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

Akwụkwọ Daniel — Nọmba Otu Narị na Iri na Anọ

The Last Generation: Unveiling Ezekiel’s Prophetic Fulfillment and the Sealing of the 144,000

Ọgbọ Ikpeazụ: Imeghe Mmezu Amụma nke Ezikiel na Ịka Akara nke 144,000

Author

Jeff Pippenger

Published

March 3, 2024

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The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

Ọgbọ nke hụrụ ọbịbịa nke ahụhụ nke atọ, n’ụbọchị Septemba 11, 2001, bụ ọgbọ ikpeazụ n’akụkọ ihe mere eme nke ụwa. Aghọtaara akụkụ Akwụkwọ Nsọ si n’Ezikiel nke na-akwado eziokwu a site n’aka ndị Millerite dịka ihe jikọrọ onwe ya kpọmkwem na ilu ụmụagbọghọ iri ahụ, ya mere kwa na Habakọk isi nke abụọ. N’akụkọ ihe mere eme ahụ, ọhụụ nke Habakọk isi nke abụọ, nke “na-agaghịkwa egbu oge,” ma nke mezuru n’ụbọchị Ọktoba 22, 1844, buru onyinyo tupu oge eruo nke iwu ụbọchị Sọnde na-abịa ngwa ngwa na United States. Ma amụma Ezikiel banyere ọhụụ ahụ nke a na-agaghịkwa agbatị oge ya mezuru nke ọma n’akụkọ ihe mere eme nke ịkachi akara nke puku narị na iri anọ na anọ ahụ, nke malitere na ọbịbịa nke ahụhụ nke atọ, n’ụbọchị Septemba 11, 2001.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Okwu nke Onyenwe anyị wee bịakwute m, sị, Nwa nke mmadụ, gịnị bụ ilu ahụ unu nwere n’ala Izrel, na-asị, Ụbọchị ndị ahụ na-adịrị ogologo, ọhụụ ọ bụla adaghịkwa n’ọrụ? Ya mere gwa ha, Otu a ka Onye-nweanyị Jehova kwuru; Aga m eme ka ilu a kwụsị, ha agakwaghị eji ya dịka ilu n’Izrel ọzọ; kama gwa ha, Ụbọchị ndị ahụ dị nso, na mmezu nke ọhụụ ọ bụla. N’ihi na agakwaghị enwekwa ọhụụ efu ọ bụla ma ọ bụ ịgba afa na-atọ ụtọ n’ime ụlọ Izrel. N’ihi na abụ m Onyenwe anyị: Aga m ekwu okwu, okwu ahụ nke m ga-ekwu ga-emezu; a gaghịkwa egbukwa oge ọzọ: n’ihi na n’ụbọchị unu, O ụlọ nnupụisi, ka m ga-ekwu okwu ahụ, mekwaa ya, ka Onye-nweanyị Jehova kwuru. Okwu nke Onyenwe anyị wee bịakwutekwa m ọzọ, sị, Nwa nke mmadụ, lee, ndị ụlọ Izrel na-asị, Ọhụụ ahụ ọ na-ahụ bụ maka ọtụtụ ụbọchị dị n’ihu, ọ na-ebu amụma banyere oge ndị dị anya. Ya mere gwa ha, Otu a ka Onye-nweanyị Jehova kwuru; A gaghị egbukwa oge n’okwu m ọ bụla ọzọ, kama okwu ahụ nke m kwuworo ga-emezu, ka Onye-nweanyị Jehova kwuru. Ezikiel 12:21–28.

