Article

# The Book of Daniel - Number Twenty-One

Akwụkwọ Daniel - Nọmba Iri Abụọ na Otu

In Measure

N’Ọtù Ọ̀tụ̀tụ̀ Ya

Author

Jeff Pippenger

Published

December 16, 2023

Formats

PDF
Word
Song MP3

We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.

Anyi na-arụ ọrụ site n’Isaiah isi nke iri abụọ na asaa, n’ihi na ọ na-edobe ndabere maka isi ndị na-esonụ n’akwụkwọ Isaiah. Isi ndị ahụ na-esonụ na-akọwa mmiri ikpeazụ dịka usoro ziri ezi nke Akwụkwọ Nsọ. Usoro ahụ, mgbe a matara ya ma jiri ya rụọ ọrụ, na-ekpughe ozi amụma nke, ọ bụrụ na anabatara ya, na-amịpụta ahụmahụ kwekọrọ na ya.

On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.

N’ụbọchị Septemba 11, 2001, abụ a ga-abụrọ ndị bụbu ndị nke ọgbụgba-ndụ Chineke, ndị bụ ndị Seventh-day Adventist, bụ nke a: a na-agafe ha dịka ndị nke Chineke, n’ihi na ha amụtaghị mkpụrụ ndị Chineke tụrụ anya ka ubi vaịn Ya mụpụta. A ga-adabere abụ ahụ n’elu mmekọrịta ọgbụgba-ndụ ahụ, nke ubi vaịn Chineke kụrụ nọchiri anya ya, nakwa n’ịjụ ha jụrụ nkume nke ịsụ ngọngọ ahụ n’afọ 1863. Ha ghọrọ Laodisia n’afọ 1856, ma ruo afọ asaa, ma ọ bụ “oge asaa,” ma ọ bụ ụbọchị puku abụọ na narị ise na iri abụọ, Chineke chọrọ ịbanye, ma ha mechiri Ya ụzọ n’afọ 1863.

Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.

Kemgbe Septemba 11, 2001, a na-ekekọta ha n’ùkwù-ùkwù tupu a tụfuo ha kpamkpam site n’ọnụ Ya n’iwu ụbọchị Ụka. Ozi a ga-abụ abụ nye Adventism kemgbe Septemba 11, 2001 bụ ozi Laodisia, nke bụ ozi ubi-vine nke nwere nkume ịsụ ngọngọ ahụ nke na-egwepịa onye ọ bụla jụrụ “ịhụ” na “ịtọ ụtọ” nkume dị oké ọnụ ahịa ahụ. Nkwa e nyere ndị Laodisia n’akụkụ Aịsaịa ahụ bụ na Adventist ọ bụla nke họrọ ịnakwere ịdọ aka ná ntị ikpeazụ a, ka nwere oge “ijide” “ike” Kraịst, “ka” ha “wee mee udo na” Kraịst, n’ihi na Kraịst ka dị njikere “ime udo na” ha. Ma n’akwa ahụ n’etiti abalị, ozugbo tupu iwu ụbọchị Ụka na-abịa n’oge na-adịghị anya, ohere ahụ agwụla ruo mgbe ebighị ebi.

In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.

N’oge nke malitere na Septemba 11, 2001, Chineke kwere nkwa ime ka ndị ahụ bụ́ “n’oge gara aga abụghị ndị mmadụ,” bụ́ “mkpụrụgwụ sitere n’ala akọrọ,” “gbanye mgbọrọgwụ,” “too okooko ma pupụta, ma jupụta elu ụwa n’ọmụmụ.” Ihe na-eme ka mkpụrụgwụ Jesi too okooko ma pupụta bụ mmiri ozuzo nke ikpeazụ, n’ihi na mkpụrụgwụ ahụ nke ga-eto okooko ma pupụta ka e kenyere n’amụma ịbụ ọkọlọtọ a na-ebuli elu, ma ọkọlọtọ ahụ bụ mkpụrụgwụ Jesi.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.

> N’ụbọchị ahụ, a ga-enwe mgbọrọgwụ Jesi, nke ga-eguzo dị ka ọkọlọtọ nke ndị mmadụ; ya ka ndị mba ọzọ ga-achọkwa: izu-ike ya ga-adịkwa n’ebube. Aịzaịa 11:10.

The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.

