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# The Book of Daniel - Number One-Hundred and Seventeen

Akwụkwọ Daniel—Nọmba Otu-Narị na Iri na Asaa

Unveiling the Soon-Coming Sunday Law: A Typological Analysis of the Sign to Flee

Ikpughe Iwu Ụka Sọnde Nke Na-abịa N’oge Na-adịghị Anya: Nyocha Tàịpòlòjị Nke Ihe-Ịrịbama Iji Gbaa Ọsọgwụgwọ

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Jeff Pippenger

Published

March 5, 2024

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Sister White identifies the soon-coming Sunday law as the “sign,” that was typified by the armies of Rome encompassing Jerusalem in the year 66, and in doing so, she identifies a class who have eyes that see not, and ears that hear not.

Nwanyị White na-akọwa iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya dịka “ihe ịrịba ama” ahụ, nke ndị agha Rom gbara Jerusalem gburugburu n’afọ 66 sere onyinyo ya; n’ime ime otú a, ọ na-akọwapụtakwa otu ìgwè ndị nwere anya ma ha anaghị ahụ ụzọ, ma nwee ntị ma ha anaghị anụ ihe.

> “Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?

> “Ebighị ebi nāgbarịrị n’ihu anyị. Ákwà mgbochi ahụ dị njikere ka e bulie ya. Anyị ndị nọ n’ọnọdụ a dị nsọ ma juputa n’ọrụ na ibu ọrụ, gịnị ka anyị na-eme, gịnịkwa ka anyị na-eche banyere ya, nke na-eme ka anyị jidesie ịhụnanya ịchọ udo na ịdị mfe nke onwe anyị ike, ebe mkpụrụ obi na-ala n’iyi gburugburu anyị? Obi anyị aghọwo ndị kpọnwụrụ akpọnwụ kpamkpam? Anyị enweghị ike ịnụ ma ọ bụ ghọta na anyị nwere ọrụ anyị ga-arụ maka nzọpụta nke ndị ọzọ? Ụmụnna, ọ̀ bụ unu so n’otu ìgwè ahụ nke, ebe unu nwere anya, unu adịghị ahụ ụzọ, ebe unu nwekwara ntị, unu adịghị anụ ihe? Ọ̀ bụ n’efu ka Chineke nyere unu ihe ọmụma nke uche Ya? Ọ̀ bụ n’efu ka O zitere unu ịdọ aka ná ntị ugboro ugboro? Ùnu kwere okwu ndị ahụ nke eziokwu ebighị ebi banyere ihe na-achọ ịbịakwasị ụwa, ùnu kwere na ikpe Chineke na-adakwasị ndị mmadụ n’elu, ma unu ka pụrụ ịnọdụ n’udo, bụrụ ndị umengwụ, ndị akpachapụghị anya, ndị hụrụ ihe ụtọ n’anya?”

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Ugbu a abụghị oge ka ndị nke Chineke na-etinye ịhụnanya obi ha ma ọ bụ na-akpakọba akụ ha n’ụwa. Oge ahụ adịghị anya, mgbe, dịka ndị mbụ so na ndị na-eso ụzọ Kraịst, a ga-amanye anyị ịchọ ebe mgbaba n’ebe ndị tọgbọrọ n’efu na ndị naanị ha nọ. Dịka nnọchibido nke Jerusalem site n’aka ndị agha Rom bụ ihe mgbaàmà mgbapụ nye Ndị Kraịst bi na Judia, otu a ka iweghara ike n’aka mba anyị n’iwu nke na-eme ka e debe sabbath nke ndị popu ga-abụ ịdọ aka ná ntị nye anyị. N’oge ahụ ka ọ ga-abụ oge ịhapụ nnukwu obodo dị iche iche, dị ka nkwadebe maka ịhapụ ndị nta, gaa n’ụlọ obibi ndị zoro ezo n’ebe ndị dịpụrụ adịpụ n’etiti ugwu.” Testimonies, volume 5, 464.

The soon coming Sunday law in the United States is the warning signal (sign), “to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Laodicean Adventism is largely unaware that the Sunday law crisis in the United States, fulfills the “sign” spoken of in The Great Controversy. It is typified by the “sign” at the beginning of the three and a half years. The “sign” which was fulfilled in the first siege of Jerusalem that was brought in the year 66, and it typifies the “ensign” that is lifted up at the soon-coming Sunday law.

Iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya na United States bụ akara ịdọ aka ná ntị (ama), “ka a pụọ n’obodo ukwu ndị ahụ, dịka nkwadebe tupu a ahapụ ndị nta maka ụlọ obibi dị jụụ n’ebe ndị zoro ezo n’etiti ugwu.” Adventizim Laodisia n’ozuzu ya amaghị nke ọma na nsogbu iwu ụbọchị Sọnde dị na United States na-emezu “ama” ahụ e kwuru maka ya n’akwụkwọ The Great Controversy. E ji ya atụ “ama” ahụ dị na mmalite nke afọ atọ na ọkara ahụ. “Ama” ahụ nke mezuru n’oge mbido nnọchibido Jerusalem nke bịara n’afọ 66, ma ọ na-anọchi anya “ensign” ahụ a na-ebuli elu n’oge iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya.

The actual destruction of Jerusalem was accomplished by Titus in the year 70 AD, and the siege of Titus had been first typified in the 66 AD siege of Cestius, for Jesus always illustrates the end of a thing with the beginning of a thing. It was the beginning siege of Cestius that was the “sign” to flee that Jesus had given, not the siege of Titus. One was the siege at the beginning, the other was the siege at the end.

E mezuru n’eziokwu nke Jerusalem ka Taitọs rụzuru n’afọ 70 AD, ma e buru ụzọ gosipụta nnọchibido Taitọs n’ụdị amụma site na nnọchibido Cestius n’afọ 66 AD, n’ihi na Jizọs na-eji mbido ihe akọwa ọgwụgwụ ihe. Ọ bụ nnọchibido mbụ nke Cestius ka bụ “ihe-iriba-ama” Jizọs nyere ka e jiri gbapụ, ọ bụghị nnọchibido Taitọs. Otu bụ nnọchibido dị na mbido, nke ọzọ bụ nnọchibido dị na ọgwụgwụ.

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. ‘When ye shall see Jerusalem compassed with armies,’ said Jesus, ‘then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out.’ Luke 21:20, 21. After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God’s merciful providence was directing events for the good of His own people. The promised sign had been given to the waiting Christians, and now an opportunity was offered for all who would, to obey the Saviour’s warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.

> “Ọ dịghị ọbụna otu Onye Kraịst lara n’iyi n’mbibi nke Jerusalem. Kraịst enyewo ndị na-eso ụzọ Ya ịdọ aka ná ntị, ndị nile kwekwara n’okwu Ya nọ na-eche ihe ịrịba ama ahụ e kwere ná nkwa. ‘Mgbe unu ga-ahụ Jerusalem ka ndị agha gbara ya gburugburu,’ ka Jisọs kwuru, ‘mgbe ahụ maranụ na mbibi ya adịla nso. Mgbe ahụ ka ndị nọ na Judia gbaga n’ugwu; ka ndị nọkwa n’etiti ya pụọ n’ime ya.’ Luk 21:20, 21. Mgbe ndị Rom n’okpuru Cestius gbara obodo ahụ gburugburu, ha n’atụghị anya hapụrụ nnọchibido ahụ mgbe ihe nile yiri ka ọ dị mma maka mwakpo ozugbo. Ndị a na-anọchibido, n’ihi na ha enweghịzi olileanya na ha ga-eguzogide nke ọma, nọ n’ọnụ ịrara onwe ha nye, mgbe ọchịagha Rom ahụ wepụrụ ndị agha ya n’enweghị ọbụna ntakịrị ihe kpatara ya pụtara ìhè. Ma nlekọta ebere nke Chineke nọ na-edu ihe omume nile maka ọdịmma nke ndị nke Ya. E nyere ihe ịrịba ama ahụ e kwere ná nkwa nye Ndị Kraịst ahụ nọ na-eche nche, ma ugbu a e nyere ohere ka ndị nile chọrọ ime nke a rubere ịdọ aka ná ntị nke Onye Nzọpụta isi. E mere ka ihe omume dị otu a n’okpuru ọchịchị Chineke nke na ndị Juu ma ọ bụ ndị Rom agaghị egbochi mgbapụ nke Ndị Kraịst. N’oge Cestius laghachiri azụ, ndị Juu, ebe ha si na Jerusalem pụta ibuso ya agha, chụpụrụ ndị agha ya na-alaghachi azụ; ma mgbe ndị agha abụọ ahụ nọ n’ịrụsi ọrụ ike otu a, Ndị Kraịst nwetara ohere isi n’obodo ahụ pụọ. N’oge a kwa, e meela ka ala ahụ dị ọcha n’aka ndị iro ndị nwere ike ịnwa igbochi ha. N’oge nnọchibido ahụ, ndị Juu zukọtara na Jerusalem ime Emume Ụlọikwuu, ma n’ụzọ dị otu a Ndị Kraịst n’ala ahụ dum nwere ike ịgbapụ n’enweghị onye na-enye ha nsogbu. N’enweghị oge ọ bụla ha tufuru, ha gbapụrụ gaa n’ebe nchekwa—obodo Pella, n’ala Perea, n’ofe Jọdan.” The Great Controversy, 30.

