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# The Book of Daniel - Number Twenty-Two

Akwụkwọ Daniel - Nọmba Iri Abụọ na Abụọ

Unveiling the Prophetic Debate: The Methodology of the Latter Rain and the Final Crisis

Ikpughe Mmeghe Nrụrịta Uka nke Amụma: Ụzọ Ọrụ nke Mmiri Ozuzo Ikpeazụ na Nsogbu Ikpeazụ

Author

Jeff Pippenger

Published

December 17, 2023

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The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.

Usoro ọrụ nke Chineke kwadoro ka akọwapụtara kpọmkwem n’Isiakwụkwọ nke Aịzaịa nke iri abụọ na asatọ na nke iri abụọ na itoolu, ebe e ji “ahịrị n’elu ahịrị” nọchite anya usoro ahụ. N’ụbọchị Septemba 11, 2001, mmụọ-ozi dị ike nke Mkpughe iri na asatọ rịdatara, ma n’ime ime nke a, o megharịrị nridata ahụ o mere n’August 11, 1840. N’ọnọdụ abụọ ahụ, mgbe nridata ya gasịrị, e gosiri Babilọn dị ka nke dara ada, e wee kpọọ oku, ma n’oge na-adịghị anya a ga-akpọkwa ya ọzọ, ka ndị ka nọ n’ime udo-nsọpụrụ ya pụta. N’ọnọdụ abụọ ahụ, ihe omume ahụ nke mezuru amụma ahụ metụtara ụwa nile, n’ihi na dịka e buo ozi mmụọ-ozi mbụ ahụ gaa “n’ụlọ ọrụ mgbasa oziọma ọ bụla n’ụwa” n’afọ 1840, otu a ka ụwa dum metụtara ma ghọta ihe omume nke Septemba 11, 2001. Amụma ahụ e mezuru n’August 11, 1840 bụ amụma nke kọwara etu e si etinye mgbochi n’elu Alakụba nke ahụhụ nke abụọ, ma ozugbo mgbe Septemba 11, 2001 gasịrị, e tinyere mgbochi n’elu Alakụba nke ahụhụ nke atọ.

August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.

Ọgọst 11, 1840 na-anọchi anya inye ike nye ozi ahụ e kpughechara n’oge ọgwụgwụ n’afọ 1798, ma Septemba 11, 2001 na-anọchi anya inye ike nye ozi ahụ e kpughechara n’oge ọgwụgwụ n’afọ 1989. E kwadoro iwu bụ isi nke mmegharị nke mmụọ ozi mbụ na Ọgọst 11, 1840, iwu ahụ bụkwa ụkpụrụ ụbọchị maka otu afọ. E kwadoro iwu bụ isi nke mmegharị nke mmụọ ozi nke atọ na Septemba 11, 2001. Iwu ahụ bụ na a na-eme ka eziokwu guzosie ike site n’iweta “ahịrị n’elu ahịrị,” na-egosi na ọgwụgwụ ka a na-akọwa site na mmalite, nakwa na akụkọ ihe mere eme na-emegharị onwe ya. Ihe omume amụma nke Septemba 11, 2001 abụghị naanị na okwu kpọmkwem nke Sister White kwadoro ya, kama, nke ka mkpa, site n’eziokwu ahụ bụ na ihe omume ndị ahụ dabara kpọmkwem n’otu akara ụzọ ahụ dị na akụkọ ihe mere eme nke ndị Millerite. Ihe a matara site n’ihe omume nke Ọgọst 11, 1840 abụghị oke mmezu nke amụma ahụ, kama ọ bụ ịdị irè nke usoro nkọwa Miller na ndị otu ya nabatara.

> “The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.

> “Ọnọdụ ahụ mezuru amụma ahụ kpamkpam. Mgbe e mere ka a mara ya, ìgwè mmadụ dị ukwuu kwenyesiri ike n’izi ezi nke ụkpụrụ nkọwa amụma nke Miller na ndị ya na ha rụkọrọ ọrụ nabatara, e wee nye mmegharị mbịbịa ahụ mkpali dị ịtụnanya. Ndị ikom nwere ọmụmụ na ọkwá jikọtara onwe ha na Miller, ma n’ikwusa ma n’ibipụta echiche ya, ma site n’afọ 1840 ruo 1844 ọrụ ahụ gbasara ngwa ngwa.” The Great Controversy, 335.

