The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.
Afọ asaa ahụ nke ịdọ aka ná ntị site n’afọ 63 ruo n’afọ 70, nke nwoke ahụ bụ onye “na-arịgo ma na-agbada n’okporo ámá Jerusalem, na-ekwupụta ahụhụ ndị ga-abịakwasị obodo ahụ,” kwusara, ka e gosiri n’ụdị amụma site n’ịdọ aka ná ntị e nyere Jerusalem ruo afọ atọ na ọkara—nke mbụ n’ozi Kraịst, ma emesịa afọ atọ na ọkara n’ozi ndị na-eso ụzọ ya. Edemede ndị gara aga egosilarị na mbibi Jerusalem pụrụ ịbụ na e mepụtara ya n’obe, ma ọ bụ mesịa n’ịtụ okwute Stivin, ma ndidi ogologo nke Chineke yigharịrị ikpe Ya n’ahụ obodo ahụ na ndị ya.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Ma n’elu onye ọbụla ọ ga-adakwasị, ọ ga-egwe ya ka ọ bụrụ uzuzu.” N’oge na-adịghị anya, ndị ahụ jụrụ Kraịst ga-ahụ obodo ha na mba ha ka a na-ebibi. A ga-agbajisị ebube ha, chụsasịa ya dịka uzuzu n’ihu ifufe. Gịnịkwa bụ ihe bibiri ndị Juu? Ọ bụ nkume ahụ nke, ọ bụrụ na ha wulitewo n’elu ya, ọ ga-abụwo nchekwa ha. Ọ bụ ịdị mma nke Chineke e ledara anya, ezi omume a jụrụ ajụ, ebere a megharịrị ihe efu. Ndị mmadụ tinyere onwe ha n’ime imegide Chineke, ma ihe niile gaara abụ nzọpụta ha ghọrọ mbibi ha. Ihe niile Chineke họpụtara ka ọ bụrụ ndụ ka ha hụrụ bụrụ ọnwụ. N’ịkpọgide Kraịst n’obe nke ndị Juu ka mbibi Jerusalem dị na ya. Ọbara a wụsịrị n’elu Kalfari bụ ibu ahụ mere ka ha daba n’ime mbibi maka ụwa a na maka ụwa na-abịa. Otu a ka ọ ga-adịkwa n’ụbọchị ikpeazụ ukwu ahụ, mgbe ikpe ga-adakwasị ndị jụrụ amara Chineke. Kraịst, nkume ha ji asụ ngọngọ, ga-apụta mgbe ahụ n’ihu ha dịka ugwu na-abọ ọbọ. Ebube nke ihu Ya, nke bụ ndụ nye ndị ezi omume, ga-abụ ndị ajọ omume ọkụ na-erechapụ. N’ihi ịhụnanya a jụrụ, amara e ledara anya, a ga-ebibi onye mmehie.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Site n’ọtụtụ ihe atụ na ịdọ aka ná ntị ugboro ugboro, Jizọs gosiri ihe ga-abụ nsonaazụ nye ndị Juu n’ịjụ Ọkpara Chineke. N’okwu ndị a Ọ na-agwa ndị nile nọ n’oge ọ bụla ndị jụrụ ịnara Ya dịka Onye Mgbapụta ha. Ịdọ aka ná ntị ọ bụla bụ maka ha. Ụlọ nsọ a merụrụ emerụ, nwa ahụ na-erubeghị isi, ndị ọrụ ubi vine ụgha, ndị na-ewu ụlọ na-elelị ihe, ha nwere ihe ha na ya hà n’ahụmahụ nke onye mmehie ọ bụla. Ọ gwụla ma o chegharịa, ikpe ahụ nke ihe ndị ahụ buru amụma banyere ya ga-abụ nke ya.” The Desire of Ages, 600.
The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.
Oge afọ asaa ahụ nke nwoke ahụ gbara àmà nye Jerusalem, e kewara ya n’oge mbuso agha mbụ ahụ n’ime oge abụọ hà nhata nke ụbọchị otu puku narị abụọ na iri isii. Afọ asaa ndị ahụ nọchiri anya mbibi Jerusalem, ma afọ asaa nke ozi Kraịst na ndị na-eso ụzọ ya nọchiri anya mmalite nke mbibi Jerusalem, ma Jisọs na-egosi njedebe mgbe niile site na mmalite. Afọ asaa ndị ahụ ka e jikwa “oge asaa” ahụ e megide alaeze ugwu ahụ mee ihe atụ, nke e kewara n’ime oge abụọ hà nhata nke afọ otu puku narị abụọ na iri isii.