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Ndị amụma niile na-ekwu banyere ụbọchị ikpeazụ, ma “ọhụụ efu” ahụ na “ịgba afa dị ire ụtọ” ahụ “n’ime ụlọ Izrel,” bụ mmiri ozuzo ikpeazụ adịgboroja, ozi nke “udo na nchekwa,” nke na-arụ ụka na “ọhụụ ahụ ọ na-ahụ bụ maka ọtụtụ ụbọchị ka ga-abịa, na ọ na-ebu amụma banyere oge ndị dị anya.” Nke a bụ “arụmụka” nke Habakuk, n’ihi na ndị na-ewebata “ọhụụ efu” ahụ na-arụ ụka megide “ọhụụ ahụ ọ na-ahụ”. Ha na-azọrọ na “Ọhụụ ahụ ọ na-ahụ bụ maka ọtụtụ ụbọchị ka ga-abịa, na ọ na-ebu amụma banyere oge ndị dị anya.” Ndị ozi nke ozi udo na nchekwa na-azọrọ, “a gbatịwo ụbọchị ndị ahụ, ọhụụ ọ bụla adaala,” n’ihi na, e mesịa, ọ̀ bụ na o bughị amụma July 18, 2020? A kọwakwara ndị ozi nke “ọhụụ efu” ahụ site n’aka Ezikiel n’amaokwu abụọ mbụ nke isiakwụkwọ ahụ.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Okwu nke Onyenwe anyị bịakwutekwara m, sị, Nwa nke mmadụ, i bi n’etiti ụlọ nnupụisi, nke nwere anya ịhụ, ma ha anaghị ahụ; ha nwere ntị ịnụ, ma ha anaghị anụ: n’ihi na ha bụ ụlọ nnupụisi. Ezekiel 12:1, 2.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Ndị amụma nile kwekọrọ n’etiti onwe ha, ha nile na-ekwu kwa banyere ụbọchị ikpeazụ; ma mgbe Kraịst gwara ndị Juu ndị na-eme mgbagha okwu n’akụkọ ọrụ ozi Ya, O hotara Aịzaya iji kọwaa ndị Juu ndị na-eme mgbagha okwu ahụ, ndị a na-ekewa n’oge ahụ n’ebe Chineke nọ, dị ka ndị nwere anya ịhụ, ma ha anaghị ahụ, na ntị ịnụ, ma ha anaghị anụ. Ugbu a dịka n’oge ahụ, Ịzikiel na-agwa ndị nlelị nke Adventizim Laodisia okwu, ndị Juu ndị na-eme mgbagha okwu nke ụbọchị anyị, ndị na-atụ aro ozi nke udo na nchekwa megide ozi nke mmiri ozuzo ikpeazụ. A na-achị Jizọs site n’iwu ndị O tinyere n’Okwu Ya, ya mere amụma Ya nile na-agakwa na ụbọchị ikpeazụ, n’ụzọ pụrụ iche karị karịa ụbọchị ndị ahụ O kwuru okwu nye ndị Juu ndị na-eme mgbagha okwu.

> Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

> Ya mere, ana m agwa ha okwu n’ilu; n’ihi na ha na-ahụ anya ma ha adịghị ahụ ụzọ; ha na-anụkwa nti ma ha adịghị anụ, ha anaghịkwa aghọta. N’imekwa ha ka e mezuru amụma Aịzaya, nke na-asị, N’ịnụ ka unu ga-anụ, ma unu agaghị aghọta; n’ịhụkwa ka unu ga-ahụ, ma unu agaghị aghọta ihe: n’ihi na obi ndị a ndị mmadụ agbawọọla abụba, ntị ha adịwokwa arọ n’ịnụ ihe, anya ha ka ha mechikwara; ka o wee ghara ịbụ na oge ọbụla ha ga-eji anya ha hụ, jiri ntị ha nụ, jiri obi ha ghọta, ma chigharịa, ka M wee gwọọ ha. Ma ngọzi nādiri anya unu, n’ihi na ha na-ahụ ụzọ: na ntị unu, n’ihi na ha na-anụ ihe. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume chọsiri ike ịhụ ihe ndị unu na-ahụ, ma ha ahụghị ha; na ịnụ ihe ndị unu na-anụ, ma ha anụghị ha. Matiu 13:13–17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Ihe omume a nke otu ndị na-anụ, ma ha anaghị anụ, ma na-ahụ, ma ha anaghị ahụ, bụ àgwà nke ndị bụbu ndị nke Chineke nke a na-agafe n’usoro. Ihe omume amụma ahụ bụ mmezu nke amụma Aịzaịa banyere ọnọdụ dị otu a. Dịka ọ dị n’ebe ndị amụma niile nọ, Aịzaịa, ya na Kraịst, na-ekwu okwu banyere ụbọchị ikpeazụ.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.

