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

Akwụkwọ Daniel - Nke Otu Narị na Anọ

Unveiling the Prophetic Rule: Understanding the Investigative and Executive Judgments in the Last Days

Ikpughe Iwu Amụma ahụ: Ịghọta Ikpe Nnyocha na Ikpe Mmeju n’Ụbọchị Ikpeazụ

Author

Jeff Pippenger

Published

February 29, 2024

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We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.

Anyị na-etinye n’ọrụ iwu amụma ahụ nke Ọdụm nke ebo Juda kọwara n’ọrụ Ya nke ịmeghe akara amaokwu isii ikpeazụ nke Daniel iri na otu, n’oge “ọgwụgwụ,” n’afọ 1989, mgbe e wepụrụ Soviet Union site n’otu nzuzo dị n’etiti Ronald Reagan na poopu nke Rom. Anyị egosila na ngwa ugboro atọ nke Rom na ọdịda Babilọn na-akọwapụta nwanyị ahụ na anụ ọhịa ahụ ọ na-agba n’elu ya ma na-achịkwa n’elu ya n’Akpughe iri na asaa.

The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.

Ngosipụta nke nwanyị ahụ na anụ ọhịa ahụ n’isi nke iri na asaa na iri na asatọ na-akọwa ikpe na-aga n’ihu nke Chineke na-eweta n’elu Babilọn Ọgbara Ọhụrụ, malite n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, ma na-adịgide ruo mgbe Maịkel ga-ebili ma oge amara mmadụ ga-emechi. Oge ahụ na-akara akụkụ mbụ nke Ikpe Mmezu nke Chineke, nke a na-arụzu na ngwakọta nke ebere Ya. Mgbe ahụ, site n’ihe otiti asaa ikpeazụ, a gaghị agwakọta ebere ọbụla n’ime ikpe Ya. A kpọpụtakwara nzọụkwụ abụọ ndị a n’ime Ikpe Nnyocha, nke malitere n’October 22, 1844. Ikpe nnyocha ahụ malitere site n’inyocha na ikpe nke ndị nwụrụ anwụ, ma na September 11, 2001, Ikpe Nnyocha nke ndị dị ndụ malitere.

The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.

Ikpe nke ndị dị ndụ kwa ka e kewara n’oge abụọ, nke mbụ malitere na Septemba 11, 2001, site n’inyocha na ikpe ndị bụ ndị a na-atụle ka ha bụrụ n’etiti puku otu narị na iri anọ na anọ, n’ihi na ikpe na-amalite n’ụlọ Chineke. Ikpe nchọpụta nke ndị nwụrụ anwụ ka emezuru naanị n’ebe ndị aha ha, n’oge ụfọdụ n’ime ndụ ha, e derekọrọ n’akwụkwọ nke ndụ. Aha ndị nwụrụ anwụ ndị e dere ma debanye aha ha ka e mesịrị jiri tụnyere akwụkwọ nke mmehie. Ọ bụrụ na ha nwere mmehie ndị ha na-ekwupụtaghị, a na-ewepụ aha ha n’akwụkwọ nke ndụ. A kọwara ikpe nchọpụta nke ndị dị ndụ dị ka nke na-amalite n’ụlọ Chineke, ebe ọ dịghị mkpa ka e nwee nkọwa dị otu a n’ikpe nchọpụta nke ndị nwụrụ anwụ.

In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.

N’ikpe nyocha nke ndị dị ndụ, Okwu Chineke kpachara anya ịkọwa na ikpe ahụ, n’oge a na-akàrà otu narị puku iri anọ na anọ ahụ, malitere na Jerusalem, nke bụ nzukọ Chineke. Akwụkwọ Nsọ na-enye akaebe nke abụọ kpọmkwem banyere eziokwu a.

> For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

> N’ihi na oge eruola ka ikpe malite n’ụlọ Chineke; ma ọ bụrụ na ọ malite n’aka anyị, gịnị ka ọgwụgwụ ndị na-erubeghị oziọma nke Chineke ga-abụ? 1 Peter 4:17.

The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.