The siege of Jerusalem by Cestius in the year 66 fulfilled the warning “sign” which Christ had recorded for the Christians of that history, but the siege of Titus in 70 AD provided no “sign” to flee. In that siege there were no Christians left in the city, and that last siege led to the destruction of Jerusalem, and in the destruction of Jerusalem “not one Christian perished,” for the Christians had fled at the beginning of the history.

Mgbachi Jerusalem site n’aka Cestius n’afọ 66 mezuru “ihe‑àmà” ịdọ aka ná ntị ahụ nke Kraịst depụtara maka Ndị Kraịst nke akụkọ ihe mere eme ahụ, ma mgbachi obodo ahụ n’aka Titus n’afọ 70 AD enyeghị “ihe‑àmà” ọ bụla ka a gbapụ. N’ime mgbachi ahụ, ọ dịghị Ndị Kraịst fọdụrụ n’obodo ahụ, mgbachi ikpeazụ ahụ wee duga ná mbibi Jerusalem, ma n’ime mbibi Jerusalem ahụ “ọ dịghị otu Onye Kraịst nwụrụ,” n’ihi na Ndị Kraịst ahụ agbapụla ná mmalite nke akụkọ ihe mere eme ahụ.

> “The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.

> “Ndị agha ndị Juu, ebe ha na-achụ Cestius na ndị agha ya n’azụ, dakwasịrị ndị nọ n’azụ ha n’ike na oke iwe dị otú a nke na o yiri ka a ga-ebibi ha kpamkpam. Ọ bụ naanị site n’oké ihe isi ike ka ndị Rom ji nwee ihe ịga nke ọma n’ịlaghachi azụ ha. Ndị Juu gbapụrụ ihe fọrọ nke nta ka ọ bụrụ na ha enweghi mfu ọbụla, ma were ihe nkwata ha laghachi na mmeri gaa Jerusalem. Ma ihe ịga nke ọma a nke pụtara ìhè wetara ha naanị ihe ọjọọ. O kpaliri n’ime ha mmụọ ahụ nke iguzogide ndị Rom n’isi ike, nke n’oge na-adịghị anya wetara ahụhụ a na-apụghị ikwu n’ọnụ n’elu obodo ahụ a kara aka ibibi.”

> “Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls.” The Great Controversy, 31.

> “Ọdachi ndị dị egwu dakwasịrị Jerusalem mgbe Taịtọs maliteghachiri nnọchibido ahụ. E mechibidoro obodo ahụ n’oge Emume Ngabiga, mgbe ọtụtụ nde ndị Juu zukọtara n’ime mgbidi ya.” The Great Controversy, 31.

From the feast of Tabernacles in the year 66 unto the Passover in the year 70 is three and a half years, which prophetically is twelve hundred and sixty days. From the year 66 to the year 70 pagan Rome trampled down the sanctuary and host, just as papal Rome tread down the holy city for forty-two months from the year 538 unto 1798.

Site n’oriri Ngabiga n’afọ 66 ruo n’Ista Ngabiga n’afọ 70 bụ afọ atọ na ọkara, nke n’ụzọ amụma bụ otu puku narị abụọ na ụbọchị iri isii. Site n’afọ 66 ruo n’afọ 70, Rom nke ndị na-ekpere arụsị zọpịara ebe nsọ na usuu ahụ n’okpuru ụkwụ, dịka Rom nke ndị popu zọpịrị obodo nsọ n’okpuru ụkwụ ruo ọnwa iri anọ na abụọ site n’afọ 538 ruo n’afọ 1798.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Ma ogige nke dị n'èzí ụlọ nsọ ahapụ ya, atụkwala ya; n’ihi na e nyere ya ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ruo ọnwa iri anọ na abụọ. Mkpughe 11:2.

