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# The Book of Daniel - Number Sixty-One

Akwụkwọ Daniel — Nke Iri Isii na Otu

Unveiling the Prophetic Tapestry: Understanding Daniel’s Visions, the Covenant, and the Sealing Time in the Last Days

Iwepu Akwa Nkwa Amụma: Ịghọta Ọhụụ Déniel, Ọgbụgba-ndụ ahụ, na Oge Akara Akpụkpọ n’Ụbọchị Ikpeazụ

Author

Jeff Pippenger

Published

January 25, 2024

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Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Gebriel bịakwutere Daniel n’isi nke itoolu iji nye ya nka na nghọta banyere ọhụụ abụọ ahụ e gosiri n’isi nke asatọ.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> O wee gwam, gwa kwaara m, si, Daniel, abịam ugbu a ime ka i nwee amamihe na nghọta. Ná mmalite nke arịrịọ gị ka okwu ahụ pụtara, abịawokwa m igosi gị ya; n’ihi na a hụrụ gị n’anya nke ukwuu: ya mere ghọta okwu a, tụleekwa ọhụ ahụ. Daniel 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Ka Daniel wee nweta “nghọta” ahụ ọ chọrọ, Gebriel gwara ya ka ọ ghọta ma “okwu ahụ” ma “ọhụụ ahụ.” “Okwu ahụ” bụ ọhụụ nke izọda ebe nsọ na usuu agha n’okpuru ụkwụ, ma “ọhụụ ahụ” bụ ọhụụ nke mpụta nke Ọktoba 22, 1844. Nwanyị White kwa na-emesi ọhụụ abụọ ndị a ike mgbe ọ na-agwa anyị na Daniel nọ na-achọ ịghọta mmekọrịta dị n’etiti ndọta afọ iri asaa ahụ na afọ puku abụọ na narị atọ ahụ. Afọ iri asaa ahụ bụ ihe Gebriel kpọrọ “okwu ahụ,” ma “ọhụụ ahụ” bụ afọ puku abụọ na narị atọ ahụ. Daniel na-anọchite anya “ndị amamihe” nke ụbọchị ikpeazụ, mgbe Gebriel na-enye nkọwa nke afọ puku abụọ na narị atọ ahụ. “Ndị amamihe” na-amata ma “okwu ahụ” ma “ọhụụ ahụ” n’ime nkọwa Gebriel; ndị ajọ omume anaghị aghọta. Ndị Millerite ghọtara “okwu ahụ” na “ọhụụ ahụ,” ma ọ bụ naanị n’ụzọ nwere oke.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Afọ narị anọ na iri itoolu nke oge nnwale ahụ bụ oge e wuru n’elu afọ narị anọ na iri itoolu nke nnupụisi megide ọgbụgba-ndụ nke “ugboro asaa” nke a nọchiri anya ya n’akwụkwọ Levitikọs iri abụọ na ise na iri abụọ na isii. Afọ iri asaa nke ndọkpụ n’agha bụ ngụkọta afọ niile a na-ekweghị ka ala ahụ nwee izuike ya.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Izu ahụ Kraịst kwadoro ọgbụgba-ndụ ahụ n’ebe ọtụtụ nọ, bụ ihe atụ nke esemokwu nke ọgbụgba-ndụ ya, dịka e ji oge abụọ nke ụbọchị otu puku na narị abụọ na iri isii nọchite ya. E kewara izu amụma ahụ site n’obe, nke na-anọchi anya akara nke Chineke.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

> “Gịnị bụ akara nke Chineke dị ndụ, nke a na-etinye n’egedege ihu nke ndị Ya? Ọ bụ akara nke ndị mmụọ ozi, ma ọ bụghị anya mmadụ, pụrụ ịgụ; n’ihi na mmụọ ozi na-ebibi ebibi aghaghị ịhụ akara mgbapụta a. Uche nwere nghọta ahụwo ihe ịrịba ama nke obe Kalvarị n’ime ụmụ ndị ikom na ụmụ ndị inyom Onyenwe anyị kuchiri. E wepụwo mmehie nke imebi iwu Chineke. Ha yi uwe agbamakwụkwọ, ha na-eruberekwa iwu niile nke Chineke isi, bụrụkwa ndị na-erube isi ma na-eguzosi ike n’ihe.” Manuscript Releases, olu nke 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Izu ahụ nọchiri anya oge abụọ nke otu puku narị abụọ na iri isii afọ, e kewara ha n’iwu Sunday nke 538, (akara nke anụ ọhịa) nke n’ime ya ekpere arụsị, e mesịa kwa ọchịchị popu, zọchara ebe nsọ na ndị agha n’okpuru ụkwụ. Ruo otu puku narị abụọ na iri isii ụbọchị, Kraịst nyere àmà Ya, mgbe ahụ, ruo otu puku narị abụọ na iri isii ụbọchị ọzọ, Kraịst nyere otu àmà ahụ site n’aka ndị na-eso ụzọ Ya. Ruo otu puku narị abụọ na iri isii afọ, Setan nyere àmà ya site n’aka ekpere arụsị, mgbe ahụ kwa, ruo otu puku narị abụọ na iri isii afọ ọzọ, Setan nyere àmà ya site n’aka ọchịchị popu.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Ọgbụgba ndụ ahụ, nke site n’inupụ isi nke Izrel oge ochie ghọrọ “esemokwu” nke Chineke, bụ ọgbụgba ndụ nke Levitikọs isi nke iri abụọ na ise, nke kọwara izu ike nke ala, na jubile nke a ga-eme emume ya kwa afọ nke iri anọ na itoolu.