When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”
Mgbe Rom nke Oge A na-emegharịa akụkọ ihe mere eme nke Rom ndị ọgọ mmụọ na Rom ndị popu n’ịzọpịa Jerusalem nkịtị na nke mmụọ, ma mgbe Rom nke Oge A na-emegharị akụkọ abụọ ahụ nke oge abụọ nke ịdọ aka ná ntị nke nwoke ahụ site n’afọ 63 ruo n’afọ 70, ma mgbe Rom nke Oge A na-emegharịa akụkọ ahụ nke oge abụọ ahụ nọchiri anya ya mgbe Kraịst na ndị na-eso ụzọ Ya na-abanye ma na-apụ na Jerusalem ruo afọ atọ na ọkara, a ga-egosipụta oge abụọ dị iche iche, ọ bụ ezie na n’ụbọchị ikpeazụ, “oge adịkwaghị.”
The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.
Nke ikpeazụ n’ime oge abụọ ahụ bụ ọnwa iri anọ na abụọ nke ihe nnọchianya, nke Rome nke oge a ji emezu mkpagbu ikpeazụ ya megide ndị kwesịrị ntụkwasị obi, ozugbo a gwọchara ọnyá ya na-egbu egbu n’iwu Sunday nke na-abịa n’oge na-adịghị anya. Ọnwa iri anọ na abụọ ahụ nke ihe nnọchianya bụ nke abụọ n’ime oge abụọ ahụ, ọ bụkwa oge ikpe mmezu nke Rome nke oge a. Oge ahụ ka ikpe nchọpụta nke ndị dị ndụ n’ime Adventism nke Laodisia na-ebute ụzọ.
The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.
Nwoke ahụ nke wetara ịdọ aka ná ntị ahụ n’ihu Jerusalem nkịtị nwụrụ n’oge nnọchibido Taịtọs. Ọ nwụghị n’oge mbibi ahụ, kama n’oge nnọchibido ahụ nke butere mbibi ahụ, n’ihi na ọbụghị otu Onye Kraịst nwụrụ n’ime mbibi Jerusalem.
“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.
“Ruo afọ asaa otu nwoke nọgidere na-arịgo ma na-agbada n’okporo ámá Jerusalem, na-ekwupụta ahụhụ ndị ga-abịakwasị obodo ahụ. N’ehihie na n’abalị ọ nọ na-abụ abụ iru újú ahụ n’ụzọ ọhịa: ‘Olu sitere n’ọwụwa anyanwụ! olu sitere n’ọdịda anyanwụ! olu sitere n’ifufe anọ! olu megide Jerusalem na megide ụlọ nsọ! olu megide ndị na-alụ ọhụrụ na ndị a na-alụ ọhụrụ! olu megide ndị mmadụ nile!’—Ibid. E tinyere ihe okike a na-adịghị ahụkebe n’ụlọ mkpọrọ ma pịa ya ihe, ma ọ dịghị mkpesa ọbụla si n’egbugbere ọnụ ya pụta. Naanị ihe ọ zara mkparị na mmegbu bụ: ‘Ahụhụ, ahụhụ diri Jerusalem!’ ‘ahụhụ, ahụhụ diri ndị bi n’ime ya!’ Mkpu ịdọ aka ná ntị ya akwụsịghị ruo mgbe e gburu ya n’oge nnọchibido ahụ ọ buru amụma banyere ya.” The Great Controversy, 29, 30.
The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.
Nwoke ahụ nwụrụ n’oge nnọchibido ahụ, ma ọ bụghị n’oge mbibi ikpeazụ, mbibi ikpeazụ ahụ na-anọchikwa anya njedebe nke oge amara na ọrịa ọjọọ asaa ikpeazụ. Ya mere, nwoke ahụ bụ akara nke ozi ahụ nke ịhapụ Jerusalem n’oge nnọchibido mbụ. Ndị Kraịst wee gbapụ n’oge ahụ, ma n’ime afọ atọ na ọkara mbụ, nwoke ahụ bụ akara nke otu ìgwè na-anwụghị na Jerusalem, ma n’ime afọ atọ na ọkara nke abụọ ọ bụ akara nke ndị Kraịst ikpeazụ ga-anwụ tupu njedebe nke oge amara. N’oge mbụ ahụ ọ na-akọwapụta puku iri na anọ na puku anọ, ma n’oge nke abụọ nke afọ atọ na ọkara ọ na-anọchi anya nnukwu ìgwè mmadụ ahụ nke na-anwụ n’oge nke abụọ ahụ.