Both pagan Rome and papal Rome trampled down Jerusalem for twelve hundred and sixty days (years), thus identifying that modern Rome would trample down spiritual Jerusalem of the last days for a symbolic period of twelve hundred and sixty days. That symbolic period would commence at the soon-coming Sunday law in the United States, when the deadly wound is healed.

Ma Rom nke ndị ọgọ mmụọ ma Rom nke ndị popu zọtọsịrị Jerusalem ụkwụ ruo otu puku ụbọchị narị abụọ na iri isii (afọ), si otú a na-akọwapụta na Rom nke oge a ga-azọda Jerusalem nke mmụọ nke ụbọchị ikpeazụ ụkwụ n’oge ihe nnọchianya nke otu puku ụbọchị narị abụọ na iri isii. Oge ihe nnọchianya ahụ ga-amalite n’iwu Sọnde nke na-abịa n’oge na-adịghị anya na United States, mgbe a gwọchara ọnya ahụ na-egbu egbu.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> M hụkwara otu n’ime isi ya dịka e merụrụ ya ruo ọnwụ; a gwọrọkwa ọnya ọnwụ ya: ụwa dum wee ju anya soro anụ ọhịa ahụ. Ha kpọkwara dragọn ahụ isiala nke nyere anụ ọhịa ahụ ike: ha kpọkwara anụ ọhịa ahụ isiala, sị, Ònye ka anụ ọhịa ahụ hà? ònye pụrụ ibu agha megide ya? E nyekwara ya ọnụ na-ekwu okwu ukwu na nkwulu; e nyekwara ya ike ịga n’ihu ọnwa iri anọ na abụọ. Mkpughe 13:3–5.

The symbolic forty-two months of papal persecution is the “hour,” of the Sunday law crisis. That “hour” begins with a “sign” (the ensign), and ends with “signs.” The “sign” of the ensign at the Sunday law, will cause any Christians still in Babylon to flee to the glorious holy mountain that has been exalted (lifted up) above the other hills.

Ọnwa iri anọ na abụọ nke mkpagbu nke papacy n’ihe nnọchianya bụ “awa” nke nsogbu iwu ụbọchị Sọnde. “Awa” ahụ na-amalite site n’“ihe ịrịba ama” (ọkọlọtọ), ma ọ na-ejedebe n’“ihe ịrịba ama” dị iche iche. “Ihe ịrịba ama” nke ọkọlọtọ ahụ n’oge iwu ụbọchị Sọnde ga-eme ka Ndị Kraịst ọ bụla ka nọ na Babilọn gbapụ gaa n’ugwu dị ebube, ugwu nsọ ahụ nke e buliri elu karịa ugwu nta ndị ọzọ.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Ọ ga-erukwa n’ụbọchị ikpeazụ, na a ga-eme ka ugwu nke ụlọ Jehova guzosie ike n’elu ugwu niile, a ga-ebulikwa ya karịa nta ugwu; mba niile ga-asọbata n’ime ya. Ọtụtụ ndị mmadụ ga-aga kwa sị, Bịanụ, ka anyị rigoo n’ugwu Jehova, n’ụlọ Chineke nke Jekọb; ọ ga-akụziri anyị ụzọ Ya, anyị ga-ejegharịkwa n’ụzọ Ya: n’ihi na n’ihe si na Zayọn ka iwu ga-apụta, na okwu Jehova site na Jerusalem. Aịzaya 2:2, 3.

The flight from the cities at the decree enforcing Sunday worship was typified by both the flight of the Christians in the year 66, and the flight of the church in the year 538 that fled into the wilderness.

Ịgbapụ n’obodo ukwu n’oge iwu nke na-amanye ife ofufe ụbọchị Sọnde ka e ji mee ihe nnọchianya ma n’ịgbapụ ndị Kraịst n’afọ 66, ma n’ịgbapụ ụka ahụ n’afọ 538 nke gbara ọsọ gbaba n’ọzara.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Nwanyị ahụ gbagara n’ọzara, ebe o nwere ebe Chineke kwadobere, ka e wee zụọ ya nri n’ebe ahụ otu puku ụbọchị narị abụọ na iri isii. Mkpughe 12:6.