> And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

> Jehova gwara Mozis n’Ugwu Saịnaị, sị, Gwa ụmụ Izrel okwu, sị ha, Mgbe unu batara n’ala ahụ m na-enye unu, mgbe ahụ ka ala ahụ debe Sabat nye Jehova. Afọ isii ka ị ga-akụ ubi gị, afọ isii ka ị ga-akwachakwa vaịn gị, chịkọtakwa mkpụrụ ya; ma n’afọ nke asaa, ala ahụ ga-enwe Sabat nke izu-ike, Sabat nye Jehova: ị gaghị akụ ubi gị, ị gaghị akwachakwa vaịn gị. Ihe mkpụrụ ubi gị wepụtara n’onwe ya, ị gaghị aghọtakọta; mkpụrụ vaịn nke vaịn gị a na-akwachaghị, ị gaghị achịkọtakwa: n’ihi na ọ bụ afọ izu-ike nye ala ahụ. Sabat nke ala ahụ ga-abụ nri nye unu; nye gị, na nye ohu gị nwoke, na nye ohu gị nwanyị, na nye onye ọrụ akwụ ụgwọ gị, na nye onye mbịarambịa gị nke biakwutere gị ibi, na nye anụ ụlọ gị, na nye anụ ọhịa ndị nọ n’ala gị; mmụba ya niile ga-abụ nri. Ị ga-agụkwara onwe gị Sabat afọ asaa, ugboro asaa nke afọ asaa; oge nke Sabat afọ asaa ahụ ga-abụrụ gị afọ iri anọ na itoolu. Mgbe ahụ ka ị ga-eme ka opi jubili daa ụda n’ụbọchị nke iri nke ọnwa nke asaa; n’ụbọchị mkpuchi mmehie ka unu ga-eme ka opi ahụ daa ụda n’ala unu niile. Unu ga-edokwa afọ nke iri ise nsọ, kpọsakwa nnwere onwe n’ala ahụ niile nye ndị niile bi n’ime ya: ọ ga-abụ jubili nye unu; onye ọ bụla ga-alaghachi n’ihe onwunwe ya, onye ọ bụla ga-alaghachikwakwa n’ezinụlọ ya. Afọ nke iri ise ahụ ga-abụ jubili nye unu: unu agaghị akụ mkpụrụ, unu agaghị aghọtakwa ihe tolitere n’onwe ya n’ime ya, unu agaghị achịkọtakwa mkpụrụ vaịn dị n’ime ya sitere na vaịn a na-akwachaghị. N’ihi na ọ bụ jubili; ọ ga-abụ ihe nsọ nye unu: unu ga-eri mmụba ya site n’ubi. N’afọ jubili a, onye ọ bụla ga-alaghachi n’ihe onwunwe ya. Levitikọs 25:1–13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Oge mbụ nke amụma afọ puku abụọ na narị atọ ahụ, dịka o siri dịkwa n’izu ahụ Kraịst kwadoro ọgbụgba ndụ ahụ, na afọ narị anọ na iri itoolu, jikọtara ozugbo na “ugboro asaa” nke Levitikọs isi nke iri abụọ na ise na iri abụọ na isii.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

