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

Akwụkwọ Daniel — Nọmba Otu Narị na Iri na Isii

Unveiling the Days of Vengeance: A Prophetic Exploration of Jeremiah’s Warning and the Final Generation

Ikpughe Ụbọchị Ndị Ahọ́ Ọgwụ̀ Ọ́bọ̀: Nnyocha Amụma Banyere Ịdọ Aka ná Ntị Jeremaịa na Ọgbọ Ikpeazụazụ

Author

Jeff Pippenger

Published

March 4, 2024

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We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.

Anyi nọ na-atụle Jeremaya isi nke iri ise n’isiokwu gara aga, na n’amaokwu ahụ ikpe dị n’elu Babilọn, nke na-amalite na iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya na United States ma kwụsị na iwe Chineke. Ikpe mmezu ahụ bụ ụbọchị ịbọ ọ́bọ̀ Jehova nke e jiri mbibi Jerusalem n’afọ 70 AD nọchianya ya. Mbibi Jerusalem nke Rom mezuru n’afọ 70 AD, bụ nke e buru ụzọ kpọọ ihe oyiyi ya site na mbibi Jerusalem nke Nebukadneza mere. Ha abụọ ọnụ nyere akaebe abụọ banyere Ikpe Mmezu nke akwụna Taịa, onye bụkwa akwụna ahụ nke Mkpughe isi nke iri na asaa.

Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.

Jeremaịa na-agwa anyị na mgbe mmegwara nke Onyenwe anyị mezuru n’elu Babilọn nke oge a, bido na iwu Sọnde nke na-abịa n’oge na-adịghị anya, na, “N’ụbọchị ndị ahụ, na n’oge ahụ, ka Jehova na-ekwu, a ga-achọ ajọ omume nke Izrel, ma a gaghị ahụ nke ọ bụla; na mmehie nke Juda, ma a gaghị achọta ha: n’ihi na M ga-agbaghara ndị M debere.” N’ụbọchị ndị ahụ, akara nke otu narị puku na puku iri anọ na anọ ahụ ga-abụrịrị nke e mezuruworị.

> “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 ịkwadebe? Ndị na-ejikọ onwe ha na ụwa na-anata ebu ụwa ma na-akwadebe maka akara nke anụ ọhịa ahụ. Ndị na-enweghị 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’irube isi n’eziokwu—ndị a na-anata ebu nke eluigwe ma na-akwadebe maka akara-aka nke Chineke n’egedege ihu ha. Mgbe iwu ahụ ga-apụta ma e depụta akara ahụ, àgwà ha ga-anọgide dị ọcha ma bụrụ nke na-enweghị ntụpọ ruo mgbe ebighị ebi.” Testimonies, volume 5, 216.

The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.

Ikpe-ikpe ikpe a na-emezu na-amalite site n’olu nke abụọ nke Mkpughe isi nke iri na asatọ, nke na-akpọ ụmụ nwoke na ụmụ nwanyị ka ha si na Babilọn gbapụ, Jeremaịa wee sị, “ụbọchị ha abịawo, oge nleta ha. Olu nke ndị ahụ na-agba ọsọ ma na-agbanarị n’ala Babilọn, ikwusa na Zayọn ọbọ ọ́bọ̀ Jehova bụ Chineke anyị, ọbọ ụlọ nsọ ya. Kpọkọtanụ ndị na-agba ụta imegide Babilọn: unu niile na-akọwa ụta, maa ụlọikwuu imegide ya gburugburu; ekwela ka onye ọbụla n’ime ya gbanarị: kwụghachi ya dịka ọrụ ya si dị; dịka ihe niile o meworo, meerenụ ya otu ahụ.” A na-emezu ikpe ya site n’aka “ndị na-agba ụta.” Ihe mbụ e kwuru n’Akwụkwọ Nsọ banyere onye na-agba ụta bụ banyere Ishmael.

> And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.

