ị bụ onye ahụhụ, na onye kwesịrị ebere, na ogbenye, na onye kpuru ìsì, na onye gba ọtọ. Mkpughe 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Ihe ịrịbama nke Aịsaịa bụ na ọ gara ije n’ọtọ, ụkwụ efu, ruo afọ atọ. O mere nke a iji dọọ ndị ga-ekwe ka a dọọ ha aka ná ntị site n’ozi amụma ya aka ná ntị, na ọ bụrụ na unu aghọtaghị ọhụụ banyere ihe omume amụma, unu ga-abịa n’iwu ụbọchị Sọnde ma ghọọ ndị a dọtara n’agha, a na-eduga pụọ n’ọnọdụ jọgburu onwe ya, nke mwute, nke ịda ogbenye, nke ìsì, na nke ịtọ. Aịsaịa bụ ihe ịrịbama na ihe ijuanya maka akụkọ ihe mere eme nke Aịsaịa, ma ọbụna karịa maka ọgwụgwụ ụwa.

> 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.

> Ma ihe ndị a niile dakwasịrị ha dị ka ihe atụ: e dekwara ha n’akwụkwọ maka ịdụ anyị ọdụ, anyị bụ ndị ngwụcha ụwa ndị a bịakwasịrị. 1 Ndị Kọrịnt 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

N’amaokwu ise mbụ nke isi nke iri abụọ na abụọ, a na-akọwa Jerusalem, obodo Devid, dịka obodo “juru n’ụzụ,” “nke ọṅụ jupụtara,” nke juputakwara n’“mkpali.” E ji okwu a ma ama nke Akwụkwọ Nsọ, nke ọbụna ndị nke ụwa na-ejikwa, n’isi a nọchie anya obodo ahụ “nke ọṅụ jupụtara” ma “juru n’ụzụ,” nke juputara n’“mkpali,” mgbe ndị ahụ e kwuru banyere ha n’amaokwu nke iri na atọ ji ọṅụ na-asị, “ka anyị rie ma ṅụọ; n’ihi na echi anyị ga-anwụ.” Ma, ọ bụ ezie na ha nwere ọṅụ, e gburu ndị ikom ha, ma ọ bụghị n’mma agha, ọ bụghịkwa n’agha; ya mere Aịzaịa na-ajụ ajụjụ sị, “Gịnị na-emekpa gị?”

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

N’agbanyeghị ihe ọ bụla na-emekpa ha ahụ, ọ emeela ka ha rịgoro n’elu ụlọ. Elu ụlọ bụ ihe nnọchianya nke ife anyanwụ, ọnwa na kpakpando, ọ bụkwa ihe nnọchianya nke ime mmụọ afa. N’akụkụ Akwụkwọ Nsọ a, Adventism nọ n’okpuru aghụghọ ime mmụọ.

> And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

> Na ndị ahụ na-efe usuu nke eluigwe n’elu ụlọ ha; na ndị ahụ na-efe ofufe ma na-aṅụ iyi site n’aha Onyenwe anyị, ma na-aṅụkwa iyi site n’aha Malkam; na ndị ahụ laghachiri azụ n’iso Onyenwe anyị; na ndị ahụ na-achọghị Onyenwe anyị, ma ọ bụ jụkwa ase n’ebe Ọ nọ.

> Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

> Nọrọ jụụ n’ihu Onyenweanyị Chineke: n’ihi na ụbọchị Onyenweanyị dị nso: n’ihi na Onyenweanyị akwadowo àjà, ọ kpọwo ndị ọbịa ya. O gēru kwa, n’ụbọchị àjà nke Onyenweanyị, na M ga-ata ndị-isi, na ụmụ eze, na ndị nile yi uwe mba ọzọ ahụhụ. N’otu ụbọchị ahụ kwa ka M ga-ata ndị nile nāwụli n’elu uzo-ọnu-uzọ, bụ́ ndị nējupụta ụlọ ndị nna ha ukwu ihe-ike na aghughọ. Zefanaịa 1:5–9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

N’oge nsogbu iwu ụbọchị Sọnde, Adventism, nke a na-anọchi anya ya dịka Jerusalem, nọ “na ndagwurugwu ọhụụ.” Ndị ahụ jụrụ ozi amụma ahụ nke “mmanụ” ma ọ bụ “ọhụụ” nọchiri anya ya, na-eme ime mmụọ aghụghọ, nke Pọl kwuru banyere ya n’Akwụkwọ Ndị Tesalonaịka nke Abụọ. N’ebe ahụ ka anyị na-ahụkwa ndị ahụ (Shebna) ndị na-anabataghị ịhụnanya nke eziokwu ahụ.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

> N’ihi nke a, Chineke ga-ezigara ha aghụghọ dị ike, ka ha wee kwere ụgha: Ka e wee maa ha niile ikpe, bụ ndị ekweghị eziokwu, kama ha nwere obi ụtọ n’ajọ omume. 2 Ndị Tesalonaịka 2:11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

N’ezie, okwu ahụ bụ “eziokwu” nke Pọl ji mee ihe bụ okwu Grik e nwetara site n’okwu Hibru ahụ bụ “eziokwu,” nke e si n’ịjikọta mkpụrụedemede Hibru atọ ahụ na-anọchi anya Alfa na Omega kee ya. Ịjụ “eziokwu” ahụ nke e gosipụtara dị ka ụkpụrụ nke Alfa na Omega, na-ewetara ndị Laodisia aghụghọ dị ike, aghụghọ ahụ bụkwa ime mmụọ.

> “Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

> “Onye amụma Aịzaịa na-ekwu, sị: ‘Mgbe ha ga-asị unu, Jekwuuru ndị nwere mmụọ ndị a maara amara, na ndị dibịa afa ndị na-eti mkpu nta ma na-atamu ntamu: ọ̀ bụghị Chineke ha ka ndị mmadụ kwesịrị ịjụ ase? hà ga-ajụ ndị nwụrụ anwụ n’ihi ndị dị ndụ? N’iwu na n’amà: ọ bụrụ na ha ekwughị dịka okwu a si dị, ọ bụ n’ihi na ìhè adịghị n’ime ha.’ Aịzaịa 8:19, 20. Ọ bụrụ na mmadụ dị njikere ịnakwere eziokwu ahụ e kwuworo nke ọma n’Akwụkwọ Nsọ banyere ọdịdị mmadụ na ọnọdụ ndị nwụrụ anwụ, ha ga-ahụ n’ihe ndị ime mmụọ na-azọrọ na n’ihe ngosi ya ọrụ Setan ji ike na ihe ịrịba ama na ọrụ ebube ụgha arụ ọrụ. Ma kama ịhapụ nnwere onwe ahụ nke na-atọ obi nke anụ ahụ ụtọ, ma jụ mmehie ndị ha hụrụ n’anya, ìgwè mmadụ dị ukwuu na-emechi anya ha n’ihu ìhè ma na-aga n’ihu kpọmkwem, n’agbanyeghị ịdọ aka ná ntị, ebe Setan na-akpa ọnyà ya gburugburu ha, ha wee bụrụ anụ ọ na-eri. ‘N’ihi na ha anabataghị ịhụnanya nke eziokwu, ka e wee zọpụta ha,’ ya mere ‘Chineke ga-ezigara ha aghụghọ dị ike, ka ha wee kwere ụgha.’ 2 Ndị Tesalonaịka 2:10, 11.” The Great Controversy, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

N’Aịsaịa iri abụọ na abụọ, e gburu ndị ikom nke obodo ahụ jupụtara n’ọṅụ, ma ọ bụghị n’agha ma ọ bụ site na mma-agha; e jikọtara ha ọnụ, e gbukwara ha na ndị ndú ahụ ndị gbapụrụ ọsọ.

> “If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

> “Ọ bụrụ na chọọchị soro ụzọ yiri nke ụwa, ha ga-eketa otu ọdịnihu ahụ. Mba, kama, ebe ha natara ìhè ka ukwuu, ntaramahụhụ ha ga-adị ukwuu karịa nke ndị na-adịghị echegharị echegharị.

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “Anyi dịka otu ndị mmadụ na-ekwupụta na anyị nwere eziokwu tupu ndị ọzọ niile nọ n’elu ụwa. Ya mere, ndụ na agwa anyị kwesịkwara ịdị n’otu na okwukwe dị otu a. Ụbọchị ahụ adịlarị nso n’ebe anyị nọ mgbe a ga-ekekọta ndị ezi omume dịka ọka dị oké ọnụ ahịa n’ùkwù maka ebe a na-echekwa ihe ubi nke eluigwe, ebe a na-achịkọtakwa ndị ajọ omume, dịka ata, maka ọkụ nke nnukwu ụbọchị ikpeazụ ahụ. Ma ọka wit na ata ‘na-etokọ ọnụ ruo oge owuwe ihe ubi.’” Testimonies, volume 5, 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

Ejikọtala ndu nke dị na Aịzaya iri abụọ na abụọ site n’aka “ndị na-agba ụta.” A kọwara Shebna dị ka onye ndu n’elu ụlọ, a ga-enyekwa ọnọdụ ya Eliakim, nwa Hilkaya. N’Aịzaya iri abụọ na abụọ ozi amụma nke “ọhụụ” nke ihe omume amụma na-anọchi anya ya emeela ka e nwee òtù abụọ nke ndị na-efe ofufe na Jerusalem ka eze ugwu na-abịaru nso. A na-ekekọta otu òtù maka ọba eluigwe, a na-ekekọtakwara nke ọzọ maka ọkụ nke ụbọchị ikpeazụ. Ihe ekekọtala ndị ajọ omume bụ “ndị na-agba ụta,” nke bụ otu n’ime ọtụtụ akara nke Islam n’Okwu Chineke.

> And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

> Ndị fọdụrụ n’ọnụọgụ ndị na-agba ụta, bụ ndị dike nke ụmụ Keda, a ga-eme ka ha dị ole na ole: n’ihi na Onyenwe anyị Chineke nke Izrel ekwuwo ya. Aịsaịa 21:17.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Ndị a bụkwa aha ụmụ Izmael, dị ka aha ha si dị, dịka ọgbọ ha si dị: ọkpara Izmael bụ Nebajoth; na Keda, na Adbeel, na Mibsam, na Mishma, na Duma, na Massa, Hadar, na Tema, Jetur, Nafish, na Kedema: ndị a bụ ụmụ Izmael, ndị a bụkwa aha ha, n’obodo nta ha, na n’ụlọ nche ha; ndị isi iri na abụọ dịka mba ha si dị. Jenesis 25:13–16.

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

E jidere ndị isi Adventism n’aka ndị na-agba ụta mgbe ha jụrụ ozi ahụ na Islam wakporo United States na Septemba 11, 2001, dị ka mmezu amụma Akwụkwọ Nsọ si dị. Mwakpo nke 9/11 bụ nkwado nke ozi ahụ e meghere n’afọ 1989, n’oge ọdịda Soviet Union. Mwakpo Islam mere na 9/11 dakọtara na Ọgọst 11, 1840, mgbe amụma banyere igbochi Islam nyere ozi mmụọ ozi mbụ ike site n’ịkwado isi iwu amụma Miller, na otu ụbọchị nọchiri anya otu afọ. Ọgọst 11, 1840 bụ mmezu nke ihe omume e buru amụma banyere ya nke e dabeere n’elu ụkpụrụ ụbọchị maka otu afọ. Mgbe e mezuru ya, a kpọsara ozi mmụọ ozi mbụ ahụ n’ụlọ ọrụ ozi ọma ọ bụla n’ụwa niile.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

9/11 kwadoro iwu bụ isi nke “ọhụụ” e nyere ndị Adventist ka ha kpọsaa. Iwu ahụ bụ na akụkọ ihe mere eme na-emegharị onwe ya. Mgbe a kwadoro ụkpụrụ ụbọchị maka otu afọ n’ụbọchị Ọgọọst 11, 1840, mmụọ ozi dị ike nke Mkpughe isi nke iri rịdatara, na-akara mmanye e nyere ozi nke awa ikpe Miller, si otu a bụrụ ihe nnọchianya nke mgbe mmụọ ozi nke Mkpughe isi nke iri na asatọ rịdatara n’ụbọchị 9/11.

> “How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Òlee otú okwu ahụ si pụta na m ekwuola na a ga-eji ebili mmiri ukwu sachapụ New York? Nke a abụghị ihe m kwuworo mgbe ọ bụla. Ihe m kwuru bụ na, mgbe m lere anya n’ụlọ ndị ukwu a na-ewuli n’ebe ahụ, okpukpu n’elu okpukpu, m kwuru, ‘Lee ihe omume dị egwu ga-eme mgbe Onyenwe anyị ga-ebili ka O wee maa jijiji ụwa n’ụzọ dị egwu!’ Mgbe ahụ ka a ga-emezu okwu ndị dị na Mkpughe 18:1–3. Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’ụwa. Ma enweghị m ìhè ọ bụla pụrụ iche banyere ihe na-abịa n’elu New York, ma e wezụga naanị na amaara m na otu ụbọchị a ga-akwatu ụlọ ndị ukwu dị n’ebe ahụ site n’ịtụgharị na ịtụgharịa nke ike Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ụwa. Otu okwu sitere n’ọnụ Onyenwe anyị, otu mmetụ nke ike Ya dị ukwuu, ụlọ ndị a buru ibu ga-ada. Ihe omume ga-eme nke ịdị egwu ha anyị apụghị ichetụ n’echiche.” Review and Herald, July 5, 1906.

