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# The Book of Daniel - Number Sixty-Six

Akwụkwọ Daniel - Nọmba Iri Isii na Isii

Unveiling the Prophetic Symphony: The Sealing Time, Latter Rain, and the Call Out of Babylon

Ikpughe Ihe Omimi nke Ịkọ Amụma: Oge Akàrà, Mmiri Ozuzo Ikpeazụ, na Oku Ịpụ na Babilọn

Author

Jeff Pippenger

Published

January 30, 2024

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The passage we considered in the previous article said that, “the great outpouring of the Holy Spirit” of Revelation chapter eighteen, “will not come until we have an enlightened people, that know by experience what it means to be laborers together with God.” But the promise is that 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.” The identification of the “great outpouring” infers a lesser outpouring (a measuring).

Akụkụ Akwụkwọ Nsọ anyị tụlere n’isiokwu gara aga kwuru na, “nnukwu nsọpụta nke Mmụọ Nsọ” nke Mkpughe isi nke iri na asatọ, “agaghị abịa ruo mgbe anyị ga-enwe ndị mmadụ a mụrụ ìhè, ndị maara site n’ahụmahụ ihe ọ pụtara ịbụ ndị na-arụkọ ọrụ ọnụ na Chineke.” Ma nkwa ahụ bụ na mgbe “anyị nwere nraranye zuru ezu, nke obi dum, nye ozi Kraịst, Chineke ga-amata eziokwu ahụ site n’ịwụsa Mmụọ Ya n’enweghị tụọ.” Nkọwapụta nke “nnukwu nsọpụta” na-egosi nsọpụta dị nta karị (ịtụọ ihe).

On September 11, 2001, the mighty angel of Revelation eighteen descended, but “the largest portion of the church” were then, and still “are not laborers together with God.” Between September 11, 2001, and the point when God identifies the fact there is finally a group who have attained to “entire, whole-hearted consecration to the service of Christ,” the latter rain is “measured,” the judgment of the living occurs, and judgment begins with the house of God.

N’ụbọchị Septemba 11, 2001, mmụọ-ozi dị ike nke Mkpughe iri na asatọ rịdatara, ma “akụkụ kasị ukwuu nke nzukọ” n’oge ahụ, ma rue taa, “abụghị ndị na-arụkọ ọrụ ọnụ na Chineke.” N’etiti Septemba 11, 2001, na oge Chineke ga-egosi eziokwu ahụ na n’ikpeazụ e nwere otu ìgwè ndị eruola “nraranye zuru ezu, nke obi ha dum, nye ozi Kraịst,” mmiri ozuzo nke ikpeazụ ka a “tụrụ,” ikpe nke ndị dị ndụ na-eme, ma ikpe amalite n’ụlọ Chineke.

Revelation chapter eighteen, identifies two voices, which Sister White informs us are two calls to the churches. The second voice (call), is the call out of Babylon that occurs at the soon-coming Sunday law. The first voice arrived on September 11, 2001. The outpouring of the Holy Spirit that then began was “measured,” for Christ first needed to cleanse the people He would ultimately pour out the Holy Spirit upon “without measure”, as He lifted them up as an ensign in the hour of the great earthquake. That group needed to be purified before the second voice of Revelation eighteen sounded, for they are to be those who would proclaim that message.

Mkpughe nke iri na asatọ nke Mkpughe, na-akọwa olu abụọ, nke Nwanyị White na-agwa anyị na ha bụ oku abụọ e zigara ụka. Olu nke abụọ (oku), bụ oku ịpụ na Babilọn nke na-eme n’iwu ụbọchị Sọnde nke na-abịa ngwa ngwa. Olu mbụ bịara na Septemba 11, 2001. Ịwụsa nke Mmụọ Nsọ nke malitere mgbe ahụ bụ nke “atụtara,” n’ihi na Kraịst bu ụzọ kwesịrị ime ka ndị mmadụ ahụ ọcha, ndị Ọ ga-emecha wụsa Mmụọ Nsọ n’elu ha “na-enweghị atụ,” ka O weliri ha elu dịka ọkọlọtọ n’oge nnukwu ala ọma jijiji ahụ. Otu ahụ dị mkpa ka e mee ha ka ha dị ọcha tupu olu nke abụọ nke Mkpughe iri na asatọ ada, n’ihi na ha bụ ndị ga-ekwusa ozi ahụ.

At the first disappointment in the spring of 1844, the Protestants became apostate Protestants and the faithful who then found themselves in the tarrying time, represented the temple of those who were formerly not the people of God. On September 11, 2001, the mighty angel of Revelation eighteen descended, and the first step in the cleansing and raising up of God’s last-day temple began, and it began with the testing of Laodicean Adventism. On July 18, 2020, the second step of the testing process began. At Christ’s baptism the process of separating ancient Israel began as Christ then selected the first disciples, which were the foundation of the Christian temple that He was erecting in that history.