> Chineke wee nụ olu nwa okorobịa ahụ; mmụọ-ozi nke Chineke wee si n’eluigwe kpọọ Hega, sị ya, Gịnị na-emekpa gị, Hega? atụla egwu; n’ihi na Chineke anụwo olu nwa okorobịa ahụ n’ebe ọ nọ. Bilie, bulie nwa okorobịa ahụ elu, jidekwa ya n’aka gị; n’ihi na M ga-eme ka ọ bụrụ nnukwu mba. Chineke wee meghee anya ya, o wee hụ olulu mmiri; o wee gaa, jupụta akpa mmiri ahụ na mmiri, nyekwa nwa okorobịa ahụ ka ọ ṅụọ. Chineke nọnyekwara nwa okorobịa ahụ; o wee too, biri n’ọzara, ghọkwa onye na-agba ụta. Jenesis 21:17–20.

The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).

“Awa nke nnukwu ala ọma jijiji” dị na Mkpughe iri na otu na-akọwa mmalite nke ikpe mmezu a ga-eweta n’ahụ akwụna Rom, nke na-amalite n’iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya na United States. N’ime “awa” ahụ, “ahụhụ nke atọ na-abịa ngwa ngwa. Mmụọ ozi nke asaa wee fụọ opì.” Ahụhụ nke atọ ahụ bụ opì nke asaa. Ọ bụ ndị na-agba ụta nke Islam ka a na-eji eweta ikpe Ya n’ahụ ndị na-amanye akara nke ikike popu (ofufe Sọnde), ma na-akpagbu ndị na-akwado akara nke ikike Chineke (ofufe Sabbath).

In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.

N’isi nke iri abụọ na otu nke Luk, Jisọs, n’ịza ajụjụ ndị na-eso ụzọ Ya jụrụ gbasara mbibi nke Jerusalem na ụlọ nsọ, na-enye akụkọ ihe mere eme nke na-anọchitekwa anya akụkọ ihe mere eme nke ụbọchị ikpeazụ. Ọ kpọrọ “ụbọchị ịbọ ọ́bọ̀,” nke bụ àgwà amụma dị mkpa nke ozi Ya dị ka Mesaya, nke O ji mata ya n’okwu mmeghe Ya banyere ozi Ya site n’ịgụ ihe n’aka onye amụma Aịsaịa n’ụlọ nzukọ dị na Nazaret. Nkwupụta ahụ e kwuru na Nazaret, na akụkụ Aịsaịa ahụ, nọchiri anya ọ bụghị naanị ozi Ya, kama ozi nke ndị na-eso ụzọ Ya, ma karịa nke ahụ kpọmkwem, ọrụ na ozi nke mmegharị ahụ nke otu narị puku na iri anọ na anọ.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Mmụọ nke Onyenweanyị Jehova dịkwasịrị m; n’ihi na Onyenweanyị eteela m mmanụ ka m zisa ozi ọma nye ndị dị umeala n’obi; o zitewokwa m ka m kee ndị obi tiwara etiwa agbụ, ka m kpọsaa nnwere onwe nye ndị a dọtara n’agha, na mmeghe nke ụlọ mkpọrọ nye ndị e kere agbụ; Ka m kpọsaa afọ anabatara nke Onyenweanyị, na ụbọchị ịbọ ọ́bọ̀ Chineke anyị; ka m kasie ndị niile na-eru uju obi; Ka m họpụtaara ndị na-eru uju na Zayọn, inye ha mma n’ọnọdụ ntụ, mmanụ ọṅụ n’ọnọdụ iru uju, uwe otuto n’ọnọdụ mmụọ nke arọ; ka e wee kpọọ ha osisi nke ezi omume, ihe ọkụkụ nke Onyenweanyị, ka e wee nye ya otuto. Ha ga-ewukwa ebe ochie a tọgbọrọ n’efu, ha ga-ebulikwa mkpọmkpọ ebe mbụ, ha ga-arụzikwa obodo ndị a tọgbọrọ n’efu, mbibi nke ọtụtụ ọgbọ. Ndị mba ọzọ ga-eguzo zụọkwa ìgwè atụrụ unu, ụmụ nke ndị ọbịa ga-abụkwa ndị na-akọ ubi unu na ndị na-elekọta ubi vaịn unu. Ma a ga-akpọ unu Ndị Nchụàjà nke Onyenweanyị: ndị mmadụ ga-akpọ unu Ndị Ohu Chineke anyị: unu ga-eri akụ̀nụba nke ndị mba ọzọ, unu ga-anyagharịkwa onwe unu n’ebube ha. Kama ihere unu, unu ga-enweta okpukpu abụọ; kama mgbagwoju anya, ha ga-aṅụrị ọṅụ n’òkè ha: ya mere n’ala ha ka ha ga-eketa okpukpu abụọ: ọṅụ ebighị ebi ga-abụrụ ha. N’ihi na mụ onwe m, Onyenweanyị, hụrụ ikpe ziri ezi n’anya, asịkwa m izu ohi nke a na-eweta maka àjà nsure ọkụ; aga m eduzi ọrụ ha n’eziokwu, meekwa ha ọgbụgba ndụ ebighị ebi. A ga-amarakwa mkpụrụ ha n’etiti ndị mba ọzọ, na ụmụ ha n’etiti ndị mmadụ: ndị niile hụrụ ha ga-ekweta ha, na ha bụ mkpụrụ nke Onyenweanyị gọziri agọzi. Aga m aṅụrị ọṅụ nke ukwuu n’ime Onyenweanyị, mkpụrụ obi m ga-enwekwa ọṅụ n’ime Chineke m; n’ihi na o yikwasịla m uwe nke nzọpụta, o were uwe mwụda nke ezi omume kpuchie m, dịka nwoke na-alụ nwaanyị si eji ihe ịchọ mma chọọ onwe ya mma, na dịka nwanyị a na-alụ ọhụrụ si eji ihe ịchọ mma ya chọọ onwe ya mma. N’ihi na dịka ụwa si epupụta mkpụrụ ya, na dịka ubi si eme ka ihe a kụrụ n’ime ya puo; otu a ka Onyenweanyị Jehova ga-eme ka ezi omume na otuto puo n’ihu mba niile. Aịzaya 61:1–11.