The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.
Edekọrọ ozi nwoke ahụ site n’aka onye odeakụkọ ihe mere eme, ma e gosipụtara ya site n’olu isii. Mgbe e mechara tụọ ya mkpọrọ, ozi nke asaa ya na nke ikpeazụ ya bụ “ahụhụ, ahụhụ” megide Jerusalem na ndị bi n’ime ya. “Olu” mbụ e dekọrọ bụ “olu sitere n’ọwụwa anyanwụ,” ozi ikpeazụ ya kwa bụ “ahụhụ.” Ihe mbụ dị n’ozi ya na ihe ikpeazụ dị n’ozi ya bụ ihe nnọchianya nke Akwụkwọ Nsọ nke na-anọchi anya Islam, n’ihi na Islam bụ ụmụ nke “ọwụwa anyanwụ” n’Akwụkwọ Nsọ, a na-anọchikwa ha anya site na “ifufe ọwụwa anyanwụ.” Mmegharị ugboro abụọ nke okwu ahụ bụ “ahụhụ,” n’ozi ikpeazụ ya, na-egosipụta njedebe nke Babilọn nke Oge A, mgbe ndị eze nke ụwa na-eti mkpu ugboro atọ, sị, “Ewoo, ewoo obodo ukwu ahụ.” Okwu Grik a sụgharịrị dị ka “ewoo” n’amaokwu atọ ahụ dị na Mkpughe isi nke iri na asatọ, ka a sụgharịrịkwa ya dị ka “ahụhụ” na isi nke asatọ, amaokwu nke iri na atọ.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
M wee lee, ma nụkwa otu mmụọ-ozi ka ọ na-efegharị n’etiti eluigwe, na-ekwu oké olu, Soro, soro, soro, diri ndị bi n’ụwa n’ihi olu ndị ọzọ nke opi nke mmụọ-ozi atọ ahụ, ndị fọdụrụ ka ha kpọọ opi! Mkpughe 8:13.
The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.
Mkpughe nke nwoke ahụ nke “ahụhụ, ahụhụ,” na-anọchi anya itinye n’ọrụ ugboro atọ nke ahụhụ atọ ahụ, n’ihi na akụkụ ndị mejupụtara Ahụhụ mbụ, mgbe e jikọtara ha na akụkụ ndị mejupụtara Ahụhụ nke abụọ “ahịrị n’elu ahịrị,” na-akọwapụta akụkụ ndị mejupụtara Ahụhụ nke atọ, dịka mkpughe atọ nke “ewoo, ewoo” site n’ọnụ ndị eze ụwa n’isi nke iri na asatọ si anọchi anya Ahụhụ nke atọ, dịka e guzobere ya site n’Ahụhụ mbụ na nke abụọ. Mmalite na njedebe nke ozi nwoke ahụ bụ ihe e ji atụnyere ozi Islam nke Ahụhụ nke atọ.
The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.
Nkwupụta mbụ nke ozi ya bụ olu sitere n’“ọwụwa anyanwụ,” ma “ọwụwa anyanwụ” bụ ihe nnọchianya nke Islam, ma ọ bụkwa njirimara nke mmụọ ozi nke ịkàrà nke na-ebili n’ọwụwa anyanwụ.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.
Mgbe ihe ndị a gasịrị, ahụrụ m ndị mmụọ ozi anọ ka ha guzo n’akụkụ anọ nke ụwa, na-ejide ifufe anọ nke ụwa, ka ifufe ghara ife n’elu ụwa, ma ọ bụ n’elu oké osimiri, ma ọ bụ n’osisi ọbụla. Ahụkwara m mmụọ ozi ọzọ ka o si n’ọwụwa anyanwụ na-arịgo, nweekwa akara nke Chineke dị ndụ; o wee jiri nnukwu olu tie mkpu kpọkuo ndị mmụọ ozi anọ ahụ, ndị e nyere ka ha mebie ụwa na oké osimiri, sị, Unu emebila ụwa, ma ọ bụ oké osimiri, ma ọ bụ osisi ndị ahụ, ruo mgbe anyị gasịrị ịkpọọ ndị ohu nke Chineke anyị akara n’egedege ihu ha. Anụkwara m ọnụ ọgụgụ ndị ahụ a kpọrọ akara: e kpọkwara otu narị puku iri anọ na anọ n’ebo niile nke ụmụ Izrel. Mkpughe 7:1–4.