> Ya mere, mara ma ghọta, na site n’ịpụpụta iwu ahụ iji weghachi ma wughachi Jerusalem ruo n’aka Mesaịa, Onye-isi, ga-adị izu asaa na izu iri isii na abụọ: a ga-ewughachi okporo ụzọ ahụ, na mgbidi ahụkwa, ọbụna n’oge mkpagbu. Daniel 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Izu iri isii na itoolu nke malitere n’afọ 457 T.K., na-eduga gị ruo na baptizim nke Kraịst, na mmalite nke izu ahụ nke ọ kwadoro ọgbụgba-ndụ ahụ, nke bụ ọgbụgba-ndụ nke “esemokwu” Chineke. Ma e nwere otu izu nke izu dị iche iche (afọ iri anọ na itoolu), nke e kewapụrụ n’izu iri isii na itoolu ahụ site n’okwu a, “izu asaa, na izu iri isii na abụọ.” Malite n’afọ 457 T.K., a ga-enwe afọ iri anọ na itoolu, nke bụ ntụaka doro anya banyere ọgbụgba-ndụ nke Levitikọs isi nke iri abụọ na ise, nakwa banyere emume jubili. Afọ iri anọ na itoolu ahụ abụghị naanị ihe nnọchianya nke usoro jubili, kama ha bụkwa ihe nnọchianya nke Pentikọst, nke bụ ụbọchị nke iri ise nke na-esote ụbọchị iri anọ na itoolu nke emume izu dị iche iche.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Afọ iri anọ na itoolu mbụ nke puku afọ abụọ na narị atọ ahụ, afọ narị anọ na iri itoolu ahụ, na izu ahụ e mere ka ọgbụgba ndụ ahụ guzosie ike, ha niile jikọtara ozugbo na afọ puku abụọ na narị ise na iri abụọ ahụ, nke e gosipụtara dịka “oge asaa,” n’ime Levitikọs iri abụọ na isii. Akụkụ ọ bụla nke amụma afọ puku abụọ na narị atọ ahụ jikọtara ozugbo na “oge asaa” ahụ nke Adventizim wepụrụ n’akụkụ ma jụ na 1863. “Oge asaa” ahụ bụ akara nke ọgbụgba ndụ jubili, ya mere, ekwesịkwara iburu n’uche na mgbe afọ puku abụọ na narị atọ ahụ gwụsịrị na Ọktoba 22, 1844, otu ahụkwa ka afọ puku abụọ na narị ise na iri abụọ ahụ gwụsịrị n’ụbọchị ahụ kpọmkwem, n’ihi na Mosis dere n’ime isi nke iri abụọ na ise nke Levitikọs:

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

> I gāgụọla onwe gị sabbat afọ asaa, ugboro asaa nke afọ asaa; ma oge nke sabbat asaa nke afọ ga-abụrụ gị afọ iri anọ na itoolu. Mgbe ahụ ka ị ga-eme ka opì jubilee kpọọ n’ụbọchị nke iri nke ọnwa nke asaa; n’ụbọchị mkpuchi mmehie ka unu ga-eme ka opì kpọọ n’ala unu niile. Levitikọs 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Oge amụma ọ bụla dị n’ime puku afọ abụọ na narị atọ ahụ, jikọtara ozugbo na “oge asaa” nke Levitikọs iri abụọ na isii, gụnyere ụbọchị amụma abụọ ahụ kwụsịrị. Afọ iri anọ na itoolu mbụ ahụ kọwara ọrụ iwughachi na iweghachi Jerusalem nke a ga-emezu mgbe ndị Chineke si na Babilọn pụta. E mechara ụlọ nsọ ahụ tupu iwu nke atọ, dịka e mekwara ka ụlọ nsọ nke ndị Millerite zuo oke tupu mmụọ ozi nke atọ abịa. Ma, mgbe afọ 457 BC gasịrị, “okporo ụzọ” ahụ ka dị mkpa “ka e wughachi ya ọzọ, na mgbidi ahụkwa, ọbụna n’oge nsogbu.” Dị ka Alfa na Omega, Jizọs na-egosi mgbe niile njedebe nke ihe, site na mmalite nke ihe ahụ; ma mgbe Ọktoba 22, 1844 gasịrị, ndị Millerite ga-emecha “okporo ụzọ” ahụ “na mgbidi ahụ,” “n’oge nsogbu.”

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Nwannaanyị White na-akọwa mgbidi nchedo nke Jerusalem n’ezie dịka ihe nnọchianya nke iwu Chineke, ma ozugbo mgbe October 22, 1844 gasịrị, e duuru ndị kwesịrị ntụkwasị obi n’ụlọ nsọ eluigwe, ha wee mata iwu Chineke (mgbidi ahụ). Ka ha wee mata iwu Chineke, gụnyere ụbọchị izu ike ahụ, e duuru ndị Millerite laghachi n’ọgbụgba ndụ nke Izrel oge ochie. Mweghachi nke “okporo ụzọ” ahụ n’ezie bụ mweghachi ahụ e mezuru n’ụzọ ime mmụọ mgbe ndị Millerite laghachiri n’“ụzọ ochie” nke Jeremiah. “Oge nsogbu” ndị ahụ a ga-enwe n’oge a na-eguzobe mgbidi ahụ na okporo ụzọ ahụ ga-emezu mgbe 1844 gasịrị, agha obodo ahụ nke na-abịanụ n’oge ahụ, nke n’oge na-adịghị anya malitere n’ime akụkọ ihe mere eme ahụ n’onwe ya, nọchiri anya oge nsogbu ndị ahụ.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