Ikpe ndị dị ndụ na-amalite na Jerusalem, ụlọ Chineke, ma e nwere oge pụrụ iche mgbe ikpe ahụ na-amalite. Ikpe ndị dị ndụ na-amalite na Jerusalem mgbe akpa mkpịsị-ink nke onye odeakwụkwọ ahụ na-agafe n’etiti Jerusalem ma debe akara n’elu ndị ikom na ndị inyom ndị na-asụ ude ma na-eti mkpu n’ihi arụ nile ahụ jọgburu onwe ha a na-eme n’ime ụka nakwa n’ala ahụ.

The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.

A na-akọwa ìgwè ahụ nke na-adịghị erube isi n’oziọma n’Akwụkwọ Mkpughe isi nke asaa n’iche ya na puku narị otu na iri anọ na anọ ahụ, ebe Jọn n’ebe ahụ na-akọwa ha dịka oké ìgwè mmadụ. Oké ìgwè mmadụ ahụ na-anọchi anya ìgwè mkpụrụ obi dị ndụ a na-ekpe ikpe n’oge ikpe nke ndị dị ndụ, ndị na-erubeghị iwu Chineke isi nke ọma, n’ihi na ha anọwo na-efe ofufe n’ụbọchị anyanwụ nke poopu. N’oge iwu Sọnde nke na-abịa ngwa ngwa na United States, ndị ahụ e jiri mmụọ ozi ahụ nwere ite ink nke onye odeakwụkwọ kaa akara n’Ezikiel isi nke itoolu, nke bụkwa ikwuchi akara nke Mkpughe isi nke asaa, ka a ga-ebuli elu dịka ọkọlọtọ. Mgbe ahụ, a ga-eme ka ndị na-erubeghị oziọma isi ugbu a zaa ajụjụ banyere Sabbath ụbọchị nke asaa ahụ.

> “But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

> “Ma ndị Kraịst nke ọgbọ gara aga debere ụbọchị Sọnde, na-eche na n’ime ime otú ahụ ha na-edebe ụbọchị izuike nke Bible; ma ugbu a kwa e nwere ezi ndị Kraịst n’ime chọọchị ọ bụla, ọbụna na-ewezuga nkwurịta ụka Roman Katọlik, bụ ndị ji obi ha niile kwere n’ezie na Sọnde bụ ụbọchị izuike Chineke họpụtara. Chineke na-anabata ezi obi nke nzube ha na iguzosi ike n’ezi omume ha n’ihu Ya. Ma mgbe a ga-eji iwu manye idobe Sọnde, ma mee ka ụwa mata nke ọma gbasara ọrụ dịịrị mmadụ banyere ezi ụbọchị izuike ahụ, mgbe ahụ onye ọ bụla ga-emebi iwu Chineke, iji rube isi n’usoro iwu nke na-enweghị ikike ka elu karịa nke Rom, ga-esi n’ime nke a sọpụrụ ọchịchị papal karịa Chineke. Ọ na-enye Rom na ike ahụ nke na-amanye idobe usoro ahụ Rom họpụtara ofufe na nrubeisi. Ọ na-efe anụ ọhịa ahụ na onyinyo ya. Dika mmadụ ga-ajụ mgbe ahụ usoro ahụ Chineke kwupụtara na ọ bụ ihe ịrịba ama nke ikike Ya, ma sọpụrụ n’ọnọdụ ya nke Rom họọrọ dịka akara nke ọchịchị elu ya, ha ga-esi n’ime nke a nabata akara nke nrubeisi nye Rom—‘akara nke anụ ọhịa ahụ.’ Ma ọ bụghị ruo mgbe e gosipụtara okwu a n’ụzọ doro anya n’ihu ndị mmadụ, ma mee ka ha họrọ n’etiti iwu Chineke na iwu mmadụ, ka ndị ahụ nọgidere na mmebi iwu ga-anata ‘akara nke anụ ọhịa ahụ.’” The Great Controversy, 449.

The ensign of those who are sealed are who calls those who obey not the gospel into obedience.