> N’afọ eze Uzaya nwụrụ ka m hụrụ Onye-nwe-anyị ka ọ nọ ọdụ n’ocheeze, dị elu ma bulie ya elu, uwe-ukwu ya wee jupụta n’ụlọ nsọ ahụ. N’elu ya ka ndị serafim guzo; onye ọ bụla n’ime ha nwere nku isii: o ji abụọ kpuchie ihu ya, o ji abụọ kpuchie ụkwụ ya, o jikwa abụọ efe. Otu wee kpọkuo ibe ya, sị, Nsọ, nsọ, nsọ ka Jehova nke ndị agha bụ; ụwa niile jupụtara n’ebube ya. Ogidi ọnụ ụzọ ahụ wee maa jijiji n’olu onye ahụ kpọrọ oku, ụlọ ahụ wee jupụta n’ịsì anwụrụ. Mgbe ahụ ka m kwuru, Ahụhụ dịịrị m! n’ihi na e bibiela m; n’ihi na abụ m nwoke ọnụ ya na-adịghị ọcha, anọkwa m n’etiti ndị mmadụ ọnụ ha na-adịghị ọcha: n’ihi na anya m ahụwo Eze ahụ, Jehova nke ndị agha. Mgbe ahụ otu n’ime ndị serafim ahụ feere m, o ji icheku ọkụ dị ndụ n’aka ya, nke o ji nkụnye were si n’elu ebe ịchụàjà ahụ were ya: o wee metụ ya ọnụ m, sị, Lee, nke a emetụla ọnụ gị; ewepụwo ajọ omume gị, meekwa ka mmehie gị dị ọcha. M wee nụ olu Onye-nwe-anyị, sị, Ònye ka m ga-eziga, ònyekwa ga-agara anyị? Mgbe ahụ ka m kwuru, Lee m; ziga m. O wee sị, Gaa, gwa ndị a, Nụrụnụ n’ezie, ma unu aghọtakwala; hụnụ n’ezie, ma unu aghọtala. Mee ka obi ndị a dị arọ, mee ka ntị ha dị arọ, mechiekwa anya ha; ka ha ghara iji anya ha hụ, ma jiri ntị ha nụ, ma jiri obi ha ghọta, wee chegharịa, a gwọọkwa ha. Aịsaịa 6:1–10.

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

Aịzaịa, Izikiel na Kraịst niile na-anọchi anya ndị a na-eme akara n’ụbọchị ikpeazụ, n’oge mmiri ozuzo nke ikpeazụ, mgbe a na-arụrịta ụka banyere ozi eziokwu na ozi ụgha nke mmiri ozuzo nke ikpeazụ, n’ime mmezu nke Habakuk isi nke abụọ. Dị ka Jizọs si kwuo, n’oge a ka a na-emezu nke a, ndị ezi omume na-“ahụ” ilu ndị ahụ, nke bụ ihe nnọchianya nke amụma. Ndị “amamihe” na-aghọta ozi amụma nke mmiri ozuzo nke ikpeazụ, ma ndị ndị Juu na-arụ ụka na-anọchi anya ha adịghị ahụ ma ọ bụ ịnụ, ma dịka Izikiel si kwuo, ha na-eweta ozi udo na nchekwa, na-arụ ụka na mmezu nke amụma ndị ahụ dị anya n’ọdịnihu. Ha anaghị agọnarị amụma ndị ahụ; ndị Juu ahụ na-arụ ụka jiri ọnụ kwanyere amụma banyere Mbịa nke Mesaịa na-abịa ugwu; ma naanị ihe ha mere bụ idowe ihe omume ahụ n’ọdịnihu dị anya. N’agbanyeghị nke ahụ, Jizọs kpọpụtara ngọzi n’elu ndị ga-“ahụ” ozi amụma nke oge ha.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

N’ụbọchị Kraịst, ọ bụ ozi ahụ bịarutere n’oge e mere Ya baptizim, mgbe Mmụọ Nsọ rịdatara. Iridata nke Mmụọ Nsọ n’oge e mere Ya baptizim buru ụzọ gosi iridata nke mmụọ-ozi ahụ nke Mkpughe iri n’ụbọchị Ọgọst 11, 1840. Iridata ahụ nke eluigwe n’akụkọ nke ọ bụla mere ka ọ pụta ìhè na ozi eziokwu nke oge ahụ abịarutela; n’ebe Jisọs nọ, ọ bụ ozi nke ọnwụ Ya na mbilite n’ọnwụ Ya, dịka e si nọchite ya anya n’ime baptizim Ya. N’ebe ndị Millerite nọ, ọ bụ ozi banyere Alakụba nke ahụhụ mbụ na nke abụọ, nke kwadoro ozi nnwale nke amụma oge. Akụkọ ihe mere eme abụọ ahụ kwekọrọ na mbata nke ozi nnwale nke mmiri ozuzo ikpeazụ n’ụbọchị Septemba 11, 2001. Nke a bụ ihe kpatara Nwanyị White ji dekọọ ihe ndị a na-esonụ:

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “A ga-eme ka ozi nile e nyere site n’afọ 1840–1844 dị ike ugbu a, n’ihi na e nwere ọtụtụ mmadụ furu ụzọ ha. Ozi ndị a ga-agakwuru ụka niile.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kraịst sịrị, ‘Ngọzị gọziri anya unu, n’ihi na ha na-ahụ ụzọ; na ntị unu, n’ihi na ha na-anụ ihe. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume chọsiri ike ịhụ ihe ndị unu na-ahụ, ma ha ahụghị ha; na ịnụ ihe ndị unu na-anụ, ma ha anụghị ha’ [Matthew 13:16, 17]. Ngọzị gọziri anya ndị ahụ hụrụ ihe ndị ahụ a hụrụ n’afọ 1843 na 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.

> “E nyere ozi ahụ. Ma o kwesịghị ịdị mmechuihu ọbụla n’ikwughachi ozi ahụ, n’ihi na ihe ịrịba ama nke oge ndị a na-emezu; a ga-arụcha ọrụ mmechi ahụ. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’ịhọpụta Chineke nke ga-eto ruo bụrụ nnukwu mkpu. Mgbe ahụ Daniel ga-eguzo n’oke ya, inye àmà ya.

> “The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

> “A ghaghị ịkpọlite ntị nke ụka anyị niile. Anyị guzo n’ókèala nke ihe omume kasị ukwuu n’akụkọ ihe mere eme nke ụwa, ma a ghaghị ka Setan ghara inwe ike n’ebe ndị nke Chineke nọ, ime ka ha rahụ ụra. Papacy ga-apụta n’ike ya. Ugbu a mmadụ nile ga-ebili ma nyochaa Akwụkwọ Nsọ, n’ihi na Chineke ga-eme ka ndị Ya kwesịrị ntụkwasị obi mara ihe ga-adị n’oge ikpeazụ. Okwu nke Onyenwe anyị ga-abịakwute ndị Ya n’ike....”

> “This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

> “Nke a bụ ihe e gosiri m—na anyị na-ehi ụra, anyị amaghịkwa oge nleta anyị. Ma ọ bụrụ na anyị eweda onwe anyị n’ihu Chineke, ma jiri obi anyị dum chọọ Ya, a ga-ahụ Ya site n’aka anyị.” Manuscript Releases, volume 21, 436–438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Ozi nke e gosipụtara n’ụdị site n’ozi eziokwu dị ugbu a nke Mesaịa ahụ n’akụkọ ihe mere eme nke Kraịst, na ozi eziokwu dị ugbu a nke 1840 ruo 1844, na-atụ aka n’ihu gaa n’ụbọchị ikpeazụ mgbe a ga-emegharị ozi Millerite. Ndị nọ n’akụkọ ihe mere eme ndị ahụ e ji nọchite anya ha dịka ndị na-enweghị ike “ịhụ ma nụ” “amaghị oge nleta ha.” Mgbe Aịsaịa na-eweta ntụaka mbụ banyere ndị ozi nke ozi aghụghọ nke mmiri ozuzo ikpeazụ, ndị na-ahụ, ma ha anaghị ahụ, ọ na-akara oge mgbe oge a malitere, oge ahụ nke Sista White kwuru, “ozi nke Chineke kara aka ya nke ga-ebuwanye ibu ruo n’iti mkpu ike.” “Ihe Chineke kara aka ya” na-anọchi anya oge pụrụ iche mgbe ozi ahụ ga-abịa, ma n’amaokwu nke atọ nke isi nke isii nke Aịsaịa, Aịsaịa na-akọwapụta oge ahụ kpọmkwem.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Otu wee kpọkuo ibe ya, sị, Dị nsọ, dị nsọ, dị nsọ, ka Jehova nke usu nile nke agha dị: ụwa nile juputara n’ebube-Ya. Aịzaịa 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