On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.

N’ụbọchị Septemba 11, 2001, mgbe a malitere ịtụ “mmiri ozuzo ikpeazụ,” “arụmụka” ahụ bụ, ma ka bụkwa, gbasara ezi ma ọ bụ ụgha usoro nkọwa. E gosipụtara amụma ndị nke ngagharị Millerite n’elu chaatị 1843 na nke 1850, nke Sista White kwadoro dị ka ndị Onyenwe anyị kpara, nakwa dịka mmezu nke Habakkuk isi nke abụọ. Ozi ndị Millerite nke sitere n’aka “ụkpụrụ nkọwa amụma nke Miller na ndị òtù ya nabatara, na” nke mesịrị mụọ “mkpalite dị ịtụnanya” nke nyere ozi nke Mkpu Etiti Abalị ike, ka e sere n’elu chaatị nsọ abụọ ahụ. E ji iwu amụma Miller mata ma guzobe amụma ndị e gosipụtara n’elu chaatị nsọ abụọ ahụ. Chaatị ndị ahụ bụ mmezu nke iwu dị na Habakkuk ka e jiri anya hụ na e sere amụma ndị e ji usoro Miller guzobe n’elu “mbadamba,” n’otú ọtụtụ. Habakkuk isi nke abụọ na-akọwapụta, ma jikọta onwe ya ozugbo na, “arụmụka” nke Aịzaya isi nke iri abụọ na asaa.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> M ga-eguzo n’ebe m na-eche nche, m ga-eguzokwa onwe m n’elu ụlọ nche, m ga-elekwa anya ịhụ ihe Ọ ga-ekwu n’ebe m nọ, na ihe m ga-aza mgbe a baara m mba. Habakkuk 2:1.

The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.

Okwu a bụ “abara mba” n’amaokwu ahụ pụtara ‘rụọrọ ụka.’ Habakuk, dị ka onye na-anọchi anya ma ndị nche nke mmegharị nke mmụọ-ozi mbụ ma nke mmụọ-ozi nke atọ, ga-abụ onye a ga-azụrọ ụka, ma ọ chọrọ ịghọta ihe ọ ga-aza mgbe arụmụka ahụ malitere. Azịza ya n’akụkọ ihe mere eme nke mmụọ-ozi mbụ bụ mmepụta nke chaatị nsọ abụọ ahụ, ma azịza ya n’akụkọ ihe mere eme nke mmegharị nke mmụọ-ozi nke atọ bụ mmepụta nke usoro amụma a kpọrọ, Habakkuk’s Two Tables. E wuru chaatị ndị ahụ na usoro ọmụmụ ahụ n’elu usoroomume nke e gosipụtara n’ime nke ọ bụla n’ime akụkọ ihe mere eme ndị ahụ dị iche iche. N’ime Habakuk, usoroomume ahụ na-anọchi anya ihe ndị nche ji eguzobe ozi ahụ, ọ na-akọwapụtakwa okwu a “na-arụrịta ụka” banyere ya, nke n’aka nke ya na-emepụta klas abụọ nke ndị na-efe ofufe.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Aga m eguzo n’ebe m na-eche nche, debe onwe m n’elu ụlọ nche, m ga-elekwa anya ịhụ ihe Ọ ga-agwa m, na ihe m ga-aza mgbe a baara m mba. Jehova wee zaa m, sị, Dee ọhụụ ahụ, meekwa ka ọ doo anya n’elu mbadamba, ka onye na-agụ ya nwee ike ịgba ọsọ. N’ihi na ọhụụ ahụ ka dịrị oge a họpụtara; ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha: ọ bụrụgodị na ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’eziokwu, ọ gaghị egbu oge. Lee, mkpụrụ obi ya nke e buliri elu adịghị ezi omume n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Habakkuk 2:1–4.