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

N’ezie, e nwere ọtụtụ ihe ndị ọzọ a ga-ekwu banyere Islam, ma Shebna na-anọchi anya ndị jụrụ “ọhụ” nke akụkọ ihe mere eme amụma nke dabeere n’ịmegharịghachi akụkọ ihe mere eme, nke eziokwu mbụ nke ịmegharịghachi akụkọ ihe mere eme na-esokwa—na mmalite nke ihe na-egosi njedebe nke ihe ahụ. Mgbochi e tinyere Islam n’ụbọchị Ọgọst 11, 1840 mere ka mmụọ ozi nke Mkpughe iri rịdata, ma ntọhapụ Islam n’ụbọchị 9/11 mere ka mmụọ ozi nke Mkpughe iri na asatọ rịdata.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

> M wee sị, Bikonụ, nụrụ, unu ndị isi Jekọb, na unu ndị ọchịchị nke ụlọ Izrel; ọ̀ bụghị ọrụ unu ịmata ikpe ziri ezi? Unu ndị kpọrọ ezi ihe asị, hụkwa ajọ ihe n’anya; ndị na-adọpụpụ akpụkpọ ahụ ha n’ahụ ha, na anụ ahụ ha n’ọkpụkpụ ha; ndị na-erikwa anụ ahụ nke ndị m, na-efupụkwa ha akpụkpọ ahụ n’ahụ ha; ha na-agbajikwa ọkpụkpụ ha, na-egbutukwa ha iberibe, dị ka ihe a na-akwadebe n’ite, na dịka anụ dị n’ime nnukwu ite esi nri. Mgbe ahụ ha ga-akpọku Onyenwe anyị, ma ọ gaghị anụ ha; ee, ọ ga-ezonarị ha ihu ya n’oge ahụ, dịka ha si mebie omume ha n’omume ha. Otú a ka Onyenwe anyị kwuru banyere ndị amụma na-eduhie ndị m, ndị ji ezé ha ata ihe ma tie mkpu sị, Udo; ma onye ọ bụla na-adịghị etinye ihe n’ọnụ ha, ha na-akwadebe agha imegide ya. Ya mere abalị ga-adịrị unu, ka unu ghara inwe ọhụ; ọchịchịrị ga-adịrị unu, ka unu ghara ịgba afa; anyanwụ ga-adakwa n’elu ndị amụma ahụ, ụbọchị ga-agbakwa ọchịchịrị n’elu ha. Mgbe ahụ ndị ọhụ ụzọ ga-eme ihere, ndị na-agba afa ga-agbagwoju kwa anya; ee, ha niile ga-ekpuchi egbugbere ọnụ ha; n’ihi na enweghị azịza sitere n’aka Chineke. Ma n’ezie, ejuputaram m n’ike site na Mmụọ nke Onyenwe anyị, na ikpe ziri ezi, na ịdị ike, ikwupụtara Jekọb njehie ya, na Izrel mmehie ya. Bikonụ, nụrụ ihe a, unu ndị isi nke ụlọ Jekọb, na unu ndị ọchịchị nke ụlọ Izrel, ndị kpọrọ ikpe ziri ezi asị, na-agbagọkwa izi ezi niile. Ha ji ọbara ewu Zayọn, jiri ajọ omume ewu Jerusalem. Ndị isi ya na-ekpe ikpe n’ihi ụgwọ ọrụ, ndị nchụàjà ya na-ezi ihe n’ihi ụgwọ, ndị amụma ya na-agba afa n’ihi ego; ma ha na-adabere n’Onyenwe anyị, na-asị, Ọ̀ bụghị Onyenwe anyị nọ n’etiti anyị? Ọ dịghị ihe ọjọọ ga-abịakwasị anyị. Maịka 3:1–11.

> And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. 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. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

> Ìgwè mmadụ nke mba niile ndị na-alụso Ariel [Jerusalem] ọgụ, ọbụna ndị niile na-alụso ya na ebe ewusiri ike ya ọgụ, na ndị na-emekpa ya ahụhụ, ga-adị ka nrọ nke ọhụụ abalị. Ọ ga-adịkwa dịka mgbe onye agụụ na-agụ rọrọ nrọ, ma lee, ọ na-eri nri; ma mgbe o tetara, mkpụrụobi ya tọgbọ chakoo: ma ọ bụ dịka mgbe onye akpịrị na-akpọ nkụ rọrọ nrọ, ma lee, ọ na-aṅụ mmiri; ma mgbe o tetara, ma lee, ike agwụwo ya, mkpụrụobi ya ka na-achọkwa ihe ọṅụṅụ: otu a ka ìgwè mmadụ nke mba niile ga-adị, ndị na-alụso ugwu Zion ọgụ. Kwọsịanụ, juokwanụ anya; tịanụ mkpu, tikwanụ mkpu: ha ṅụbigara mmanya ókè, ma ọ bụghị mmanya; ha na-ama jijiji, ma ọ bụghị n’ihi ihe ọṅụṅụ siri ike. N’ihi na Onyenwe anyị awụsawo n’elu unu mmụọ nke ụra miri emi, meekwa ka anya unu mechie: ndị amụma na ndị na-achị unu, ndị ọhụ ụzọ, ka O kpuchiri. Ọhụụ ahụ niile aghọwo n’ebe unu nọ dịka okwu nke akwụkwọ e mechiri emechi, nke mmadụ na-enyefe onye mụtara akwụkwọ, na-asị, Biko, gụọ ihe a: ma ọ sị, Enweghị m ike; n’ihi na e mechiri ya emechi: e nyekwaara onye na-amaghị akwụkwọ ahụ akwụkwọ ahụ, na-asị, Biko, gụọ ihe a: ma ọ sị, Amaghị m akwụkwọ. Ya mere Onyenwe anyị kwuru, Ebe ọ bụ na ndị a ji ọnụ ha abịaruo m nso, jirikwa egbugbere ọnụ ha sọpụrụ m, ma ha emeela ka obi ha dịrị m anya, egwu ha na-atụ m bụkwa ihe e kuziri ha site n’iwu mmadụ: Ya mere, lee, aga m aga n’ihu ime ọrụ ịtụnanya n’etiti ndị a, ọbụna ọrụ ịtụnanya na ihe ebube: n’ihi na amamihe nke ndị amamihe ha ga-ala n’iyi, nghọta nke ndị nwere uche n’etiti ha ga-ezokwa ezo. Ahụhụ ga-adịrị ndị na-achọ ime ka ndụmọdụ ha zoo nke ukwuu n’ihu Onyenwe anyị, ndị ọrụ ha dịkwa n’ọchịchịrị, ha na-asịkwa, Ònye na-ahụ anyị? ònye makwaara anyị? N’ezie, ịtụgharị unu ihe n’isi ala ga-abụ ihe a ga-ewere dịka ụrọ onye ọkpụite: n’ihi na ọrụ ò ga-asị onye mere ya, Ọ meghị m? ma ọ bụ ihe a kpụrụ akpụ ò ga-asị onye kpụrụ ya, O nweghị nghọta? Aịzaya 29:7–16.

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Ndagwurugwu ọhụụ ahụ, dị ka Aịzaya si kwuo, bụ “ụbọchị nsogbu, na nke ịzọpịa, na nke mgbagwoju anya site n’aka Onyenwe anyị Chineke nke ndị agha nndagwurugwu ọhụụ ahụ, nke ịkwatu mgbidi, na nke iti mkpu n’ugwu.” Ya mere, Aịzaya na-akwa ákwá nke ukwuu, dịka Jizọs mekwara.

> “The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

> “Anya mmiri anya Jisọs akwadoghị n’ịtụ anya ahụhụ nke Ya onwe Ya. N’ihu Ya kpọmkwem ka Getsemane dị, ebe n’oge na-adịghị anya oke egwu nke nnukwu ọchịchịrị ga-ekpuchi Ya. Ọzọkwa, ọnụ ụzọ atụrụ ahụ nọkwa n’anya, nke e siworo n’ime ọtụtụ narị afọ duzie anụmanụ ndị a ga-achụ n’àjà gafee. Ọnụ ụzọ a ga-emeghekwa n’oge na-adịghị anya maka Ya, nnukwu Onye Nnọchianya Eziokwu ahụ, onye àjà Ya maka mmehie nke ụwa ka àjà ndị a niile nọ na-ezo aka na ya. Nso nso ebe ahụ ka Kalvari dị, ebe ihe mgbu Ya na-abịa nso ga-eme. Ma ọ bụghị n’ihi ihe ncheta ndị a nke ọnwụ obi ọjọọ Ya ka Onye Nzọpụta ahụ bere akwa ma sụ ude n’ahụhụ nke mmụọ. Ihe mwute Ya abụghị nke ịchọ onwe onye. Echiche banyere ahụhụ nke Ya onwe Ya emeghị ka mkpụrụobi ahụ dị ebube ma juputara n’ịkpọrọ onwe ya n’àjà tụọ egwu. Ọ bụ ịhụ Jerusalem ka gbara obi Jisọs ọsọ—Jerusalem nke jụrụ Ọkpara Chineke ma lelịa ịhụnanya Ya, nke jụrụ ikwe ka ọrụ ebube Ya ndị dị ike mee ka o kweta, ma nke fọrọ nke nta ka ọ napụ Ya ndụ. Ọ hụrụ ihe ọ bụ n’ime ikpe ọmụma ya nke ịjụ Onye Nzọpụta ya, na ihe ọ pụrụ ịbụ ma ọ bụrụ na ọ nabatara Onye ahụ naanị Ya nwere ike ịgwọ ọnya ya. Ọ bịara ịzọpụta ya; olee otú Ọ ga-esi hapụ ya?”

> “Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

> “Israel bụ ndị a hụrụ n’anya nke ukwuu; Chineke emeela ụlọ nsọ ha ebe obibi Ya; ọ bụ ‘onye mara mma n’ọnọdụ ya, ọṅụ nke ụwa nile.’ Abụ Ọma 48:2. Akụkọ nke ihe karịrị otu puku afọ nke nchebe Kraịst na ịhụnanya Ya dị nro, dịka nna si ahụ naanị nwa ya, dị n’ebe ahụ. N’ụlọ nsọ ahụ ka ndị amụma kwupụtara ịdọ aka ná ntị ha ndị dị oke nsọ. N’ebe ahụ ka a na-efe ihe nsure ọkụ na-ere ere, ebe ísì ụtọ, nke ejikọtara na ekpere ndị na-efe ofufe, na-arịgoro Chineke. N’ebe ahụ ka ọbara anụmanụ ndị e ji achụ àjà sọrọ, nke na-anọchi anya ọbara Kraịst. N’ebe ahụ ka Jehova gosipụtara ebube Ya n’elu ebe ebere ahụ. N’ebe ahụ ka ndị nchụàjà na-eje ozi, ma ịdị ebube nke ihe nnọchianya na emume gara n’ihu ruo ọtụtụ ọgbọ. Ma ihe ndị a niile aghaghị ịbịa ná njedebe.”

> “Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

> “Jisọs weliri aka-Ya,—aka ahụ nke na-agọzị ndị ọrịa na ndị na-ata ahụhụ ọtụtụ oge,—wee fee ya n’akụkụ obodo ahụ a tụrụ ikpe mbibi, ma n’okwu nkwarụ nke iru uju tie mkpu, sị: ‘A sị na ị matara, ọbụna gị onwe gị, ma ọ dịkarịa ala n’ụbọchị a nke gị, ihe ndị gbasara udo gị!—’ N’ebe a ka Onye Nzọpụta ahụ kwụsịrị, ma hapụ ikwughị ihe gaara abụ ọnọdụ Jerusalem ma ọ bụrụ na o nabatara enyemaka ahụ Chineke chọrọ inye ya,—onyinye nke Ọkpara Ya Ọ hụrụ n’anya. Ọ bụrụ na Jerusalem amatala ihe bụrịrị ihe ùgwù ya ịmata, ma gee ntị n’ìhè ahụ Eluigwe zitere ya, ọ gaara apụta ìhè n’ebube nke ọganihu, dịka eze nwanyị nke alaeze dị iche iche, nweere onwe ya n’ike nke a nyere ya site n’aka Chineke ya. A gaghị enwe ndị agha ji ngwá agha guzo n’ọnụ ụzọ ámá ya, ọ dịghịkwa ọkọlọtọ Rom ga-efegharị n’elu mgbidi ya. Ọdịnihu ahụ dị ebube nke gaara agọzi Jerusalem ma ọ bụrụ na o nabatara Onye Mgbapụta ya bilitere n’ihu Ọkpara Chineke. Ọ hụrụ na ọ gaara esi n’aka Ya gwọọ ọrịa ọjọọ ya dị njọ, tọhapụ ya n’ibu ohu, ma mee ka o guzosie ike dịka obodo ukwu dị ike nke ụwa. Site n’elu mgbidi ya ka nduru nke udo gaara esi pụọ gaa n’ebe mba niile nọ. Ọ gaara abụ okpueze ebube nke ụwa.”