Nwannaanyị White na-akọwapụta na mgbe ndị mmụọ-ozi na-etiku ibe ha, sị, “Nsọ, Nsọ, Nsọ” n’akụkụ Akwụkwọ Nsọ ebe Aịzaịa na-anọchi anya ndị nwere anya, ndị na-ahụ, ma ha adịghị ahụ, a mezuru ya n’ụbọchị Septemba 11, 2001.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Dịka ha [ndị mmụọ-ozi] na-ahụ ọdịnihu, mgbe ụwa dum ga-ejuputa n’ebube Ya, a na-eme ka abụ mmeri nke otuto si n’otu ruo n’otu daa ụda n’abụ olu dị ụtọ, ‘Nsọ, nsọ, nsọ, ka Onyenwe ndị agha dị.’ Ha juputara n’izu oke n’ịnye Chineke otuto; ma n’ọnụnọ Ya, n’okpuru ọnụ-ọchị nke nnabata Ya, ha anaghị achọ ihe ọ bụla ọzọ. N’ibu onyinyo Ya, n’ije ozi Ya, na n’ife Ya ofufe, ọchịchọ ha kachasị elu eruola n’uju.” Review and Herald, December 22, 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

N’ụbọchị Septemba 11, 2001 ka mmalite nke ịka akara nke otu narị na puku iri anọ na anọ bidoro, mmiri ozuzo ikpeazụ wee malite ịfesa, arụmụka Habakọk wee bido ka a na-emeghachi ilu nke ụmụ agbọghọ iri ahụ. N’oge ahụ ka amụma Ezikiel zutere mmezu ya zuru oke. A gaghịzi egbu oge Okwu amụma ahụ, ọgbọ ahụ nke hụrụ Septemba 11, 2001 bụkwa ọgbọ ikpeazụ nke ụwa a, n’ihi na ọhụụ ahụ n’ọgwụgwụ nke Adventism na-akpọsa mmechi nke oge amara mgbe ọbịbịa nke abụọ nke Kraịst gasịrị. Ihe àmà nke abụọ banyere eziokwu a dị n’akwụkwọ Luk, isi nke iri abụọ na otu.

> Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

> N’ezie, asim unu, Ọgbọ a agaghị agabiga, ruo mgbe e mezuru ihe ndị a niile. Eluigwe na ụwa ga-agabiga: ma okwu m agaghị agabiga. Luk 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

N’isi nke iri abụọ na otu nke Luk, Jizọs na-akọwapụta ọgbọ ikpeazụ nke akụkọ ihe mere eme nke ụwa. Ọ ka enyeworị nchịkọta nke akụkọ ihe mere eme na-aga n’ihu site na mbibi Jerusalem n’afọ 70, ruo kpọmkwem n’akụkọ ihe mere eme nke ndị Millerite. Mgbe ahụ, Ọ na-apụ n’akụkọ ahụ nke ịkọwa akụkọ ihe mere eme amụma ozugbo ma na-eweta ilu nke na-eme naanị ka ọ kpọgharịa ma gbasaa akụkọ ihe mere eme amụma ahụ Ọ gosipụtara. N’ụzọ dị otu a, O nyere ndị àmà ime abụọ nye otu akụkọ ahụ, ma O mechiri site n’ịkọwapụta na “ọgbọ” ahụ nke hụrụ ihe omume ndị a ga-adị ndụ ruo n’ịlọghachi Ya, si otu a, n’okwu gbara ya gburugburu, na-akọwapụta ọgbọ ahụ nke otu narị puku na puku iri anọ na anọ nọchiri anya ya.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Akụkọ banyere ịkà akara nke puku iri na anọ na puku anọ bụ nke ọgbọ ikpeazụ, ha adịghịkwa atọ ọnwụ, ọbụna n’agbanyeghị na ha bi n’oge ahụ eluigwe na ụwa na-agabiga.

> But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

> Ma ụbọchị nke Onyenwe anyị ga-abịa dịka onye ohi n’abalị; n’ime ya ka eluigwe ga-apụ n’oké mkpọtụ, ihe ndị bụ isi ga-agbazekwa n’oké okpomọkụ na-enwu enwu, a ga-akpọọkwa ụwa na ọrụ ndị dị n’ime ya ọkụ. Ebe unu matara na ihe ndị a niile ga-agbaze, òlee ụdị mmadụ ka unu kwesị ịdị n’omume nsọ niile na nsọpụrụ Chineke, na-ele anya ma na-eme ngwangwa n’ịbịa nke ụbọchị Chineke, nke n’ime ya eluigwe, ebe ọ na-ere ọkụ, ga-agbaze, ihe ndị bụ isi ga-agbazekwa n’oké okpomọkụ na-enwu enwu? 2 Pita 3:10–12.