The destruction of Jerusalem from the first siege to the last siege lasted three and a half years, but a warning message of the coming destruction was given for seven years, three and a half years before the first siege and three and a half years after.

Mbibi nke Jerusalem site n’ogige mgbochi mbụ ruo n’ogige mgbochi ikpeazụ were afọ atọ na ọkara, ma e nyere ozi ịdọ aka ná ntị banyere mbibi na-abịa ruo afọ asaa, afọ atọ na ọkara tupu ogige mgbochi mbụ na afọ atọ na ọkara mgbe e mesịrị.

> “All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: ‘With what measure ye mete, it shall be measured to you again.’ Matthew 7:2.

> “Amụma niile Kraịst nyere gbasara mbibi nke Jerusalem mezuru kpọmkwem dịka e kwuworo ha. Ndị Juu nwetara eziokwu nke okwu ịdọ aka ná ntị Ya: ‘N’otú unu si atụ, a ga-atụkwara unu ọzọ.’ Matiu 7:2.

> “Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying: ‘Let us depart hence.’ The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.—Milman, The History of the Jews, book 13.

> “Ọtụtụ ihe ịrịba ama na ihe ịtụnanya pụtara, na-ebu amụma banyere ọdachi na mbibi. N’etiti abalị, ìhè na-abụghị nke nkịtị mụbara n’elu ụlọ nsọ ahụ na ebe ịchụàjà ahụ. N’elu ígwé ojii n’oge ọdịda anyanwụ e sere ụgbọ ịnyịnya agha na ndị agha ka ha na-achịkọta onwe ha maka ọgụ. Ndị nchụàjà ndị na-eje ozi n’abalị n’ebe nsọ ahụ jidere egwu n’ihi ụda ndị omimi; ụwa maa jijiji, a nụkwara ọtụtụ olu ka ha na-eti mkpu, sị: ‘Ka anyị si n’ebe a pụọ.’ Nnukwu ọnụ ụzọ ọwụwa anyanwụ ahụ, nke dị oke arọ nke na o siri ike ka mmadụ iri abụọ mechie ya, nke e jikwa nnukwu mgbodo ígwè ndị e gbanyesiri miri emi n’okpuru ala nkume siri ike chekwaa, meghere n’etiti abalị, na-enweghị ihe a hụrụ anya mere ya.—Milman, The History of the Jews, book 13.

> “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-agagharị n’okporo ámá Jerusalem, na-ekwupụta ahụhụ ndị ga-abịakwasị obodo ahụ. Ehihie na abalị ọ na-abụ abụ iru uju ahụ dị egwu, sị: ‘Olu sitere n’ọwụwa anyanwụ! olu sitere n’ọdịda anyanwụ! olu sitere n’ifufe anọ! olu imegide Jerusalem na imegide ụlọ nsọ! olu imegide ndị na-alụ ọhụrụ na ndị a na-alụ ọhụrụ! olu imegide mmadụ nile!’—Ibid. E tinyere ihe a dị ịtụnanya n’ụlọ mkpọrọ ma pịa ya ihe, ma ọ dịghị mkpesa ọbụla si n’egbugbere ọnụ ya pụta. N’ịza mkparị na mmegbu, naanị ihe ọ na-ekwu 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 final destruction of literal Jerusalem in the year 70 was preceded by “signs and wonders” which identified “disaster and doom.” The warning “signs” were manifested for three and a half years before the first siege and for the three and a half years that led to the destruction. The “signs” (in the plural) that identified the coming destruction was not the “sign” of warning to flee, but a pronouncement of the imminent close of probation.

Mbibi ikpeazụ nke Jerusalem nkịtị n’afọ 70 bu ụzọ nwee “ihe ịrịba ama na ihe ịtụnanya” ndị gosiri “ọdachi na mbibi.” E gosipụtara “ihe ịrịba ama” ịdọ aka ná ntị ahụ ruo afọ atọ na ọkara tupu nnọchibido mbụ ahụ, nakwa n’ime afọ atọ na ọkara ahụ nke dugara n’mbibi ahụ. “Ihe ịrịba ama” ndị ahụ (n’ụdị ọtụtụ) nke kpọrọ mbibi na-abịa abụghị “ihe ịrịba ama” nke ịdọ aka ná ntị ka a gbapụ, kama ọ bụ nkwupụta na oge amara na-eru nso ikpochie.