Mmiri ozuzo ikpeazụ mere ka mgbọrọgwụ Jese pulite ma too ifuru, malite na Septemba 11, 2001, ma n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, mgbọrọgwụ ahụ ga-ejupụta ụwa dum na mkpụrụ. Iwu Sọnde dị n’isi nke iri abụọ na asaa nke Aịsaịa bụ akụkọ ihe mere eme na-aga n’ihu, nke a na-anọchikwa anya ya n’isi nke mbụ ruo nke atọ n’akwụkwọ Daniel. Mmiri ozuzo ikpeazụ bidoro ịfesa mgbe mba ndị ahụ were iwe na Septemba 11, 2001, site n’itọhapụ, ma ozugbo e mesịrị ijide Islam nke Ahụhụ nke atọ.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “‘Mbido nke oge ahụ nke nsogbu,’ a kpọrọ aha ya n’ebe a, adịghị ezo aka n’oge a ga-amalite ịwụsa ihe otiti ndị ahụ, kama ọ na-ezo aka n’oge dị mkpirikpi tupu a wụsa ha, mgbe Kraịst ka nọ n’ebe nsọ ahụ. N’oge ahụ, mgbe ọrụ nke nzọpụta na-eru ngwụcha, nsogbu ga-abịakwasị ụwa, mba dị iche iche ga-ewekwa iwe, ma a ga-egbochi ha ka ha ghara igbochi ọrụ nke mmụọ ozi nke atọ. N’oge ahụ ka ‘mmiri ozuzo ikpeazụ,’ ma ọ bụ ume ọhụrụ si n’ihu Onyenwe anyị, ga-abịa, iji nye ike nye olu ukwu nke mmụọ ozi nke atọ, ma kwadebe ndị nsọ ka ha guzosie ike n’oge ahụ a ga-awụsa ihe otiti asaa ikpeazụ.” Early Writings, 85.

In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.

N’akụkụ a, Nwanneanyị White na-akọwapụta na e nwere obere oge mgbe nzọpụta ka na-emeghe. “Oge nsogbu” ọ na-ekwu banyere ya dị iche na nnukwu oge nsogbu ahụ, nke na-amalite mgbe oge amara mechiri emechi n’ụzọ zuru ezu. N’okwukwe Adventist, a na-akpọ ya n’eziokwu “obere oge nsogbu” n’ihe gbasara nnukwu oge nsogbu nke na-amalite mgbe Maịkel guzoro. “Obere oge nsogbu” na-anọchi anya oge ahụ mgbe mbibi mba na-amalite n’iwu Sọnde nke na-abịa ngwa ngwa, ma na-aga n’ihu ruo mgbe oge amara mechiri.

In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.