Akara nke ndị ahụ e mere akara bụ onye ahụ nke na-akpọ ndị na-erubeghị oziọma isi ka ha bịa n’irube isi.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> N’ụbọchị ahụ, mgbọrọgwụ Jesi ga-adị, nke ga-eguzo dịka ọkọlọtọ nye ndị mmadụ; mba ọzọ ga-achọkwa ya: izuike ya ga-adịkwa ebube. Ọ ga-erukwa, n’ụbọchị ahụ, na Onyenwe anyị ga-esetịpụ aka Ya ọzọ ugboro nke abụọ ịnapụta ndị fọdụrụnụ n’ime ndị Ya, bụ ndị ga-adịgide, site n’Asiria, na site n’Ijipt, na site na Patros, na site na Kush, na site na Elam, na site na Shina, na site na Hamat, na site n’agwaetiti nke oke osimiri. Ọ ga-ebulikwa ọkọlọtọ nye mba nile, chịkọtakwa ndị a chụpụrụ n’Izrel, kpọkọtakwa ndị Juda a gbasasịrị agbasa site n’akụkụ anọ nke ụwa. Aịzaya 11:10–12.

Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.

A na-ekpe ndị na-erubeghị oziọma ikpe ugbu a mgbe ha ka dị ndụ, ma ikpé ha aghaghị iso ikpé nchọpụta nke ndị dị ndụ otu narị puku na iri anọ na anọ, n’ihi na a pụrụ ịdọ ha aka ná ntị naanị site n’ịhụ ndị ikom na ndị inyom nwere akara nke Chineke n’oge nsogbu nke iwu Ụka Sọnde nke na-abịa n’oge na-adịghị anya.

> “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, banyere ezi omume, na banyere ikpe. A pụrụ ịdọ ụwa aka ná ntị naanị site n’ịhụ ndị kweere eziokwu ahụ ka e doro nsọ site n’eziokwu ahụ, ka ha na-eme ihe n’okpuru ụkpụrụ ndị dị elu ma dị nsọ, na-egosikwa, n’echiche dị elu ma dị ebube, akara nkewa dị n’etiti ndị na-edebe iwu nile nke Chineke, na ndị na-azọ ha n’okpuru ụkwụ ha. Idoro nsọ nke Mmụọ na-eme ka ọdịiche dị n’etiti ndị nwere akara nke Chineke, na ndị na-edebe ụbọchị izu ike ụgha, pụta ìhè. Mgbe ule ahụ bịara, a ga-egosi nke ọma ihe akara nke anụ ọhịa ahụ bụ. Ọ bụ idebe ụbọchị Sọnde. Ndị ahụ, mgbe ha anụchara eziokwu ahụ, ma nọgide na-ele ụbọchị a anya dịka ụbọchị dị nsọ, na-eburu akara aka nke nwoke mmehie ahụ, onye chere ichegbanwe oge na iwu.” Bible Training School, December 1, 1903.

The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.

Ikpe ikpe nke imezu, nke bụ ebe a na-arụzu ọrụ Ịlaịja nke atọ, na-amalite n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. Ọ bụ oge abụọ; n’oge mbụ, e jikọtara ikpe Chineke na ebere maka ndị na-erubeghị oziọma isi ugbu a, ma emesịa, ọrịa ọjọọ asaa ikpeazụ ahụ na-awụsa n’enweghị ebere.

> “Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had 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. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

> “Oge amara nnwale agaghị aga n’ihu ogologo oge ọzọ. Ugbu a Chineke na-ewepụ aka Ya nke na-egbochi ihe ọjọọ n’ụwa. Otu ogologo oge ka Ọ na-ekwu okwu n’ebe ndị ikom na ndị inyom nọ site n’ọrụ nke Mmụọ Nsọ Ya; ma ha egebeghị ntị n’ọkpụkpọ ahụ. Ugbu a Ọ na-agwa ndị Ya okwu, na ụwa, site n’ikpe Ya dị iche iche. Oge ikpe ndị a bụ oge ebere nye ndị ahụ na-enwebeghị ohere ịmụta ihe bụ eziokwu. Nwayọọ nwayọọ ka Onyenwe anyị ga-elekọta ha. A na-emetụ obi ebere Ya aka; aka Ya ka agbatịrịkwa iji zọpụta. A ga-anabata ọtụtụ mmadụ n’ime ìgwè atụrụ nke nchekwa, bụ ndị n’ụbọchị ikpeazụ ndị a ga-anụ eziokwu ahụ nke mbụ.” Review and Herald, November 22, 1906.

Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.

Ndị na-erubeghị ozi ọma isi bụ “atụrụ ndị ọzọ” ahụ, nke Jizọs kwere nkwa ịkpọ, ha ga-anụkwa olu Ya mgbe Ọ kpọrọ ha.