> “But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

> “Ma ihe osise na-enwu gbaa nke ihe Jerusalem gaara abụ na-apụ n’anya n’ihu Onye Nzọpụta. Ọ na-aghọta ihe ọ bụ ugbu a n’okpuru yoke ndị Rom, na-ebu iwe Chineke, ekenyela ya ikpe nkwụghachi nke Ya. Ọ na-eburu eriri mgbawa nke mkpu arịrị Ya ọzọ, sị: ‘Ma ugbu a, e zoro ha n’anya gị. N’ihi na ụbọchị ga-abịakwasị gị, mgbe ndị iro gị ga-agbapụta gị ámá nche, gbaa gị gburugburu, mechibie gị n’akụkụ niile, ha ga-emekwa ka gị na ụmụ gị nọ n’ime gị daa n’ala kpamkpam; ha agaghị ahapụ n’ime gị otu nkume ka ọ dịkwasị n’elu ibe ya; n’ihi na ị mataghị oge nleta gị.’”

> “Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

> “Kraịst bịara ịzọpụta Jerusalem ya na ụmụ ya; ma nganga nke ndị Farisii, ihu abụọ, ekworo, na obi ọjọọ egbochila Ya imezu nzube Ya. Jizọs maara ntaramahụhụ dị egwu nke a ga-ewetara obodo ahụ e kpebiri mbibi ya. Ọ hụrụ Jerusalem ka ndị agha gbara ya gburugburu, ndị bi n’ime obodo ahụ a nọ n’ọnọdụ mgbachibido ka agụụ na ọnwụ na-achụ ha, ndị nne na-eri ozu ụmụ nke ha, ma ndị mụrụ ụmụ na ụmụaka na-anapụ ibe ha nri ikpeazụ, ebe oke ihe mgbu agụụ na-ebibi ịhụnanya nke okike. Ọ hụrụ na isi ike nke ndị Juu, dịka e gosiri ya n’ịjụ nzọpụta Ya, ga-emekwa ka ha jụ ikwere n’okpuru ndị agha mwakpo ahụ. Ọ hụrụ Calvary, ebe a ga-ebuli Ya elu, ka e jupụtara na obe dị ka osisi dị n’oké ọhịa. Ọ hụrụ ndị bi n’obodo ahụ dara ogbenye ka ha na-ata ahụhụ n’ime ahụhụ ndọgbu n’elu igwe mmekpa ahụ na site n’ịkpọgide n’obe, ụlọ eze mara mma ka e bibiri, ụlọ nsọ ka ọ bụrụ mkpọmkpọ ebe, ma n’ime mgbidi ya ndị ahụ dị arọ, ọbụna otu nkume agaghị adịgide n’elu ibe ya, mgbe a ga-akọkwa obodo ahụ dị ka ubi. N’ezie, Onye Nzọpụta nwere ezi ihe kpatara Ya iji tie mkpu akwa n’ihe mgbu mgbe Ọ na-ele ihe ahụ jọgburu onwe ya anya.”

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

> “Jeruselem abụrụla nwa nke nlekọta Ya, dịkwa ka nna dị nro si arụrụ nwa ya nke kpafuru akpafu ụfụ, otu a ka Jisọs kwara ákwá n’ihi obodo ahụ ọ hụrụ n’anya. Olee otú M ga-esi rara gị nye? Olee otú M ga-esi hụ gị ka e kenyere gị nye mbibi? Ì kwesịrị ka M hapụ gị ka i jee mejupụta iko nke ajọ omume gị? Otu mkpụrụobi bara nnukwu uru nke na, ma e jiri ya tụnyere ya, ụwa dị iche iche adaa n’ọnọdụ enweghị ihe ọ pụtara; ma n’ebe a, ọ bụ mba dum ka a ga-atụfu. Mgbe anyanwụ na-adaba n’ọdịda anyanwụ ngwa ngwa ga-apụ n’anya n’eluigwe, ụbọchị amara nke Jeruselem ga-abịa na njedebe. Mgbe ìgwè ahụ kwụsịrị ije n’elu ugwu Olivet, oge agafebeghị ka Jeruselem chegharịa. N’oge ahụ ka mmụọ-ozi nke ebere nọ na-apịaji nku ya iji si n’ocheeze ọlaedo ahụ rituo ala ma nye ikpe ziri ezi na ikpe ga-abịa ngwa ngwa ohere. Ma nnukwu obi ịhụnanya nke Kraịst ka nọ na-arịọ arịrịọ n’ihi Jeruselem, nke lelịrị ebere Ya, kpọrọ ịdọ aka ná ntị Ya asị, ma nke fọdụrụ ntakịrị ka ọ tọba aka ya n’ọbara Ya. Ọ bụrụ na Jeruselem ga-echegharị naanị, oge agafebeghị. Mgbe ụzarị ikpeazụ nke anyanwụ na-ada ada ka nọ na-egbu oge n’elu ụlọ nsọ, elu ụlọ nche, na ọnụ elu ụlọ, ọ̀ gaghị abụ na ụfọdụ ezigbo mmụọ-ozi ga-eduba ya n’ịhụnanya Onye Nzọpụta, ma gbochie mbibi ya? Obodo mara mma ma na-adịghị nsọ, nke tụrụ ndị amụma nkume, nke jụrụ Ọkpara Chineke, nke ji enweghị nchegharị ya kee onwe ya agbụ nke ịdị n’ohu,—ụbọchị ebere ya fọdụrụ ntakịrị ka ọ gwụ!” Desire of Ages, 576–578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Dịka Aịzaya si kọwaa ọgụ a na-alụ megide Jerusalem n’isi nke iri abụọ na abụọ, ndị na-awakpo ya “doro onwe ha n’usoro agha n’ọnụ ụzọ ámá.” Elam na Kira nọ n’ọnụ ụzọ ámá ahụ, ngwa agha ha dị njikere, mgbe ahụ ha achọpụta ihe mkpuchi Jerusalem. N’Aịzaya, “ihe mkpuchi” ahụ ndị iro nọ n’ọnụ ụzọ ámá chọpụtara bụ onyinyo Ijipt.

> Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

> Ahuhu dịrị ụmụ nnupụisi ahụ, ka Onyenwe anyị kwuru, ndị na-ewe ndụmọdụ, ma ọ bụghị nke si n’aka m; ndị na-ekpuchikwa onwe ha n’ihe mkpuchi, ma ọ bụghị nke Mmụọ m, ka ha wee tụkwasị mmehie n’elu mmehie: ndị na-eje ije ịrịda n’Ijipt, ma ha ajụghị n’ọnụ m; iji mee ka onwe ha sie ike n’ike Fero, na ịtụkwasị obi n’onyinyo Ijipt! Aịsaịa 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

Ndị iro Jerusalem ghọtara na ndị Shebna nọchiri anya etinyewo ntụkwasị obi ha n’Ijipt, na-eche na Ijipt ga-echebe ha, ebe ndị Eliakim nwa Hilkaya nọchiri anya ya atụkwasịghị obi n’“onyinyo Ijipt,” kama e ji mkpuchi nke Mmụọ Chineke kpuchie ha, ha na-atụkwasịkwa obi n’“onyinyo nke Onye Kasị Elu.”

> He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

> Onye bi n’ebe nzuzo nke Onye Kachasị Elu ga-anọgide n’okpuru onyinyo nke Onye Pụrụ Ime Ihe Niile. Aga m asị banyere Onyenwe anyị, Ọ bụ ebe mgbaba m na ebe e wusiri ike m: Chineke m; n’ime Ya ka m ga-atụkwasị obi. Abụ Ọma 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

N’oge nsogbu iwu ụbọchị Sọnde, amaghị nwanyị ndị ahụ nke Eliakim nwa Hilkaya nọchiri anya ha na-atụkwasị obi n’onyinyo nke Onye Kasị Elu, ma amaghị nwanyị ndị nzuzu nke Shebna nọchiri anya ha na-atụkwasị obi n’onyinyo Ijipt. Okwu a sụgharịrị dịka “ekpughere” pụtara iyipụ kpamkpam ma dọrọ n’agha. Ndị iro nọ n’ọnụ ụzọ ámá matara na ewepụla nchebe Jerusalem, mgbe ahụ Shebna na ndị otu ya amalitekwa ịnwa ịzọpụta onwe ha, n’ihi na ha hụrụ “mmebi nke obodo Devid,” ha hụkwa na mmebi dị ọtụtụ nke ga-ekwe ka onye iro banye. N’ụjọ na mgbagwoju anya, dịka e gosiri n’ilu ahụ banyere amaghị nwanyị iri ahụ, ndị nzuzu ahụ amalite ịchọ nchebe, ma ha enweghị nke ọ bụla.

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

Shebna na-ele anya n’ebe “ngwá-agha nke ọhịa” nọ ka ọ zọpụta ya, ma oge agafewo. Ọ na-agụ ụlọ ndị dị na Jerusalem ma bido ịkwatu ha iji mee ka mgbidi ahụ sie ike, ma oge agafewo. Ha na-achịkọta mmiri sitere n’ọdọ mmiri dị ala ma na-anwa ijikọta ya na mmiri nke ọdọ mmiri ochie, ma oge agafewo. Ebe mmiri bụ ihe nnọchianya bụ isi nke Mmụọ Nsọ, nke a na-egosi na ha na-achọ mmanụ n’ụzọ nnọọ jọgburu onwe ya, ma oge agafewo. N’ime mbọ ha nile, ha chefuru Onye Okike nke ọdọ mmiri ndị ahụ, nakwa na ọ bụ ya mere “ọdọ mmiri” ndị ahụ nke eziokwu n’oge dị anya gara aga. Ha chefuru na ọ bụ Nkume nke Oge Ebighị Ebi nyere ozi ahụ n’oge ochie. Ha họọrọ ịghara ije n’ụzọ ochie ndị ahụ, nke ntọala ndị e guzobere site n’ọrụ William Miller na-anọchi 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 ịtụgharị uche nke ụmụnna anyị ndị nwoke na ndị nwanyị pụọ n’ọrụ nke ịkwadebe otu ndị mmadụ ka ha guzoro n’ime ụbọchị ikpeazụ ndị a. Aghụghọ amamihe ya ka e ji hazie iji dọpụta uche ndị mmadụ pụọ n’ihe ize ndụ na ọrụ dịịrị oge a. Ha na-agụnye dịka ihe efu ìhè ahụ Kraịst siri n’eluigwe bịa nye Jọn n’ihi ndị ya. Ha na-akụzi na ihe ngosi ndị ahụ dị n’ihu anyị ozugbo a abụghị nke dị oke mkpa ka e nye ha nlebara anya pụrụ iche. Ha na-eme ka eziokwu ahụ nke sitere n’eluigwe ghara inwe mmetụta, ma na-anapụ ndị Chineke ahụmahụ ha nke gara aga, na-enye ha n’ọnọdụ ya 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, Guzoọnụ n’ụzọ dị iche iche, lekwasịanụ anya, jụakwanụ maka ụzọ ochie ndị ahụ, ebe ezi ụzọ ahụ dị, gagharịakwanụ n’ime ya.’ Jeremaya 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 onye ọ bụla ghara ịchọ ịdọpụ ntọala nke okwukwe anyị—ntọala ndị e debere ná mmalite ọrụ anyị site n’ịmụ Okwu ahụ n’ekpere na site n’mkpughe. N’elu ntọala ndị a ka anyị nọ na-ewu n’ime afọ iri ise gara aga. Ndị mmadụ pụrụ iche na ha achọtala ụzọ ọhụrụ nakwa na ha pụrụ idowe ntọala siri ike karịa nke ahụ e debere. Ma nke a bụ aghụghọ dị ukwuu. Ọ dịghị onye ọbụla pụrụ idowe ntọala ọzọ ma e wezụga nke ahụ e debere.”

> “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 ndị ewerewo iwulite okwukwe ọhụrụ, na iguzobe ụkpụrụ ọhụrụ. Ma ruo ogologo oge ole ka ụlọ ha wuru guzooro? N’oge na-adịghị anya ọ dara, 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 bụ̀ na ndị na-eso ụzọ mbụ ekwesịghị izute okwu ndị mmadụ? Ọ̀ bụ̀ na ha ekwesịghị ige ntị n’echiche ụgha, ma emesịa, mgbe ha meworo ihe niile, iguzosi ike, na-asị: ‘N’ihi na ọ dighi onye ọ bula puru itọ ntọ-ala ọzọ, ma-ọbughi nke atọrọ atọrọ’? 1 Kọrint 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 eziterela ndị a okwu nke ike, na-eweta ha pụọ n’ụwa, isi-isi okwu, banye n’ìhè doro anya nke eziokwu dị ugbu a. N’egbugbere ọnụ ndị ọkụ nsọ metụrụ, ndị ohu Chineke ekwusawo ozi ahụ. Okwu ọnụ nke Chukwu etinyela akara ya n’eziokwu nke eziokwu ahụ e kwusara.” Testimonies, volume 8, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

“Ụbọchị” nke ihe ndị a niile na-eme bụ “ụbọchị” Akwụkwọ Nsọ ahụ nke Aịsaịa kpọrọ nke Onyenweanyị Chineke nke Usuu Ndị Agha kpọrọ ka e nwee “ịkwa ákwá, na iru uju, na ịkpọ isi nkwọcha, na ike ákwà mkpe.”