N’oge mmechuihu mbu ahụ n’oge opupu ihe ubi nke afọ 1844, ndị Protestant ghọrọ ndị Protestant dapụrụ n’ezi okwukwe, ndị ntụkwasị obi ahụ kwa, ndị n’oge ahụ hụrụ onwe ha n’oge ichere ahụ, nọchiri anya ụlọ nsọ nke ndị bụbu ndị na-abụghị ndị nke Chineke. N’ụbọchị Septemba 11, 2001, mmụọ ozi dị ike nke Mkpughe iri na asatọ siri n’eluigwe rịdata, nzọụkwụ mbụ nke ime ka ụlọ nsọ Chineke nke ụbọchị ikpeazụ ya dị ọcha na nke iwulite ya bidoro, o wee bido site n’ule nke Adventizim Laodisia. N’ụbọchị Julaị 18, 2020, nzọụkwụ nke abụọ nke usoro ule ahụ bidoro. N’oge baptizim Kraịst, usoro nkewa nke Izrel oge ochie bidoro, ebe Kraịst họọrọ ndị na-eso ụzọ mbụ n’oge ahụ, bụ́ ndị ghọrọ ntọala nke ụlọ nsọ Ndị Kraịst nke Ọ nọ na-ewu n’akụkọ ihe mere eme ahụ.

At the beginning of his three and a half year ministry, Christ cleansed the temple, which He identified as “His Father’s house,” and at the end of His ministry, when He had cleansed the temple the second and final time, His pronouncement was “your house is left unto you desolate.” The previous covenant people had been passed by and His new covenant people were established as “His Temple”. At the Sunday law the corporate structure of the Seventh-day Adventist church will be desolate.

Na mmalite nke ozi afọ atọ na ọkara Ya, Kraịst sachara ụlọ nsọ ahụ, nke Ọ kọwara dịka “ụlọ Nna Ya,” ma na njedebe nke ozi Ya, mgbe Ọ sachara ụlọ nsọ ahụ nke ugboro nke abụọ na nke ikpeazụ, nkwupụta Ya bụ, “a hapụrụ unu ụlọ unu ka ọ bụrụ ihe tọgbọrọ n’efu.” A gafewo ndị bụbu ndị nke ọgbụgba ndụ ahụ, e wee guzobe ndị nke ọgbụgba ndụ ọhụrụ Ya dị ka “Ụlọ Nsọ Ya”. N’oge iwu Sọnde, usoro òtù nke ụka Seventh-day Adventist ga-abụ ihe tọgbọrọ n’efu.

> “The prophet says, ‘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’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Onye amụma ahụ sịrị, ‘Ahụrụ m mmụọ-ozi ọzọ ka o si n’eluigwe rịdata, nweenụ ike dị ukwuu; e wee mee ka ụwa na-enwu site n’ebube ya. O wee tie mkpu n’ike n’oké olu, na-asị, Babilọn ukwu ahụ adaala, adaala, ma ọ ghọọla ebe obibi nke ndị mmụọ ọjọọ’ (Mkpughe 18:1, 2). Nke a bụ otu ozi ahụ e nyere site n’aka mmụọ-ozi nke abụọ. Babilọn adaala, ‘n’ihi na o meela ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Gịnị bụ mmanya ahụ?—Ozizi ụgha ya. O nyewo ụwa ụbọchị izu ike ụgha n’ọnọdụ Ụbọchị Izu Ike nke iwu nke anọ, ma kwughachikwala ụgha ahụ Setan buru ụzọ gwa Iv n’Iden—anwụghị anwụ eke nke mkpụrụ obi. Ọtụtụ mmehie ozizi ndị ọzọ yiri nke a ka o gbasasịrị ebe niile, ‘na-akụzi iwu mmadụ dịka ozizi’ (Matiu 15:9).”

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Review and Herald, December 6, 1892.

> “Mgbe Jisọs malitere ozi ọha Ya, Ọ sachara Ụlọ Nsọ ahụ pụọ n’ime mmebi nsọ ya nke nkwulu. N’etiti ọrụ ikpeazụ nke ozi Ya bụ nchacha nke abụọ nke Ụlọ Nsọ ahụ. Ya mere n’ọrụ ikpeazụ maka ịdọ ụwa aka ná ntị, a na-eme oku abụọ pụrụ iche nye chọọchị dị iche iche. Ozi nke mmụọ ozi nke abụọ bụ, ‘Babilọn adawo, adawo, obodo ukwu ahụ, n’ihi na o mere mba niile ka ha ṅụọ mmanya nke iwe nke akwụna ya’ (Mkpughe 14:8). Ma n’oke mkpu nke ozi nke mmụọ ozi nke atọ, a na-anụ olu sitere n’eluigwe na-asị, ‘Sitenụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị òtù nmehie ya, nakwa ka unu ghara ịnara n’ihe otiti ya. N’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya’ (Mkpughe 18:4, 5).” Review and Herald, December 6, 1892.

