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# The Book of Daniel - Number Ninety-Eight

Akwụkwọ Daniel - Nke Iri Itoolu na Asatọ

The Triple Application of Elijah and the Last Days’ Judgment: Understanding the Investigative and Executive Phases

Ngwa Atọ nke Ịlaịja na Ikpe Ụbọchị Ikpeazụ: Ịghọta Ọgbọ Nnyocha na Ọgbọ Mmezu ya

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Jeff Pippenger

Published

February 29, 2024

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The triple application of Elijah identified that in the last days there would be an Elijah at the beginning of the last days and at the ending of the last days. The “last days” are the days of judgment, which is progressive and divided into two types of judgment. The investigative judgment which began in the beginning of the last days, and the executive judgment which takes place in the ending of the last days. The triple application of Elijah is primarily representing the history of the executive judgment which begins at the soon-coming Sunday law.

Ngwa atọ e si tinye Elaịja na-egosi na n’ụbọchị ikpeazụ a ga-enwe Elaịja n’mbido ụbọchị ikpeazụ ahụ, nakwa na ngwụcha ụbọchị ikpeazụ ahụ. “Ụbọchị ikpeazụ” bụ ụbọchị ikpe, nke na-aga n’ihu n’usoro ma kewakwa ya n’ụdị ikpe abụọ. Ikpe nyocha, nke bidoro na mbido ụbọchị ikpeazụ ahụ, na ikpe mmezu, nke na-eme n’ngwụcha ụbọchị ikpeazụ ahụ. Ngwa atọ e si tinye Elaịja bụ, n’isi, nnọchite nke akụkọ ihe mere eme nke ikpe mmezu, nke na-amalite na iwu Sọnde na-abịa ngwa ngwa.

The investigative judgment is restricted to those who have made a profession to be a follower of God, primarily by direct profession, but also in a minority of occurrences by an indirect profession of lifestyle.

Ikpe ikpe nchọpụta ahụ bụ nke e debere nanị n’ebe ndị kwupụtarala na ha bụ ndị na-eso ụzọ Chineke nọ; n’isi, site n’ikwupụta ya ozugbo, ma n’ọnụ ọgụgụ dị nta nke ọnọdụ ụfọdụ, site n’ikwupụta ya n’ụzọ na-apụtaghị ozugbo site n’ụdị ndụ ha.

> (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.) Romans 2:13–15.

> (N’ihi na ọ bụghị ndị na-anụ iwu ka a na-agụ na ha bụ ndị ezi omume n’ihu Chineke, kama ndị na-eme iwu ka a ga-agụ n’ọnọdụ ezi omume. N’ihi na mgbe ndị mba ọzọ, ndị na-enweghị iwu, na-eme site n’okike ihe ndị dị n’iwu, ndị a, ebe ha enweghị iwu, bụ iwu nye onwe ha: Ndị na-egosi ọrụ iwu ahụ edere n’obi ha, ebe akọ na uche ha na-agbakwa àmà, na echiche ha n’otu oge ahụ na-ebo ibe ha ebubo ma ọ bụkwa na-agbachitere ibe ha.) Ndị Rom 2:13–15.

The investigative judgment has two primary divisions, for it began with the investigation of the lives of the dead (from the days of Adam onward), who had professed to believe in the true God, and on September 11, 2001, it began the process of the investigative “judgment of the living.” The investigative judgment has another division beyond dead to living, for judgment begins with God’s house, and in the last days God’s house is Laodicean Adventism. Once the judgment of God’s house concludes at the soon-coming Sunday law, then God’s other flock that are then in Babylon are judged.

Ikpe ikpe nyocha ahụ nwere nkewa isi abụọ, n’ihi na ọ malitere site n’inyocha ndụ ndị nwụrụ anwụ (site n’ụbọchị Adam gaa n’ihu), ndị kwupụtara na ha kwenyere n’ezi Chineke, ma n’ụbọchị Septemba 11, 2001, ọ malitere usoro nke “ikpe ikpe nyocha nke ndị dị ndụ.” Ikpe ikpe nyocha ahụ nwekwara nkewa ọzọ nke karịrị nke ndị nwụrụ anwụ ruo n’ebe ndị dị ndụ nọ, n’ihi na ikpe na-amalite n’ụlọ Chineke, ma n’ụbọchị ikpeazụ ụlọ Chineke bụ Adventizim Laodisia. Ozugbo ikpe nke ụlọ Chineke gwụchara n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, mgbe ahụ a na-ekpe ìgwè atụrụ ọzọ nke Chineke, ndị nọ mgbe ahụ na Babilọn, ikpe.