> And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

> Onyenwe anyị gwara Mozis okwu, sị, Ọzọkwa, n’ụbọchị nke iri nke ọnwa nke asaa a, a ga-enwe ụbọchị mkpuchi mmehie: ọ ga-abụrụ unu nzukọ dị nsọ; unu ga-emekwa ka mkpụrụ obi unu nwee ahụhụ, chụọkwa aja a na-esure n’ọkụ nye Onyenwe anyị. Unu agaghị arụ ọrụ ọbụla n’ụbọchị ahụ n’onwe ya: n’ihi na ọ bụ ụbọchị mkpuchi mmehie, iji kpuchie mmehie unu n’ihu Onyenwe anyị bụ Chineke unu. N’ihi na mkpụrụ obi ọbụla nke na-agaghị eme ka o nwee ahụhụ n’ụbọchị ahụ n’onwe ya, a ga-ebipụ ya n’etiti ndị ya. Ma mkpụrụ obi ọbụla nke na-eme ọrụ ọbụla n’ụbọchị ahụ n’onwe ya, mkpụrụ obi ahụ ka M ga-ebibi n’etiti ndị ya. Unu agaghị arụ ụdị ọrụ ọbụla: ọ ga-abụ ụkpụrụ ebighị ebi ruo n’ọgbọ unu niile n’ebe obibi unu niile. Ọ ga-abụrụ unu sabbat nke izuike, unu ga-emekwa ka mkpụrụ obi unu nwee ahụhụ: n’anyasị nke ụbọchị nke itoolu nke ọnwa, site n’anyasị ruo n’anyasị, ka unu ga-edebe sabbat unu. Levitikọs 23:26–32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Ụbọchị nke e ji Shebna na Eliakim nwa Hilkaịa kọwaa bụ Ụbọchị Mkpuchi Mmehie nke ihe atụ ahụ na-anọchi anya ya, nke na-ekpuchi akụkọ ihe mere eme site n’afọ 1844 ruo mgbe Maịkel ga-ebili. N’oge ahụ, a kpọrọ Adventism ka ọ “megbuo” mkpụrụ obi ha, ma ọ bụ dịka Aịzaya si akọwa ya, a kpọrọ ha “ka ha bee ákwá, na ka ha ruo uju, na ka ha kpụọ isi nkwọcha, na ka ha kee ákwà mkpe n’úkwù.”

> “In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

> “N’afọ 1844, Nnukwu Onye Nchụàjà anyị banyere n’Ebe Kachasị Nsọ nke ebe nsọ nke eluigwe, iji malite ọrụ ikpe nyocha. A na-enyocha ikpe ndị ezi omume nwụrụ anwụ n’ihu Chineke. Mgbe a ga-emecha ọrụ ahụ, a ga-ekwupụta ikpe banyere ndị dị ndụ. Lee ka oge ndị a dị nsọ si bụrụ ọnụ ahịa, lee kwa ka ha si bụrụ ndị dị mkpa! Onye ọ bụla n’ime anyị nwere ikpe na-echere n’ụlọikpe eluigwe. A ga-ekpe onye ọ bụla n’ime anyị ikpe n’otu n’otu dị ka ọrụ e mere n’anụ ahụ si dị. N’ozi ihe atụ ahụ, mgbe nnukwu onye nchụàjà rụrụ ọrụ mkpuchi mmehie n’Ebe Kachasị Nsọ nke ebe nsọ ụwa, a chọrọ ka ndị mmadụ wedaa mkpụrụ obi ha n’ihu Chineke, ma kwupụta mmehie ha, ka e wee kpuchie ha mmehie ma hichapụ ha. Ọ̀ bụ na a ga-achọ ihe ọ bụla dị nta karịa nke a n’aka anyị n’ụbọchị mkpuchi mmehie a nke ihe ọ pụtara n’eziokwu, mgbe Kraịst nọ n’ebe nsọ nke dị n’elu na-arịọ arịrịọ n’ihi ndị Ya, ma a ga-ekwupụta mkpebi ikpeazụ, nke a na-apụghị ịgbanwe agbanwe, banyere ikpe ọ bụla?”

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

> “Gịnị bụ ọnọdụ anyị n’oge a dị egwu ma dị nsọ? Ewoo, lee otú mpako si na-achị n’ime nzukọ ahụ, ụdị ihu abụọ dị aṅaa, ụdị aghụghọ dị aṅaa, ụdị ịhụnanya uwe na ejiji, ihe efu na ntụrụndụ dị aṅaa, na ụdị ọchịchọ ịbụ onye kachasị elu dị aṅaa! Mmehie ndị a niile emewo ka uche kpuchie, nke mere na a naghị aghọta ihe ndị ebighị ebi. Ọ̀ gaghị adị mkpa ka anyị nyochaa Akwụkwọ Nsọ, ka anyị wee mara ebe anyị nọ n’akụkọ ihe mere eme nke ụwa a? Ọ̀ gaghị adị mkpa ka anyị bụrụ ndị nwere nghọta gbasara ọrụ a na-arụrịrị maka anyị n’oge a, na ọnọdụ nke anyị dịka ndị mmehie kwesịrị ịnọ n’ime ya mgbe ọrụ mkpuchi mmehie a na-aga n’ihu? Ọ bụrụ na anyị nwere nlebara anya ọbụla banyere nzọpụta nke mkpụrụ obi anyị, anyị aghaghị ime mgbanwe doro anya. Anyị aghaghị iji ezi nchegharị chọọ Onyenwe anyị; anyị aghaghịkwa iji miri emi nke mgbawa obi kwupụta mmehie anyị, ka e wee hichapụ ha.” Selected Messages, akwụkwọ nke 1, 124, 125.

> And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

> N’ụbọchị ahụ ka Onyenwe anyị, Chineke nke ụsụụ ndị agha, kpọrọ mmadụ ka ha bee ákwá, ka ha ruo uju, ka ha kpụ isi, ka ha kee ákwà mkpuchi n’ukwu ha: Ma lee, ọ joyụ na ọṅụ, igbu ehi, na ịkụ atụrụ, iri anụ, na ịṅụ mmanya: ka anyị rie ma ṅụọ; n’ihi na echi anyị ga-anwụ. Aịzaya 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

Onyenwe anyị kpọrọ Shebna ka o mee ka mkpụrụ obi ya nwee nhụjuanya, ma ọ họọrọ iri ihe, ịṅụ ihe ọṅụṅụ, na ịga n’ihu n’emume oriri. Onyenwe anyị “kpughere” n’ime “ntị” ya na a gaghị ehichapụ mmehie Shebna. Okwu a sụgharịrị dịka “ehichapụ” bụ okwu e ji n’Akwụkwọ Levitikọs mee ihe maka “mmehie mkpuchi.” A gaghị eme mmehie a nke Adventism Laodisia mmehie mkpuchi. Ugbu a Aịsaịa amalite ịtụle mmekọrịta dị n’etiti Shebna (ndi Adventist Laodisia) na Eliakim, nwa Hilkaịa (ndi Adventist Filadelfia).

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

Shebna bụ “onye na-edebe akụ” dịka Judas bụkwa. Ma Tobaya n’ụbọchị Nehemaya biri n’ebe nsọ Chineke n’ime otu ụlọ (ụlọ-akụ) ebe a ga-edobe onyinye. Mgbe Nehemaya sachara ụlọ nsọ ahụ, ọ tụpụrụ Tobaya na ngwongwo ya n’èzí. A ga-atụpụkwa Shebna n’èzí. Ha abụọ na-egosi ịpụ n’ọnụ nke Adventism Laodisia n’oge iwu ụbọchị Sọnde.

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “N’ihi obi ọjọọ na aghụghọ ndị Amọn na ndị Moab gosiri Izrel, Chineke ekwupụtala site n’ọnụ Mozis na a ga-emechi ha ruo mgbe ebighị ebi pụọ n’ọgbakọ nke ndị Ya. Lee Deuteronomi 23:3–6. N’ime nnupụisi megide okwu a, nnukwu onye nchụàjà achụpụwo àjà ndị e debere n’ụlọ ime nke ụlọ Chineke, iji wepụta ebe nye onye nnọchiteanya a nke agbụrụ e jụrụ iwu. A pụghị igosi nlelị ka ukwuu megide Chineke karịa inye onye iro a nke Chineke na eziokwu Ya amara dị otu a.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “Mgbe Nehemaya si Peasia lọta, ọ matara ajọ mmebi nsọ ahụ e ji obi ike mee, o wee mee ngwa ngwa iji chụpụ onye mwakpo ahụ. ‘O wutere m nke ukwuu,’ ka ọ na-ekwupụta; ‘ya mere, atụfuru m ihe nile nke ụlọ Tobaya n’èzí ụlọ ahụ. Mgbe ahụ, enyeere m iwu, ha wee sachapụ ụlọ ndị ahụ: n’ebe ahụkwa ka m weghachiri ọzọ ihe niile e ji eje ozi nke ụlọ Chineke, tinyere onyinye nri na frankinsens.’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

> “Ọ bụghị naanị na e merụrụ ụlọ nsọ ahụ; kama e jikwala àjà ndị ahụ eme ihe n’ụzọ na-ezighị ezi. Nke a emeela ka e nwee nkụda mmụọ n’ime inye onyinye nke ndị mmadụ. Ha efuola ịnụ ọkụ n’obi na ume ha, ha enweghịkwa mmasị ịkwụ otu ụzọ n’ụzọ iri ha. Ebe nchekwa akụ nke ụlọ Jehova enwetaghị ihe zuru ezu; ọtụtụ n’ime ndị na-abụ abụ na ndị ọzọ e tinyere n’ọrụ ofufe ụlọ nsọ, ebe ha na-anataghị nkwado zuru ezu, ahapụla ọrụ Chineke ka ha gaa rụọ ọrụ n’ebe ọzọ.” Prophets and Kings, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

Shebna, Judas na Tobaya niile na-anọchi anya ndị Adventist Laodisia n’ọgwụgwụ oge.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.

> Otú a ka Onyenwe anyị, Chineke nke ndị agha, sị, Gaa, jekwuru onye-nlekọta-akụ̀ a, ya bụ Shebna, onye nọ n’isi ụlọ, sị ya, Gịnị ka i nwere n’ebe a? Ònye ka i nwere n’ebe a, nke mere i ji akpụpụtara onwe gị ili n’ebe a, dịka onye na-akpụpụtara onwe ya ili n’ebe dị elu, na onye na-awapụtara onwe ya ebe obibi n’ime nkume? Lee, Onyenwe anyị ga-eburu gị pụọ n’agha-mbuga dị ike, ọ ga-ekpuchikwa gị n’ezie. N’ezie, ọ ga-atụgharị gị ike, ma tụfuo gị dịka bọl n’ala sara mbara: n’ebe ahụ ka ị ga-anwụ, n’ebe ahụkwa ka ụgbọ ịnyịnya nke ebube gị ga-abụ ihere nke ụlọ nke nna gị ukwu. Aga m achụpụkwa gị n’ọnọdụ gị, a ga-adọpụkwa gị n’ọkwa gị. Aịsaịa 22:15–19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

Dịka eze nke ugwu na-abịaru Jerusalem nso, ekwesịkwara icheta na mbịarute ahụ bụ mbịarute na-aga n’ihu nke ụmụ amaala Jerusalem maara na ọ na-abịa. Nke a bụ ihe a kọwara na Aịzaya isi nke iri abụọ, mgbe Tatan, onyeisi ndị agha Asiria, meriri Ashdod n’Ijipt. Ha maara ihe na-abịa, ma Shebna jiri oge ya na-ewuru onwe ya ili mara mma. Ndị ọkà mmụta ihe ochie chọtara ili Shebna ma wepụ ihe e dere n’elu ọnụ ụzọ ili ahụ, ma ọ dị ugbu a n’Ụlọ Ncheta Ihe Ochie nke Britain. N’ụzọ dị ịtụnanya nke ukwuu, mgbe e wepụrụ Shebna ma Eliakim nwa Hilkaịa were ọnọdụ ndu Shebna, Eliakim nwa Hilkaịa natara akara eze nke ọ pụrụ iji kwado aha ya n’akwụkwọ gọọmenti. Ndị ọkà mmụta ihe ochie chọtakwa akara ahụ, ma ọ dị n’otu ụlọ ncheta ihe ochie ahụ dị na England. A na-anọchi anya Shebna n’ụlọ ncheta ihe ochie ahụ site n’ili ya, akara nke ọnwụ, ebe Eliakim, nwa Hilkaịa, nọkwa n’ụlọ ncheta ihe ochie ahụ site n’anọchite nke akara nke ndụ.