The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”

Ndị otu narị puku iri anọ na anọ a kara akara n’isi nke itoolu nke Ezekiel, bụ ndị na-eru újú n’ihi mmehie dị n’ime nzukọ ahụ nakwa n’ụwa. “Afọ anabatara nke Onyenwe anyị, na ụbọchị ịbọ ọ̀bọ̀ nke Chineke anyị,” bụ mgbe a na-akasi ndị na-eru újú na Zaịọn obi, ha aghọọkwa “osisi nke ezi omume” ka ha wee “nye Onyenwe anyị otuto.” Ha na-enye Onyenwe anyị otuto, n’ihi na “n’ụbọchị ndị ahụ, na n’oge ahụ, ka Onyenwe anyị kwuru, a ga-achọ ajọ omume Izrel, ma a gaghị ahụ nke ọ bụla.” Ndị na-eru újú bụ ndị ahụ e kàràrà akara, ha bụkwa ndị “ga-ewu ebe ochie ndị a tọgbọrọ n’efu,” ndị “ga-ebuli mbibi mbụ ahụ, na” ndị “ga-arụkwa obodo ndị tọgbọrọ n’efu, mbibi nke ọtụtụ ọgbọ.” A ga “akpọ ha Ndị Nchụàjà nke Onyenwe anyị,” mmadụ ga-akpọkwa ha “Ndị Ozi nke Chineke anyị.”

The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.