A sị na ha nọgidere n’ikwesị ntụkwasị obi, ha gaara eru afọ nke iri ise nke jubili ahụ n’ihe nnọchianya ya (ebe a na-atọhapụ ndị ohu), nke e jikwa ụbọchị nke iri ise nke Pentikọst nọchitekwa anya (ebe ozi nke nnwere onwe na-agara ụwa niile). Ma mgbe afọ 1844 gasịrị, ọtụtụ jụrụ ìhè nke Sabbath, ma n’afọ 1863, ha jụkwara ozi Mosis (nke “ugboro asaa”), nke Ịlaịja (William Miller) nyefere ha. N’ikwu ya n’ụzọ ọzọ, ha chigharịrị azụ pụọ n’“ụzọ” ahụ (ụzọ ochie ndị ahụ) nke ha kwesịkwara iweghachi ma jee ije n’ime ya.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Jizọs na-eji mbido akọwa ọgwụgwụ mgbe niile, ma mgbe a ga-ekwughachi ilu ụmụ agbọghọ iri ahụ n’ụbọchị ikpeazụ, a ga-emezukwa ọrụ nke iweghachi Jerusalem ọzọ. A ga-ewu “ụzọ na mgbidi” n’ime “oge nsogbu.” Ugbu a, anyị na-abanye n’oge nsogbu ndị ahụ. Ọktoba 22, 1844, na-anọchi anya iwu Ụbọchị Sọnde nke na-abịa ngwa ngwa; ya mere, mgbe “awa nke nnukwu ala ọma jijiji,” nke Mkpughe isi nke iri na otu, rutere, a ga-ewu ụzọ na mgbidi n’ime oge nsogbu. Ugbu a, anyị ga-akọwapụta oge nsogbu ndị ahụ dịka “iwe mba dị iche iche” nke agha Islam na-arịwanye elu kpatara.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Mgbe ọ na-akọwa ihe e dere na mbụ gbasara “oge nsogbu,” o nyere nkọwa nke e depụtara n’akwụkwọ Early Writings.

> “1. On page 33 is given the following: ‘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. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. N’ihu akwụkwọ nke 33 ka e nyere ihe ndị a: ‘Ahụrụ m na ụbọchị izu-ike dị nsọ bụ, ma ga-adịkwa, mgbidi nkewa n’etiti ezi Izrel nke Chineke na ndị na-ekweghị ekwe; nakwa na ụbọchị izu-ike ahụ bụ nnukwu okwu iji jikọta obi ndị nsọ Chineke ọ hụrụ n’anya, ndị na-eche nche. Ahụrụ m na Chineke nwere ụmụ Ya ndị na-adịghị ahụ ma na-edebe ụbọchị izu-ike. Ha ajụbeghị ìhè banyere ya. Ma ná mmalite nke oge nsogbu ahụ, e juputara anyị na Mụọ Nsọ ka anyị na-apụ kwusaa ụbọchị izu-ike ahụ n’uju karị.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “E nyere ọhụụ a n’afọ 1847 mgbe e nwere naanị mmadụ ole na ole n’ime ụmụnna Advent na-edebe Sabbath, ma n’ime ndị a, naanị mmadụ ole na ole ka chere na idebe ya dị mkpa nke ukwuu iji dọpụta ahịrị n’etiti ndị nke Chineke na ndị na-ekweghị ekwe. Ugbu a, a na-amalite ịhụ mmezu nke ọhụụ ahụ. ‘Mmalite nke oge ahụ nke nsogbu,’ nke a kpọrọ aha ebe a, adịghị ezo aka n’oge a ga-amalite ịwụsa ọrịa ndị ahụ, kama ọ na-ezo aka n’oge dị mkpirikpi tupu a wụsa ha, mgbe Kraịst nọ n’ebe nsọ. N’oge ahụ, mgbe ọrụ nzọpụta na-eru ngwụcha, nsogbu ga na-abịa n’elu ụwa, mba dị iche iche ga-ewe iwe, ma a ga-egbochi ha ka ha ghara igbochi ọrụ nke mmụọ ozi nke atọ. N’oge ahụ ka ‘mmiri ikpeazụ,’ ma ọ bụ ume ọhụrụ nke si n’ihu Onyenwe anyị abịa, ga-abịa, iji nye olu ukwu nke mmụọ ozi nke atọ ike, ma kwadebe ndị nsọ ka ha guzosie ike n’oge a ga-awụsa ọrịa asaa ikpeazụ ahụ.” Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

E nwere “oge dị mkpirikpi,” nke na-ebute mmechi nke oge amara, mgbe “mba ndị ahụ ga-ewe iwe, ma a ga-edobe ha n’uchekwa.” N’otu oge ahụkwa “mmiri nke ikpeazụ” na-abịa. “Iwe iwe nke mba ndị ahụ,” bụ ihe nnọchianya e ji mara ya n’Akwụkwọ Mkpughe isi nke iri na otu.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Mba nile wee were iwe, iwe gị abiakwala, oge nke ndị nwụrụ anwụ ka a kpee ha ikpe, na ka i nye ndị ohu gị ndị amụma, na ndị nsọ, na ndị na-atụ egwu aha gị, nta na ukwu, ụgwọ ọrụ; na ka i laa ndị ahụ n’iyi bụ ndị na-ebibi ụwa. Nkpughe 11:18.