The first temple cleansing aligns with the first voice of Revelation chapter eighteen, and the second voice is the loud cry that calls God’s other flock out of Babylon. Verses one through three were fulfilled when the great buildings of New York City were thrown down. That happened on September 11, 2001, and the first temple cleansing, or the first of two calls to the churches was made. The first call began at Christ baptism, when the Holy Spirit came down out of heaven and the test for ancient Israel began. On August 11, 1840, the first temple cleansing, or the first of two calls to the churches was made to the Millerite movement.

Ikpochapụ ụlọ nsọ nke mbụ kwekọrọ n’olu mbụ nke Mkpughe isi nke iri na asatọ, olu nke abụọkwa bụ akwa ukwu ahụ nke na-akpọ ìgwè atụrụ ọzọ nke Chineke ka ha si na Babilọn pụta. Amaokwu nke mbụ ruo nke atọ mezuru mgbe a kwaturu nnukwu ụlọ ndị dị na Obodo New York. Nke ahụ mere na Septemba 11, 2001, e wee mee ikpochapụ ụlọ nsọ nke mbụ, ma ọ bụ nke mbụ n’ime oku abụọ e nyere chọọchị dị iche iche. Oku mbụ ahụ malitere n’oge baptism Kraịst, mgbe Mmụọ Nsọ si n’eluigwe rịdata, ule ahụ wee malite nye Izrel oge ochie. N’Ọgọst 11, 1840, e mere ikpochapụ ụlọ nsọ nke mbụ, ma ọ bụ nke mbụ n’ime oku abụọ e nyere òtù Millerite.

At that time, the latter rain and the sealing of the one hundred and forty-four thousand began, in conjunction with the final scenes of the Investigative Judgment. In those final scenes the work of Christ is represented as His blotting out the sins of the faithful from the book of sins, or the blotting out of the names of the professed Christians from the book of life. That period of time is the period of the sprinkling of the latter rain, for God will only pour out the Holy Spirit without measure when the church is pure. At the Sunday law, the outpouring of the Holy Spirit will be without measure.

N’oge ahụ, mmiri ozuzo nke ikpeazụ na imechi akara nke puku otu narị na iri anọ na anọ malitere, n’otu njikọ na ihe ngosi ikpeazụ nke Ikpe Nnyocha. N’ihe ngosi ikpeazụ ndị ahụ, a na-anọchi ọrụ Kraịst anya dị ka ihichapụ mmehie nke ndị kwesị ntụkwasị obi n’akwụkwọ mmehie, ma ọ bụ ihichapụ aha ndị na-aza onwe ha Ndị Kraịst n’akwụkwọ nke ndụ. Oge ahụ bụ oge ifesa mmiri ozuzo nke ikpeazụ, n’ihi na Chineke ga-awụsa Mmụọ Nsọ n’enweghị atụ naanị mgbe nzukọ ahụ dị ọcha. N’oge iwu Sunday, mbugharị-awụsa nke Mmụọ Nsọ ga-abụ n’enweghị atụ.

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

> “Gịnị ka unu na-eme, ụmụnna, n’ọrụ ukwu a nke nkwadebe? Ndị na-ejikọta onwe ha na ụwa na-anata ọdịdị nke ụwa ma na-akwadebe maka akara nke anụ ọhịa ahụ. Ma ndị na-enweghi ntụkwasị obi n’ime onwe ha, ndị na-eweda onwe ha ala n’ihu Chineke ma na-eme ka mkpụrụ obi ha dị ọcha site n’ịṅa eziokwu ahụ ntị—ndị a na-anata ọdịdị nke eluigwe ma na-akwadebe maka akara-ọrụ nke Chineke n’egedege ihu ha. Mgbe iwu ahụ ga-apụta ma a pịa akara ahụ n’ahụ ha, agwa ha ga-anọgide dị ọcha ma bụrụ nke enweghị ntụpọ ruo mgbe ebighị ebi.” Testimonies, volume 5, 216.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Ọrụ nke Mmụọ Nsọ bụ ime ka ụwa kwenye banyere mmehie, na banyere ezi omume, na banyere ikpe. A pụrụ ịdọ ụwa aka ná ntị naanị site n’ịhụ ndị kweere n’eziokwu ka e doro ha nsọ site n’eziokwu ahụ, ka ha na-eme ihe n’usoro ụkpụrụ ndị dị elu ma dị nsọ, na-egosipụta n’ụzọ dị elu ma dị elu karịa, ahịrị nkewa dị n’etiti ndị na-edebe iwu Chineke, na ndị na-azọpịa ha n’okpuru ụkwụ ha. Ido nsọ nke Mmụọ na-egosi ọdịiche dị n’etiti ndị nwere akara Chineke, na ndị na-edebe ụbọchị izu ike adịgboroja. Mgbe ule ahụ bịara, a ga-egosi nke ọma ihe bụ akara anụ ọhịa ahụ. Ọ bụ idebe Sọnde. Ndị, mgbe ha nụsịrị eziokwu ahụ, ka na-anọgide na-ele ụbọchị a anya dị ka ụbọchị nsọ, na-ebu akara aka nke nwoke mmehie ahụ, onye chere ịgbanwe oge na iwu.” Bible Training School, December 1, 1903.