A ga-eme ka ezi omume nke puku narị anọ na iri anọ na anọ ahụ “pụta n’ihu mba niile,” mgbe a ga-ebuli ha elu dị ka ọkọlọtọ n’oge nnukwu ala ọma jijiji ahụ. A na-eme ka ezi omume ha pụta n’usoro na-aga n’ihu, n’ihi na ọ dị “dị ka ụwa si emepụta mkpụrụ-ome ya, na dịka ubi si eme ka ihe a kụrụ n’ime ya puo; otu a ka Onyenwe anyị Chineke ga-eme ka ezi omume na otuto pụta.” Ịkàrà akara nke puku narị anọ na iri anọ na anọ ahụ bidoro n’oge mbata nke mmiri ozuzo ikpeazụ na Septemba 1, 2001. Ọ bụ mgbe ahụ ka e mere ka mkpụrụ-ome nke ụwa pụta. Aịzaya na-egosi mgbe mkpụrụ-ome ndị ahụ na-apụta.

> 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. Isaiah 27:8, 9.

> N’òtùrù, mgbe ọ na-ebipụta, ị ga-eso ya kpee ikpe: ọ na-egbochi ifufe ya siri ike n’ụbọchị ifufe ọwụwa anyanwụ. Ya mere, site n’ihi nke a ka a ga-ehichapụ ajọ omume Jekọb; nke a kwa bụ mkpụrụ niile nke iwepụ mmehie ya; mgbe ọ na-eme nkume niile nke ebe ịchụàjà ka ha dị ka nkume nzu a tichapụrụ tichapụ, osisi nsọ na arụsị agaghị eguzo. Aịzaya 27:8, 9.

In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.

N’“ụbọchị ifufe ọwụwa anyanwụ” nke bụ “ifufe ya siri ike” nke “Ọ na-egbochi,” “ịpụpụta” mkpụrụ osisi ga-amalite mgbe a “tụlere” mmiri ozuzo ahụ. “Ọ na-egbochi” pụtara na a na-eme ka ọ kwụsị. Mgbe ndị mmụọ ozi anọ nke Mkpughe isi nke asaa gbochiri ifufe anọ ahụ, ịkachi akara nke otu narị na puku iri anọ na anọ ahụ na-amalite. N’oge ahụ, mmiri ozuzo nke ikpeazụ na-amalite “ịfesa” n’ụzọ ziri ezi, n’ihi na okwu “tulee” n’amaokwu ahụ pụtara imeru ihe n’ókè. Ná mmalite oge ịkachi akara nke otu narị na puku iri anọ na anọ ahụ, a tụrụ mmiri ozuzo nke ikpeazụ n’ókè, ma ná njedebe oge ahụ ọ bụ na-enweghị oke.

> “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.

> “Nnukwu mmịpu nke Mmụọ nke Chineke, nke na-eme ka ụwa dum bụrụ ìhè site n’ebube Ya, agaghị abịa ruo mgbe anyị nwere ndị e mere ka ha nwee nghọta, ndị maara site n’ahụmahụ ihe ọ pụtara ịbụ ndị ọrụ ọnụ na Chineke. Mgbe anyị nwere nraranye zuru ezu, nke obi dum, nye ọrụ Kraịst, Chineke ga-amata eziokwu ahụ site n’ịwụsa Mmụọ Ya n’enweghị atụ; ma nke a agaghị eme mgbe akụkụ kasịnụ nke ụka abụghị ndị ọrụ ọnụ na Chineke. Chineke enweghị ike ịwụsa Mmụọ Ya mgbe ịchọ ọdịmma onwe onye na ịnapụrụ onwe onye obi ụtọ pụtara ìhè nke ukwuu; mgbe mmụọ dị otú ahụ na-achị, nke, a sị na e tinyere ya n’okwu, ga-egosipụta azịza ahụ nke Ken,—‘Ọ̀ bụ m bụ onye na-echekwa nwanne m?’ Ọ bụrụ na eziokwu nke oge a, ọ bụrụ na ihe ịrịba ama ndị na-amụba n’aka niile, ndị na-agba àmà na ọgwụgwụ nke ihe niile adịla nso, ezughị ezu ịkpọlite ike na-ehi ụra nke ndị na-ekwu na ha maara eziokwu, mgbe ahụ ọchịchịrị ga-erute mkpụrụobi ndị a n’otú kwekọrọ n’ìhè nke nọ na-enwu. Enweghị ọbụna oyiyi nke ngọpụ maka enweghị mmasị ha nke ha ga-enwe ike iweta n’ihu Chineke n’ụbọchị ukwu nke ikpeazụ nke ịkọ ajụjụ. A gaghị enwe ihe kpatara ya ha ga-enye gbasara ihe mere ha ejighị bie, jee ije, ma rụọ ọrụ n’ìhè nke eziokwu dị nsọ nke okwu Chineke, ma si otu a, site n’omume ha, ọmịiko ha, na ịnụ ọkụ n’obi ha, kpughee nye ụwa nke mmehie emeela ka ọ bụrụ ọchịchịrị, na ike na eziokwu nke ozi ọma apụghị ịgbagha.” Review and Herald, July 21, 1896.