Sister White comments on this verse.

Nwanneanyị White na-ekwu okwu banyere amaokwu a.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Ahụrụ m na iwe mba nile, ọnụma Chineke, na oge ikpe ndị nwụrụ anwụ bụ ihe dị iche iche ma bụrụkwa nke e kewapụrụ nke ọma, otu na-esote ibe ya; kwa, na Maịkel ebilibeghị, nakwa na oge nsogbu ahụ, nke ụdị ya na-enwetụbeghị, amalitebeghị. Mba nile na-ewe iwe ugbu a, ma mgbe Nnukwu Onye-nchu-àjà anyị gụchara ọrụ Ya n’ebe nsọ, Ọ ga-ebili, yikwasị uwe nke imegwara, mgbe ahụkwa a ga-awụsa ọrịa otiti asaa ikpeazụ.”

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “A hụrụ m na ndị mmụọ ozi anọ ahụ ga-ejide ifufe anọ ahụ ruo mgbe ọrụ Jisọs gwụchara n’ebe nsọ, ma mgbe ahụ ka ihe otiti asaa ikpeazụ ahụ ga-abịa.” Early Writings, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

“Iwe nke iwe nke mba nile” na-eme ozugbo tupu oge e ji nwalee mmadụ emechie, n’ihi na ihe na-eso ya bụ “iwe Chineke.” “Iwe Chineke” na-eme mgbe oge e ji nwalee mmadụ mechiri, ma “oge ikpé ndị nwụrụ anwụ,” na-ezo aka n’ikpé nke na-eme n’oge puku afọ ahụ, ọ naghịkwa ezo aka n’ikpé ndị nwụrụ anwụ nke malitere n’afọ 1844.

> 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. 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 20:1–4.

> M wee hụrụ m otu mmụọ-ozi ka o si n’eluigwe rịdata, na-ejide mkpịsị ugodi nke olulu enweghị ngwụcha na nnukwu agbụ n’aka ya. O wee jide dragọn ahụ, ya bụ agwọ ochie ahụ, nke bụ Ekwensu na Setan, kee ya afọ puku otu, tụba ya n’ime olulu enweghị ngwụcha ahụ, mechie ya, ma tụọkwa ya akara, ka ọ ghara ịghọgbu mba dị iche iche ọzọ ruo mgbe afọ puku otu ahụ ga-ezu; ma mgbe nke ahụ gasịrị, a ga-atọhapụ ya obere oge. M wee hụ ocheeze dị iche iche, ha nọkwasịrị n’elu ha, e nyekwara ha ikpe; m hụkwara mkpụrụobi ndị a gbupụrụ isi n’ihi àmà Jisọs na n’ihi okwu Chineke, ndị na-akpọghị anụ ọhịa ahụ isiala, ma ọ bụ onyinyo ya, ndị nataghịkwa akara ya n’egedege ihu ha ma ọ bụ n’aka ha; ha wee dịrị ndụ, soro Kraịst chịa afọ puku otu. Mkpughe 20:1–4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Ikpé ikpe ahụ nke e “nyere ndị nsọ,” na-egosi na ha ga-ekpe ndị ajọ mmadụ ikpe n’oge puku afọ ahụ, ọ bụghị na a na-ekpe ha ikpe.

> “During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

> “N’ime puku afọ ahụ dị n’etiti mbilite n’ọnwụ mbụ na mbilite n’ọnwụ nke abụọ ka a na-eme ikpe nke ndị ajọ omume. Ozi Pọl onyeozi na-atụ aka n’ikpe a dịka ihe omume na-eso ọbịbịa nke abụọ. ‘Unu ekpela ihe ọ bụla ikpe tupu oge ya, ruo mgbe Onyenwe anyị ga-abịa, Onye ga-emekwa ka ihe nzuzo nke ọchịchịrị pụta n’ìhè, ma mee ka echiche nke obi pụta ìhè.’ 1 Ndị Kọrint 4:5. Daniel na-ekwupụta na mgbe Onye Ochie nke Ụbọchị bịara, ‘e nyere ndị nsọ nke Onye Kasị Elu ikpe.’ Daniel 7:22. N’oge a ka ndị ezi omume na-achị dịka ndị eze na ndị nchụàjà nye Chineke. Jọn n’Akwụkwọ Mkpughe na-asị: ‘Ahụrụ m ocheeze dị iche iche, ha wee nọdụ n’elu ha, e wee nye ha ikpe.’ ‘Ha ga-abụ ndị nchụàjà nke Chineke na nke Kraịst, ha ga-achịkọkwa ọnụ na Ya otu puku afọ.’ Mkpughe 20:4, 6. Ọ bụ n’oge a ka, dịka Pọl buru amụma ya, ‘ndị nsọ ga-ekpe ụwa ikpe.’ 1 Ndị Kọrint 6:2. N’ịdị n’otu na Kraịst, ha na-ekpe ndị ajọ omume ikpe, na-atụnyere omume ha na akwụkwọ iwu ahụ, bụ́ Akwụkwọ Nsọ, ma na-ekpebi okwu ọ bụla dịka ọrụ ndị e mere n’ahụ si dị. Mgbe ahụ, a na-atụpụta òkè ahụ ndị ajọ omume ga-ata ahụhụ, dịka ọrụ ha si dị; a na-edekwa ya megide aha ha n’akwụkwọ nke ọnwụ.”