The executive judgment is God’s punishment upon those who rejected His offer of salvation. The executive judgment begins at the soon-coming Sunday law. The United States will then have filled up its cup of wrath, which is also the cup of its probationary time, and national apostasy will be followed by national ruin. Every nation on planet earth will follow the example of the United States in enforcing a Sunday law, and each of those nations will then fill up their cups and also suffer national ruin.

Ikpe ikpe mmezu bụ ntaramahụhụ Chineke n’ahụ ndị jụrụ onyinye nzọpụta Ya. Ikpe ikpe mmezu na-amalite n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya. N’oge ahụ, United States ga-emejuola iko iwe ya, nke bụkwa iko oge nnwale amara ya, ma ndapụ n’ezi ofufe nke mba ahụ ga-esochi mbibi nke mba ahụ. Mba ọ bụla dị n’elu ụwa a ga-eso ihe atụ nke United States n’itinye n’ọrụ iwu ụbọchị Sọnde, ma mgbe ahụ, nke ọ bụla n’ime mba ndị ahụ ga-emeju kwa iko ha ma taa ahụhụkwa mbibi nke mba ha.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Mgbe America, ala nke nnwere onwe okpukpe, ga-ejikọta onwe ya na ọchịchị Pọp na mmanye akọnuche na ime ka mmadụ sọpụrụ sabbath ụgha ahụ, a ga-eduga ndị mmadụ nke mba ọ bụla n’ụwa niile ka ha soro ihe nlereanya ya.” Testimonies, volume 6, 18.

The executive judgment is also divided into two parts. From the Sunday law in the United States until human probation closes when Michael stands up, God’s judgments are mixed with mercy, but when Michael stands up, God’s wrath, as represented by the pouring out of the seven last plagues, contains no mercy. During the period of the Sunday law crisis the executive judgments upon men and nations will be mixed with mercy, for there will still be some in Babylon that are then being given opportunity to understand the distinction between the worship of Sabbath and Sunday.

Ikpe-ikpé-nsọ mmejuputa-ekewakwa n’akụkụ abụọ. Site n’iwu ụbọchị Sọnde dị na United States ruo mgbe oge e nyere mmadụ maka nchegharị ga-emechi mgbe Maịkel ga-ebili, ikpé Chineke na-adị ngwakọta na ebere; ma mgbe Maịkel ga-ebili, iwe Chineke, dịka e si anọchi ya anya site n’ịwụsa ọrịa asaa ikpeazụ ahụ, agaghị enwe ebere ọ bụla. N’oge nsogbu iwu ụbọchị Sọnde ahụ, ikpé-nsọ mmejuputa nke na-abịakwasị mmadụ na mba dị iche iche ga-abụ nke e jikọtara na ebere, n’ihi na a ka ga-enwe ụfọdụ nọ na Babịlọn ndị a ka na-enye ohere n’oge ahụ ka ha ghọta ọdịiche dị n’etiti ofufe ụbọchị Izu Ike na nke Sọnde.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Ó, a sị na ndị mmadụ ga-ama oge nleta ha! E nwere ọtụtụ ndị na-anụbeghị eziokwu nnwale nke oge a. E nwekwara ọtụtụ ndị Mmụọ nke Chineke na-adọ aka ná ntị. Oge ikpe mbibi nke Chineke bụ oge ebere nye ndị ahụ na-enwetabeghị ohere ịmụta ihe bụ eziokwu. N’ịdị nro ka Onyenwe anyị ga-elekọta ha. Obi ebere Ya emetụla Ya; aka Ya ka ka esetịrị iji zọpụta, ebe a mechiri ụzọ nye ndị na-achọghị ịbanye.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

> “A na-egosi ebere Chineke n’ime ogologo ntachi-obi Ya. Ọ na-egbochi ikpe Ya, na-eche ka e mee ka ozi ịdọ aka ná ntị daa n’ụwa niile. Ewoo, ọ bụrụ na ndị anyị ga-enwe mmetụta dịka ha kwesịrị banyere ibu ọrụ dị n’elu ha, nke bụ inye ụwa ozi ikpeazụ nke ebere, lee ọrụ dị ebube nke a ga-arụ!” Testimonies, volume 9, 97.