Isaiah identifies the “day of the east wind,” which he also identifies as the “rough wind,” that is restrained (stayeth), as the point when “the measuring” begins.

Aịzaịa na-akọwa “ụbọchị ifufe ọwụwa-anyanwụ,” nke ọ na-akọwakwa dị ka “ifufe ike,” nke a na-egbochi (na-anọgide), dị ka oge “ntụpụta” malitere.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> N’ókè-ókè, mgbe ọ na-epulite, ị ga-ese okwu na ya: Ọ na-egbochi ifufe ya dị ike n’ụbọchị ifufe ọwụwa-anyanwụ. Ya mere, site n’ihe a ka a ga-ekpochapụ ajọ omume Jekọb; nke a bụkwa mkpụrụ nile ya, bụ iwepụ mmehie ya; mgbe ọ ga-eme ka nkume nile nke ebe-ichụ-àjà dị ka nkume nzu a kụrisịrị akụrịa, ogige arụsị na onyinyo arụsị agaghị eguzo. Ma obodo ahụ e wusiri ike ga-abụ nkịtị, ebe obibi ya ga-abụ ihe a gbahapụrụ agbahapụ, a hapụkwa ya dịka ọzara: n’ebe ahụ ka nwa ehi ga-ata nri, n’ebe ahụkwa ka ọ ga-edina ala, rie alaka ya. Mgbe alaka ya akpọnwụwo, a ga-agbajikwa ha pụọ: ụmụ nwanyị ga-abịa, suokwa ha n’ọkụ: n’ihi na ọ bụ ndị na-enweghị nghọta: ya mere Onye kere ha agaghị emere ha ebere, Onye kpụrụ ha agaghịkwa emere ha amara. Ọ ga-erukwa n’ụbọchị ahụ, na Onyenwe anyị ga-afụcha site n’ọwa osimiri ruo n’iyi Egypt, a ga-achịkọtakwa unu n’otu n’otu, unu ụmụ Izrel. Ọ ga-erukwa n’ụbọchị ahụ, na a ga-afụ opi ukwu ahụ, ha ga-abịakwa, bụ ndị fọdụrụ obere ka ha laa n’iyi n’ala Asiria, na ndị a chụpụrụ achụpụ n’ala Egypt, ha ga-akpọkwa isiala nye Onyenwe anyị n’ugwu nsọ dị na Jerusalem. Aịsaịa 27:6–13.

The “east wind” is the power that sinks the “ships of Tarshish” and brings judgment upon the whore of Tyre. The “east wind” is the power that causes the kings to be afraid. The “east wind” is what brought the “blasting” blight upon Egypt, that produced the seven years of famine, as Joseph and Pharaoh brought the entire world (Egypt), into bondage, and it was the “east wind” that brought the “locusts” that ate up everything during the deliverance from Egypt. Islam is the “east wind.”

“Ifufe ọwụwa anyanwụ” bụ ike ahụ nke na-emikpu “ụgbọ mmiri Tashịsh” ma na-eweta ikpe n’elu akwụna Taịa. “Ifufe ọwụwa anyanwụ” bụ ike ahụ nke na-eme ka ndị eze tụọ egwu. “Ifufe ọwụwa anyanwụ” bụ ihe wetara ọrịa “ịkpọọ nkụ” n’elu Ijipt, nke mụtara afọ asaa nke ụnwụ, dịka Josef na Fero mere ka ụwa dum (Ijipt) daba n’ịbụ ohu, ọ bụkwa “ifufe ọwụwa anyanwụ” wetara “igurube” ndị riri ihe nile n’oge mgbapụta ahụ si n’Ijipt. Islam bụ “ifufe ọwụwa anyanwụ.”

The reform movements of Bible prophecy establish that each reform movement has its own peculiar theme. The theme of the reform movement of the one hundred and forty four thousand is Islam. On September 11, 2001, Islam of the third Woe attacked the earth beast, and George W. Bush, “the second”, immediately placed a restraint upon the “east wind.” At that event, as Sister White records, when the great buildings of New York City are brought down, Revelation eighteen, verses one through three were fulfilled. Those three verses represent the first of two voices in Revelation chapter eighteen. The second voice is located in verse four, and it identifies the call out of Babylon, which begins at the Sunday law in the United States. Islam of the third woe, is restrained by the four angels of Revelation chapter seven, while the one hundred and forty-four thousand are sealed.