> And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.

> Enwekwara m atụrụ ndị ọzọ, ndị na-abụghị nke ìgwè atụrụ a: ndị ahụ kwa ka m ga-ebubata, ha ga-anụkwa olu m; a ga-enwekwa otu ìgwè atụrụ, na otu onye ọzụzụ atụrụ. Jọn 10:16.

The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.

“olu” ahụ ha na-anụ bụ “olu” nke abụọ nke Mkpughe isi nke iri na asatọ, nke na-eti mkpu n’olu ukwu n’oge iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya, mgbe a na-eme ka ikpe nwanyị akwụna ukwu ahụ bụrụ okpukpu abụọ, n’ihi na o mejupụtala iko mmehie ya nke oge amara.

> “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 na-ekwu, ‘Ahụrụ m mmụọ-ozi ọzọ ka o si n’eluigwe na-arịdata, onye nwere ike dị ukwuu; e wee mee ka ụwa nwuo ìhè site n’ebube ya. O wee tie mkpu n’ike, site n’oké olu, na-asị, Babilọn ukwu ahụ adala, adala, ọ ghọwokwa 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 adala, ‘n’ihi na o mere ka mba nile ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Gịnị bụ mmanya ahụ?—Ozizi ụgha ya. O nyela ụwa ụbọchị izu ike ụgha n’ọnọdụ ụbọchị izu ike nke iwu nke anọ, ma kwughachikwara ụgha ahụ Setan buru ụzọ gwa Iv n’Iden—anwụghị anwụ eke nke mkpụrụobi. Ọtụtụ njehie ndị ikwu ha ka ọ gbasasịwo n’ebe niile, ‘na-akụzi iwu ndị 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).” Selected Messages, book 2, 118.

> “Mgbe Jisọs malitere ozi Ọha Ya, Ọ sachara Ụlọ Nsọ ahụ pụọ n’ime mmetọ nsọtụ-ala ya nke nkwulu dị nsọ. N’etiti ọrụ ikpeazụ nke ozi Ya ka e nwere nchacha nke abụọ nke Ụlọ Nsọ ahụ. Otú a kwa, n’ọrụ ikpeazụ maka ịdọ ụwa aka ná ntị, a na-eme oku abụọ pụrụ iche nye ụka dị iche iche. Ozi nke mmụọ ozi nke abụọ bụ, ‘Babịlọn adaala, adaala, obodo ukwu ahụ, n’ihi na o meela ka mba nile ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Ma n’oké mkpu nke ozi nke mmụọ ozi nke atọ, a na-anụ olu si n’eluigwe na-asị, ‘Pụtanụ n’ime ya, ndị nke m, ka unu ghara ịbụ ndị sonyere na mmehie ya, nakwa ka unu ghara ịnata ihe otiti ya. N’ihi na mmehie ya eruola eluigwe, Chineke echetawokwa ajọ omume ya’ (Mkpughe 18:4, 5).” Selected Messages, akwụkwọ nke 2, 118.

At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.

N’iwu Sọnde nke na-abịa n’oge na-adịghị anya na United States, ikpe nchịkwa na-aga n’ihu megide Babilọn nke Oge A malite, ma oge ikpeazụ nke ikpe ndị dị ndụ amalite ka ikpe abụọ ahụ na-ezukọta n’otu. Onye-ozi nke atọ, onye na-akwadebe ụzọ maka ọrụ nke Onye-ozi nke Ọgbụgba-ndụ, na-anọchi anya ọrụ a na-eme n’oge ikpe ndị dị ndụ nke malitere na Septemba 11, 2001, ma kwụsị mgbe onye ikpeazụ n’etiti ndị ahụ ugbu a na-erubeghị ozioma isi nụrụ olu nke abụọ nke Mkpughe isi nke iri na asatọ, wee si na Babilọn pụta. Ọrụ ahụ na-akọwapụta ime ka ụlọ nsọ nke puku mmadụ otu narị na iri anọ na anọ dị ọcha na ikpochapụ ya ná mmalite nke ozi nke onye-ozi na-akwadebe ụzọ, ma e mesịa, ikpochapụ na ime ka ụlọ nsọ nke nnukwu igwe mmadụ dị ọcha ná njedebe nke ozi nke onye-ozi na-akwadebe ụzọ maka Onye-ozi nke Ọgbụgba-ndụ.