N’akụkọ ihe mere eme sitere na Septemba 11, 2001 ruo n’iwu Sọnde, a na-egosi ikpeazụ ime ka Adventizim dị ọcha na ikpe ya dịka ihe na-eme n’oge “ifesa” nke mmiri ozuzo ikpeazụ ahụ. Nke ahụ bụ oge mmiri ozuzo ikpeazụ ahụ, nke bụkwa “mmeghari,” na-amalite dịka “ifesa,” ma na-aga n’ihu ruo n’ịwụsa ya n’uju n’oge iwu Sọnde. N’oge ahụ, nke na-amalite mgbe Alakụba nke Ahụhụ nke atọ na-eme ka mba dị iche iche wee iwe, mmiri ozuzo ikpeazụ ahụ na-amalite izo, ụfọdụ na-amata mmiri ozuzo ikpeazụ ahụ ma nata ya, ụfọdụkwa anaghị amata mmiri ozuzo ikpeazụ ahụ. Ụfọdụ na-amata na ihe na-eme, ma ha anaghị aghọta ihe ọ bụ, ha ekewokwa onwe ha ka ha guzo megide ya.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Ọtụtụ ndị adaala nke ukwuu n’ịnara mmiri-ozuzo mbụ ahụ. Ha enwetabeghị uru niile Chineke si otu a kwadebere maka ha. Ha na-atụ anya na mmiri-ozuzo ikpeazụ ga-emeju ihe na-adịghị ha. Mgbe a ga-enye ụbara amara kasị baa ụba, ha na-ezube imeghe obi ha ka ha nata ya. Ha na-eme njehie dị egwu. Ọrụ Chineke malitere n’obi mmadụ site n’inye ya ìhè na ọmụma Ya aghaghị ịga n’ihu mgbe niile. Onye ọbụla aghaghị ịghọta mkpa nke ya. A ghaghị iwepụ n’obi mmetọ ọbụla ma mee ka ọ dị ọcha maka obibi nke Mmụọ ahụ n’ime ya. Ọ bụ site n’ikwupụta mmehie na ịhapụ ya, site n’ekpere siri ike na ido onwe ha nsọ nye Chineke, ka ndị na-eso ụzọ mbụ kwadebere onwe ha maka iwụsara Mmụọ Nsọ n’ụbọchị Pentikọst. Otu ọrụ ahụ, naanị na ogo ka ukwuu, aghaghị ime ugbu a. N’oge ahụ, ihe onye nnọchi-anya mmadụ ga-eme bụ naanị ịrịọ ngọzi ahụ, ma chere Onyenwe anyị ka O mezuo ọrụ ahụ metụtara ya. Ọ bụ Chineke malitere ọrụ ahụ, Ọ ga-emekwa ka ọrụ Ya zuo oke, na-eme ka mmadụ zuo ezu n’ime Jisọs Kraịst. Ma a ghaghị ịbụ na a naghị eleghara amara ahụ nke mmiri-ozuzo mbụ nọchiri anya ya anya. Naanị ndị na-ebi ndụ kwekọrọ n’ìhè ha natara ka ha ga-anata ìhè ka ukwuu. Ọ bụrụ na anyị adịghị aga n’ihu kwa ụbọchị n’igosipụta ezi omume ndị Kraịst na-arụsi ọrụ ike, anyị agaghị amata ngosipụta nke Mmụọ Nsọ n’ime mmiri-ozuzo ikpeazụ. O nwere ike ịbụ na ọ na-adakwasị obi ndị nọ anyị gburugburu niile, ma anyị agaghị aghọta ya ma ọ bụ nata ya.” Testimonies to Ministers, 506, 507.

The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.

Mmiri ozuzo ikpeazụ a na-ezo ugbu a, e nwekwara ndị na-amata ya, ya mere ha na-anata ya; e nwekwara ndị na-amaghị ya, ya mere ha anaghị anata ya. A ghaghị ịmata mmiri ozuzo ikpeazụ ka e wee nata ya. Mmiri ozuzo ikpeazụ abụghị naanị ahụmịhe nanị; ọ bụ ahụmịhe nke ozi na-emepụta, ma a pụrụ ịnata ozi ahụ naanị mgbe e jiri ụzọ ziri ezi guzosie ozi ahụ ike. Enweghị ịmata usoro nke na-eguzobe ozi nke mmiri ozuzo ikpeazụ, ọ fọrọ nke nta ka ọ bụrụ ihe na-agaghị ekwe omume ịghọta nkuzi amụma ndị e ji ịrị elu na ọdịda nke alaeze dị iche iche, dị ka e gosipụtara n’akwụkwọ Daniel na Mkpughe.

The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.

A na-akọwa ọkọlọtọ ahụ e welitere nye ụwa site n’aka Aịzaya dịka “mgbọrọgwụ Jesi”, ma n’isi nke iri abụọ na asaa, ndị ahụ “si n’aka Jekọbịa” “agbaa mgbọrọgwụ.” A na-akọwakwa ndị ahụ bụ “mgbọrọgwụ Jesi” n’ebe ahụ dịka “Izrel,” ha bụkwa ndị na-ebu ụzọ puo okooko ma towa ome, ma emesịa mejupụta ụwa mkpụrụ. Iwu nke okike adịghị emegide iwu nke amụma, n’ihi na ọ bụ otu Onye-nye-Iwu ahụ mere ma okike ma amụma. Tupu osisi amịa mkpụrụ, ọ ghaghị ibu ụzọ si n’ọnọdụ izuike ya pụta, dịka a na-ahụ ya site n’ome ya, ma emesịa site n’okooko ya. Izrel nke mmụọ, nke bụ “mgbọrọgwụ Jesi,” na-anata ịwụsa mmiri ozuzo na-aga n’ihu n’usoro. Ọ na-amalite site n’“ịfesa” ma na-abawanye ruo n’ịwụsa zuru ezu mgbe ụwa jupụtara na mkpụrụ nke ọkọlọtọ ahụ gosipụtara.