One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.

A na-agụ otu òtù n’ìhè ezi omume site n’okwukwe, ebe a na-ebuli mkpụrụobi nke òtù nke ọzọ elu, dịka e gosiri ya n’ime onye Farisii na onye ọnaụtụ. Ndị Farisii tụkwasịrị obi n’ụzọ omume nke dabeere n’omenala na nnyefe sitere n’aka nna nna, onye Farisii ahụ kwa nọchikwara anya usoro okpukpe nke jigidere ìgwè atụrụ ha n’okpuru ọchịchị site n’itinye usoro ọkwa na nzọụkwụ, nke ndị na-ekwupụta onwe ha na ha bụ ndị Chineke họpụtara na-achịkwa, na ndị na-agbachitere eziokwu, ma n’ikpeazụ sonyere n’ịkpọgide Eziokwu n’obe. “Arụmụka” amụma nke Aịsaịa isi nke iri abụọ na asaa, bụ maka ezi na ụgha usoro Akwụkwọ Nsọ. Ndị na-emegide onwe ha n’ime “arụmụka” ahụ bụ ndị na-eso usoro omume nke Ịlaịja nke oge ahụ, na usoro ndị ọkachamara na nkà mmụta okpukpe nke e guzobere kemgbe ogologo oge, nke Sanhedrin nọchiri anya ya n’oge Kraịst.

Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.

Isi nke iri abụọ na asaa na-akọwapụta na “mkparịta ụka” ahụ na-amalite mgbe ọ “kwụsịrị,” ma ọ bụ mgbe Chineke gbochiri “ifufe ya siri ike,” n’“ụbọchị ifufe ọwụwa anyanwụ.” “N’ogo, mgbe ọ na-apụta, ị ga-arụrịta ya ụka: ọ na-egbochi ifufe ya siri ike n’ụbọchị ifufe ọwụwa anyanwụ. Ya mere, site na nke a ka a ga-eme ka ajọ omume Jekọb dị ọcha.” Okwu ahụ bụ “dị ọcha” pụtara ka e kpuchiri mmehie ekpuchi, ma na-anọchi anya ihichapụ mmehie n’ikpe nyocha. Usoro a na-arụrịta ụka banyere ya na-anọchi anya ule a ga-agafe, ma ọ bụrụ na a ga-ehichapụ mmehie nke ndị Chineke. Usoro Ịlaịja dịka ule ka e gosipụtara n’akụkọ banyere Kraịst, ebe e buru ụzọ dọọ anyị aka ná ntị na n’oge ahụ, ndị jụrụ ozi Jọn Baptist (onye Kraịst kpọrọ Ịlaịja), enweghị ike irite uru n’ozizi Jizọs.

The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.

A na-anọchi anya ozi nke mmiri ozuzo ikpeazụ dị ka ozizi nke Jizọs, n’ihi na Ọ bụ Okwu ahụ; ma e wezụga nke a, a na-anọchi anya mmiri ozuzo ikpeazụ dịka “ume ọhụrụ ahụ,” nke a kọwara dịka “ọnụnọ nke Onyenwe anyị.”

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.

> Ya mere, chegharịanụ, laghachikwutekwanụ, ka e hichapụ mmehie unu, mgbe oge ume ọhụrụ ga-esi n’ihu Onyenwe anyị bịa; ọ ga-ezitekwa Jisọs Kraịst, onye e kwusaraara unu mbụ. Ọrụ Ndịozi 3:19, 20.

Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.