The “time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” Those two “times” begin together when “the door is closed” upon Laodicean Adventists “who would not enter.”

“Oge ikpe mbibi nke Chineke bụ oge ebere nye ndị na-enwetabeghị ohere ịmụta ihe bụ eziokwu.” “Oge” abụọ ahụ na-amalite ọnụ mgbe “a mechiri ụzọ” n’ihu ndị Adventist Laodisia “ndị na-achọghị ịbanye.”

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were f illed with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> “Ahụrụ m na ụbọchị izu-ike nsọ dị, ma ga-abụkwa, mgbidi nkewa dị n’etiti ezi Izrel nke Chineke na ndị na-ekweghị ekwe; nakwa na izu-ike ahụ bụ nnukwu ajụjụ ahụ nke ga-ejikọta obi ndị nsọ Chineke ọ hụrụ n’anya, ndị na-eche nche. Ma ọ bụrụ na onye ọ bụla kwere, debe izu-ike ahụ, nata kwa ngọzi na-eso ya, mesịa hapụ ya, wee mebie iwu nsọ ahụ, ha ga-emechi ọnụ ụzọ ámá nke Obodo Nsọ megide onwe ha, dika o ji n’aka na e nwere Chineke nke na-achị n’eluigwe n’elu. Ahụrụ m na Chineke nwere ụmụ, ndị na-adịghị ahụ ma ọ bụ debe izu-ike ahụ. Ha ajụghị ìhè dị banyere ya. Ma na mmalite nke oge nsogbu, e juputara anyị na Mmụọ Nsọ ka anyị na-apụ gawa ma na-ekwusa izu-ike ahụ n’uju karịa. Nke a kpasuru ụka na ndị Adventist aha naanị, iwe, ebe ha enweghị ike ịgọnarị eziokwu izu-ike ahụ. Ma n’oge a, ndị Chineke họrọrọ, ha niile hụrụ nke ọma na anyị nwere eziokwu ahụ, ha wee pụta ma soro anyị tachie obi n’okpuru mkpagbu ahụ.” A Word to the Little Flock, 18, 19.

The door is closed at the soon-coming Sunday law, making the period which precedes the Sunday law “the time” of God’s people’s “visitation.”

A na-emechi ọnụ ụzọ ahụ n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, nke na-eme ka oge nke na-ebute iwu Sọnde bụrụ “oge” nke “nleta” nke ndị Chineke Ya.

> How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Therefore will I give their wives unto others, and their fields to them that shall inherit them: for everyone from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely. For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the Lord. Jeremiah 8:8–12.

> Olee otú unu si asị, Anyị bụ ndị maara ihe, iwu nke Onyenwe anyị dịkwa n’aka anyị? Lee, n’ezie, n’efu ka o ji mee ya; mkpịsị odeakwụkwọ dị n’efu. Ndị maara ihe emewo ihere, ụjọ tụọla ha, e jidekwara ha: lee, ha ajụwo okwu nke Onyenwe anyị; amamihe dịkwa aṅaa n’ime ha? Ya mere aga m enye ndị ọzọ nwunye ha, na ubi ha nye ndị ga-eketa ha: n’ihi na onye ọbụla site n’onye kacha nta ruo n’onye kacha ukwuu enyefewo onwe ya n’anyaukwu, sitekwa n’aka onye amụma ruo n’aka onye nchụàjà, onye ọbụla na-eme aghụghọ. N’ihi na ha gwọrọ mmerụ nke ada ndị m n’ụzọ dị ntakịrị, na-asị, Udo, udo; mgbe udo na-adịghị. Ha mere ihere mgbe ha meworo arụ? Mba, ihere emeghị ha ma ọlị, ha apụghịkwa ịcha ihu uhie: ya mere ha ga-ada n’etiti ndị na-ada: n’oge nleta ha, a ga-akwatu ha, ka Onyenwe anyị kwuru. Jeremiah 8:8–12.