Ngagharị mmezigharị nke amụma Baịbụl na-eguzobe na ngagharị mmezigharị ọbụla nwere isiokwu nke ya pụrụ iche. Isiokwu nke ngagharị mmezigharị nke puku mmadụ otu narị na iri anọ na anọ bụ Alakụba. N’ụbọchị Septemba 11, 2001, Alakụba nke Ahụhụ nke atọ wakporo anụ ọhịa nke ụwa, ma George W. Bush, “onye nke abụọ,” ozugbo tinyere mgbochi n’elu “ifufe ọwụwa anyanwụ.” N’oge ihe omume ahụ, dịka Sister White si dee ya, mgbe a wedara nnukwu ụlọ ndị dị na Obodo New York, Mkpughe iri na asatọ, amaokwu nke mbụ ruo nke atọ, mezuru. Amaokwu atọ ahụ na-anọchi anya olu nke mbụ n’ime olu abụọ dị na isi nke iri na asatọ nke Mkpughe. Olu nke abụọ dị na amaokwu nke anọ, ọ na-akọwapụtakwa ọkpụkpọ oku isi na Babilọn pụta, nke na-amalite n’iwu ụbọchị Sọnde na United States. A na-egbochi Alakụba nke ahụhụ nke atọ site n’aka ndị mmụọ ozi anọ nke Mkpughe isi nke asaa, mgbe a na-akàrà puku mmadụ otu narị na iri anọ na anọ ahụ akara.

> “The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.

> “Onyenwe anyị Chineke bụ Chineke ekworo, ma Ọ na-anọgide n’ịdị ogologo ntachi-obi n’ebe mmehie na njehie nke ndị Ya nọ n’ọgbọ a. Ọ bụrụ na ndị Chineke ejegharịwo n’ọzụzụmọdụ Ya, ọrụ Chineke gaara aga n’ihu, ozi nile nke eziokwu gaara ebutere mmadụ nile bi n’elu ụwa dum. Ọ bụrụ na ndị Chineke ekwerewo Ya ma bụrụ ndị na-eme okwu Ya, ọ bụrụ na ha debewo iwu Ya, mmụọ-ozi ahụ agaghị abịa na-efe n’etiti eluigwe na ozi ahụ e nyere ndị mmụọ-ozi anọ ahụ ndị ga-ahapụ ifufe ndị ahụ ka ha fee n’elu ụwa, na-eti mkpu sị, Jide, jide ifufe anọ ahụ ka ha ghara ife n’elu ụwa ruo mgbe m ga-akara ndị ohu Chineke akara n’egedege ihu ha. Ma n’ihi na ndị mmadụ bụ ndị na-adịghị-erube isi, ndị na-enweghị ekele, ndị na-adịghị nsọ, dịka Izrel oge ochie, a na-agbatị oge ka mmadụ nile wee nụ ozi ikpeazụ nke ebere a na-ekwusa n’olu ukwu. E gbochila ọrụ Onyenwe anyị, e meela ka oge nke ịka akara ahụ dịkwuo ogologo. Ọtụtụ anụbeghị eziokwu ahụ. Ma Onyenwe anyị ga-enye ha ohere ịnụ ya ma tọghata, ọrụ ukwu nke Chineke ga-agakwa n’ihu.” Manuscript Releases, olu 15, 292.

Those who are sealed, are sealed before the Sunday law, for the world can only be warned, and therefore called out of Babylon, by seeing men and women in the Sunday law crisis with the seal of God. The sealing of the one hundred and forty-four thousand began on September 11, 2001, but the sealing time was delayed.

Ndị e mechiri akara, a na-emechi ha akara tupu iwu ụbọchị Sọnde abịa, n’ihi na a pụrụ ịdọ ụwa aka ná ntị, ya mere a na-akpọkwa ya ka o si na Babilọn pụta, naanị site n’ịhụ ndị nwoke na ndị nwanyị n’oge nsogbu iwu ụbọchị Sọnde ka ha nwere akara nke Chineke. Imechi akara nke puku narị anọ na iri anọ na puku anọ ahụ malitere na Septemba 11, 2001, ma oge imechi akara ahụ egbula oge.

All the prophets are addressing the last generation, and this passage is directly referenced to the final generation. In this final generation God’s people did not “walk in His counsel,” and for that reason the sealing time was hindered and delayed. It was delayed and hindered by the beast from the bottomless pit in Revelation chapter eleven, that murdered the two prophets. That beast in the time of the French Revolution was atheism, and it typified the atheistic movement introduced by those who introduced the “woke-ism,” that is now confronting the world, into the movement of Future for America, and then Future for America ceased to walk in God’s counsel and allowed the influence of those who promoted their modern homosexual agenda, in conjunction with others who promoted the setting of time, to hinder the sealing time.