In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.

N’Isi Aịzaịa isi nke iri abụọ na asaa, a na-anọchi anya mmalite nke ifesa mmiri ozuzo dị ka ihe na-eme n’oge ome ahụ “na-epupụta.” Mgbe ha mbụ “na-epupụta,” a na-akọwa mmiri ozuzo ahụ dị ka a na-awụsa ya “n’ọ̀tụ̀tụ̀.” “N’ọ̀tụ̀tụ̀, mgbe ọ na-epupụta.” N’ụbọchị Septemba 11, 2001, a malitere ifesa mmiri ozuzo ikpeazụ ahụ “n’ọ̀tụ̀tụ̀,” n’ihi na n’oge ahụ ọka wit na ata, ma ọ bụ ndị amamihe na ndị nzuzu, ka na-agwakọta ọnụ.

> “The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Ọ̀fùfè ukwu ahụ nke Mmụọ nke Chineke, nke na-eme ka ụwa niile mụọ ìhè site n’ebube ya, agaghị abịa ruo mgbe anyị ga-enwe ndị e mere ka ha ghọta ìhè, ndị maara site n’ahụmahụ ihe ọ pụtara ịbụ ndị ha na Chineke na-arụkọ ọrụ. Mgbe anyị nwere nraranye zuru ezu, nke obi dum, nye ọrụ Kraịst, Chineke ga-amata eziokwu ahụ site n’ịwụsa Mmụọ ya n’enweghị tụọ; ma nke a agaghị eme mgbe akụkụ kasịnụ nke nzukọ ahụ abụghị ndị ha na Chineke na-arụkọ ọrụ. Chineke apụghị ịwụsa Mmụọ ya mgbe ịchọ ọdịmma onwe onye na ịna-atọ onwe onye ụtọ pụtara ìhè nke ukwuu; mgbe mmụọ na-achị nke, ọ bụrụ na e tinye ya n’okwu, ga-egosipụta azịza ahụ nke Ken,—‘Abụ m onye nche nwanne m nwoke?’ Ọ bụrụ na eziokwu maka oge a, ọ bụrụ na ihe ịrịba ama ndị na-abawanye n’akụkụ niile, nke na-agba ama na ọgwụgwụ nke ihe niile adịla nso, ezughị iji kpalite ume ahụ na-ehi ụra nke ndị na-ekwu na ha maara eziokwu, mgbe ahụ ọchịchịrị ga-erute mkpụrụobi ndị a n’ogo kwekọrọ n’ìhè nke na-enwuola. Enweghị ọbụna ọdịdị nke ngọpụ ọ bụla maka enweghị mmasị ha nke ha ga-enwe ike iweta n’ihu Chineke n’ụbọchị ukwu ahụ nke ikpeazụ nke ịza ajụjụ. A gaghị enwe ihe kpatara a ga-enye banyere ihe mere ha ejighị dịrị ndụ, jee ije, ma rụọ ọrụ n’ìhè nke eziokwu nsọ nke okwu Chineke, ma si otú a, site n’omume ha, ọmịiko ha, na ịnụ ọkụ n’obi ha, kpughee ụwa nke mmehie emewo ka ọ gbaa ọchịchịrị, na ike na eziokwu nke ozi-ọma enweghị ike ịgọnarị.” Review and Herald, July 21, 1896.

Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”

Aịzaịa iri abụọ na asaa na-akọwa akụkọ banyere mmalite nke ịwụsa mmiri ozuzo nke ikpeazụ, mgbe mgbọrọgwụ na-apụta ome n’ala kpọrọ nkụ, ma site n’oge ahụ gaa n’ihu ruo mgbe ụwa jupụtara na mkpụrụ. Isi ahụ na-eme ka a mata na “n’ogo, mgbe ọ na-epupụta, ị ga-arụrịta ya ụka.” Mgbe a na-atụ mmiri ozuzo nke ikpeazụ dịka “ifesa”, Sister White na-ekwu na mmiri ozuzo nke ikpeazụ, “nwere ike ịdị na-adakwasị obi niile gbara anyị gburugburu, ma anyị agaghị amata ya ma ọ bụ nata ya.”