In the trampling down of spiritual Jerusalem from 538 to 1798, the “sign” of warning to flee, was when the abomination of desolation was when “that man of sin” was “revealed,” as “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.”

N’ihe gbasara ịzọpịakwa Jerusalem nke mmụọ site n’afọ 538 ruo 1798, “ihe-ịrịba-ama” nke ịdọ aka ná ntị ka a gbapụ bụ mgbe ihe arụ nke mbibi pụtara, mgbe “nwoke ahụ nke mmehie” ka e “kpughere,” dị ka “nwa nke ịla n’iyi; Onye na-emegide ma na-ebuli onwe ya elu karịa ihe niile a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ya, dị ka Chineke, na-anọdụ n’ụlọ nsọ Chineke, na-egosi onwe ya na ọ bụ Chineke.”

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

> Ya mere, mgbe unu ga-ahụ ihe arụ nke mbibi ahụ, nke e kwuru maka ya site n’ọnụ Daniel onye amụma, ka o guzo n’ebe nsọ, (onye ọ bula na-agụ ya, ya ghọta.) Matiu 24:15.

When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.

Mgbe Ndị Kraịst nke akụkọ ahụ matara “ihe ịrịba ama” ahụ, ha gbara ọsọ gaa n’ọzara ruo otu puku afọ abụọ na narị afọ isii.

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> “Ọ chọrọ ọgụ siri ike nke ukwuu ka ndị ga-abụ ndị ntụkwasị obi nwee ike iguzo sie ike megide aghụghọ na arụ arụ ndị e zoro n’okpuru uwe ndị nchụàjà ma webata ha n’ime ụka. A naghị anabata Akwụkwọ Nsọ dị ka ụkpụrụ nke okwukwe. A kpọrọ ozizi nke nnwere onwe n’okpukpe ịjụ okwukwe, e wee kpọọ ndị na-akwado ya asị ma chụpụ ha.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.

> “Mgbe ọgụ dị ogologo ma sie ike gasịrị, mmadụ ole na ole ahụ kwesịrị ntụkwasị obi kpebiri ịkwụsị njikọ nile ha nwere na chọọchị ahụ dapụrụ n’ezi okwukwe ma ọ bụrụ na ọ ka jụ ịtọhapụ onwe ya n’ụgha na ikpere arụsị. Ha hụrụ na nkewa bụ mkpa zuru oke ma ọ bụrụ na ha ga-erube isi n’okwu Chineke. Ha agaghị anwa anabata njehie ndị na-eweta ọnwụ nye mkpụrụ obi nke ha, ma setịkwa ihe atụ nke ga-etinye okwukwe ụmụ ha na ụmụ ụmụ ha n’ihe ize ndụ. Iji nweta udo na ịdị n’otu, ha dị njikere ime nkwenye ọ bụla kwekọrọ n’ịbụ ndị kwesị ntụkwasị obi nye Chineke; ma ha chere na ọbụna udo ga-adị oke ọnụ ma ọ bụrụ na a zụtara ya site n’àjà ụkpụrụ. Ọ bụrụ na a ga-enweta ịdị n’otu naanị site n’ime nkwekọrịta n’eziokwu na ezi omume, mgbe ahụ ka ọdịiche dịrị, ọbụna agha.” The Great Controversy, 45.

Approaching the conclusion of the twelve hundred and sixty years of papal persecution there were “signs” (in the plural), and as with the “signs” at the end of the twelve hundred and sixty days that pagan Rome trampled down literal Jerusalem; those “signs” were not signs to flee.

Mgbe a na-eru ná njedebe nke afọ otu puku abụọ na iri isii nke mkpagbu ndị popu, e nwere “ihe ịrịba ama” (n’ọtụtụ), ma dịka ọ dịkwa na “ihe ịrịba ama” ndị ahụ n’ọgwụgwụ nke ụbọchị otu puku abụọ na iri isii mgbe Rome ndị ọgọ mmụọ zọchara Jerusalem nkịtị n’okpuru ụkwụ; “ihe ịrịba ama” ndị ahụ abụghị ihe ịrịba ama nke ịgbapụ.