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

N’ihi na Shebna jụrụ ozi ịdọ aka ná ntị gbasara eze nke ugwu, a wụsịrị ya n’ọnụ Onyenwe anyị, ma okwu ahụ a sụgharịrị dịka “wụsịrị” n’ịdọ aka ná ntị nke Mkpughe nye Laodisia n’ezie pụtara ịgbọpụta site n’ike. N’oge Nehemaya, Ọ chụpụrụ Tobaya na ngwongwo ya, ma n’ihe metụtara Shebna, a tụfuru ya n’ike dị ka bọọlụ n’ala dị anya. Shebna bụ ndị Adventist Laodisia na-ajụ ozi amụma ahụ e kpughere site n’imeghe akara ya n’afọ 1989 ma na-akwadebe maka ili—akara nke anụ ọhịa ahụ; Eliakim nwa Hilkaịa kwa bụ Adventizim Filadelfia nke na-anata akara Chineke.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

> Ọ gēru kwa n’ụbọchị ahụ, na M ga-akpọ ohu M, bú Éliakim nwa Hilkaịa: M ga-eyikwasị ya uwe-nwuda gị, were ihe-ọkiké gị kee ya ike, M ga-enyekwa ọchịchị gị n’aka ya: ọ ga-abụkwa nna nye ndị bi na Jerusalem, na nye ụlọ Juda. Aịsaịa 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

N’iwu Sọnde, a na-ekewa ọka wit na ahịhịa ọjọọ nke Adventism, e nyekwa Eliakim nwa Hilkaịa ndu nke chọọchị mmeri, mgbe ahụkwa Onyenwe anyị na-ebuli chọọchị Ya elu dịka ọkọlọtọ ka ozi mmụọ-ozi nke atọ na-arịwanye elu bụrụ mkpu ukwu. O nwere ike ịbụ na agbasaworom okwu nke ukwuu site n’itinye ahịrịokwu ahụ bụ “nwa Hilkaịa,” mgbe m pụrụ nanị ikwu Eliakim. Ma nna ahụ na nwa ya ọnụ bụ ihe nnọchianya nke ozi Elaịja tupu ihe otiti asaa ikpeazụ. Ozi Elaịja na-eji ihe nnọchianya nke ndị nna na ụmụ ha egosi nke mbụ (nna) na nke ikpeazụ (nwa). Mmekọrịta amụma a na-enye aka n’ihe omimi ikpeazụ dị n’isi nke iri abụọ na abụọ. Nkwa e kwere Eliakim, nwa Hilkaịa, bụ na Onyenwe anyị ga-edobe n’ubu ya mkpịsị ugodi nke ụlọ Devid.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

“Ụlọ Devid” bụ ozi nke nna na nwa nke Jizọs kpọrọ aha n’okwu ikpeazụ Ya na ndị Juu nnupụisi. Ọ bụkwa ebe Ọ mechiri akwụkwọ Mkpughe. Ụlọ Devid nwere igodo, nke, ma ọ bụrụ na e nweghị ihe ọzọ e ji ya eme ihe n’ụbọchị Ọktoba 22, 1844, n’ihi na naanị ebe n’Akwụkwọ Nsọ nke na-ezo aka n’igodo a bụ n’ozi e zigara ụka Filadelfịa.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> M ga-atụkwasịkwa igodo nke ụlọ Devid n’ubu ya; ọ ga-emepe, ọ dịghị onye ga-emechi; ọ ga-emekwa ka emechie, ọ dịghị onye ga-emepe. Aịzaya 22:22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.

> Degara mmụọ-ozi nke nzukọ Kraịst dị na Filadelfia akwụkwọ, sị; Ihe ndị a ka Onye dị nsọ na-ekwu, Onye bụ eziokwu, Onye nwere mkpịsị-igodo Devid, Onye na-emepe, ọ dịghịkwa onye ọbụla na-emechi; Onye na-emechikwa, ọ dịghịkwa onye ọbụla na-emepe; Amaara m ọrụ gị nile: lee, edobewo m n’ihu gị ụzọ e meghere emepe, nke ọ dịghịkwa onye ọbụla pụrụ imechi ya: n’ihi na i nwere ntakịrị ike, ma i debe okwu m, ịgọnarịghịkwa aha m. Lee, aga m eme ka ndị si n’ụlọ-nzukọ Setan, ndị na-ekwu na ha bụ ndị Juu ma ha abụghị, kama ha na-agha ụgha; lee, aga m eme ka ha bịa kpọọ isi ala n’ihu ụkwụ gị, ma mata na ahụworo m gị n’anya. N’ihi na i debe okwu nke ntachi-obi m, mụ onwe m ga-echebekwa gị pụọ n’oge ọnwụnwa ahụ, nke ga-abịakwasị ụwa dum, iji nwalee ndị bi n’elu ụwa. Lee, ana m abịa ọsọ ọsọ: jidesie ihe i nwere ike, ka onye ọbụla ghara ịnara gị okpueze gị. Onye na-emeri emeri, aga m eme ya ogidi n’ụlọ nsọ nke Chineke m, ọ gaghịkwa apụ ọzọ ma ọlị: aga m edekwasịkwa ya aha Chineke m, na aha obodo nke Chineke m, nke bụ Jerusalem ọhụrụ ahụ, nke si n’eluigwe n’aka Chineke m na-arịdata: aga m edekwasịkwa ya aha ọhụrụ m. Onye nwere nti, ya nụ ihe Mmụọ Nsọ na-agwa nzukọ nile. Mkpughe 3:7–12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

Eliakim na-anọchi anya otu onye Filadelfia n’oge mmegharị Millerite nke meghere Ebe Kachasị Nsọ n’ọnwa Ọktoba 22, 1844. Amaara m na ọ bụ Kraịst, Onye Nnukwu Onye Nchụàjà anyị, meghere ọnụ ụzọ nke usoro oge ahụ, ma Kraịst tọrọ igodo ahụ n’ubu Eliakim nwa Hilkaya, ma kwuo na “ọ ga-emeghe.” Anyị eruola n’ókè ahụ m gosiri ná mmalite nke isiokwu a.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

N’akwụkwọ Aịsaịa, e nwere ugboro iri na asatọ anyị na-ahụ okwu ahụ bụ “ibu,” ma n’ime ugboro ndị ahụ, ugboro asaa na-anọchi anya ihe a na-ebu n’ubu, ebe ugboro iri na otu ọ na-anọchi anya amụma nke mbibi. N’ime ugboro iri na asatọ ahụ, otu ugboro ka e ji okwu ahụ nke pụtara amụma nke mbibi mee ihe n’otu oge ahụkwa iji nọchite anya ibu a na-ebu n’ubu.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

Akụkọ banyere ndagwurugwu ọhụụ bụ gbasara ozi mbibi nke na-emepụta ìgwè abụọ nke ndị na-efe ofufe n’ime Jerusalem. Ozi amụma ahụ nke kpọpụtara mmeghe nke ikpe bụ nke Nna Miller kwusara, ọ bụkwa ozi nke mmụọ-ozi mbụ, nke kwụsịrị mgbe e mechiri ụzọ ebe nsọ ahụ, e mepekwara Ebe Nsọ Kachasị Elu na Ọktoba 22, 1844. “Ibu” ahụ e tinyere n’ubu William Miller, nke e nyere ya ọrụ iburu gaa n’ụwa, bụ ozi nke mmụọ-ozi mbụ, amụma nke mbibi nke kwụsịrị na Ọktoba 22, 1844 site n’ịbịa nke ozi mmụọ-ozi nke atọ.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

“Aga m edobe mkpịsị ugodo nke ụlọ Devid n’ubu ya,” ma ọ sịrị, “N’ụbọchị ahụ,” “a ga-ewepụ ntu ahụ a kpọgidere n’ebe siri ike, a ga-egbutukwa ya, ọ ga-adakwa; a ga-ebipụkwa ibu ahụ dị n’elu ya.”

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Okwu a sụgharịrị ebe a dị ka “ibu” bụ okwu na-akọwa amụma nke mbibi, ma amụma a nke mbibi abụghị okwu Hibru Aịzaịa ji anọchi anya ihe mmadụ na-eburu n’ubu ya. Dị ka okwu maka amụma nke mbibi, ọ pụtara na a ga-edobe Eliakim, nwa Hilkaya, mkpịsị ugodi nke Devid n’ubu ya, na ibu nke dị n’ubu ya bụ amụma nke mbibi. Ọ bụ egwuregwu omimi dị ukwuu n’iji okwu eme ihe!

Sister White says this about a key that is attached to the Bible.

Nwannaanyị White na-ekwu ihe a banyere mkpịsị ugodi nke e jikọtara na Bible.

> “Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

> “Ejikọtara ya na Okwu Chineke, e nwere mkpịsị-igodo nke na-emepe igbe akụ dị oké ọnụ ahịa, ka anyị wee nweta afọju na ọṅụ. Enwere m ekele maka ìhè ọ bụla. N’ọdịnihu, a ga-akọwara ahụmahụ ụfọdụ ndị ugbu a bụ ihe omimi nke ukwuu n’anya anyị. O nwere ahụmahụ ụfọdụ anyị nwere ike ghara ịghọta nke ọma n’uju ruo mgbe ihe a na-anwụ anwụ ga-eyi enweghị anwụ anwụ.” Manuscript Releases, volume 17, 261.

Miller’s opening remarks about his dream says this.

Okwu mmalite Miller banyere nrọ ya na-ekwu nke a.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

> “A rọrọ m nrọ na Chineke, site n’aka a na-ahụghị anya, zitere m otu igbe e ji nka rụọ nke ọma, nke ogologo ya dị ihe dị ka sentimita iri, obosara ya kwa dị ihe dị ka sentimita isii n’akụkụ anọ, e ji osisi eboni na pel dị iche iche kụọ ya nke ọma. E tinyere mkpịsị-igodo na igbe ahụ. Ozugbo ahụ, ewere m mkpịsị-igodo ahụ meghee igbe ahụ; mgbe ahụ, n’ịtụnanya na n’iju m anya, ahụrụ m na o juputara n’ụdị na nha dị iche iche nke ọla dị oké ọnụ ahịa, daimọnd, nkume dị oké ọnụ ahịa, na mkpụrụ ego ọlaedo na ọlaọcha nke nha na ọnụ ahịa niile, e debechara ha nke ọma n’ọnọdụ ha dị iche iche n’ime igbe ahụ; ma n’ihi otú e si hazie ha otu a, ha wepụtakwara ìhè na ebube nke naanị anyanwụ ka ya na ya hà.” Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

N’ihe ndetu ụkwụ ala James White nyere gbasara nrọ ahụ, o kwuru nke a banyere igodo ahụ.

> The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

> “‘Mkpịsị-igodo e tinyere’ bụ ụzọ o si akọwa Okwu amụma ahụ—iji Akwụkwọ Nsọ tụnyere Akwụkwọ Nsọ—ya bụ, ka Baịbụl bụrụ onye na-akọwa onwe ya. Site n’iji mkpịsị-igodo a, Nwanna Miller meghere ‘igbe akụ ahụ,’ ya bụ, nnukwu eziokwu banyere ọbịbịa ahụ nye ụwa.” James White.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

Jems Waịtị kọwara nrọ a, ma n’ime ime nke a o dere okwu mmeghe. Ọ dị oke mkpa ịghọta na Mịla nwere nrọ ya ma bipụta ya n’afọ 1847, opekata mpe afọ abụọ mgbe Nnukwu Mmechuihu ahụ gasịrị, mgbe ndị Adventist ndị Mịlait bụbu otu ejikọrọ ọnụ agbasasịwo. E kewapụrụ Mịla n’ebe ije ahụ nọ, ma “obere igwe atụrụ” ahụ nke “a chụsasịrị n’ebe dị iche iche” ka nọ na-ata ahụhụ n’ihi mmechuihu ahụ. Nrọ Mịla kwuru kpọmkwem banyere ọnọdụ ahụ, Jems Waịtị wee kwuo okwu banyere ya, Ellen Waịtị kpọkwara ya n’ụzọ zuru oke nke ọma. Jems Waịtị dere okwu mmeghe nye nrọ ya, tinye nrọ ya, ma mesịa gbakwụnye ndetu ala ibe ole na ole. Okwu mmeghe ya, nrọ ahụ, na ndetu ala ibe ndị ahụ ga-adị na njedebe nke isiokwu a maka ndị chọrọ inweta ozi a.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

Aịsaịa iri abụọ na abụọ bụ ihe atụ nke mmalite na njedebe nke Adventizim. N’akụkọ ihe mere eme abụọ ahụ, e nwere ma a ga-enwe nkewa nke mere na Ọktoba 22, 1844, ma emesịa kwa ọzọ n’oge iwu Sọnde. Nkewa ahụ n’ọnọdụ abụọ ahụ, ya bụ mmalite na njedebe, bụ mmezu nke ilu ụmụ agbọghọ iri ahụ. Nwannaanyị White na-agwa anyị na ụmụ agbọghọ ndị nzuzu bụ ndị Laodisia. Shebna na-anọchi anya ndị Adventist Laodisia na mmalite na njedebe nke Adventizim. Eliakim, nwa Hilkaịa, na-anọchi anya ndị Adventist Filadelfịa.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Ma Hilkaịa na-anọchikwakwa nna nke Adventizim n’ihi na “ọ ga-abụ nna nye ndị bi na Jerusalem, na nye ụlọ Juda.” A na-akpọ William Miller n’ụzọ nkwanye ugwu “Nna Miller.” E debere “igodo Devid” n’ubu Miller, nke na-anọchi anya usoro ya nke ịmụ Akwụkwọ Nsọ, “akara n’elu akara.”