At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.

N’iwu Sọnde nke na-abịa n’oge na-adịghị anya, a ga-emegharị ngosipụta nke ike Chineke nke mere n’oge Pentikọst.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .

> “Ọ dịghị ọbụna otu n’ime anyị ga-anata akara Chineke ma ọ bụrụ na agwa anyị ka nwere ọbụna otu ntụpọ ma ọ bụ mmerụ n’elu ya. E hapụrụ ya n’aka anyị idozi mmejọ ndị dị n’agwa anyị, ime ka ụlọ nsọ mkpụrụ obi dị ọcha pụọ n’ihe ọ bụla na-emerụ ya. Mgbe ahụ ka mmiri ozuzo ikpeazụ ahụ ga-adakwasị anyị, dịka mmiri ozuzo mbụ ahụ siri dakwasị ndị na-eso ụzọ Kraịst n’Ụbọchị Pentikọst....”

> “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, 214, 216.

> “Gịnị ka unu na-eme, ụmụnna, n’ọrụ ukwu nke nkwadebe? Ndị na-ejikọta onwe ha na ụwa na-anata ọdịdị nke ụwa ma na-akwadebe maka akara nke anụ ọhịa. Ndị na-atụkwasịghị onwe ha obi, ndị na-eweda onwe ha ala n’ihu Chineke ma na-eme ka mkpụrụobi ha dị ọcha site n’irube isi n’eziokwu—ndị a na-anata ọdịdị nke eluigwe ma na-akwadebe maka akara nke Chineke n’egedege ihu ha. Mgbe iwu ahụ ga-apụta ma tinye akara ahụ, àgwà ha ga-anọgide dị ọcha ma bụrụ nke na-enweghị ntụpọ ruo mgbe ebighị ebi.” Testimonies, volume 5, 214, 216.

It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.

Ọ bụ n’ebe a ka a pụrụ ịsụ ngọngọ n’elu ihe dị ka ọdịiche n’Okwu amụma ahụ, ọ bụ ezie na ọ dịghị mkpa ime otú ahụ. N’oge Pentikọst n’ụbọchị ndị na-eso ụzọ, ozi ahụ e nyere ike ebugaghị ya n’ebe ndị mba ọzọ nọ, bụ ndị ahụ na-adịghị erube isi n’oziọma n’iwu Sọnde nke na-abịa ngwa ngwa. Ozi ahụ e nyere ike na Pentikọst ebufere ya n’ebe Izrel oge ochie nọ, ndị ka nọkwa n’oge ikpeazụ nke ohere ebere ha ruo afọ atọ na ọkara ọzọ.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> Izu iri asaa ka e kpebiri n’isi ndị gị na n’isi obodo nsọ gị, iji mechaa njehie ahụ, na ime ka mmehie gwụsị, na ime ka e mee ka mmehie ọjọọ dịrị ná mma, na iweta ezi omume ebighị ebi, na ịkpọchie ọhụ na amụma, na ite Onye Kasị Nsọ mmanụ. Daniel 9:24.

The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.

Ozi nke e nyere ike n’Ụbọchị Pentikọst agaghị erute ndị na-erubeghị ozi-ọma isi ruo mgbe e tụrụ Stivin nkume n’afọ 34. Nwanyị White na-akọwapụta eziokwu a ọtụtụ mgbe.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> “Mgbe ahụ, ka mmụọ ozi ahụ kwuru, ‘Ọ ga-eme ka ọgbụgba ndụ ahụ guzosie ike n’etiti ọtụtụ mmadụ ruo otu izu [afọ asaa].’ Ruo afọ asaa mgbe Onye Nzọpụta ahụ banyere n’ozi Ya, a ga-ekwusa oziọma ahụ karịsịa nye ndị Juu; afọ atọ na ọkara site n’aka Kraịst n’onwe Ya; ma emesịa site n’aka ndịozi. ‘N’etiti izu ahụ ka Ọ ga-eme ka àjà na onyinye kwụsị.’ Daniel 9:27. N’oge opupu ihe ubi nke A. D. 31, e nyere Kraịst, ezi Àjà ahụ, n’elu Kálvarị. Mgbe ahụ, ákwà mgbochi nke ụlọ nsọ ahụ dọwara abụọ, na-egosi na ịdị nsọ na ihe ọ pụtara nke ọrụ àjà ahụ apụla. Oge eruola ka àjà na onyinye nke ụwa kwụsị.”