> “The Saviour gives signs of His coming, and more than this, He fixes the time when the first of these signs shall appear: ‘Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’

> “Onye Nzọpụta ahụ na-enye ihe ịrịbama nke ọbịbịa Ya, ma karịa nke a, Ọ na-akọwapụta oge nke nke mbụ n’ime ihe ịrịbama ndị a ga-apụta: ‘Ozugbo mgbe mkpagbu nke ụbọchị ndị ahụ gasịrị, a ga-eme ka anyanwụ gbaa ọchịchịrị, ọnwa agaghị enyekwa ìhè ya, kpakpando ga-esi n’eluigwe dapụ, a ga-emekwa ka ike nke eluigwe maa jijiji: mgbe ahụ ka ihe ịrịbama nke Nwa nke mmadụ ga-apụta n’eluigwe: mgbe ahụkwa ka ebo niile nke ụwa ga-akwa ákwá, ha ga-ahụkwa Nwa nke mmadụ ka Ọ na-abịa n’ígwé ojii nke eluigwe n’ike na ebube dị ukwuu. Ọ ga-ezigakwa ndị mmụọ ozi Ya na nnukwu ụda opi, ha ga-achịkọtakwa ndị a họpụtara Ya site n’akụkụ anọ nke ụwa, site n’otu nsọtụ eluigwe ruo na nke ọzọ.’”

> “At the close of the great papal persecution, Christ declared, the sun should be darkened, and the moon should not give her light. Next, the stars should fall from heaven. And He says, ‘Learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that He is near, even at the doors.’ Matthew 24:32, 33, margin.

> “N’ọgwụgwụ nke nnukwu mkpagbu nke ọchịchị ndị pope, Kraịst kwupụtara, anyanwụ ga-agba ọchịchịrị, ọnwa agaghị enye ìhè ya. Mgbe ahụ, kpakpando ga-ada site n’eluigwe. Ọzọkwa, Ọ sịrị, ‘Mụtanụ ilu sitere n’osisi fig; Mgbe alaka ya ka dị nro, ma ọ na-amịpụta akwụkwọ ndụ, unu maara na oge okpomọkụ adịla nso: otu a kwa, unu, mgbe unu ga-ahụ ihe ndị a nile, maranụ na Ọ nọ nso, ọbụna n’ọnụ ụzọ.’ Matiu 24:32, 33, margin.”

> “Christ has given signs of His coming. He declares that we may know when He is near, even at the doors. He says of those who see these signs, ‘This generation shall not pass, till all these things be fulfilled.’ These signs have appeared. Now we know of a surety that the Lord’s coming is at hand. ‘Heaven and earth shall pass away,’ He says, ‘but My words shall not pass away.’” The Desire of Ages, 631, 632.

> “Kraịst enyela ihe-ịrịba-ama nke ọbịbịa Ya. Ọ na-ekwupụta na anyị pụrụ ịmata mgbe Ọ nọ nso, ọbụna n’ọnụ ụzọ. O kwuru banyere ndị na-ahụ ihe-ịrịba-ama ndị a, sị, ‘Ọgbọ a agaghị agabiga, ruo mgbe ihe ndị a niile ga-emezu.’ Ihe-ịrịba-ama ndị a apụtawo. Ugbu a anyị matara n’ezie na ọbịbịa nke Onyenwe anyị dị nso. ‘Eluigwe na ụwa ga-agabiga,’ ka Ọ na-ekwu, ‘ma okwu M agaghị agabiga.’” The Desire of Ages, 631, 632.

When “the three and half years of Jerusalem being trampled down” by papal Rome was ending there was a series of “signs,” which identified the coming of Christ and ushered in the Millerite history. Millerite history is to be repeated to the very letter in the last days. Those “signs,” which appeared at “the close of the great papal persecution,” had been typified by “signs” that appeared as the closing of the three and a half years of the trampling down of Jerusalem from the year 66 to 70 by pagan Rome. Therefore, based upon two witnesses there will be a “sign” of the ensign which is lifted up at the hour of the great earthquake which is the sign of warning to flee in the history of modern Rome, and there will also be “signs” in the plural which occur at the closing of modern Rome’s period of persecution in the last days.