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

Igbe ahụ́ bụ Baịbụl, ọ jiri “mkpịsị-igodo Devid” nke na-anọchi anya ụkpụrụ nkọwa amụma ndị o ji meghee eziokwu nke mmụọ-ozi mbụ. A kwụnyere ụkpụrụ ndị ahụ, (mkpịsị-igodo Devid) na amụma mbibi ya (ibu ahụ) nke e ji mkpịsị-igodo Devid ghọta, “dị ka ntu n’ebe siri ike” n’ụlọ nsọ ahụ. “Ntu” ahụ bụ ụbọchị Ọktoba 22, 1844. Okwu ahụ “ntu” pụtara mkpịsị, ntu, ma ọ bụ osisi a kpọgidere n’ala, nke na-anọchi anya akara ụzọ. “Ibu” ahụ, ma ọ bụ amụma mbibi ahụ a kwụnyere n’elu ntu ahụ, bụ ozi mmụọ-ozi mbụ, ozi ahụ wee ruo na njedebe na Ọktoba 22, 1844, mgbe amụma mbibi ahụ mezuru ma e wepụrụ ya, bee ya, ọ daa. E wepụrụ ya n’ihi na ozi amụma nke mbibi aghọwo ihe gara aga, ya mere a ghaghị ibuga ntu ahụ n’Ebe Kasị Nsọ, ebe a ga-akwụnyere ibu mbibi ọzọ n’elu ya.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

Amụma Miller banyere mbibi, nke a ghọtara site n’iwu amụma ndị e sere onyinyo dịka “mkpịsị ugodi Devid,” ga-akụtu otu ntu n’ebe nsọ nke ga-eburu ebube nile nke ụlọ nna ya. Okwu ahụ bụ “ebube” n’ebe ahụ pụtara ibu. Ihe na-eburu ibu nke ụlọ bụ ntọala ụlọ ahụ. Ọrụ ntọala Miller na-eburu ibu nke ìhè niile e tinyekwara nke ozi mmụọ ozi nke atọ nke e ji “ụmụ na mkpụrụ” nọchite anya ya. Ọ na-eburukwa ibu nke arịa niile dị iche iche nke ụlọ nsọ ahụ. E wee tọọ ntọala ahụ maka ụlọ nsọ iji debe ocheeze dị ebube.

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

Iliakim nwa Hilkaịa nọchiri anya nzukọ Filadelfia. Iliakim pụtara Chineke nke ibuli elu, n’ihi na Iliakim, nna Jerusalem, nọchiri anya William Miller onye Chineke jiri bilie ntọala nke ndị ọgbụgba ndụ Chineke họpụtara. Ọ bụ nwa Hilkaịa, nke sitere n’okwu abụọ, nke nke abụọ bụ Chineke, nke nke mbụ pụtakwara “ịnọ dị ire ụtọ” dịka n’ịdị ire ụtọ n’okwu. Hilkaịa nọchiri anya Okwu Chineke ma ọ bụ olu Ya, nwa ya nọchikwara anya ibuli ụlọ nsọ ahụ elu.

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

Ná ngwụsị nke Adventizim, aghaghị ịdị amụma nke mbibi, ma amụma ahụ bụ mmụọ-ozi nke atọ nke Mkpughe iri na anọ. Aghaghị ịdịkwa igodo n’ọgwụgwụ nke e jiri igodo Miller nọchianya ya. “Igodo” nke ụbọchị anyị dabeere n’ịmegharị akụkọ ihe mere eme, ma ọkachasị n’iwu nke nkwupụta mbụ, nke gụnyere ma ọ bụ bụ ụkpụrụ nke Kraịst n’onwe Ya nọchiri anya dịka Alfa na Omega. Aghaghị ịdịkwa nwa nke Miller. Miller, mgbe ahụ, dịka nna, ghọọ Hilkaịa, Okwu nke Onyenwe anyị, ma nwa Miller bụ Eliakim, nke pụtara Chineke nke ibuli elu. Nna Miller welitere ụlọ nsọ ahụ, ma nwa Miller na-achọpụta oge a na-ekewa Laodisia na Filadelfia, ma na-ebuli ndị Filadelfia elu dịka ọkọlọtọ. Aghaghị ịdịkwa ntu a kpọgidere nke ọma, ma ọ bụghị n’Ebe Nsọ dịka n’akụkọ ihe mere eme Miller, kama n’Ebe Kachasị Nsọ. A ga-ebipụ ntu ahụ na ibu e kpọkwasịrị ya n’elu ya ná ngwụsị ozi mmụọ-ozi nke atọ, dịka e mere ya ná ngwụsị ozi mmụọ-ozi nke mbụ. Mgbe Maịkel biliri ma ohere nnwale nke mmadụ emechie, amụma nke mbibi ahụ ga-adị n’oge gara aga, a ga-ewepụ ya, a ga-ebipụ ya, ọ ga-adakwa.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

Nkewa ma ọ bụ ịgbasasị nke mere mgbe oge gafere n’afọ 1844 ga-emezigharịkwa n’oge iwu Sọnde. Aịzaya iri abụọ na abụọ bụ ihe atụ nke ọnọdụ ndị na-eduga na nkewa nke ndị Adventist Laodisia site n’aka ndị Adventist Filadelfịa, nke na-eme n’oge nsogbu iwu Sọnde.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

> Dee degaara mmụọ-ozi nke nzukọ Laodisia akwụkwọ; Ihe ndị a ka Amen, onye-àmà nke kwesịrị ntụkwasị obi na onye eziokwu, mmalite nke ihe e kere eke nke Chineke, na-ekwu; Amaara m ọrụ gị, na ị bụghịkwa oyi maọbụ ọkụ: Ọ ga-amasị m ka ị bụrụ oyi maọbụ ọkụ. Ya mere, n’ihi na ị dị ṅụrịaṅụrịa, ọ bụghịkwa oyi maọbụ ọkụ, M ga-agbụpụ gị n’ọnụ M. N’ihi na ị na-asị, Abụ m ọgaranya, e mekwaala ka m baa ọgaranya n’ihe onwunwe, ọ dịghịkwa ihe ọ bụla m chọrọ; ma ị maghị na ị bụ onye ajọ ọnọdụ, na onye kwesịrị ebere, na ogbenye, na onye kpuru ìsì, na onye gba ọtọ: Ana m adụ gị ọdụ ka ị zụta n’aka M ọlaedo a nwara n’ọkụ, ka i wee bụrụ ọgaranya; na uwe ọcha, ka e wee yikwasị gị, ka ihere nke ịgba ọtọ gị wee ghara igosi; werekwa ude anya tee anya gị, ka i wee hụ ụzọ. Ka ọtụtụ ndị M hụrụ n’anya, ka M na-adụ ọdụ ma na-ata ahụhụ: ya mere, nwee ịnụ ọkụ n’obi, chegharịakwa. Lee, Anọ m n’ọnụ ụzọ, na-akụ aka: ọ bụrụ na onye ọ bụla anụ olu M, mepee ụzọ, Aga m abata n’ime ya, soro ya rie nri abalị, ya onwe ya esorokwa M. Onye meriri emeri, aga M enye ya ka ya na M nọdụ n’ocheeze M, dị nnọọ ka M onwe M meriri emeri, wee soro Nna M nọdụ n’ocheeze Ya. Onye nwere ntị, ya nụ ihe Mmụọ ahụ na-agwa nzukọ dị iche iche. Mkpughe 3:7–22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

Mgbe James White mechara mmalite nke nrọ ahụ, o wee tinye nrọ ahụ ya na ihe ndekọ ala peeji. Enweghị m nsogbu ọ bụla banyere etu James White si etinye nrọ Miller n’ọrụ, n’agbanyeghị eziokwu ahụ bụ na anyị ebipụtala ugboro ugboro nkọwa nke nrọ ya nke dị ntakịrị iche na nke James White. Ụzọ isi James White si abịaruo ya nso nke dị iche na ihe anyị ebipụtala bụ na ọ na-edobe “ọla ndị dị oké ọnụ ahịa” n’okirikiri ndị Chineke, ebe anyị na-aghọta na ọla ndị ahụ bụ eziokwu amụma. E nweghị mmegide ọ bụla, n’ihi na mmadụ na-egosipụta ihe ọ kwenyere, ma ịgbasasị nke ọla ndị ahụ mgbe Nnukwu Ndakpọ Olileanya ahụ gasịrị na-anọchi anya ịgbasasị nke ndị Chineke TUPU iwu Sunday. Ma eziokwu a bụ maka ọmụmụ n’ọdịnihu.

## James White’s introduction to William Miller’s Dream

Okwu mmalite James White dere banyere Nrọ William Miller

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

> “E bipụtara nrọ a na-esonụ n’akwụkwọ Advent Herald, kemgbe ihe karịrị afọ abụọ gara aga. N’oge ahụ, ahụrụ m na ọ na-akọwa n’ụzọ doro anya ahụmahụ anyị gara aga banyere ọbịbịa nke abụọ, nakwa na Chineke nyere nrọ ahụ maka ọdịmma ìgwè atụrụ a chụsasịrị achụsasị.”

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> “N’etiti ihe ịrịba ama nke mbịarukwu nso nke ụbọchị ukwu ahụ na nke dị egwu nke Onyenwe anyị, Chineke etinyewo nrọ. Lee Joel 2:28–31; Ọrụ Ndịozi 2:17–20. Nrọ pụrụ ịbịa n’ụzọ atọ; nke mbụ, ‘site n’ọtụtụ ọrụ mmadụ na-arụ.’ Lee Eklisiastis 5:3. Nke abụọ, ndị nọ n’okpuru mmụọ rụrụ arụ na aghụghọ nke Setan, pụrụ inwe nrọ site n’ọrụ mmetụta ya. Lee Deuterọnọmi 8:1–5; Jeremaya 23:25–28; 27:9; 29:8; Zekaraya 10:2; Jud 8. Nke atọ kwa, Chineke anọwo na-akụzi, ma ọ ka na-akụzikwa ndị ya, n’oke ma ọ bụ ntakịrị, site na nrọ, nke na-abịa site n’ọrụ ndị mmụọ ozi na Mmụọ Nsọ. Ndị guzo n’ìhè doro anya nke eziokwu ga-amata mgbe Chineke nyere ha nrọ; ndị dị otu a agaghịkwa eduhie ma ọ bụ dọpụta ha n’ụzọ njehie site na nrọ ụgha.”

> “And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

> “Ọ si, Nụrụnụ ugbu a okwu m; ọ bụrụ na e nwere onye-amụma n’etiti unu, Mụ onwe m, ONYENWE anyị, ga-eme ka m mara ya onwe m n’ọhụụ, m ga-agwakwa ya okwu ná nrọ. Ọnụ Ọgụgụ 12:5.”

> “Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

> Jekọb kwuru, “Mmụọ-ozi nke Onyenwe anyị gwara m okwu n’ọhụ.” Jenesis 31:2. “Ma Chineke bịakwutere Leban, onye Siria, n’ọhụ n’abalị.” Jenesis 31:24. Gụọ ọhụ Josef, n’ime Jenesis 37:5–9, wee gụọkwa akụkọ na-akpali mmasị banyere mmezu ha n’Ijipt.

> “In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> “N’Gibeọn ka Onyenweanyị pụtara ìhè nye Solomọn n’ime nrọ n’abalị.” 1 Ndị Eze 3:5. E nyere nnukwu ihe oyiyi dị oke mkpa nke isi nke abụọ nke Daniel n’ime nrọ; e nyekwara kwa anụ ọhịa anọ ahụ, wdg., nke isi nke asaa. Mgbe Herọd chọrọ ibibi Onye Nzọpụta ahụ bụ nwa ọhụrụ, a dọrọ Josef aka ná ntị n’ime nrọ ka ọ gbaga n’Ijipt. Matiu 2:13.

> “And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

> “Ọ ga-erukwa na n’ỤBỌCHỊ IKPEAZỤ, ka Chineke na-ekwu, na M ga-awụsa site na Mmụọ m n’elu anụ ahụ niile: ụmụ unu ndị ikom na ụmụ unu ndị inyom ga-ebu amụma, ụmụ okorobịa unu ga-ahụ ọhụụ, ndị agadi unu ga-arọkwa nrọ.” Ọrụ Ndịozi 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> “Onyinye amụma, site n’ụzọ nrọ na ọhụ, bụ ebe a mkpụrụ nke Mmụọ Nsọ, ma n’ụbọchị ikpeazụ a ga-egosipụta ya n’ogo zuru ezu iji bụrụ ihe ịrịba ama. Ọ bụ otu n’ime onyinye nke nzukọ oziọma.”

> “And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

> “Ọ nyekwara ụfọdụ ịbụ ndịozi; ụfọdụkwa ịbụ NDI-AMUMA; ụfọdụkwa ịbụ ndị nkwusa ozi ọma; ụfọdụkwa ịbụ ndị na-azụ atụrụ na ndị nkụzi; maka ime ka ndị nsọ zuo oke, maka ọrụ ije ozi, maka iwulite ahụ Kraịst. Ndị Efesọs 4:11, 12.”