The second coming of Christ was represented at the transfiguration of Christ.

Ọbịbịa nke ugboro abụọ nke Kraịst ka e gosipụtara n’ime ngbanwe ọdịdị Kraịst.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Mosisi n’elu ugwu nke mgbanwe ihu ahụ bụ onye akaebe nye mmeri Kraịst meriri mmehie na ọnwụ. Ọ nọchiri anya ndị ahụ ga-apụta n’ili na mbilite n’ọnwụ nke ndị ezi omume. Elaịja, onye e buliri gaa n’eluigwe n’enweghị ịhụ ọnwụ, nọchiri anya ndị ahụ ga-adị ndụ n’elu ụwa n’oge ọbịbịa nke ugboro abụọ nke Kraịst, ndị a ga-emekwa ka ha ‘gbanwee, n’otu ntabi anya, n’ime imechi anya na imeghe ya, n’oge opi ikpeazụ;’ mgbe ‘onye a nke na-anwụ anwụ aghaghị iyikwasị anwụghị anwụ,’ na ‘onye a nke na-emebi emebi aghaghị iyikwasị enweghị mmebi emebi.’ 1 Ndị Kọrint 15:51–53. E yi Jizọs uwe nke ìhè nke eluigwe, dị ka Ọ ga-apụta mgbe Ọ ga-abịa ‘nke ugboro abụọ n’enweghị mmehie ruo nzọpụta.’ N’ihi na Ọ ga-abịa ‘n’ebube nke Nna Ya tinyere ndị mmụọ ozi nsọ.’ Ndị Hibru 9:28; Mak 8:38. Ugbu a, e mezuwo nkwa Onye Nzọpụta ahụ kwere ndị na-eso ụzọ Ya. N’elu ugwu ahụ, e gosiri alaeze ebube nke ọdịnihu n’ụdị nta,—Kraịst bụ Eze, Mosisi bụ onye nnọchi anya ndị nsọ ahụ e mere ka ha si n’ọnwụ bilie, Elaịja kwa bụ onye nnọchi anya ndị ahụ a gbanwere n’enweghị ọnwụ.” The Desire of Ages, 421.