> “Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

> “A na-ekpekwa Setan na ndị mmụọ ọjọọ ikpe site n’aka Kraịst na ndị Ya. Pọl na-ekwu, sị: ‘Ùnu amataghị na anyị ga-ekpe ndị mmụọ ozi ikpe?’ Amaokwu nke 3. Ma Jud kwuru na ‘ndị mmụọ ozi ndị ahụ na-edebereghị ọkwa mbụ ha, kama hapụrụ ebe obibi nke ha, Ọ debeela ha n’agbụ ebighị ebi n’okpuru ọchịchịrị ruo ikpe nke nnukwu ụbọchị ahụ.’ Jud 6.

> “At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

> “N’isi njedebe nke puku afọ ahụ, mbilite n’ọnwụ nke abụọ ga-eme. Mgbe ahụ, a ga-eme ka ndị ajọ omume si n’ọnwụ bilie, ha egosikwa onwe ha n’ihu Chineke ka e mezuo ‘ikpe ahụ e dere ede.’ Ya mere, onye mkpughe ahụ, mgbe o kọwachara mbilite n’ọnwụ nke ndị ezi omume, sịrị: ‘Ma ndị fọdụrụ n’ime ndị nwụrụ anwụ ahụ ebighịkwa ọzọ ruo mgbe puku afọ ahụ gwụchara.’ Mkpughe 20:5. Ma Aịzaya kwupụtakwa, gbasara ndị ajọ omume: ‘A ga-achịkọtakwa ha ọnụ, dịka a na-achịkọta ndị mkpọrọ n’olulu, a ga-akpọchikwa ha n’ụlọ mkpọrọ, ma mgbe ọtụtụ ụbọchị gachara, a ga-eleta ha.’ Aịzaya 24:22.” The Great Controversy, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Ya mere, o doro anya na “iwe nke mba nile” na-ezo aka na “oge nsogbu” nke na-abịa n’elu ụwa tupu emechie oge amara, nakwa na mgbe “mba nile na-ewe iwe,” a na-ejidekwa ha n’otu oge ka ha ghara ime ihe.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

> “Ahụrụ m na iwe nke mba nile, ọnụma nke Chineke, na oge ikpe ndị nwụrụ anwụ bụ ihe dị iche iche ma doo anya iche, otu na-eso nke ọzọ.” Early Writings, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

N’oge ahụ “mba nile na-ewe iwe,” mmiri ozuzo ikpeazụ ahụ na-amalite ịda.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “N’oge ahụ, mgbe ọrụ nzọpụta na-eru ngwụcha, nsogbu ga-abịa n’elu ụwa, mba dị iche iche ga-ewekwa iwe, ma a ga-ejide ha ka ha ghara igbochi ọrụ nke mmụọ ozi nke atọ. N’oge ahụ ka ‘mmiri ozuzo ikpeazụ,’ ma ọ bụ ume ọhụrụ sitere n’ihu Onyenwe anyị, ga-abịa, iji nye ike n’oké olu nke mmụọ ozi nke atọ, ma kwadebe ndị nsọ ka ha guzosie ike n’oge a ga-awụsa ọrịa asaa ikpeazụ ahụ.” Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

E nwere oge mgbe “mba dị iche iche were iwe,” ma n’otu oge ahụ, “a na-egbochi ha.” N’oge ahụ ka Kraịst na-eguzobe alaeze nke ebube Ya, n’ihi na Ọ na-eguzobe alaeze Ya n’oge mmiri nke ikpeazụ.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Mmiri ozuzo ikpeazụ ahụ na-abịakwute ndị dị ọcha—mgbe ahụ, ha niile ga-anata ya dịka na mbụ.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> “Mgbe ndị mmụọ ozi anọ ahụ hapụrụ, Kraịst ga-eguzobe alaeze Ya. Ọ dịghị onye ga-anata mmiri ozuzo ikpeazụ ma e wezụga ndị na-eme ihe niile ha pụrụ ime.” Spalding and Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