Ndị amụma niile na-agwa ọgbọ ikpeazụ okwu, e wee kpọọ akụkụ Akwụkwọ Nsọ a ozugbo n’ihe metụtara ọgbọ ikpeazụ ahụ. N’ọgbọ ikpeazụ a, ndị nke Chineke “ejeghị ije n’ndụmọdụ Ya,” n’ihi nke a, e gbochiri ma mekwaa ka oge nke ịkpọ akara nsọ daa azụ. E mere ka ọ daa azụ ma gbochie ya site n’aka anụ ọhịa ahụ si n’olulu enweghị ngwụcha pụta, n’ime Mkpughe isi nke iri na otu, nke gburu ndị amụma abụọ ahụ. Anụ ọhịa ahụ n’oge Mgbanwe Ọchịchị French bụ ekweghị na Chineke, ọ nọchikwara anya mmegharị ekweghị na Chineke ahụ ndị webatara “woke-ism,” nke na-eche ụwa ihu ugbu a, butere n’ime mmegharị Future for America; mgbe ahụ Future for America kwụsịrị ịga ije n’ndụmọdụ Chineke ma kwe ka mmetọ nke ndị na-akwalite atụmatụ ha nke oge a banyere mmekọahụ nwoke na nwoke, n’ijikọta aka na ndị ọzọ na-akwalite ịtọ oge, gbochie oge nke ịkpọ akara nsọ.

> “Much that has been revealed to me crowds upon my mind, which I hardly know how to express. Yet I cannot hold my peace. The Lord is indignant at men who set themselves up to rule their fellow-men, and to carry out plans which the Holy Spirit has condemned. I am more surprised than I can express at your failure to discern that God has not set up these men. The new order of things ought to alarm you, for it had not the sanction of heaven.

> “Ọtụtụ ihe e kpugheere m na-ejupụta n’uche m, nke m na-amaghịkwa nke ọma otú m ga-esi kwupụta ya. Ma agaghị m enwe ike ịgbachi nkịtị. Onyenwe anyị na-ewe iwe n’ebe ndị ikom ahụ nọ bụ́ ndị na-ebuli onwe ha elu ka ha chịkwaa ụmụnne ha mmadụ, ma meezuo atụmatụ ndị Mmụọ Nsọ katọrọ. Ihe na-eju m anya karịa ka m pụrụ isi kwupụta ya bụ ọdịda unu ịmata na Chineke edobebeghị ndị ikom ndị a. Usoro ọhụrụ a nke ihe kwesịrị ime ka ụjọ jide unu, n’ihi na ọ nwetaghị nkwado nke eluigwe.”

> “The natural heart is not to bring its own tainted, corrupting principles into the work of God. There must be no concealing of the principles of our faith. The third angel’s message is to be sounded by God’s people. It is to swell to the loud cry. The Lord has a time appointed when he will bind off the work; but when is that time? When the truth to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come. If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.

> “A gaghị ekwe ka obi eke weta ụkpụrụ nke ya ndị emerụrụ emerụ, ndị na-emebi emebi, n’ọrụ Chineke. E kwesịghị inwe izochi ụkpụrụ nke okwukwe anyị. Ozi mmụọ ozi nke atọ ka ndị Chineke ga-akpọsa. Ọ ga-ebuwanye ibu ruo n’iti mkpu ukwu ahụ. Onyenwe anyị nwere oge a họpụtara mgbe Ọ ga-emecha ọrụ ahụ; ma òlee mgbe bụ oge ahụ? Mgbe eziokwu a ga-ekwusara maka ụbọchị ikpeazụ ndị a ga-apụta dịka àmà nye mba niile, mgbe ahụ ka ọgwụgwụ ga-abịa. Ọ bụrụ na ike Setan abanye ọbụna n’ime ụlọ nsọ Chineke n’onwe ya, ma chịkwaa ihe dị ka ọ masịrị ya, a ga-agbatị oge nkwadebe.”

> “Here is the secret of the movements made to oppose the men whom God sent with a message of blessing for his people. These men were hated. The men and God’s message were despised, as verily as Christ himself was hated and despised at his first advent. Men in responsible positions have manifested the very attributes that Satan has revealed. They have sought to rule minds, to bring their reason and their talents under human jurisdiction. There has been an effort to bring God’s servants under the control of men who have not the knowledge and wisdom of God, or an experience under the Holy Spirit’s guidance. Principles have been born that should never have seen the light of day. The illegitimate child should have been stifled as soon as it breathed the first breath of life. Finite men have been warring against God and the truth and the Lord’s chosen messengers, counterworking them by every means they dared to use. Please consider what virtue there came in the wisdom and plans of those who have slighted God’s messages, and, like the scribes and Pharisees, have despised the very men whom God has used to present light and truth which his people needed.” The 1888 Materials, 1525.