As with ancient Israel, so with modern Israel, they are both destroyed, for they knew not the time of their visitation. The time of God’s visitation for Laodicean Adventism began on September 11, 2001, and concludes at the soon coming Sunday law.

Dịka o siri dị nye Izrel oge ochie, otu a ka o dịkwa nye Izrel nke oge a; a na-ebibi ha abụọ, n’ihi na ha amataghị oge nleta ha. Oge nleta Chineke nye Adventizim Laodisia malitere na Septemba 11, 2001, ma ọ ga-agwụ n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya.

> And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. Luke 19:41–44.

> Ma mgbe Ọ bịarutere nso, Ọ hụrụ obodo ahụ, wee kwaa ákwá n’ihi ya, sị, Ọ bụrụ na ị maaraara, ee, ọbụna gị onwe gị, n’ụbọchị a nke gị, ihe ndị metụtara udo gị! ma ugbu a, ezorola ha n’anya gị. N’ihi na ụbọchị ga-abịakwasị gị, mgbe ndị iro gị ga-awụnye mgbidi mgbachibido gburugburu gị, gbaa gị gburugburu, ma gbochie gị n’akụkụ niile, ha ga-emekwa ka i ruo ala, gị na ụmụ gị ndị nọ n’ime gị; ha agaghị ahapụkwa n’ime gị nkume ọbụla n’elu ibe ya; n’ihi na ị maghị oge nleta gị. Luk 19:41–44.

At the time of God’s visitation the wise and foolish are forever separated.

N’oge nleta Chineke, a na-ekewa ndị amamihe na ndị nzuzu ruo mgbe ebighị ebi.

> “We know that unconsecrated Seventh-day Adventists, who have a knowledge of the truth, but who have linked themselves with worldlings will depart entirely from the faith, giving heed to seducing spirits. The enemy will gladly hold out inducements to them, to lead them to carry on a warfare against the people of God. But those who are true and steadfast will have a strong and powerful defense in God.” Manuscript Releases, volume 7, 186.

> “Anyị maara na ndị Seventh-day Adventist ndị a na-edoghị nsọ, ndị nwere ihe ọmụma nke eziokwu, ma ndị jikọtara onwe ha na ndị nke ụwa, ga-apụ kpamkpam n’okwukwe, na-ege mmụọ aghụghọ ntị. Onye iro ahụ ga-eji obi ụtọ setịpụ ihe ndọrọ n’ihu ha, iji duga ha ịga n’ihu n’agha megide ndị nke Chineke. Ma ndị ahụ bụ eziokwu ma sie ike ga-enwe nchekwa siri ike na nke dị ike n’ime Chineke.” Manuscript Releases, volume 7, 186.

Their time of visitation began on September 11, 2001, as typified by the time of visitation upon the Protestant churches on August 11, 1840, and as the time of visitation had begun for ancient Israel when the Holy Spirit descended at the baptism of Christ.

Oge nleta ha malitere n’ụbọchị Septemba 11, 2001, dịka e sere ya onyinyo n’oge nleta bịara n’elu ụka Protestant n’ụbọchị Ọgọst 11, 1840, ma dịka oge nleta ahụ malitere nye Izrel oge ochie mgbe Mmụọ Nsọ rịdatara n’oge baptizim Kraịst.

The executive judgment begins when the United States fills the cup of its probationary time at the soon coming Sunday law, which is also when the Laodicean Adventist church has filled their cup. Judgment begins with the house of God, and the cup of probationary time for both corrupted horns of the United States. The corrupted horn of Protestantism that has previously been represented by the Laodicean Adventist church then ceases, and the Philadelphian movement of the third angel is then the true horn of Protestantism, and spiritual Jerusalem that is lifted up as an ensign. At that point Jerusalem changes from the church militant into the church triumphant.