In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.
N’akụkọ banyere Ịlaịja n’Ugwu Kamel, mgbe ọ lere anya n’ebe osimiri dị ma hụ ígwé ojii, ọ na-ele anya n’ebe ọdịda anyanwụ dị, n’ihi na Ugwu Kamel dị nso n’Oké Osimiri Mediterenian.
And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.
O wee ruo n’oge nke asaa, ọ sịrị, Lee, e nwere otu obere igwe ojii nke si n’oké osimiri na-arịgo, dịka aka mmadụ. O wee sị, Gaa elu, gwa Ehab, Kwadebe ụgbọ ịnyịnya gị, ma gbadaa, ka mmiri ozuzo ghara igbochi gị. 1 Ndị Eze 18:44.
Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.
Elaịja gaara eche ihu n’ebe ọdịda anyanwụ, n’ụzọ Oké Osimiri Mediterenian dị. N’isi nke iri na abụọ nke Luk, Kraịst na-ekwu banyere ozi Ya dịka ozi nke nkewa.
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.
Ùnu na-eche na abịara m iweta udo n’ụwa? Agwa m unu, Mba; kama nkewa: N’ihi na site ugbu a gawa, a ga-enwe mmadụ ise n’otu ụlọ kewara, atọ megide abụọ, abụọkwa megide atọ. Nna ga-ekewapụ megide nwa-ya nwoke, nwa-ya nwoke megidekwa nna-ya; nne megide nwa-ya nwanyị, nwa-ya nwanyị megidekwa nne-ya; nne di megide nwunye nwa-ya nwoke, nwunye nwa-ya nwoke megidekwa nne di-ya. O wee gwa kwa ìgwè mmadụ ahụ, Mgbe unu hụrụ igwe-oji ka o si n’ọdịda-anyanwụ bilie, ozugbo unu na-asị, Mmiri na-abịa; ọ na-abụkwa otu a. Ma mgbe unu hụrụ ifufe ndịda ka ọ na-efe, unu na-asị, Okpomọkụ ga-adị; ọ na-emezukwa. Unu ndị ihu abụọ, unu pụrụ ịmata ọdịdị eluigwe na nke ụwa; ma òlee otu o si bụrụ na unu adịghị amata oge a? Luk 12:51–56.
The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”
Ozi nke onye-ozi ahụ zigara Jerusalem nwere akara aha nke Alfa na Omega, n’ihi na mbido na ọgwụgwụ na-akọwapụta Islam nke Ahụhụ nke atọ, ma site n’olu nke “ọwụwa anyanwụ” ọ na-akọwapụtakwa n’otu oge ozi nke Islam dịka ozi nke ịka akara. “Olu nke abụọ” sitere na “ọdịda anyanwụ” na-akọwapụta mmiri ozuzo ikpeazụ, nke bụ mmiri ozuzo nke ikpeazụ, ma ndị amụma niile na-ekwu banyere ụbọchị ikpeazụ. Ozi nke “ọdịda anyanwụ” bụ ihe nnọchianya nke ozi mmiri ozuzo ikpeazụ, nke na-emepụta ìgwè abụọ nke ndị na-efe ofufe. Otu ìgwè ahụ apụghị ịmata ozi mmiri ozuzo ikpeazụ n’ihi na ha “adịghị aghọta oge a.”
The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.