> “Nke a bụ ihe nzuzo nke mmegharị ndị e mere iji guzogide ndị ikom ndị ahụ Chineke zitere na ozi nke ngọzi maka ndị ya. A kpọrọ ndị ikom ndị a asị. E lelịrị ndị ikom ahụ na ozi Chineke, n’eziokwu dị ka a kpọrọ Kraịst n’onwe ya asị ma lelịa ya n’ọbịbịa mbụ ya. Ndị nọ n’ọnọdụ ọrụ dị mkpa egosipụtawo kpọmkwem àgwà ndị ahụ Setan kpughewo. Ha achọwo ịchịkwa uche mmadụ, ime ka echiche ha na nkà ha nọrọ n’okpuru ọchịchị mmadụ. E nweela mbọ ime ka ndị ohu Chineke nọrọ n’okpuru njikwa nke ndị mmadụ ndị na-enweghị ihe ọmụma na amamihe nke Chineke, ma ọ bụ ahụmahụ n’okpuru nduzi nke Mmụọ Nsọ. A mụpụtawo ụkpụrụ ndị na-ekwesịghị ịhụ ìhè ụbọchị ma ọlị. E kwesịkwara ikpochi nwa a na-amụghị n’iwu ozugbo o kụrụ ume mbụ nke ndụ. Ndị mmadụ nwere oke aghaala megide Chineke na eziokwu na ndị ozi ahọpụtara nke Onyenwe anyị, na-eguzogide ọrụ ha site n’ụzọ ọ bụla ha tụrụ egwu iji. Biko tụlee ụdị uru dị n’amamihe na atụmatụ nke ndị ahụ legharịrị ozi Chineke anya, ma, dịka ndị odeakwụkwọ na ndị Farisii, leliakwa kpọmkwem ndị ikom ahụ Chineke ji weta ìhè na eziokwu nke ndị ya chọrọ.” The 1888 Materials, 1525.

The sealing time that began on September 11, 2001, was hindered for the representatives of Satan were allowed to come into the “very temple of God.” The issue that should be seen here is that from 1798 unto 1844, the Millerite temple was erected, and on October 22, 1844, the messenger of the covenant suddenly came unto his temple. The temple and the host had been trampled down by the papacy for twelve hundred and sixty years, and when the papacy received its deadly wound Christ began the work of erecting the Millerite temple, and the symbol of the temple is the number forty-six, on several witnesses.

Oge nke mmechi nke malitere na Septemba 11, 2001, ka a gbochiri, n’ihi na e kwere ka ndị nnọchite anya Setan bata n’ime “ụlọ nsọ nke Chineke n’onwe ya.” Ihe kwesịkwara ịhụ ebe a bụ na site n’afọ 1798 ruo 1844, e wuru ụlọ nsọ Millerite, ma n’Ọktoba 22, 1844, onye ozi nke ọgbụgba ndụ bịara na mberede n’ụlọ nsọ ya. Ụlọ nsọ ahụ na usuu ndị ahụ ka ndị pope zọridere n’okpuru ụkwụ ruo otu puku afọ abụọ na iri isii, ma mgbe ọchịchị popu natara ọnyá ya na-egbu egbu, Kraịst malitere ọrụ nke iwulite ụlọ nsọ Millerite, ma akara nke ụlọ nsọ ahụ bụ ọnụọgụ iri anọ na isii, n’elu ọtụtụ ndị akaebe.

On August 11, 1840, the angel of Revelation ten descended, and the judgment of Protestantism began. That history is repeated to the very letter.

N’ụbọchị Ọgọst 11, 1840, mmụọ ozi nke Mkpughe isi nke iri rịdara, ikpe nke Protestantism wee malite. A na-emegharị akụkọ ahụ ugboro ọzọ n’otu mkpụrụedemede ahụ nile.

In the Scriptures it is the “east wind” that sinks the ships of Tarshish, and brings down that great city Tyrus, and causes the kings and merchants to three times cry out, “woe, woe” (alas, alas). But in the passage of Isaiah we are considering, the day of the “east wind” is the day when God “stayeth his rough wind.” In this passage the “east wind” is held in check, so as to not prevent the work of the third angel; a work that is accomplished during the time of the latter rain. In this passage the subject of the “east wind” that is held in check, is identifying the latter rain, the work of the third angel, and the gathering out of God’s other children in Babylon. In that time period, the four angels are holding the four winds, during the time of the sealing of the one hundred and forty-four thousand.