Ikpe ikpe mmezu-amalite mgbe United States jupụtara iko nke oge nnwale ya n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, nke bụkwa mgbe ụka Adventist Laodisia jupụtara iko ha. Ikpe na-amalite n’ụlọ Chineke, na iko nke oge nnwale maka mpi abụọ ahụ rụrụ arụ nke United States. Mpi Protestantism ahụ rụrụ arụ nke e burula ụzọ nọchite anya ya site n’ụka Adventist Laodisia na-akwụsị mgbe ahụ, ma mmegharị Filadelfia nke mmụọ ozi nke atọ abụrụ mgbe ahụ ezi mpi nke Protestantism, na Jerusalem nke mmụọ nke a na-ebuli elu dịka ọkọlọtọ. N’oge ahụ Jerusalem na-agbanwe site n’ụka na-alụ agha gaa n’ụka na-emeri emeri.

The executive judgment begins, with the time of God’s destructive judgments, which is also a time of mercy for God’s other flock that is still in Babylon. It begins when the time of God’s visitation upon Laodicean Adventism ends. The executive judgment progresses to the Seven Last Plagues where the judgments are no longer mixed with mercy, and then Jesus returns.

Ikpe ziri ezi nke mmezu na-amalite, ya na oge ikpe mbibi nke Chineke, nke bụkwa oge ebere nye ìgwè atụrụ ọzọ nke Chineke nke ka nọ na Babilọn. Ọ na-amalite mgbe oge nleta Chineke n’elu Adventizim Laodisia gwụsịrị. Ikpe ziri ezi nke mmezu ahụ na-aga n’ihu ruo na Ihe Otiti Asaa Ikpeazụ ebe a naghịzi agwakọta ikpe ahụ na ebere, mgbe ahụ Jisọs na-alọghachi.

When Jesus returns, the millennium (one thousand years), of Revelation chapter twenty, identifies that Satan is bound upon a desolated earth, alone with only the rebellious angels that participated in the attack against God.

Mgbe Jizọs lọghachiri, puku afọ ahụ (otu puku afọ), nke Mkpughe isi nke iri abụọ, na-egosi na a tụrụ Setan agbụ n’elu ụwa a tọgbọrọ n’efu, naanị ya na naanị ndị mmụọ ozi nnupụisi ahụ ndị sonyere n’ịwakpo Chineke.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.

> Ahụrụ m otu mmụọ-ozi ka o si n’eluigwe rịdata, o ji mkpịsị ugodi nke olulu enweghị ngwụcha na nnukwu agbụ n’aka ya. O wee jide dragọn ahụ, agwọ ochie ahụ, nke bụ Ekwensu na Setan, kee ya agbụ otu puku afọ, tụba ya n’ime olulu enweghị ngwụcha ahụ, mechie ya, ma tee akara n’elu ya, ka o wee ghara iduhie mba dị iche iche ọzọ ruo mgbe otu puku afọ ahụ ga-ezu: ma mgbe nke ahụ gasịrị, a ga-atọhapụ ya nwa oge nta. Nkpughe 20:1–3.

During that thousand years the redeemed will perform an investigative judgment upon the lost who are still sleeping in their graves waiting for the conclusion of the individual judgments. The redeemed will consider the lives and circumstances of the lost, including Satan and his angels, in order to determine which deserves greater punishment at the end of the thousand years.

N’ime puku afọ ahụ, ndị a gbapụtara ga-eme ikpe nchọpụta n’ebe ndị furu efu nọ, ndị ka na-ehi ụra n’ili ha, na-eche ngwụcha nke ikpe nke onye n’otu n’otu. Ndị a gbapụtara ga-enyocha ndụ na ọnọdụ nke ndị furu efu, tinyere Setan na ndị mmụọ ozi ya, iji kpebie onye kwesịrị ntaramahụhụ ka ukwuu na ngwụcha nke puku afọ ahụ.

> And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:4.

> Ahụkwara m ocheeze dị iche iche, ha wee nọdụkwasị ha, e nyekwara ha ikpe: ahụkwara m mkpụrụ obi ndị e gbupụrụ isi n’ihi àmà Jisọs, na n’ihi okwu Chineke, na ndị na-efeghị anụ ọhịa ahụ ofufe, ma ọ bụ onyinyo ya, ndị na-anatakwaghị akara ya n’egedege ihu ha, ma ọ bụ n’aka ha; ha wee dị ndụ, soro Kraịst chịa otu puku afọ. Mkpughe 20:4.