Ihe na-esote n’ozi nke onye-ozi ahụ bụ olu nke “ifufe anọ,” nke bụ ma ozi nke ịkpọ akara ma ozi nke ịnyịnya iwe nke Islam, dịka a na-anọchi ya anya site n’Ahụhụ nke atọ. Ihe na-esote bụ megide Jerusalem na ụlọ nsọ ahụ, si otu a na-akọwapụta ozi nke ndị amụma niile nke na-amata otu òtù ndị mmadụ a na-agafe agafe, n’ihi na ha edobewo nkwupụta ha nke nzọpụta, ọ bụghị n’ime Kraịst, kama n’ụlọ nsọ ahụ na n’ihe nketa ha dịka ndị Chineke họpụtara. Ha bụ ndị ahụ n’akụkọ ihe mere eme dị nsọ dum bụ́ ndị a na-anọchi anya dị ka ndị na-ekwusa, “ụlọ nsọ nke Onyenwe anyị, ụlọ nsọ nke Onyenwe anyị ka anyị bụ.” Ozi megide Jerusalem na ụlọ nsọ ahụ bụ ozi Laodisia.
“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.
“Ọ dịghị mkpa iju anya na a naghị eme ka nzukọ dị ndụ site n’ike nke Mmụọ Nsọ. Ndị ikom na ndị inyom na-ewepụ nkuzi Kraịst nyere. Iwe na anyaukwu na-enweta mmeri. Ụlọ-nsọ nke mkpụrụ obi jupụtara n’ajọ omume. E nweghị ohere maka Kraịst. Ndị mmadụ na-agbaso ụzọ ọjọọ nke aka ha. Ha agaghị ege ntị n’okwu Onye Nzọpụta. Ha na-ahapụ onwe ha n’aka nke aka ha, na-ajụ ịdọ aka ná ntị na ịma aka, ruo mgbe a ga-ewepụ ihe ndọba oriọna n’ọnọdụ ya, ma nghọta ime mmụọ agbagwojuo anya site n’echiche mmadụ. N’agbanyeghị na ha ezughị oke n’ozi, ha na-agụ onwe ha ndị ezi omume, na-asị, ‘Ụlọ nsọ nke Onyenwe anyị, Ụlọ nsọ nke Onyenwe anyị ka anyị bụ.’ Ha na-edobe iwu Chineke n’azụ ka ha soro ìhè nke echiche efu nke aka ha.” Review and Herald, April 8, 1902.
The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.
Mgbe ahụ, onye-ozi ahụ weliri olu nke ozi ịdọ aka ná ntị ya megide ndị na-alụ nwanyị ọhụrụ na ndị a na-alụ ọhụrụ, dịka akara nke usoro “ahịrị n’elu ahịrị,” n’ihi na ahịrị amụma nke ụbọchị ikpeazụ ga-adị nnọọ ka ahịrị amụma dị n’ụbọchị Noa, mgbe ha nọ na-enye onwe ha n’alụmdi na nwunye n’oge ahụ kpọmkwem mgbe iju mmiri nke mbibi na-achọ ịsacha oke ọchịchọ na atụmatụ ha nke ụwa.
“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.
“Baịbụl na-ekwupụta na n’ụbọchị ikpeazụ ndị mmadụ ga-etinye onwe ha kpamkpam n’ịchụso ihe nke ụwa, n’ihe ụtọ, na n’ịkpakọba ego. Ha ga-abụ ndị kpuru ìsì n’ihe ndị bụ eziokwu ebighị ebi. Kraịst na-asị, ‘Dịka ụbọchị Noa dị, otu a ka ọbịbịa Nwa nke mmadụ ga-adịkwa. N’ihi na dịka n’ụbọchị ndị ahụ tupu iju mmiri ahụ, ha nọ na-eri ihe ma na-aṅụ ihe ọṅụṅụ, na-alụ di ma na-enye n’ọlụlụ, ruo ụbọchị Noa banyere n’ụgbọ ahụ, ha amaghịkwa ruo mgbe iju mmiri bịara, kpọrọkwa ha niile pụọ; otu a ka ọbịbịa Nwa nke mmadụ ga-adịkwa.’ Matthew 24:37–39.”
“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.
“Otú a ka ọ dị taa. Ụmụ mmadụ na-agba ọsọ n’ịchụso uru na afọ ojuju onwe ha, dị ka a ga-asị na Chineke adịghị, eluigwe adịghị, ma ọ bụ ndụ nke ga-abịa e mesịa adịghị. N’ụbọchị Noa, e zigara ịdọ aka ná ntị banyere idei mmiri ka ọ maa ndị mmadụ jijiji n’ajọ omume ha ma kpọọ ha ka ha chegharịa. Otú a kwa ka ozi banyere ọbịbịa Kraịst nke dị nso si bụrụ nke e mere iji kpalite ndị mmadụ n’ịrapara ha n’ihe nke ụwa. E bu n’obi ya ime ka ha teta n’ịghọta eziokwu ebighị ebi, ka ha wee ṅaa ntị n’ọkpụkpọ òkù a kpọrọ ha ka ha bịa na tebụl Onyenwe anyị.