The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”

Oge ule nke mmiri nke ikpeazụ na nke ịkapịrị akara nke otu narị puku iri anọ na anọ na-amalite site n’ịtụpụta ọ̀tụ̀tụ̀ nke ịwụsa Mmụọ Nsọ, n’ihi na ọka wit na ahịhịa ọjọọ eruola oge owuwe ihe ubi. Mmiri ozuzo ahụ na-eweta òtù abụọ ahụ n’ozuzu ntozu okè; mgbe ahụ, na njedebe nke oge ule ahụ, a ga-ekewapụ ọka wit na ahịhịa ọjọọ, ma ọka wit ahụ ga-ahụ mgbe ahụ “site n’ahụmahụ ihe ọ pụtara ịbụ ndị na-arụkọ ọrụ ọnụ na Chineke.” Ha ga-enwekwa mgbe ahụ “nraranye zuru ezu, nke obi ha dum, nye ozi Kraịst; Chineke ga-amata eziokwu ahụ site n’ịwụsa Mmụọ Ya n’enweghị atụ.”

The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.

“Ụbọchị nke ifufe ọwụwa anyanwụ siri ike” bịara na Septemba 11, 2001, ma arụmụka Habakuk banyere ozi udo na nchekwa ụgha nke ozi mmiri ozuzo nke ikpeazụ, n’iche megide ozi nke na-akọwapụta ụbọchị ịbọ ọ́bọ̀ Chineke, malitere. N’oge ahụ ka osisi ndị ahụ, ma ọka wit ma ahịhịa ọjọọ, malitere ito mkpụrụ na iweta mkpụrụ ha ga-egosipụta n’ikpe nke iwu Sọnde na-abịa ngwa ngwa.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Ọzọkwa, ilu ndị a na-akụzi na a gaghị enwe oge amara ọzọ mgbe ikpe gasịrị. Mgbe arụsị ọrụ nke oziọma zuru ezu, nkewa dị n’etiti ndị ezi omume na ndị ajọ omume na-esochi ozugbo, a na-edokwa akara aka nke òtù ọ bụla ruo mgbe ebighị ebi.” Christ’s Object Lessons, 123.

One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.

Otu òtù na-ehulata n’ihu anyanwụ n’isi nke asatọ nke akwụkwọ Ezikiel, ebe nke ọzọ na-anata akara nke Chineke n’isi nke itoolu nke Ezikiel. N’isi nke iri abụọ na otu nke Luk, Kraịst na-akọwapụta ndị otu narị puku na iri anọ na anọ ahụ, Ọ na-etinyekwa n’ihu ihe ịrịba ama nke na-egosi ọgbọ ikpeazụ nke akụkọ ihe mere eme nke ụwa. Ọ kọwara ihe ịrịba ama ahụ ndị Kraịst ga-amata ka ha wee gbapụ mbibi nke Jerusalem.