The millennium therefore contains an investigative judgment, that when finished brings the final executive judgment when the wicked dead are raised, and Satan who then has entire control over them convinces the wicked to attack Jerusalem which at the end of the thousand years comes down out of heaven. As the wicked mount their attack, fire comes down out of heaven and the final executive judgment is accomplished.

Ya mere, puku afọ ahụ nwere ikpe nyocha, nke mgbe e mechara ya na-eweta ikpe mmezu ikpeazụ ahụ mgbe a ga-eme ka ndị ajọ omume nwụrụ anwụ bilie, ma Setan, onye mgbe ahụ nwere njikwa zuru ezu n’ebe ha nọ, na-eme ka ndị ajọ omume kwenye ịwakpo Jerusalem, nke n’ọgwụgwụ puku afọ ahụ na-esi n’eluigwe rịdata. Ka ndị ajọ omume na-ebuso agha ha agha, ọkụ si n’eluigwe rịdata, a na-emezukwa ikpe mmezu ikpeazụ ahụ.

> And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. Revelation 20:7–9.

> Mgbe puku afọ ahụ gasịrị, a ga-atọhapụ Setan n’ụlọ mkpọrọ ya, ọ ga-apụkwa i duhie mba ndị nọ n’akụkụ anọ nke ụwa, Gog na Magog, ka o kpọkọta ha ọnụ maka agha; ọnụ ọgụgụ ha dịkwa ka ájá dị n’akụkụ oké osimiri. Ha we rigoro n’obosara ụwa, gbaa ogige ndị nsọ na obodo a hụrụ n’anya gburugburu: ọkụ wee si n’eluigwe si n’ebe Chineke nọ rịdata, repịa ha. Mkpughe 20:7–9.

Though the triple applications of Elijah and the messenger that prepares for the Messenger of the Covenant to suddenly come to His temple are closely related, a distinction of their work can be noted in that Elijah is primarily identifying the work of the messenger, and the movement associated with the message of the messenger, that is accomplished during the executive judgment that begins at the soon-coming Sunday law. The messenger that prepares the way for the Messenger of the Covenant primarily identifies a work that is accomplished during the investigative judgment. Laodicean Adventism does not know the time of their visitation, which represents a specific time period of judgment.

N’agbanyeghị na ngwa atọ ahụ nke Ịlaịja na nke onye-ozi ahụ nke na-akwadebe ụzọ ka Onye-ozi nke Ọgbụgba-ndụ wee bịakwute n’ụlọ nsọ Ya na mberede nwere njikọ chiri anya, a pụrụ ịhụ ọdịiche dị n’ọrụ ha n’ihi na Ịlaịja bụ, nke mbụ, onye na-akọwapụta ọrụ onye-ozi ahụ, na mmegharị ahụ e jikọtara ya na ozi nke onye-ozi ahụ, nke a na-arụzu n’oge ikpe mmezu nke na-amalite mgbe iwu Ụka gasị na-abịa n’oge na-adịghị anya. Onye-ozi ahụ nke na-akwadebe ụzọ maka Onye-ozi nke Ọgbụgba-ndụ bụ, nke mbụ, onye na-akọwapụta ọrụ a na-arụzu n’oge ikpe nyocha. Adventizim nke Laodisia amaghị oge nleta ha, nke na-anọchi anya oge ikpe pụrụ iche.

Neither do they understand the “present truth” message that is proclaimed during the time of their visitation. They were required to know both the judgment, and the message of those days. They were also required to know the messenger of that period of time. In their Laodicean blindness they oppose the message of the hour, deny the time of their visitation with a message of “peace and safety,” and are uncertain who the chosen messenger of that period is. This truth was clearly identified in the witness of the second Elijah, who was John the Baptist.