Akụkụ Akwụkwọ Mbụ abụọ gara aga sitere na Early Writings na-egosi na mgbe mba nile na-ewe iwe, ma n’otu oge ahụ “a na-egbochi” ha, ndị mmụọ ozi anọ ahụ na-egbochi ifufe anọ ahụ. Ya mere, iwe nke mba nile ahụ ka a na-anọchi anya dị ka “ifufe anọ ahụ”. Ọ kọwakwara na n’oge ndị mmụọ ozi anọ ahụ na-egbochi mba ndị ahụ jupụtara n’iwe, mmiri ikpeazụ ahụ ga-abịa. Oge ahụ nke na-amalite mgbe mmiri ikpeazụ ahụ bịara, nke bụkwa mgbe mba nile na-ewe iwe, ma a ka na-egbochi ha, na-aga n’ihu ruo mgbe Michael ga-ebili ma ohere nnwale nke mmadụ emechie. Oge ahụ bụ oge nzọpụta na-emechi, ya mere ọ na-anọchi anya ọrụ ikpeazụ nke Kraịst n’Ebe Kachasị Nsọ, nke a kọwara dị ka oge Ọ na-ehichapụ ma mmehie ndị mmadụ ma ọ bụ aha ha n’akwụkwọ ikpe. Oge ahụ, mgbe ndị mmụọ ozi na-ejide ifufe anọ ahụ, bụ oge akara nke otu narị puku na iri anọ na anọ ahụ.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

Alakụba nke Ahụhụ nke atọ bụ ike ahụ nke “na-ewe iwe mba ndị dị iche iche,” Ahụhụ nke atọ bịarukwara na Septemba 11, 2001, ma e “jidere” Alakụba ozugbo. “Ifufe ọwụwa anyanwụ” bụ akara nke Alakụba, Aịzaya na-akọwapụtakwa “ifufe ọwụwa anyanwụ” ahụ dịka “ifufe siri ike,” nke Chineke “na-egbochi” (na-ejide). A na-egosipụtakarị agha Alakụba dịka nwanyị na-amụ nwa, n’ihi na ọ bụ agha na-arịwanye elu nke malitere na Septemba 11, 2001, mgbe mmụọ ozi dị ike nke Mkpughe iri na asatọ rịdatara, dịka e ji iweda nnukwu ụlọ ndị ukwu nke New York City daa gosi ya.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ugbu a, ọ bụkwanụ okwu m kwuputara na a ga-eji ebili mmiri ukwu kpochapụ New York? Nke a abụghị ihe m kwuworo mgbe ọ bụla. Ihe m kwuru bụ na, ka m na-ele nnukwu ụlọ ndị ahụ a na-ewu elu n’ebe ahụ, ọkwa n’elu ọkwa, m sịrị, ‘Lee ihe omume ndị dị egwu ga-eme mgbe Onyenwe anyị ga-ebili iji maa ụwa jijiji nke ukwuu! Mgbe ahụ ka a ga-emezu okwu nke Mkpughe 18:1–3.’ Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’elu ụwa. Ma enweghị m ìhè pụrụ iche banyere ihe na-abịa n’elu New York, naanị na amaara m na otu ụbọchị a ga-akwatu nnukwu ụlọ ndị ahụ dị n’ebe ahụ site n’ịtụgharị na nkụgharị ike nke Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ime ụwa. Otu okwu sitere n’ọnụ Onyenwe anyị, otu mmetụ nke ike ya dị ukwuu, ụlọ ndị a buru ibu ga-ada. Ihe omume ga-eme nke ịdị egwu ha karịrị ihe anyị pụrụ iche n’echiche.” Review and Herald, July 5, 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

N’elu eserese nke 1843 na nke 1850, a nọchiri Islam anya dịka “ịnyịnya agha.” N’isi nke itoolu nke Mkpughe, ebe e depụtara Islam nke Ahụhụ nke mbụ na nke abụọ, a na-akọwapụta àgwà Islam site n’aha eze Islam.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> Ha nwekwara eze n’elu ha, onye bụ mmụọ ozi nke olulu miri emi na-enweghị nsọtụ, onye aha ya n’asụsụ Hibru bụ Abaddon, ma n’asụsụ Grik aha ya bụ Apollyon. Mkpughe 9:11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Amaokwu a, nke bụ isi nke ITOLU, na amaokwu nke IRI NA OTU, na-ekpughe n’amụma na ma a sị na e gosipụtara ya n’Agba Ochie (asụsụ Hibru) ma ọ bụ n’Agba Ọhụrụ (asụsụ Grik), àgwà nke Islam bụ Abaddon ma ọ bụ Apollyon. Aha abụọ ahụ pụtara “mbibi na ọnwụ”.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> “Ndị mmụọ ozi na-ejide ifufe anọ ahụ, nke e sere onyinyo ya dịka ịnyịnya iwe nke na-achọ ịgbapụ n’ike ma fega n’elu ụwa dum, na-eburu mbibi na ọnwụ n’ụzọ ya.” Manuscript Releases, volume 20, 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Ifufe anọ ahụ bụ ịnyịnya iwe nke amụma Akwụkwọ Nsọ, nke na-achọ ịtọhapụ onwe ya. Otu n’ime njirimara amụma nke ịnyịnya iwe ahụ bụ na e jidere ya, ma ọ na-achọ ịtọhapụ onwe ya ma weta “mbibi na ọnwụ” n’elu ụwa dum.