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

> Ma mgbe unu ga-ahụ Jerusalem ka ndị agha gbara ya gburugburu, mgbe ahụ maranụ na mbibi ya adịla nso. Mgbe ahụ, ka ndị nọ na Judia gbaga n’ugwu; ka ndị nọ n’etiti ya pụọ; ma ka ndị nọ n’ime ime obodo ghara ịbanye n’ime ya. N’ihi na ndị a bụ ụbọchị ịbọ ọ́bọ̀, ka e wee mezuo ihe nile e dere. Luk 21:20–22.

Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.

Jizọs kọwara, “akara n’elu akara,” njirimara amụma ndị ọzọ nke ihe ịrịba ama ahụ, n’ihi na e dekọrọ okwu Ya ọ bụghị naanị site n’aka Luk, kamakwa site n’aka Matiu na Mak.

> And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. 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:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.

> A ga-ekwusakwa oziọma a nke alaeze ahụ n’ụwa nile ka ọ bụrụ ihe-àmà nye mba niile; mgbe ahụ ka ọgwụgwụ ga-abịa. Ya mere, mgbe unu ga-ahụ ihe arụ nke mbibi ahụ, nke Daniel onye-amụma kwuru banyere ya, ka o guzo n’ebe nsọ ahụ, (onye ọ bụla na-agụ ya, ya ghọta:) mgbe ahụ ka ndị nọ na Judia gbaga n’ugwu. Matiu 24:14–16.

> And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.

> A ghaghị ibu ụzọ kpọsaa oziọma ahụ n’etiti mba nile. Ma mgbe ha ga-eduga unu, nyefee kwa unu, unu echegbula tupu oge eruo ihe unu ga-ekwu, unu echekwala kwa tupu oge eruo: kama ihe ọ bụla a ga-enye unu n’oge ahụ, nke ahụ ka unu kwuo: n’ihi na ọ bụghị unu na-ekwu okwu, kama Mmụọ Nsọ. Ugbu a, nwanna ga-arara nwanna ya nye ka e gbuo ya, nna kwa nwa ya; ụmụkwa ga-ebili imegide nne na nna ha, meekwa ka e gbuo ha. A ga-akpọkwa unu asị n’aka mmadụ nile n’ihi aha m: ma onye ga-atachi obi ruo ọgwụgwụ, onye ahụ ka a ga-azọpụta. Ma mgbe unu ga-ahụ ihe arụ nke mbibi, nke Daniel onye-amụma kwuru okwu ya, ka o guzo ebe o kwesịghị, (ka onye na-agụ ya ghọta,) mgbe ahụ ka ndị nọ na Judia gbagara n’ugwu nile. Mak 13:10–14.

Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.

Tupu e mezuru ihe-otiti asaa ikpeazụ ahụ, nke bụ mmezu ikpeazụ na nke zuru oke nke “ụbọchị nke mmegwara,” n’ahụ ìgwè mmadụ abụọ, a ga-ekwusa ma mee ka ozi ọma nke alaeze ahụ pụta ìhè n’etiti mba niile. A na-enye mba nile ozi nke ozi ọma ahụ n’oge iwu Sọnde na-abịa ngwa ngwa na United States, mgbe a na-ebuli otu narị puku na iri anọ na anọ ahụ elu dịka ọkọlọtọ. “Ụbọchị nke mmegwara” na-anọchi anya oge Ikpe Nlekọta nke akwụna Babilọn, nke na-amalite site n’iwu Sọnde na United States ma kwụsị mgbe Maịkel biliri, oge nnwale mmadụ emechie, ma a wụsa ọnụma Chineke n’ihe-otiti asaa ikpeazụ ahụ.