“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.
“A ga-enye òkù ozioma ahụ ụwa niile—‘nye mba niile, na agbụrụ, na asụsụ, na ndị mmadụ.’ Mkpughe 14:6. Ozi ikpeazụ nke ịdọ aka ná ntị na ebere ga-eji ebube ya mee ka ụwa dum nwuo ìhè. Ọ ga-eru mmadụ n’ụdị ha nile, ndị ọgaranya na ndị ogbenye, ndị elu na ndị ala. ‘Pụnụ gaa n’ụzọ ukwu na n’akụkụ ogige,’ ka Kraịst kwuru, ‘meekwa ka ha bịa, ka e wee jupụta n’ụlọ M.’” Christ’s Object Lessons, 228.
The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.
A na-emesi akụkụ ikpeazụ nke ịdọ aka ná ntị ahụ ike n’akụkụ ederede bu ụzọ. Ozi ahụ, nke e gosiri dịka olu na-ekwu megide “ndị mmadụ niile”, bụ ozi-ọma ebighị ebi, nke na-akọwapụta mkpa ọ dị izute ihe ndị ozi-ọma ahụ chọrọ ka e wee zọpụta mmadụ. Ihe mbụ a chọrọ n’ozi-ọma ebighị ebi bụ ịtụ egwu Chineke, ma atụ egwu ahụ dabeere n’eziokwu ahụ bụ na ọ bụ mmehie anyị tinyere Kraịst, Ọkpara nke Chineke dị ndụ, n’elu obe ahụ.
Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”
Akụkụ ọ bụla nke onye-ozi ahụ e zigara Jerusalem n’ime afọ asaa nke ije-ozi ya nọchiri anya ozi-ọma ebighị ebi, nke bụkwa otu ozi-ọma ahụ kpọmkwem e gosipụtara n’ime afọ asaa Kraịst kwadoro ọgbụgba ndụ ahụ na ọtụtụ mmadụ site n’afọ 27 ruo n’afọ 34. Ọ bụkwa ozi-ọma ebighị ebi ahụ ka a na-ekwusa n’ime oge abụọ ikpeazụ nke ụbọchị ikpeazụ, ọ dịkwa kpọmkwem n’ozi nke mmiri ozuzo nke ikpeazụ, ebe ọ bụ ozi Islam nke Ahụhụ nke atọ. Ọ na-akọwapụta akara e ji emechi otu narị puku na iri anọ na anọ ahụ, ikewapụ ọka wit na ata, ọnọdụ Laodisia nke ata ndị ahụ, na itinye amụma n’ọrụ ugboro atọ dịka ihe nnọchianya nke usoro ọrụ nke mmiri ozuzo nke ikpeazụ, nke bụ “akara n’elu akara.”
The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.
Edebere ozi nke afọ asaa ahụ n’akụkọ ihe mere eme ahụ n’ime “ụbọchị ịbọ ọ́bọ̀” n’ụzọ amụma, nke bụ akụkụ nke nnọọ mbụ e kwuru banyere ozi na ọrụ Kraịst, a ga-emekwa ka ozi na ọrụ Ya ahụ bụrụ ihe a ga-emegharị n’ụbọchị ikpeazụ site n’aka ndị narị otu na iri anọ na anọ puku. Mgbe ahụ, ha ga-akọwapụta ozi ha n’ime ọnọdụ amụma nke “ụbọchị ịbọ ọ́bọ̀ Chineke”. E nwere ụdị abụọ nke “ịbọ ọ́bọ̀” Chineke n’Akwụkwọ Nsọ, dịka e gosipụtara ha n’Okwu Ya: ịbọ ọ́bọ̀ Ya n’ahụ ndị Ya, nakwa ịbọ ọ́bọ̀ Ya n’ahụ ndị iro Ya.
The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.