N’Akwụkwọ Nsọ, ọ bụ “ifufe ọwụwa anyanwụ” na-emikpu ụgbọ mmiri Tashish, na-eme ka nnukwu obodo ahụ, Taịa, daa, ma na-eme ka ndị eze na ndị ahịa tie mkpu ugboro atọ, “ahuhu, ahuhu” (egbe, egbe). Ma n’amaokwu Aịsaịa anyị na-atụle, ụbọchị nke “ifufe ọwụwa anyanwụ” bụ ụbọchị mgbe Chineke “na-egbochi ifufe ya siri ike.” N’amaokwu a, a na-ejide “ifufe ọwụwa anyanwụ” ahụ ka ọ ghara igbochi ọrụ nke mmụọ ozi nke atọ; ọrụ a bụ nke a na-arụzu n’oge mmiri ikpeazụ. N’amaokwu a, isiokwu nke “ifufe ọwụwa anyanwụ” ahụ a na-ejide bụ nke na-akọwapụta mmiri ikpeazụ, ọrụ nke mmụọ ozi nke atọ, na nchịkọta ụmụ Chineke ndị ọzọ nọ na Babilọn. N’oge ahụ, ndị mmụọ ozi anọ na-ejide ifufe anọ ahụ, n’oge e ji akàrà ndị otu narị puku iri anọ na anọ.

> 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. Revelation 7:1–3.

> 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’elu osisi ọbụla. Ahụrụ mkwa mmụọ ozi ọzọ ka ọ na-arịgo site n’ọwụwa anyanwụ, na-enwe akara nke Chineke dị ndụ; o wee tie mkpu n’olu ukwu nye ndị mmụọ ozi anọ ahụ, ndị e nyere ya ka ha mebie ụwa na oké osimiri, sị, Emerụla ụwa ahụ, ma ọ bụ oké osimiri, ma ọ bụ osisi ndị ahụ, ruo mgbe anyị ga-akara ndị ohu Chineke anyị akara n’egedege ihu ha. Mkpughe 7:1–3.

The staying of the “east wind,” the holding of the “angry nations” and the holding of the “four winds” all occur during the latter rain, for it is the period of the latter rain that the seal of God is placed upon His people. The four winds that are being restrained by the four angels are a symbol of Islam.

Ịkwụsị nke “ifufe ọwụwa anyanwụ,” ijide nke “mba ndị iwe juru” na ijide nke “ifufe anọ” niile na-eme n’oge mmiri ikpeazụ; n’ihi na ọ bụ n’oge mmiri ikpeazụ ka a na-edobe akara nke Chineke n’elu ndị Ya. Ifufe anọ ndị mmụọ ozi anọ ahụ na-egbochi bụ ihe nnọchianya nke Alakụba.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Ndị mmụọ-ozi na-ejide ifufe anọ ahụ, nke e gosiri dịka ịnyịnya iwe juru n’obi nke na-achọ ịkpụpụ onwe ya ma gbaa ọsọ gafee ihu ụwa dum, na-eburu mbibi na ọnwụ n’ụzọ ya.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ànyị ga-ehi ụra n’elu nnọọ nsọtụ nke ụwa ebighị ebi? Ànyị ga-adị umengwụ, oyi, na ndị nwụrụ anwụ? O, ka anyị wee nwee n’ime ụka anyị Mmụọ na ume Chineke nke ekuuru n’ime ndị Ya, ka ha wee guzo ọtọ n’ụkwụ ha ma dịrị ndụ. Anyị kwesịrị ịhụ na ụzọ ahụ dị warara, na ọnụ ụzọ ámá ahụ dịkwa warara. Ma dịka anyị na-esi n’ọnụ ụzọ ámá ahụ dị warara gafee, mbara ya enweghị njedebe.” Manuscript Releases, olu nke 20, 217.

We will consider these realities further in the next article, for it is “in the days of these kings”, represented by the eighth kingdom of Bible prophecy, that “is of the seven” kingdoms, that God sets up an everlasting kingdom.

Anyi ga-atụle eziokwu ndị a n’ụzọ ka ukwuu n’isiokwu na-esonụ, n’ihi na ọ bụ “n’ụbọchị ndị eze ndị a,” nke alaeze nke asatọ n’amụma Akwụkwọ Nsọ nọchiri anya ya, nke “si n’ime asaa” alaeze ndị ahụ, ka Chineke na-eguzobe alaeze ebighị ebi.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> Ma n’ụbọchị ndị eze ndị a ka Chineke nke eluigwe ga-eguzobe alaeze, nke a gaghị ebibi ebibi ruo mgbe ebighị ebi: a gaghịkwa ahapụ alaeze ahụ n’aka ndị ọzọ, kama ọ ga-agbajisị ma lara alaeze ndị a niile n’iyi, ọ ga-eguzokwa ruo mgbe ebighị ebi. N’ihi na ị hụrụ na e si n’ugwu bepụ nkume ahụ n’enweghị aka, nakwa na ọ gbajisịrị ígwè, ọla, ụrọ, ọlaọcha, na ọlaedo; nnukwu Chineke emewo ka eze mara ihe ga-eme n’ọdịnihu: nrọ ahụ bụkwa ihe doro anya, nkọwa ya bụkwa ihe siri ike. Daniel 2:44, 45.

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