The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”

Oge ahụ bụ “awa” ahụ Mak kpọrọ aha, na “awa” nke “oke ala ọma jijiji,” na “awa” ahụ ndị eze iri ahụ kwetara inye alaeze nke asaa ha nye ọchịchị popu. Mgbe mkpụrụ obi ikpeazụ anabatala ozi-ọma ahụ a na-ebipụta nye mba niile, oge amara na-emechi, a na-awụkwasịkwa iwe Chineke n’enweghị ebere. Oge ahụ na-amalite mgbe a na-ekwusa ozi-ọma ahụ nye mba niile ka e weliri ọkọlọtọ ahụ elu, ọ na-ejedebe kwa mgbe onye ikpeazụ zara ozi ozi-ọma ahụ nke a kpọsara, kwusara, ma bipụta site n’aka ọkọlọtọ ahụ. Oge ahụ bụ “ụbọchị ịbọ ọ́bọ̀.”

In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”

N’akwụkwọ Luk, isi nke iri abụọ na otu, Jizọs na-akọwapụta akụkọ ihe mere eme ahụ kpọmkwem, n’ihi na Ọ na-amata ọgbọ ikpeazụ ahụ, nke na-agaghị anwụ tupu ọbịbịa Ya nke abụọ. Ọ na-akọwa ihe ịrịba ama, nke e gosipụtara dịka ihe arụ nke nkpọnwụ, nke Daniel onye amụma kwuru okwu ya. Ihe ịrịba ama ahụ bụ mgbe ihe arụ nke nkpọnwụ guzo n’“ebe nsọ,” nakwa mgbe ọ “na-eguzo ebe ọ na-ekwesịghị,” nke bụkwa mgbe a “jiri ndị agha gbaa Jerusalem gburugburu.”

When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.

Mgbe ndị agha gbara Jerusalem gburugburu n’afọ 66 n’okpuru Cestius, ndị Kraịst nọ na Jerusalem gbapụrụ n’obodo ahụ, ma Nwannaanyị White na-akọwapụta na o nweghị ọbụna otu onye Kraịst nwụrụ n’oge mbibi ahụ nke mesịrị kwụsị n’afọ 70. Cestius malitere nnọchibido, ma mesịa laghachi azụ n’ihi ihe ndị, n’ile anya, a na-amaghị, ndị Kraịst nọkwa n’obodo ahụ gbapụrụ dịka ịdọ aka ná ntị metụtara ihe ịrịba ama ahụ siri dị. N’afọ 70, Taịtọs mezuru mbibi ahụ site n’itinye nnọchibido ọzọ. Nnọchibido nke Cestius bụ mmalite nke ihe a na-akpọ Agha Mbụ nke ndị Juu na ndị Rom, ma nnọchibido na mbibi nke Taịtọs rụzuru bụ njedebe nke Agha Mbụ nke ndị Juu na ndị Rom.

The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.

Akụkọ ihe mere eme ahụ dum were afọ atọ na ọkara, malite ma kwụsịkwa n’iji obodo gbaa mgba gburugburu, ma mmalite ya nwere ihe ịrịba ama nye ndị nke Chineke. Kraịst kpọrọ akụkọ ihe mere eme ahụ ụbọchị ịbọ ọ́bọ̀ Chineke, nke bụ otu akụkụ pụrụ iche nke Ọ ga-amata n’ozi Ya. Ụbọchị ndị ahụ na-anọchite anya ikpe mmezu a na-eme n’elu akwụna nke Rom, nke na-amalite na iwu Ụka na-abịa n’oge na-adịghị anya, ma kwụsị mgbe oge nnwale mmadụ mechiri. Ná mmalite nke ikpe mmezu a na-eme n’elu akwụna nke Babilọn, a na-ebuli puku iri na anọ na puku anọ dịka ọkọlọtọ, nke bụ ihe ịrịba ama. Mgbe ìgwè atụrụ ọzọ nke Chineke hụrụ ihe ịrịba ama ahụ, ha ga-agbapụ pụọ na Babilọn, nke mbibi ya ka e jiri mbibi Jerusalem mee onyinyo ya.

We will continue to consider Luke chapter twenty-one in the next article.

Anyị ga-anọgide na-atụle Luk isi nke iri abụọ na otu n’isiokwu na-esonụ.

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