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

Elaịja, onye na-anwụghị anwụ, na-anọchi anya puku narị otu na iri anọ na anọ ndị na-anwụghị anwụ, Mozisekwa na-anọchi anya ndị ahụ na-anwụ anwụ. N’ụbọchị ikpeazụ, a na-anọchi anya òtù abụọ ahụ n’Akwụkwọ Mkpughe isi nke asaa, dị ka puku narị otu na iri anọ na anọ na oké ìgwè mmadụ ahụ. Mgbe a na-emeghe akara nke ise n’Akwụkwọ Mkpughe isi nke isii, ndị popu gburu n’oge Ọchịchịrị nke Etiti Ụwa ka a na-enye uwe ọcha.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Mgbe O meghere akara nke ise, ahụrụ m n’okpuru ebe ịchụàjà mkpụrụobi ndị ahụ e gburu n’ihi okwu Chineke, na n’ihi àmà ahụ ha jidesiri ike: ha tie mkpu n’olu ukwu, na-asị, Ruo ole mgbe, Onyenwe anyị, Onye Nsọ na Onye Ezi-okwu, ka Ị na-adịghị ekpe ikpe ma bọọ ọbara anyị ọ́bọ̀ n’aka ndị bi n’ụwa? E nyere onye ọ bụla n’ime ha uwe-ọcha [E kwupụtara na ha dị ọcha ma dị nsọ]; e wee gwa ha ka ha zuo ike obere oge ọzọ, ruo mgbe a ga-emezu ọnụ ọgụgụ ndị odibo ibe ha na ụmụnna ha, ndị a ga-egbukwa dịka e gburu ha’ [Mkpughe 6:9–11]. N’ebe a, e gosiri Jọn ihe ndị a na-ahụ anya nke na-abụghị ihe dị adị n’eziokwu n’oge ahụ, kama bụ ihe ga-adị n’oge ụfọdụ n’ọdịnihu.” Manuscript Releases, volume 20, 197.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Ndị e gburu n’ihi okwukwe na-ajụ mgbe Chineke ga-abọ ọbọ maka igbu ha. Onye e gburu n’ihi okwukwe nwere okwukwe Jizọs tupu e gbuo ya, n’ihi na ọ bụ ngosipụta nke otu okwukwe ahụ ka kpaliri ọchịchị ndị pope igbu ya. Uwe ọcha na-anọchi anya ezi omume nke Kraịst, ma uwe ọcha ndị a nyere mkpụrụobi ndị ahụ e gburu, e nyere ha mgbe e mesịrị, ya bụ, mgbe e gbuchara ha n’ihi okwukwe ha. Uwe ndị ahụ bụ ihe nnọchianya nke ịbụ onye e gburu n’ihi okwukwe, ọ bụghị naanị nke ezi omume nke Kraịst. Onye e gburu n’ihi okwukwe nwere uwe nke ezi omume Kraịst tupu e gbuo ya. E nyere ìgwè mmadụ ukwu ahụ dị na Mkpughe isi nke asaa uwe ọcha, si otu a na-anọchi anya ndị ahụ ga-anwụ n’oge mgbukpọ ọbara nke iwu Sọnde na-abịa. N’ihi ya, otu narị na iri anọ na anọ puku ka Elaịja na-anọchi anya, ma ndị kwere ekwe ndị na-anwụ n’ime Onyenwe anyị ka Mozis na-anọchi anya n’ugwu mgbanwe ahụ.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Puku narị puku iri anọ na anọ bụ ọgbọ ahụ nke na-adịghị anwụ anwụ, ha bụkwa ọgbọ ahụ Kraịst na-ekwu maka ya nke ga-adị ndụ mgbe eluigwe na ụwa gafere dịka e kwuru na Luk isi nke iri abụọ na otu.

We will continue this study in the next article.

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

> “The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.

> “Igbu Ebel bụ ihe atụ mbụ nke iro ahụ Chineke kwupụtara na ọ ga-adị n’etiti agwọ ahụ na mkpụrụ nwanyị ahụ—n’etiti Setan na ndị na-eso ya na Kraịst na ndị na-eso Ya. Site na mmehie mmadụ, Setan enwetala ọchịchị n’ahụ́ agbụrụ mmadụ, ma Kraịst ga-eme ka ha nwee ike tufuo yoke ya. Mgbe ọ bụla, site n’okwukwe n’Atụrụ Chineke, mkpụrụobi jụrịrị ozi mmehie, iwe Setan na-amụ ọkụ. Ndụ nsọ nke Ebel gbara àmà megide nkwupụta Setan na ọ gaghị ekwe omume ka mmadụ debe iwu Chineke. Mgbe Kain, nke mmụọ nke ajọ onye ahụ kpaliri, hụrụ na ọ pụghị ịchịkwa Ebel, iwe jidere ya nke ukwuu nke na o bibiri ndụ ya. Ma n’ebe ọ bụla e nwere ndị ga-eguzo n’ịkwado ezi omume nke iwu Chineke, a ga-egosipụta otu mmụọ ahụ megide ha. Ọ bụ mmụọ ahụ nke, n’ime ọgbọ niile, eguzobela osisi ntaramahụhụ ma mụnye ikpo ọkụ ọkụ maka ndị na-eso ụzọ Kraịst. Ma obi ọjọọ niile a na-akpakwasị onye na-eso Jisọs bụ Setan na ìgwè ndị ya kpaliri ya, n’ihi na ha apụghị ime ka o kwenye n’okpuru ọchịchị ha. Ọ bụ ọnụma nke onye iro e meriri emeri. Onye ọ bụla nwụrụ n’ihi Jisọs anwụọla dịka onye mmeri. Onye amụma ahụ kwuru, “Ha meriri ya [‘agwọ ochie ahụ, nke a na-akpọ Ekwensu, na Setan’] site n’ọbara Nwa Atụrụ ahụ, na site n’okwu akaebe ha; ha ahụghị ndụ ha n’anya ruo ọnwụ.” Mkpughe 12:11, 9.” Patriarchs and Prophets, 77.

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