Mgbe “afọ atọ na ọkara nke a na-azọda Jerusalem n’okpuru ụkwụ” site n’aka Rom nke popu na-eru ọgwụgwụ, e nwere usoro nke “ihe ịrịba ama,” ndị kọwara ọbịbịa Kraịst ma meghee akụkọ ihe mere eme nke ndị Millerite. A ga-emegharị akụkọ ihe mere eme nke ndị Millerite n’ụbọchị ikpeazụ kpọmkwem n’akwụkwọ ozi ya. “Ihe ịrịba ama” ndị ahụ, nke pụtara “na njedebe nke nnukwu mkpagbu nke popu,” ka e ji “ihe ịrịba ama” ndị pụtara dị ka mmechi nke afọ atọ na ọkara nke ịzọda Jerusalem n’okpuru ụkwụ site n’afọ 66 ruo 70 site n’aka Rom na-ekpere arụsị mee ihe atụ. Ya mere, dabere n’ọnụ ndị àmà abụọ, a ga-enwe “ihe ịrịba ama” nke ọkọlọtọ ahụ a na-ebuli elu n’oge ala ọma jijiji ukwu ahụ, nke bụ ihe ịrịba ama nke ịdọ aka ná ntị ka a gbaa ọsọ n’akụkọ ihe mere eme nke Rom nke oge a, ma a ga-enwekwa “ihe ịrịba ama” n’ọtụtụ, nke ga-apụta na mmechi nke oge mkpagbu nke Rom nke oge a n’ụbọchị ikpeazụ.

We will continue this study in the next article.

Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esonụ.

> “Read the 21st chapter of Luke. In it Christ gives the warning, ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things, and to stand before the Son of man’ (Luke 21:34–36).

> “Gụọ isi nke iri abụọ na otu nke Luk. N’ime ya Kraịst na-enye ịdọ aka ná ntị a, ‘Lezienụ onwe unu anya, ka obi unu ghara ibu arọ n’oge ọ bụla site n’iribiga nri ókè, na ịṅụbiga mmanya ókè, na nchegbu nke ndụ a, ka ụbọchị ahụ wee ghara ịbịakwasị unu na mberede n’amaghị unu. N’ihi na dịka ọnyà ka ọ ga-abịakwasị ndị niile bi n’elu ụwa dum. Ya mere, mụụrụ anya unu, na-ekpekwa ekpere mgbe niile, ka e wee gụọ unu na ndị kwesiri ịgbanahụ ihe ndị a niile, na iguzo n’ihu Nwa nke mmadụ’ (Luk 21:34–36).”

> “The signs of the times are fulfilling in our world, yet the churches generally are represented as slumbering. Shall we not take warning from the experience of the foolish virgins, who when the call came, ‘Behold the bridegroom cometh; go ye out to meet him,’ found that they had no oil in their lamps? And while they went to buy oil, the bridegroom went in to the marriage supper with the wise virgins, and the door was shut. When the foolish virgins reached the banqueting hall, they received an unexpected denial. The master of the feast declared, ‘I know you not.’ They were left standing without in the empty street, in the blackness of the night.” Manuscript Releases, volume 15, 229.

> “Ihe ịrịba ama nke oge ndị a na-emezu n’ụwa anyị, ma a na-anọchi ụka dị iche iche n’ozuzu ha anya dị ka ndị na-ehi ụra. Ò kwesịghị ka anyị were ahụmahụ nke ụmụ agbọghọ amaghị ihe ahụ dọọ aka na ntị, ndị, mgbe oku ahụ bịara, ‘Lee, nwoke ahụ a na-alụ nwaanyị na-abịa; pụtanụ izute ya,’ chọpụtara na ha enweghị mmanụ n’ọkụ ha? Ma ka ha gara ịzụ mmanụ, nwoke ahụ a na-alụ nwaanyị soro ụmụ agbọghọ ndị amamihe banye n’oriri alụmdi na nwunye, e mechikwara ụzọ. Mgbe ụmụ agbọghọ amaghị ihe ahụ rutere n’ụlọ oriri ahụ, a jụrụ ha n’ụzọ ha na-atụghị anya ya. Nna ukwu nke oriri ahụ kwupụtara, ‘Amaghị m unu.’ A hapụrụ ha ka ha guzo n’èzí n’okporo ụzọ tọgbọrọ n’efu, n’oké ọchịchịrị nke abalị.” Manuscript Releases, mpịakọta nke 15, 229.

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