“Ugboro asaa” nke Levitikọs iri abụọ na isii na-egosi ọbọ Chineke megide ndị ya na-enupụ isi, ọbọ ahụ gụnyekwara ịzọda ụlọ nsọ na usuu ndị agha n’ụzọ nkịtị na n’ụzọ ime mmụọ. N’ime nnọchianya nke ịzọda ụlọ nsọ na usuu ndị agha ka a na-anọchikwa anya ọbọ Chineke megide ndị iro Ya. N’ụbọchị ikpeazụ, a na-anọchi anya ọbọ Chineke megide ndị ya dịka ịtụfụpụ Adventizim Laodisia n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. N’ebe akara ụzọ ahụ nọ ka ọbọ Ya megide Babilọn nke Oge A na-amalitekwa.
The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.
Ikpé-ikpé ikpe nchọpụta nke ndị dị ndụ n’elu Adventizim Laodisia, nke a na-esote site n’ikpe mmezu n’elu akwụna nke Taịa na anụ-ọhịa ahụ ọ na-agba n’elu ya ma na-achịkwa, bụ akụkọ amụma nke ụbọchị ikpeazụ, ebe a na-emezu mmetụta nke ọhụụ ọ bụla. A ga-etinye ọhụụ ọ bụla n’ọrụ n’ime oge amụma abụọ ahụ, n’ihi na usoro nke mmiri ozuzo ikpeazụ bụ itinye ahịrị amụma n’elu ahịrị amụma. N’mmalite nke akụkọ abụọ ahụ, Jisọs kọwara “ihe ịrịba ama” nke na-egosi na ndị dị ndụ n’oge ahụ nọ n’ọgbọ ikpeazụ nke akụkọ ihe mere eme nke ụwa.
The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.
Oge mbụ ahụ malitere mgbe e malitere ịkaa akara n’egedege ihu nke puku narị otu na iri anọ na anọ na Septemba 11, 2001. Ọ bụ n’ime waymark ahụ ka e debere “ihe ịrịba ama” nke Kraịst kọwara na Luk iri abụọ na otu.
We will continue this study in the next article.
Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esonụ.
“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].
“Ugbu a, ụmụnna, Chineke chọrọ ka anyị were ọnọdụ anyị n’akụkụ nwoke ahụ na-ebu oriọna; anyị chọrọ iwere ọnọdụ anyị ebe ìhè dị, nakwa ebe Chineke enyela opì ụda doro anya. Anyị chọrọ inye opì ahụ ụda doro anya. Anyị anọwo n’ịgbagwoju anya, anyị anọwokwa n’ime obi abụọ, ụlọ nzukọ dịkwa njikere ịnwụ anwụ. Ma ugbu a, ebe a ka anyị na-agụ, sị: ‘Mgbe ihe ndị a gasịrị, ahụrụ m mmụọ ozi ọzọ ka ọ na-esi n’eluigwe rịdata, onye nwere ike dị ukwuu; e wee mee ka ụwa mụọ ìhè site n’ebube ya. O wee tie mkpu n’olu dị ike, sị, Babilọn ukwu ahụ adawo, adawo, ọ ghọwokwa ebe obibi ndị mmụọ ọjọọ, na ebe e jidere mmụọ ọjọọ ọ bụla rụrụ arụ, na ọnụ ụlọ nnụnụ ọ bụla na-adịghị ọcha ma bụrụkwa nke a kpọrọ asị’ [Mkpughe 18:1, 2].”
“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.
“Ugbu a, olee otú anyị ga-esi mata ihe ọ bụla gbasara ozi ahụ ma ọ bụrụ na anyị anọghị n’ọnọdụ nke ịmata ihe ọ bụla banyere ìhè nke eluigwe mgbe ọ bịakwutere anyị? Anyị ga-ebulikwa aghụghọ kachasị ọchịchịrị ozugbo ọ bịakwutere anyị site n’aka onye ọ bụla kwenyere na anyị, mgbe anyị enweghị ọbụna ntakịrị ihe àmà na Mmụọ nke Chineke zitere ha. Kraịst sịrị, ‘Abịam n’aha nke Nna m, ma unu agaghị anabata m’ [lee Jọn 5:43]. Ugbu a, nke ahụ bụ nnọọ ọrụ ahụ nke na-aga n’ihu n’ebe a kemgbe nzukọ ahụ dị na Minneapolis. N’ihi na Chineke zitere ozi n’aha ya nke na-ekwekọghị n’echiche unu, ya mere [unu ekpebie] na ọ pụghị ịbụ ozi sitere n’aka Chineke.” Sermons and Talks, volume 1, 142.