> “And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

> “Ma Chineke edobewo ụfọdụ n’ime nzukọ, nke mbụ ndịozi, nke abụọkwa NDI-AMUMA, wdg. 1 Ndị Kọrint 7:28.

> “Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> “Eledakwala amụma anya. 1 Ndị Tesalonaịka 5:20. Hụkwa Ọrụ Ndịozi 13:1; 21:9; Ndị Rom 12:6; 1 Ndị Kọrịnt 14:1, 24, 39. Ndị amụma ma ọ bụ ibu amụma bụ maka iwulite nzukọ Kraịst; ma ọ dịghị ihe akaebe ọbụla a pụrụ isi n’Okwu Chineke wepụta, na e kwesịrị ka ha kwụsị tupu ndị na-ekwusa oziọma, ndị ozizi, na ndị nkụzi akwụsị. Ma onye na-ajụ ajụjụ na-asị, ‘E nweela ọtụtụ ọhụ na nrọ ụgha nke na enweghị m ike ịtụkwasị obi n’ihe ọbụla dị otu a.’ Ọ bụ eziokwu na Setan nwere nke ya nke adịgboroja. O nweela ndị amụma ụgha mgbe niile, ma n’ezie anyị pụrụ ịtụ anya ha ugbu a n’oge ikpeazụ a nke aghụghọ na mmeri ya. Ndị na-ajụ ụdị mkpughe pụrụ iche ndị a n’ihi na ihe adịgboroja dị, pụrụkwa n’otu aka ahụ ịga ntakịrị n’ihu ma gọnarị na Chineke ekpugheworị onwe ya n’ebe mmadụ nọ nrọ ma ọ bụ n’ọhụ, n’ihi na ihe adịgboroja ahụ dị mgbe niile.”

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> “Nrọ na ọhụụ bụ ụzọ Chineke si kpughee onwe ya nye mmadụ. Site n’ụzọ a ka O ji gwa ndị amụma okwu; O tinyewo onyinye amụma n’etiti onyinye ndị nke nzukọ oziọma, ma kụọla nrọ na ọhụụ n’otu ọkwa na ihe ịrịba ama ndị ọzọ nke ‘ỤBỌCHỊ IKPEAZỤ.’ Amen.”

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

> “Ebumnobi m n’ihe ndị a m kwuru n’elu abụrụla iwepu mgbochi n’ụzọ nke Akwụkwọ Nsọ si dị, ma kwadebe uche onye na-agụ ya maka ihe ndị na-esonụ.” James White, Nrọ Nwanna Miller, 1–3.

## William Miller’s Second Dream

Nrọ nke Abụọ nke William Miller

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> “Arọrọ m nrọ na Chineke, site n’aka a na-adịghị ahụ anya, zitere m otu obere igbe e jiri nka dị ịtụnanya rụọ, nke ogologo ya dị ihe dị ka sentimita iri, obosara ya kwa dị ihe dị ka sentimita isii n’akụkụ anọ, e ji osisi ebony na pel e tinyere n’ime ya n’ụzọ nka dị ịtụnanya mee ya. E jikọtara mkpịsị igodo na igbe ahụ. Ozugbo ahụ, eweere m mkpịsị igodo ahụ ma meghee igbe ahụ; mgbe ahụ, n’ịtụnanya na n’iju m, achọpụtara m na o juputara n’ụdị na nha dị iche iche nke ọla ndị dị oké ọnụ ahịa, daimọnd, nkume dị oké ọnụ ahịa, na mkpụrụ ego ọlaedo na ọlaọcha nke ụdị nha na uru nile, e doziri ha nke ọma n’ebe ha dị iche iche n’ime igbe ahụ; ma ebe e si otú a dozie ha, ha na-egosipụta ìhè na ebube nke naanị anyanwụ ka e pụrụ iji ha tụnyere.

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> “Echere m na ọ bụghị ọrụ m ịnụ ụtọ ịhụnanya a dị ịtụnanya naanị m, ọ bụ ezie na obi m juputara n’ọṅụ n’ihi nchasi, ịma mma, na uru nke ihe ndị dị n’ime ya. Ya mere, etinyere m ya n’elu tebụl dị n’etiti ụlọ m ma gwa ka a kpọọ okwu na ndị niile nwere ọchịchọ nwere ike ịbịa hụ ihe ahụ kachasị ebube na nke kacha na-egbukepụ egbukepụ nke mmadụ hụworo n’ụwa a.”

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> “Ndị mmadụ malitere ịbata, na mbụ ole na ole n’ọnụ ọgụgụ, ma na-amụba ruo n’ìgwè mmadụ. Mgbe ha lere anya n’ime igbe ahụ na nke mbụ, ha na-eju anya ma tie mkpu ọṅụ. Ma mgbe ndị na-ekiri ya bara ụba, onye ọ bụla malitere ịkpaghasị ọla ndị ahụ, na-ewepụ ha n’igbe ahụ ma na-achụsasị ha n’elu tebụl. Amalitere m iche na onye nwe ya ga-achọ ka m weghachite igbe ahụ na ọla ndị ahụ ọzọ n’aka m; ma ọ bụrụ na m ekwe ka a chụsasịa ha, enweghị m ike ịtụnye ha n’ọnọdụ ha n’igbe ahụ ọzọ dịka ha dị na mbụ; wee nwee mmetụta na agaghị m enwe ike izute ajụjụ ọrụ ahụ, n’ihi na ọ ga-adị ukwuu nke ukwuu. Mgbe ahụ amalitere m ịrịọ ndị mmadụ arịrịọ ka ha ghara imetụ ha aka, ma ọ bụ iwepụ ha n’igbe ahụ; ma ka m na-arịọsi ha arịrịọ ike, ka ha na-achụsasịsi ha ike karịa; ma ugbu a ọ dị ka ha na-achụsasị ha n’ebe niile n’ime ụlọ ahụ, n’ala na n’elu ihe ọ bụla e ji edozi ụlọ ahụ.”

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> “Mgbe ahụ, ahụrụ m na n’etiti nkume dị oké ọnụ ahịa nke bụ eziokwu na mkpụrụ ego ndị bụ eziokwu, ha achụsasịala ọnụ ọgụgụ a na-apụghị ịgụta agụta nke nkume dị oké ọnụ ahịa adịgboroja na mkpụrụ ego ụgha. Iwe juru m nke ukwuu n’ihi omume ha dị ala na ekweghị ekele ha, m wee baara ha mba ma katọọ ha n’ihi ya; ma ka m na-aba ha mba, otú ahụ ka ha na-achụsasịkwu nkume dị oké ọnụ ahịa adịgboroja na mkpụrụ ego ụgha n’etiti ndị nke bụ eziokwu.”

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> “Mgbe ahụ, iwe juru m n’ime mkpụrụ-obi m nke anụ ahụ, amalitekwara m iji ike nke anụ ahụ chụpụ ha n’ụlọ ahụ; ma ka m na-achụpụ otu, mmadụ atọ ọzọ ga-abata, wee webata unyi na mkpụrụ osisi a tụrụ aja na ájá na ụdị ahịhịa mkpofu niile, ruo mgbe ha kpuchiri ọ bụla n’ime ezigbo ọla dị oke ọnụ, dayamọnd, na mkpụrụ ego ahụ, nke e mere ka ha pụọ n’anya kpamkpam. Ha dọkwara igbe m n’ibe-ibe, wee chụsasịa ya n’etiti mkpofu ahụ. Echere m na ọ dịghị onye na-elebara mwute m ma ọ bụ iwe m anya. Obi nkoropụ juru m kpamkpam, ike mmụọ adaala m, m wee nọdụ ala bee ákwá.

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> “Mgbe m nọ otu a na-akwa ákwá ma na-eru uju n’ihi nnukwu ọnwụ m na ibu ọrụ m, echetara m Chineke, ma jiri obi ike kpee ekpere ike ka O zitere m enyemaka. Ozugbo ahụ, ụzọ meghere, nwoke wee bata n’ime ụlọ ahụ, mgbe ndị mmadụ niile hapụrụ ya; ma ya, ebe o ji ahịhịa ịza unyi n’aka ya, meghere windo ndị ahụ, ma malite ịza unyi na mkpofu niile n’ime ụlọ ahụ.”

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> “Arịọrọ m ya ka ọ kwụsị, n’ihi na e nwere ụfọdụ nkume dị oké ọnụ ahịa gbasasịrị n’etiti mkpofu ahụ.

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> “Ọ gwara m ka m ‘ghara ịtụ egwu,’ n’ihi na ọ ga ‘elekọta ha.’”

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Mgbe ahụ, ka ọ na-ehichapụ ájá na mkpofu, ọla dị ọnụ ahịa ụgha na mkpụrụ ego adịgboroja, ha niile biliri wee si na windo pụọ dịka igwe ojii, ifufe wee buru ha laa. N’etiti mkpọtụ na ịma jijiji ahụ, emechiri m anya m nwa oge; mgbe m meghere ha, mkpofu ahụ niile apụọla. Ọla ndị dị oké ọnụ ahịa, daimọn ndị ahụ, na mkpụrụ ego ọlaedo na ọlaọcha, dina gbasasịa n’ụba n’ime ụlọ ahụ dum.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “O wee debere n’elu tebụl otu igbe, nke ka ibu nke ukwuu ma maa mma karịa nke mbụ, wee jiri aka juputara chịkọta ọla ndị ahụ, dayamọnd ndị ahụ, ego ndị ahụ, tụba ha n’ime igbe ahụ, ruo mgbe ọbụna otu n’ime ha fọdụrụghị, ọ bụ ezie na ụfọdụ n’ime dayamọnd ndị ahụ adịghị ibu karịa isi agịga.”

> “He then called upon me to ‘come and see.’

> “O wee kpọrọ m ka m ‘bịa hụ.’”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Elerem anya m n’ime igbe ahụ, ma ihe m hụrụ kụrụ m anya nke ukwuu. Ha na-egbuke egbuke ugboro iri karịa ebube ha mbụ. Echere m na a sachapụrụ ha nke ọma n’ájá site n’ụkwụ ndị ajọ mmadụ ahụ, ndị chụsasịrị ha ma zọgharịa ha n’ime ntụ. E debere ha n’usoro mara mma n’ime igbe ahụ, onye ọ bụla n’ebe ya, n’enweghị ihe ọ bụla gosiri ọrụ ike nke nwoke ahụ nke tụbara ha n’ime ya. Etiere m mkpu n’ihi ọṅụ dị ukwuu, mkpu ahụ wee kpọtee m.” Early Writings, 81–83.

## James White’s Footnotes

Nkọwa Ala Peeji nke James White

> “The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> “Igbe-ọnwụ” ahụ na-anọchi anya nnukwu eziokwu ndị dị n’Akwụkwọ Nsọ, nke metụtara ọbịbịa nke ugboro abụọ nke Onyenwe anyị Jisọs Kraịst, bụ́ ndị e nyere Nwanna Miller ka o bipụtaara ụwa.

> “The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

> “Igodo ahụ e tinyere” bụ ụzọ o si akọwa Okwu amụma—iji akụkụ Akwụkwọ Nsọ tụnyere akụkụ Akwụkwọ Nsọ—Akwụkwọ Nsọ bụrụ onye na-akọwa onwe ya. Site n’igodo a, Nwanna Miller meghere “igbe akụ ahụ,” ma ọ bụ nnukwu eziokwu nke ọbịbịa ahụ nye ụwa.

> “‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

> “‘Ndị mmadụ malitere ịbata, na mbụ ole na ole n’ọnụ ọgụgụ, ma na-abawanye ruo ịbụ igwe mmadụ.’ Mgbe mbụ e kwusara ozizi ọbịbịa ahụ site n’aka Nwanna Miller, na mmadụ ole na ole ọzọ, ọ rụghị ọrụ dị ukwuu, ọ bụkwa nanị mmadụ ole na ole ka e jiri ya kpọtee; ma site n’afọ 1840 ruo 1844, ebe ọbụla a kwusara ya, e kpaliri obodo ahụ dum.”

> “The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

> “‘Ihe ịchọ mma, daimọn, wdg.’ nke ‘ụdị nile na nha nile’ nke e ‘doziri nke ọma n’ọnọdụ ha dị iche iche n’ime akpa ahụ’ na-anọchi anya ụmụ Chineke, [Malachi 3:17,] sitere n’ụlọ ụka nile, nakwa n’ihe fọrọ nke nta ka ọ bụrụ ọnọdụ na ọnọdụ ndụ nile, ndị natara okwukwe ọbịbịa ahụ, a hụkwara ha ka ha were obi ike guzoro n’ọnọdụ ha dị iche iche n’ihi ihe dị nsọ nke eziokwu. Ka ha na-agagharị n’usoro a, onye ọ bụla na-elekọta ọrụ nke ya, na-ejikwa umeala n’obi na-eje ije n’ihu Chineke, ‘ha na-egosipụta ìhè na ebube’ nye ụwa, nke ọ dịghị ihe hà ya ma e wezụga ụka n’ụbọchị ndịozi. Ozi ahụ, [Nkpughe 14:6, 7] gara, dịka a pụrụ isi kwuo ya, n’elu nku nke ifufe, na òkù ahụ, ‘Bịa, n’ihi na ihe nile adịla njikere ugbu a,’ [Luk 14:17.] gbasara ebe nile n’ike na n’ọrụ ya.”