In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”

N’ime ime nke a, ọ na-akọwa nzukọ nke e jikọtara ọnụ na ndị na-amata na ndị ọzọ na-amaghị ịdaba nke mmiri ozuzo ahụ. N’akụkụ okwu gara aga, ọ na-akọwa na mgbe Chineke wụsara mmiri ozuzo ikpeazụ ahụ n’enweghị tụọ, ọ na-egosi oge mgbe agaghịzi enwe ngwakọta nke ụmụ agbọghọ amamihe na ndị nzuzu, site n’ikwu, “Mgbe anyị nwere nrara-onyinye zuru ezu, nke obi dum, nye ozi Kraịst, Chineke ga-amata eziokwu ahụ site n’ịwụsa Mmụọ Ya n’enweghị tụọ; ma nke a agaghị eme mgbe akụkụ kasịnụ nke nzukọ ahụ abụghị ndị ọrụ ibe ha na Chineke.”

The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.

A na-anọchi anya akụkụ ka ukwuu nke nzukọ, ma ọ bụ ọnụ ọgụgụ ka ukwuu nke nzukọ, n’ime Matiu iri abụọ na ise dịka ụmụ agbọghọ-amaghị-ama, n’ihi na n’akwụkwọ nsọ, “a kpọrọ ọtụtụ” ma “a họpụtara ole na ole.” E kewapụrụ ndị maara ihe na ndị amaghị ama n’ụzọ nduzi nke Chineke n’oge nsogbu ahụ n’etiti abalị, nke na-ebute iwu Sọnde na-abịa n’oge na-adịghị anya. Nkewa ahụ na-amịpụta otu ndị nke ga-enwe ike mgbe ahụ ịnata mwụsa zuru ezu nke Mmụọ n’ime mmiri ozuzo ikpeazụ ma bụrụ “mba a mụrụ n’otu ụbọchị.” Mgbe ahụ mgbọrọgwụ Jesi ga-ebuli elu dịka ọkọlọtọ ma jupụta ụwa niile na mkpụrụ.

Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.

Aịzaịa iri abụọ na asaa na-egosi na mgbe a malitere ịwụsa mmiri-ozuzo ikpeazụ ahụ “n’otú e tụrụ”, na Septemba 11, 2001, “ị ga-arụ ụka megide ya.” “N’otú e tụrụ, mgbe ọ malitere ịpụta, ị ga-arụ ụka megide ya.” Ihe omume nke Septemba 11, 2001 ghọrọ ozugbo isiokwu arụmụka n’ụwa na n’ime ụka. Ruo taa n’onwe ya—ihe karịrị afọ iri abụọ ka e mesịrị—a ka nwere arụmụka megide ikenye ihe omume ndị ahụ n’omume nke Alakụba, kama ịtụgharị ha n’ụdị ụfọdụ nke nkata nzuzo ndị ọchịchị ụwa. Arụmụka e jikọtara ya na ọbịbịa nke ifesa nke mmiri-ozuzo ikpeazụ ahụ malitere na Septemba 11, 2001, ma arụmụka ndị a na-aga n’ihu n’ụwa abụghị “arụmụka” ahụ e kpọrọ aha n’Okwu amụma nke Chineke. Arụmụka ahụ gbasara amụma dịka nke na-esonụ.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “N’otu oge, mgbe m nọ n’Obodo New York, n’abalị, a kpọrọ m ka m lee ụlọ ndị na-ebili elu, oyi akwa n’elu oyi akwa, ruo n’eluigwe. E kwere nkwa na ụlọ ndị a agaghị ere ọkụ, e wukwara ha iji nye ndị nwe ha na ndị wuru ha otuto. Elu ma na-arịkwa elu ka ụlọ ndị a nọ na-ebili, e jikwa ihe ndị kasị ọnụ ahịa rụọ ha. Ndị ụlọ ndị a bụ nke ha anaghị ajụ onwe ha sị: ‘Olee otú anyị pụrụ isi nye Chineke otuto nke kacha mma?’ Onyenwe anyị anọghị n’echiche ha.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Echere m: ‘A sị na ndị na-etinye akụ ha n’ụzọ dị otu a pụrụ ịhụ ụzọ ha dịka Chineke si ahụ ya! Ha na-akpakọba ụlọ ndị mara mma nke ukwuu, ma lee otú atụmatụ na aghụghọ ha si bụrụ nzuzu n’anya Onye na-achị eluigwe na ụwa. Ha adịghị eji ike niile nke obi na uche ha amụ otú ha ga-esi nye Chineke otuto. Ha efunahụla ịhụ nke a, bụ́ ọrụ mbụ nke mmadụ.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Ka ụlọ ndị a dị elu nọ na-ebili, ndị nwe ha jiri mpako nke ọchịchọ ukwu ṅụrịa ọṅụ na ha nwere ego ha ga-eji mejuo onwe ha afọ ma kpalitekwa anyaụfụ n’obi ndị agbata obi ha. Otutu n’ime ego ahụ ha si otu a tinye ego n’ọrụ ka e nwetara site n’ịnapụ mmadụ ihe n’ike, site n’ịpịnye ndị ogbenye n’ala. Ha chefuru na n’eluigwe a na-edebe ndekọ nke azụmahịa ọ bụla; nkwekọrịta ọ bụla na-ezighị ezi, omume aghụghọ ọ bụla, e dekọrọ ya n’ebe ahụ. Oge ahụ na-abịa mgbe, n’ime aghụghọ na nkwulu ha, ndị mmadụ ga-eru ebe Onyenwe anyị agaghị ekwe ka ha gafee, ha ga-amụtakwa na e nwere oke n’ime ndidi Jehova.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.