Ha aghọtaghịkwa ozi “eziokwu nke ugbua” nke a na-ekwusa n’oge nleta ha. A chọrọ ka ha mara ma ikpe ahụ, ma ozi nke ụbọchị ndị ahụ. A chọkwara ka ha mara onye ozi nke oge ahụ. N’ìsì Laodisia ha, ha na-emegide ozi nke oge ahụ, na-agọnarị oge nleta ha site n’ozi nke “udo na nchekwa,” ma ha amaghị nke ọma onye bụ ozi a họpụtara nke oge ahụ. E mere ka eziokwu a pụta ìhè nke ọma n’akaebe nke Ịlaịja nke abụọ, bụ Jọn Onye Na-eme Baptizim.

The Jews knew that prophecy identified a messenger to come, and Jesus directly taught that John was that messenger who was to come.

Ndị Juu maara na amụma gosiri na onye-ozi ga-abịa, ma Jizọs kuziiri kpọmkwem na Jọn bụ onye-ozi ahụ nke ga-abịa.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> N’ihi na ndị amụma nile na iwu buru amụma ruo n’oge Jọn. Ma ọ bụrụ na unu ga-anabata ya, onye a bụ Ịlaịja, nke ga-abịa. Onye nwere ntị ịnụ ihe, ya nụ. Matiu 11:13–15.

At the very conclusion of the period of their visitation (the time in the history of Christ that typifies the soon-coming Sunday law), as Christ hung upon the cross the Jews conjectured whether Elijah would then come to save Jesus. If they did not recognize the messenger that was to prepare for the Messenger of the Covenant, that was then confirming the covenant with His own blood, they could not recognize their Messiah. Laodicean Adventism in the last days is required to know their judgment, which is the time of their visitation. They are required to recognize the message of that period of time, and they are required to recognize the chosen messenger of that time. The rebellion of 1888, represented September 11, 2001, when the angel of Revelation chapter eighteen descended. The rebels of 1888, refused to acknowledge the chosen messengers of the history that was typifying the last days.

N’isi ngwụcha oge nleta ha (oge dị n’akụkọ ihe mere eme nke Kraịst nke na-anọchite anya iwu Sọnde na-abịa n’oge na-adịghị anya), mgbe Kraịst kwụgidere n’obe, ndị Juu chere ma Ịlaịja ọ̀ ga-abịa mgbe ahụ ịzọpụta Jizọs. Ọ bụrụ na ha amataghị onye ozi ahụ e nyere ka ọ kwadebe ụzọ maka Onye Ozi nke Ọgbụgba Ndụ ahụ, onye n’oge ahụ na-eme ka ọgbụgba ndụ ahụ sie ike site n’ọbara nke Ya onwe Ya, ha apụghị ịmata Mesaịa ha. A na-achọ ka Adventizim Laodisia n’ụbọchị ikpeazụ mara ikpe ha, nke bụ oge nleta ha. A na-achọkwa ka ha mata ozi nke oge ahụ, a na-achọkwa ka ha mata onye ozi a họpụtara ahọpụta nke oge ahụ. Nnupụisi nke 1888, nọchiri anya Septemba 11, 2001, mgbe mmụọ ozi nke Mkpughe isi nke iri na asatọ si n’eluigwe rịdata. Ndị nnupụisi nke 1888 jụrụ ikweta ndị ozi a họpụtara ahọpụta nke akụkọ ihe mere eme ahụ nke nọ na-anọchite anya ụbọchị ikpeazụ.

We will continue this study in the next article.

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

> For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the Lord’s hand, and made all the nations to drink, unto whom the Lord had sent me: To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Pharaoh king of Egypt, and his servants, and his princes, and all his people; And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, Edom, and Moab, and the children of Ammon, And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, Dedan, and Tema, and Buz, and all that are in the utmost corners, And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. Therefore thou shalt say unto them, Thus saith the Lord of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts; Ye shall certainly drink. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts. Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. Jeremiah 25:15–33.