> “When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

> “Mgbe mmụọ-ozi na-efe efe [Mkpughe 14:6, 7.] malitere ibu ụzọ kwusaa ozi ọma ebighị ebi ahụ, ‘Tụọnụ egwu Chineke, nyekwanụ ya otuto; n’ihi na awa ikpe ya abịala,’ ọtụtụ tiri mkpu ọṅụ n’ile anya ọbịbịa Jisọs, na mweghachi ihe niile, ndị e mesịrị guzogide, kwaa emo, ma kwaa eziokwu ahụ ọchị, nke obere oge tupu ahụ juputara ha n’ọṅụ. Ha kpasuru ọgbaaghara ma chụsasịa ọla ndị ahụ dị oké ọnụ ahịa. Nke a na-eduga anyị n’oge mgbụsịakwụkwọ nke afọ 1844, mgbe oge nchụsasị malitere. Rịba ama nke a: ọ bụ ndị ahụ bụbu ndị ‘tiri mkpu ọṅụ’ kpasuru ọgbaaghara ma chụsasịa ọla ndị ahụ dị oké ọnụ ahịa. Ma ọ dịghị onye ọbụla chụsasịrị igwe atụrụ ahụ nke ọma nke ukwuu, ma duga ha n’ụzọ aghụghọ kemgbe 1844, dịka ndị ahụ bụbu ndị kwusara eziokwu ahụ, ma ṅụrịakwa ọṅụ n’ime ya; ma ndị kemgbe ahụ gọnarị ọrụ Chineke, na mmezu amụma n’ihe banyere ahụmahụ anyị nke ọbịbịa gara aga.”

> “Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

> “Ihe-àmà Nwanna Miller, ruo ọnwa ole na ole mgbe Mkpu Etiti Abalị gasịrị, n’ọnwa nke asaa, 1844, bụ na e mechiri ụzọ ahụ, nakwa na ngagharị Ọbịbịa ahụ bụ mmezu nke amụma, nakwa na anyị ziri ezi n’ikwusa oge ahụ. O wee dụọ ụmụnna ya ọdụ, site n’akwụkwọ Advent Herald, ka ha jidesie ike, ka ha nwee ndidi, ma ghara ịtakwu ibe ha ụta; Chineke ga-emekwa ka o doo anya n’oge na-adịghị anya na ha ziri ezi n’ikwusa oge ahụ. N’ụzọ dị otu a ka ọ rịọrọ arịrịọ n’ihi ihe ịchọ mma ndị ahụ, ebe ọ na-enwe mmetụta banyere ‘ọrụ-aza-ya-ọnụ’ ya n’ebe ha nọ, nakwa na ‘ọ ga-adị ukwuu nke ukwuu.’”

> “The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

> “‘Ọla adịgboroja na ego adịgboroja’ ndị a gbasasịrị n’etiti ndị bụ eziokwu, n’ezie na-anọchi anya ndị ntụgharị ụgha, ma ọ bụ ‘ụmụ mba ọzọ,’ [Hosea 5:7.] ebe e mechiri ọnụ ụzọ ahụ n’afọ 1844.

> “The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

> “Igbe nke abụọ ahụ, ‘igbe dị ukwuu karị ma maa mma karịa nke mbụ,’ nke a chịkọbara ‘ihe ịchọ mma,’ ‘dayamọnd,’ na ‘mkpụrụ ego’ ndị ahụ gbasasịrị n’ime ya, na-anọchi anya nnukwu ubi nke eziokwu dị ndụ nke oge a, nke a ga-achịkọbara ìgwè atụrụ ahụ gbasasịrị n’ime ya, ọbụna 144,000, ha niile nwere akara nke Chineke dị ndụ. O nweghị otu n’ime dayamọnd ndị ahụ dị oké ọnụ ahịa a ga-ahapụ n’ọchịchịrị. Ọ bụ ezie na ụfọdụ ‘adịghị ibu karịa isi atụdo,’ a gaghị eleghara ha anya ma hapụ ha n’èzí n’ụbọchị a mgbe Chineke na-achịkọta ihe ịchọ mma Ya. [Malachi 3:16–18.] Ọ pụrụ izipu ndị mmụọ ozi Ya ma mee ka ha gbapụta ngwa ngwa, dịka O mere ka Lọt pụọ na Sọdọm. ‘Ọrụ dị mkpirikpi ka Onyenwe anyị ga-arụ n’elu ụwa.’ ‘Ọ ga-ebelata ya n’ezi omume.’ Lee Ndị Rom 9:28.”

> “The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> “‘Ájá na ntakịrị iberibe ihe, ájá, na ụdị mkpofu nile dị iche iche,’ na-anọchi anya njehie dị iche iche na ọtụtụ nke e webatara n’etiti ndị kwere na ọbịbịa nke ugboro abụọ, kemgbe ụbịa afọ 1844. N’ebe a, aga m ewere ntị kpọtụrụ ụfọdụ n’ime ha.

> “1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

> “1. Nkwụrụ-ụkwụ nke ụfọdụ n’ime ndị ‘ọzụzụ atụrụ’ jiri mpako were ozugbo e kwusachara akwa Etiti Abalị, na ike nsọ ahụ na-agbaze obi nke Mmụọ Nsọ nke sochiri mmegharị ọnwa nke asaa bụ mmetụta mesmerik. George Storrs so n’ime ndị mbụ were nkwụrụ-ụkwụ a. Lee ihe odide ya n’akụkụ ikpeazụ nke afọ 1844, n’ime Midnight Cry, nke a na-ebipụta mgbe ahụ n’obodo New York. J. V. Himes, na Nzukọ Albany n’oge opupu ihe ubi nke 1845, kwuru na mmegharị ọnwa nke asaa mepụtara mesmerism omimi ụkwụ asaa. A gwara m nke a site n’aka onye nọ ebe ahụ ma nụ okwu ahụ. Ndị ọzọ bụ ndị sonyere n’ọrụ nke ọma n’akwa ọnwa nke asaa ekwuola kemgbe ahụ na mmegharị ahụ bụ ọrụ Ekwensu. Ịtụrụ ọrụ Kraịst na nke Mmụọ Nsọ n’aka Ekwensu bụ, n’ụbọchị Onye Nzọpụta anyị, nkwulu megide Mmụọ Nsọ, ọ bụkwa nkwulu ahụ ugbu a.”

> “2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

> “2. Ọtụtụ nnwale gbasara oge kpọmkwem. Ebe ụbọchị 2300 ahụ kwụsịrị na 1844, ọtụtụ oge ka ndị dị iche iche edobeworo maka mmezu ha. N’ime ime nke a, ha ewepụwo ‘akara ókè’ ahụ, ma bute ọchịchịrị na obi abụọ n’elu mmegharị mbịbịa ahụ dum.

> “3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

> “3. Ịmụ mmụọ ya na echiche efu ya niile na mmebiga ya ókè. Aghụghọ a nke Ekwensu, nke rụrụ ọrụ ọnwụ dị egwu, ka e ji ‘mkpụcha osisi,’ na ‘ụdị ihe mkpofu niile’ nọchite ya nke ọma. Ọtụtụ n’ime ndị lọrọ nsí nke ịmụ mmụọ kwetara eziokwu nke ahụmahụ ọbịbịa anyị gara aga, ma n’ihi eziokwu a emeela ka ọtụtụ kwere na ịmụ mmụọ bụ mkpụrụ sitere n’okike nke ikwere na Chineke duziri nnukwu mmegharị nke ọbịbịa ahụ n’afọ 1843 na 1844. Pita, na-ekwu okwu banyere ndị ga ‘ewebata ozizi nduhie nke mbibi, ọbụna na-agọnarị Onyenweanyị ahụ zụtara ha,’ sịrị, ‘N’IHU HA KA A GA-EKWU ỤZỌ EZI-OKWU ỌJỌ.’”

> “4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

> “4. S. S. Snow na-ekwupụta onwe ya ịbụ ‘Ịlaịja onye amụma’” Nwoke a, n’ụzọ ndụ ya dị ịtụnanya na nke ọjọọ, emeela kwa akụkụ nke ya n’ọrụ a nke ọnwụ, ụzọ o soro emewo ka e wetara ezi ọnọdụ nke ndị nsọ na-eche ihe n’ọnọdụ ihere n’uche nke ọtụtụ mkpụrụobi eziokwu.

> “To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

> “N’elu katalọgụ a nke njehie, enwere m ike itinye ọtụtụ ndị ọzọ, dịka ‘puku afọ’ nke Mkpughe 20:4, 7, n’oge gara aga, ndị 144,000 nke Mkpughe 7:4; 14:1, ndị ahụ bụ ndị ‘biliri pụta n’ili’ mgbe mbilite n’ọnwụ Kraịst gasịrị, ozizi nke enweghị ọrụ, ozizi nke mbibi ụmụ ọhụrụ, wdg. wdg.

> “These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> “A gbasasịrị njehie ndị a nke ukwuu site n’ịrụsi ọrụ ike, ma tụọ ha n’ihu igwe atụrụ ahụ na-eche nche, nke mere na, n’oge Nwanna Miller rọrọ nrọ ahụ, ezigbo ọla ndị ahụ ‘e wepụrụ n’anya mmadụ,’ ma okwu onye amụma ahụ wee bụrụ nke dabara adaba—‘E meewokwa ka ikpe laa azụ, ezi omume anọkwaghị nso,’ wdg. wdg. Lee Aịsaịa 59:14. N’oge ahụ, ọ dịghị akwụkwọ ọ bụla n’ala ahụ banyere ọbịbịa Onyenwe anyị nke na-akwado okwu eziokwu nke ugbu a. The Day-Dawn bụ nke ikpeazụ ji agbachitere ezi ọnọdụ nke obere igwe atụrụ ahụ; ma nke ahụ nwụrụ ọnwa ole na ole tupu Onyenwe anyị enye Nwna. Miller nrọ a; ma n’ịlụ ọgụ ikpeazụ ya tupu ọnwụ, ọ tụrụ ndị nsọ ike gwụrụ, ndị na-asụ ude, aka na 1877, nke n’oge ahụ ka bụ afọ iri atọ n’ọdịnihu, dị ka oge ntọhapụ ikpeazụ ha. Ewoo! ewoo! Ọ bụghị ihe ijuanya na Nwanna Miller, n’nrọ ya, ‘nọdụ ala bee ákwá’ n’ihi ọnọdụ a jọgburu onwe ya.”

> “Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

> “Nwannaanyị Miller mechiri anya ya n’ọnwụ, n’ụbọchị Disemba 22, 1849, nke mezuru okwu ndị a dị n’arọ ya, ‘N’etiti mkpọtụ na ngagharị ahụ, emechiri m anya m nwa oge.’ Mmezu a dị ịtụnanya doro anya nke ukwuu nke na ọ dịghị onye ga-ada ịhụ ya.”

> “The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

> “Igbe ahụ, na-anọchi anya eziokwu ọbịbịa ahụ Nwanna Miller kwusara nye ụwa, dị ka e depụtara ya n’ilu ahụ banyere ụmụ agbọghọ iri. [Matiu 25:1–11.] Nke mbụ, oge ahụ, 1843; nke abụọ, oge ichere ahụ; nke atọ, mkpu etiti abalị ahụ, n’ọnwa nke asaa, 1844, na nke anọ, ụzọ e mechiri emechi. Ọ dịghị onye ọ bụla gụworo akwụkwọ ndị banyere ọbịbịa nke abụọ kemgbe 1843, ga-agọnarị na Nwanna Miller akwadowo ihe anọ ndị a dị mkpa n’akụkọ ihe mere eme nke ọbịbịa ahụ. Usoro eziokwu a kwekọrọ n’otu, ma ọ bụ ‘igbe,’ a dọkaworị ya n’ibe-ibe, wee chụsasịa ya n’etiti mkpofu site n’aka ndị jụrụ ahụmahụ nke ha onwe ha, ma gọnarịa ọbụna eziokwu ndị ahụ nke ha, ha na Nwanna Miller, ji obi ike dị ukwuu kwusara nye ụwa.”

> “The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

> “N’oge ahụ, nzukọ‑ukwu ga-adị ọcha ma bụrụ nke ‘na-enweghị mmejọ n’ihu ocheeze Chineke,’ ebe ha ekwupụtala njehie ha niile, mmejọ ha na mmehie ha, ma e sachapụkwala ha site n’ọbara Kraịst ma hichapụkwa ha, ha ga-adị ‘na-enweghị ntupọ ma ọ bụ nkụchi, ma ọ bụ ihe ọ bụla yiri nke ahụ.’ Mgbe ahụ ha ga-enwu n’‘otuto ji ugboro iri karịa otuto mbụ ha.’” JAMES WHITE Oswego, Mee, 1850.

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