> “Ọnọdụ nke ọzọ gafere n’ihu m bụ mkpu ọku. Ndị mmadụ lere ụlọ ndị ahụ dị elu ma a na-eche na ha anaghị ere ọkụ, wee sị: “Ha nọ n’udo zuru oke.” Ma ọkụ riri ụlọ ndị a dịka a ga-asị na e ji taar mee ha. Ụgbọ ọrụ mgbanyụ ọkụ apụghị ime ihe ọ bụla igbochi mbibi ahụ. Ndị ọrụ mgbanyụ ọkụ enweghị ike ịrụ ọrụ ụgbọ ndị ahụ.” Testimonies, volume 9, 12, 13.

The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?

Ụka Adventist ozugbo e mesịrị Septemba 11, 2001, gbalịsiri ike izochi amaokwu ndị dị ka nke a n’ebe ụwa nọ. Olee otú nke a agaghị abụ gbasara Obodo New York, na ụlọ ndị dị oke elu nke ụgbọala mgbanyụ ọkụ na-enweghị ike igbochi ọkụ ndị sochirinụ? Olee otú amaokwu dịka nke a sitere n’akwụkwọ ndị ụka Adventist na-ekwupụta na e dere ha site n’aka otu nwanyị amụma agaghị ekwusa ya n’elu ụlọ mgbe mmezu dị otu a gasịrị?

The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.

Ọbịbịa nke ifesa mmiri ozuzo ikpeazụ, nke na-egosi ọbịbịa nke “arụmụka” amụma ahụ, na-akọwapụtakwa nnupụisi ikpeazụ nke Adventism, n’ihi na ọ bụ n’ebe ahụ ka ha na-ajụ kpamkpam okwu ndị doro anya ma dị mfe nke onye ahụ ha na-akọwa dị ka nwanyị-amụma nye ndị fọdụrụnụ.

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

> “Setan na-adịgide adịgide na-ebubata ihe ụgha—iji dupu mmadụ pụọ n’eziokwu. Nnọọ aghụghọ ikpeazụ nke Setan ga-abụ ime ka akaebe nke Mmụọ nke Chineke ghara ịdị irè. ‘N’ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi’ (Proverbs 29:18). Setan ga-eji amamihe aghụghọ rụọ ọrụ, n’ụzọ dị iche iche na site n’ọrụ dị iche iche, iji mee ka ntụkwasị obi nke ndị fọdụrụ nke Chineke n’akaebe eziokwu maa jijiji.”

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

> “A ga-eme ka ịkpọasị bilie megide Akwụkwọ Ọgbụgba-ama ndị a, nke bụ nke Setan. Ọrụ niile Setan ga-arụ ga-abụ iji mee ka okwukwe nke ụka dị na ha maa jijiji; n’ihi nke a: Setan agaghị enwe ụzọ doro anya otu a isi webata aghụghọ ya ma kee mkpụrụobi n’ime nduhie ya ma ọ bụrụ na e gee ntị n’ịdọ aka ná ntị na ịba mba na ndụmọdụ nke Mmụọ nke Chineke.” Selected Messages, book 1, 48.

The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.