We will continue to address these subjects in the next article.

Anyi ga-aga n’ihu ikwupụta isiokwu ndị a n’isiokwu na-esote.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “Ọ dị m ka a sị na ndị nke Chineke nwere nghọta banyere mbibi na-abịanụ nke puku-puku obodo, ndị e nyeworị ugbu a fọrọ nke nta ka ha bụrụ ndị ikpere arụsị! Ma ọtụtụ n’ime ndị kwesị ịbụ ndị na-ekwusa eziokwu na-ebokwa ụmụnna ha ebubo ma na-akatakwa ha ikpe. Mgbe ike ntụgharị nke Chineke bịara n’uche mmadụ, a ga-enwe mgbanwe doro anya. Ndị mmadụ agaghị enwe ọchịchọ ịkatọ ma bibie. Ha agaghị eguzo n’ọnọdụ nke na-egbochi ìhè inye ụwa ọkụ. Nkatọ ha, na ibo ha ebubo, ga-akwụsị. Ike nke onye iro na-achịkọta onwe ya maka ọgụ. Mgba siri ike dị n’ihu anyị. Bịakọta ọnụ, ụmụnna m ndị nwoke na ndị nwanyị, bịakọta ọnụ. Jikọọ onwe unu na Kraịst. ‘Unu asịla, A nkwekọrịta,... unu atụkwala egwu ihe ha na-atụ egwu, unu atụla ụjọ. Doonụ Onyenwe nke ụsụụ ndị agha n’onwe ya nsọ; ya bụrụkwa onye egwu unu, ya bụrụkwa onye unu ga-atụ ụjọ. Ọ ga-abụkwa ebe nsọ; ma bụrụ nkume ịsụ ngọngọ na oke nkume nke mmehie nye ụlọ abụọ nke Izrel, bụrụkwa ọnyà na ihe nrapado nye ndị bi na Jerusalem. Ọtụtụ n’etiti ha ga-asụ ngọngọ, daa, gbajie, a ga-ejidekwa ha n’ọnyà, a ga-ewepụtakwa ha.’

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Ụwa bụ ebe a na-eme ihe nkiri. Ndị na-eme ihe n’ime ya, bụ ndị bi na ya, na-akwado onwe ha ime akụkụ ha n’egwuregwu ukwu ikpeazụ ahụ. A naghịzi ele Chineke anya. N’etiti nnukwu ìgwè mmadụ nke mmadụ, enweghị ịdị n’otu, ma e wezụga dịka ndị mmadụ na-akpakọrịta iji mezuo ebumnuche ịchọ ọdịmma onwe ha. Chineke na-ele anya. Ebumnuche Ya banyere ndị na-erubereghị Ya isi ga-emezu. E nyefebeghị ụwa n’aka ndị mmadụ, ọ bụ ezie na Chineke na-ekwe ka ihe ndị na-eweta ọgba aghara na enweghị usoro nwee ọchịchị ruo nwa oge. Ike sitere n’okpuru ala na-arụ ọrụ iweta ihe nkiri ukwu ikpeazụ ndị ahụ n’egwuregwu ahụ,—Setan na-abịa dị ka Kraịst, ma na-arụ ọrụ site n’aghụghọ nile nke ajọ omume n’etiti ndị ahụ na-ejikọ onwe ha ọnụ n’ime òtù nzuzo. Ndị ahụ na-enyefe onwe ha n’agụụ nke ịkpakọrịta n’ime njikọ dị otu a na-arụpụta atụmatụ nke onye iro. Ihe kpatara ihe ga-eso ya pụta.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Ndahie iwu Chineke ọ fọrọ nke nta ka o ruo n’ókè ya. Ọgba aghara ejupụtala ụwa, ma nnukwu egwu ga-abịakwasị ụmụ mmadụ n’oge na-adịghị anya. Ọgwụgwụ dị nnọọ nso. Anyị ndị maara eziokwu ahụ kwesịkwara ịdị na-akwadebe maka ihe nke ga-abịakwasị ụwa n’oge na-adịghị anya dịka ihe ijuanya dị ukwuu nke na-emeri ihe niile.” Review and Herald, September 10, 1903.

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