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> “Otu izu ahụ—afọ asaa—kwụsịrị n’afọ A.D. 34. Mgbe ahụ, site n’itụ Stivin nkume, ndị Juu mechiri akara ikpeazụ n’ịjụ ha jụrụ oziọma; ndị na-eso ụzọ ahụ, ndị a chụsasịrị n’ebe dị iche iche n’ihi mkpagbu, ‘gara n’ebe niile na-ekwusa okwu ahụ’ (Ọrụ Ndịozi 8:4); ma n’oge na-adịghị anya ka nke ahụ gasịrị, Sọl, onye mkpagbu ahụ, gbanwere, bụrụkwa Pọl, onye-ozi nye ndị mba ọzọ.” The Desire of Ages, 233.

The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.

Ozi a nke e nyere ike na Pentikọst, ụbọchị iri ise mgbe mbilite n’ọnwụ Kraịst gasịrị, kwekọrọ n’iwu ụbọchị Sọnde ebe oziọma ahụ na-akpọ ìgwè atụrụ ọzọ nke Kraịst ka ha si na Babilọn pụta; ma ọ bụghị ruo afọ atọ na ọkara mgbe obe ahụ gasịrị ka ndị Juu “kara akara n’ịjụ ha jụrụ oziọma ahụ,” ozi ahụ wee gawa n’ebe ndị mba ọzọ nọ, ndị bụ ndị n’oge ahụ na-erubeghị oziọma ahụ isi. Ihe yiri ka ọ bụ mmegiderịta onwe ya ka a na-eme ka ọ pụta ìhè karịa site n’ịkọwa na n’afọ 34 AD ndị Juu kara akara n’ịjụ ha jụrụ oziọma ahụ, n’ihi na Sister White kwuru ihe dị iche.

> “Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.

> “N’ihi na usoro ofufe niile ahụ bụ ihe nnọchianya nke Kraịst, ọ nweghị uru ọ bụla ma e wezụga n’ime Ya. Mgbe ndị Juu mechiri akara jụ ha jụrụ Kraịst site n’inyefe Ya ka e gbuo Ya, ha jụrụ ihe niile nke nyere ụlọ nsọ na ọrụ ya nile ihe ọ pụtara. Ịdị nsọ ya esiwo na ya pụọ. E kpebiela ya maka mbibi. Site n’ụbọchị ahụ àjà niile na ọrụ metụtara ha aghọwo ihe efu. Dị ka àjà Ken, ha egosighị okwukwe n’ime Onye Nzọpụta. N’itinye Kraịst n’ọnwụ, ndị Juu n’eziokwu bibiri ụlọ nsọ ha. Mgbe a kpọgidere Kraịst n’obe, ákwà mgbochi dị n’ime ụlọ nsọ dọwara abụọ site n’elu ruo n’ala, na-egosi na e mewo nnukwu àjà ikpeazụ ahụ, nakwa na usoro nke àjà ịchụ aja akwụsịla ruo mgbe ebighị ebi.” The Desire of Ages, 165.

Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.

Ndị Juu ọ̀ kpara akara n’ịjụ ha jụrụ ozi-ọma ahụ n’oge a tụrụ Stivin nkume ma ọ bụ n’obe Kraịst? Ntụgharị-uche a nke yiri ihe na-emegiderịta onwe ya jikọtara ya na ntụgharị-uche ọzọ nke yiri ihe na-emegiderịta onwe ya banyere ịkọwa ngosi nke ike Chineke n’oge Pentikọst dị ka Iwu Ụbọchị Ụka na-abịa n’oge na-adịghị anya.

We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.

Anyị bu n’obi idozi ihe ahụ yiri ka ọ bụ mmegide n’isiokwu na-esonụ, ma achọrọ m ichetara anyị na nzube nke nlele a pụrụ iche dabeere n’eziokwu ahụ ndị amụma kọwara, ya bụ, na ndị Laodisia nke Chineke n’ụbọchị ikpeazụ aghọtaghị ikpe ahụ. Anyị ewepụtala oge nyochaa oge dị iche iche na nzube dị iche iche nke ikpe ahụ ka o doo anya otú ikpe nchọpụta na ikpe mmezu si ezukọta ọnụ n’iwu Sọnde nke na-abịa ngwa ngwa. Iji hụ mkpughe ahụ jikọtara ya na ihe ndị ahụ yiri ka ha bụ mmegide anyị ka kpalitere ugbu a, ọ dị mkpa ka e nyochaa ihe ndị a.