Ijikọ amụma nke ma ọka wit ma ahịhịa ọjọọ ahụ abụọ malitere na Septemba 11, 2001, site n’nnupụisi megide Mmụọ nke Amụma, nke gosipụtara mmechi nke nnupụisi na-aga n’ihu nke malitere megide Baịbụl n’afọ 1863.

> “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 dị ka otu ndị mmadụ na-ekwupụta na anyị nwere eziokwu tupu mmadụ nile ọzọ nọ n’ụwa. N’ihi ya, ndụ na àgwà anyị kwesịkwara ịdị n’otu na okwukwe dị otu a. Ụbọchị ahụ adịla nnọọ nso n’ebe anyị nọ mgbe a ga-ekekọta ndị ezi omume dịka ọka dị oké ọnụ ahịa n’ùkwù maka ụlọ nchekwa nke eluigwe, ebe a na-achịkọta 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.

How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?

Olee otú Adventizim ga-esi leghara akụkụ Akwụkwọ Nsọ ndị a anya nke na-ekwu kpọmkwem na mgbe ụlọ ndị a dara, Mkpughe iri na asatọ, amaokwu otu ruo atọ, ga-emezu?

> “Now 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.

> “Ọ̀ bụ ugbu a ka okwu ahụ bịara nke m kwuputara na a ga-eji ebili mmiri ukwu kpochapụ New York? Nke a abụghị ihe m kwuru mgbe ọ bụla. Ihe m kwuru bụ na, dịka m lere nnukwu ụlọ ndị ahụ a na-ewu ebe ahụ anya, ụlọ elu n’elu ụlọ elu, ‘Lee ihe nkiri dị egwu ga-eme mgbe Onyenwe anyị ga-ebili ịma jijiji ụwa n’ụzọ dị egwu! Mgbe ahụ, 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’elu ụwa. Ma enwetaghị m ìhè pụrụ iche gbasara ihe na-abịa n’elu New York, ma e wezụga na amaara m na otu ụbọchị a ga-adọkpụda nnukwu ụlọ ndị dị ebe ahụ site n’ịtụgharị na ịtụgharịgharịa 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-adarị. Ihe nkiri ga-eme nke ịtụnanya na egwu ya anyị enweghị ike iche n’echiche.” Review and Herald, July 5, 1906.

The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.

Ihe anyị na-atụle ebe a abụghị ma e mezuru amaokwu ndị a na Septemba 11, 2001, n’ihi na n’ezie e mezuru ha kpamkpam; kama ihe anyị na-achọ ịtụle bụ “arụmụka” ahụ nke ga-amalite n’oge ahụ. Arụmụka ahụ bụ banyere usoro ziri ezi ma ọ bụ usoro na-ezighị ezi. Chọọchị Adventist malitere ịjụ iwu iri na anọ nke nkọwa amụma nke William Miller n’afọ 1863, ma ha agawala n’ihu ruo n’ókè ugbu a ebe ị gaghị enwe ike ịzụta akwụkwọ ọmụmụ Akwụkwọ Nsọ nke ndị ọkà mmụta okpukpe Adventist dere nke ndị ọkà mmụta okpukpe nke Protestantism dara n’okwukwe na nke Roman Katọlik na-adịghị akwado ugboro ugboro. Site n’afọ 1863 ruo 2001, ma ruo taa kwa, e wepụrụ usoro ahụ nke William Miller kpọrọ n’mbu site n’iwu ya banyere nkọwa amụma, ka e were usoro nke Roman Katọlik na Protestantism dara n’okwukwe dochie ya. “Arụmụka” amụma ahụ nke malitere mgbe e mezuru Mkpughe isi nke iri na asatọ, amaokwu nke otu ruo atọ, bụ banyere usoro eziokwu ma ọ bụ nke ụgha.

We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.

Anyị ga-aga n’ihu n’ịtụle “mkparịta ụka” nke isi nke iri abụọ na asaa nke Aịsaịa n’isiokwu na-esonụ.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Anyi kwesịrị ịmata n’onwe anyị ihe na-eme ka e nwee Iso Ụzọ Kraịst, ihe bụ eziokwu, ihe bụ okwukwe ahụ anyị natara, na ihe bụ iwu nke Akwụkwọ Nsọ—iwu ndị e nyere anyị site n’aka ikike kasị elu.” The 1888 Materials, 403.

Back to Articles