> N’ihi na otu a ka Onyenweanyị Chineke nke Izrel kwuru m, sị: Nara iko mmanya nke iwe a n’aka m, mee ka mba niile, ndị m zitere gị n’ebe ha nọ, ṅụọ ya. Ha ga-aṅụkwa, maa jijiji, meekwa ara, n’ihi mma-agha nke m ga-eziga n’etiti ha. Mgbe ahụ, anaram m iko ahụ n’aka Onyenweanyị, mee ka mba niile ṅụọ ya, ndị Onyenweanyị zitere m n’ebe ha nọ: ya bụ, Jerusalem, na obodo nile nke Juda, na ndị eze ya, na ndị isi ya; ime ka ha bụrụ ihe tọgbọrọ n’efu, na ihe ijuanya, na ihe a na-afụ mkpu nlelị, na ihe ọbụbụ ọnụ; dị ka ọ dị taa; Fero, eze Ijipt, na ndị ohu ya, na ndị isi ya, na ndị mmadụ ya niile; na ndị mmadụ niile a gwakọtara agwakọta, na ndị eze niile nke ala Uz, na ndị eze niile nke ala ndị Filistia, na Ashkelon, na Azzah, na Ekron, na ndị fọdụrụ nke Ashdod, Edom, na Moab, na ụmụ Amọn, na ndị eze niile nke Taịa, na ndị eze niile nke Zaidọn, na ndị eze nke agwaetiti nile ndị dị n’ofè oké osimiri, Dedan, na Tema, na Buz, na ndị niile nọ n’akụkụ kachasị anya, na ndị eze niile nke Arebia, na ndị eze niile nke ndị mmadụ a gwakọtara agwakọta bi n’ọzara, na ndị eze niile nke Zimri, na ndị eze niile nke Elam, na ndị eze niile nke Midia, na ndị eze niile nke ugwu, ndị dị anya na ndị dị nso, otu na ibe ya, na alaeze niile nke ụwa, ndị dị n’elu ụwa dum: eze Sheshak ga-aṅụkwa ya n’azụ ha. Ya mere, ị ga-agwa ha, Otu a ka Onyenweanyị nke ndị agha, Chineke nke Izrel, kwuru: Ṅuọnụ, kụbiga mmanya ókè, kpọọ asị, daa, unu ebilikwala ọzọ, n’ihi mma-agha nke m ga-eziga n’etiti unu. Ọ ga-erukwa, ma ọ bụrụ na ha ajụ ịnara iko ahụ n’aka gị ka ha ṅụọ, mgbe ahụ ị ga-agwa ha, Otu a ka Onyenweanyị nke ndị agha kwuru: N’eziokwu, unu ga-aṅụ. N’ihi na, lee, amalitela m iweta ihe ọjọọ n’obodo a na-akpọ aha m n’elu ya, ọ̀ bụkwa na unu ga-anọ kpamkpam na-enweghị ntaramahụhụ? Unu agaghị anọ na-enweghị ntaramahụhụ: n’ihi na m ga-akpọ mma-agha ka ọ bịakwute ndị niile bi n’elu ụwa, ka Onyenweanyị nke ndị agha kwuru. Ya mere, buo amụma megide ha okwu ndị a niile, sị ha, Onyenweanyị ga-ebigbọ site n’elu, si n’ebe obibi nsọ ya mee ka olu ya pụta; ọ ga-ebigbọ nke ukwuu megide ebe obibi ya; ọ ga-eti mkpu dịka ndị na-azọ mkpụrụ vaịn, megide ndị niile bi n’elu ụwa. Ụzụ ga-eru ọbụna nsọtụ niile nke ụwa; n’ihi na Onyenweanyị nwere okwu esemokwu megide mba dị iche iche, ọ ga-ekpe ikpe n’etiti anụ ahụ nile; ndị ajọ omume ka ọ ga-enye n’aka mma-agha, ka Onyenweanyị kwuru. Otu a ka Onyenweanyị nke ndị agha kwuru, Lee, ihe ọjọọ ga-esi n’otu mba ruo n’otu mba ọzọ, a ga-ewelitekwa oké ifufe ukwu site n’ókè niile nke ụwa. Ndị Onyenweanyị gburu ga-adịkwa n’ụbọchị ahụ site n’otu nsọtụ ụwa ruo n’ọzọ nsọtụ ụwa: a gaghị arịrị ha arịrị, a gaghị achịkọta ha, a gaghị elikwa ha; ha ga-adị ka nsị n’elu ala. Jeremiah 25:15–33.

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