We will continue this study in the next article.

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

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

> “Ndị Roman Katọlik na-ekweta na ọ bụ chọọchị ha mere mgbanwe nke Sabbath, ha na-akpọkwa mgbanwe a n’onwe ya ihe àmà nke ọchịchị kachasị elu nke chọọchị ahụ. Ha na-ekwupụta na site n’idebe ụbọchị mbụ nke izu dịka Sabbath, ndị Protestant na-amata ike ya ịtọ iwu n’ihe ndị dị nsọ nke Chineke. Chọọchị Rom ahapụghị nkwupụta ya na ọ naghị ehie ụzọ; ma mgbe ụwa na chọọchị ndị Protestant na-anabata Sabbath aghụghọ nke o kere, ebe ha na-ajụ Sabbath nke Jehova, n’ezie ha na-anabata nkwupụta a. Ha pụrụ ikwu maka ikike e ji mee mgbanwe a, ma a na-ahụ aghụghọ nke echiche ha n’ụzọ dị mfe. Onye Papist nwere amamihe zuru oke ịhụ na ndị Protestant na-eduhie onwe ha, na-emechi anya ha n’uche ha n’eziokwu ndị dị n’okwu a. Ka usoro Sunday ahụ na-enweta nkwado, ọ na-aṅụrị ọṅụ, ebe o ji n’aka na n’ikpeazụ ọ ga-eweta ụwa Protestant dum n’okpuru ọkọlọtọ Rom.”

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Mgbanwe nke Ụbọchị Izu Ike bụ ihe ịrịba ama ma ọ bụ akara nke ikike ụka Rom. Ndị ahụ, n’ịghọta ihe iwu nke anọ na-achọ, họrọ idebe ụbọchị izu ike ụgha n’ọnọdụ nke nke eziokwu, na-enye site n’ime nke a nsọpụrụ nye ike ahụ nke naanị ya nyere iwu banyere ya. Akara nke anụ ọhịa ahụ bụ ụbọchị izu ike nke papacy, nke ụwa anabatala n’ọnọdụ nke ụbọchị ahụ Chineke họpụtara.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Ma oge ịnata akara nke anụ ọhịa ahụ, dịka e kpebiri ya n’amụma, erubeghị ugbu a. Oge nnwale ahụ erubeghị. E nwere ezi Ndị Kraịst n’ime ụka ọ bụla, ewezugaghị njikọ okwukwe Roman Katọlik. A naghị ama onye ọ bụla ikpe ruo mgbe ha nwetara ìhè ma hụ ọrụ dịịrị iwu nke anọ. Ma mgbe iwu ga-apụta nke na-amanye ụbọchị izu ike adịgboroja ahụ, ma mgbe mkpu ukwu nke mmụọ ozi nke atọ ga-adọ ndị mmadụ aka ná ntị megide ife anụ ọhịa ahụ na onyinyo ya, a ga-adọta akara nkewa ahụ n’ụzọ doro anya n’etiti ụgha na eziokwu. Mgbe ahụ ndị ahụ ka na-aga n’ihu n’ihe mmehie ga-anata akara nke anụ ọhịa ahụ n’egedege ihu ha ma ọ bụ n’aka ha.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Nzọụkwụ ọsọsọ ka anyị na-abịaru oge a nso. Mgbe ụka Protestant ga-ejikọta aka na ike nke ọchịchị ụwa iji kwado okpukpe ụgha, nke bụ maka iguzogide ya ka ndị nna nna ha tachiri mkpagbu kasị njọ, mgbe ahụ ka a ga-eji ikike jikọtara ọnụ nke ụka na ọchịchị mee ka e debe Sabat nke ndị Papal. A ga-enwe ndapụ n’ezi okwukwe nke mba, nke ga-ejedebe naanị n’ịla mba n’iyi.” Bible Training School, February 2, 1913.

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