Nwannaanyị White na-akọwapụta na mmụọ-ozi ahụ nke siri n’eluigwe rịdata n’Isi nke iri nke Mkpughe, n’ụbọchị Ọgọọst 11, 1840, “abụghị onye ọzọ dị nta karịa Jisọs Kraịst n’onwe Ya.” Ya mere, mmụọ-ozi ahụ nke rịdatara n’ụbọchị Septemba 11, 2001, ga-abụkwa “onye na-erughị Jisọs Kraịst n’onwe Ya.” Iritedata Ya n’akụkọ ihe mere eme ọ bụla n’ime ha na-egosi mmalite nke “arụmụka” amụma gbasara usoro eziokwu ma ọ bụ nke ụgha, n’ihi na akwụkwọ ahụ dị n’aka Ya ka e jiri ya nọchite anya ya, nke e nyere ndị nke Chineke iwu ka ha rie. Mgbe Jisọs nọ na Galili, Ọ gwara ndị na-eso ụzọ Ya na ha ga-eri anụ ahụ Ya ma ṅụọ ọbara Ya, n’ihi na Ọ kwupụtara ebe ahụ na Ọ bụ achịcha ahụ e si n’eluigwe zitere. Ọ tụfuru ọtụtụ ndị na-eso ụzọ karịa n’ebe ahụ karịa n’oge ọ bụla ọzọ n’ozi Ya, ndị ahụ hapụrụkwa, alọghachighị ọzọ. Ndị ahụ hapụrụ, mere otú ahụ n’ihi na ha họọrọ iji usoro ụgha nyochaa nkuzi Ya site n’ịnara okwu Ya n’ụzọ nkịtị, kama itinye ha n’ọrụ n’ụzọ ime mmụọ ziri ezi. “Arụmụka” nke Aịzaya iri abụọ na asaa bụ ihe ịrịba ama amụma nke nwere ọtụtụ ndị àmà iji gosi na ọ na-anọchite anya usoro a na-ekwupụta nke nyocha Akwụkwọ Nsọ nke e guzobere, nke nọ n’ịlụ ọgụ megide usoro nke onye ozi Elaịja nọchiri anya ya.

It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.

Ọ na-akara otu kpọmkwem ebe n’ime usoro na-aga n’ihu nke ịgafe nke ọgbụgba ndụ mbụ na ndị Chineke họpụtara, na mmalite nke mmekọrịta ọgbụgba ndụ ahụ na ndị “n’oge gara aga, ndị na-abụghị ndị Chineke.” “Arụmụka” ahụ, nke ka mkpa, na-anọchi anya mmalite nke oge ahụ nke na-ejedebe na iwu Sọnde nke na-abịa n’oge na-adịghị anya. Alfa na Omega na-anọchi anya njedebe ya na mmalite ya mgbe niile, ma n’ime ime nke a, “arụmụka” ahụ n’onwe ya aghọwo ihe nnọchianya nke otu n’ime mmehie ndị nna anyị, nke a ga-ekweta ma kwupụta, iji mezuo ekpere Levitikọs iri abụọ na isii.

Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.”

Ekpere Daniel nke dị n’isi nke itoolu na-anọchi anya ekpere a ga-ekpe n’ọgwụgwụ ụbọchị atọ na ọkara nke Mkpughe iri na otu. A na-anọchi anya oge ahụ n’Aịzaịa iri abụọ na asaa dị ka oge mgbe “obodo ahụ e wusiri ike ga-abụ ebe tọgbọrọ n’efu, a ga-agbahapụkwa ebe obibi ahụ, hapụ ya ka ọ dị ka ọzara: ebe ahụ ka nwa ehi ga-ata nri, ebe ahụkwa ka ọ ga-edina ala, rie alaka ya. Mgbe alaka ya akpọnwụwo, a ga-agbaji ha pụọ: ụmụ nwanyị na-abịa, tinye ha n’ọkụ: n’ihi na ọ bụ ndị mmadụ na-enweghị nghọta: ya mere Onye kere ha agaghị emere ha ebere, Onye kpụrụ ha agaghị egosikwa ha amara.”

The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.

E gosiri na a hụghị ndị àmà abụọ ahụ “amara,” n’ihi na ha kwusara amụma ụgha nke butere oge “ọzara” nke ụbọchị atọ na ọkara. Mgbe ahụ ha ghọrọ “ndị na-enweghị nghọta,” ọ bụ ezie na mbụ ha bụbu “obodo e wusiri ike.” Obodo ahụ wee bụrụ “nkpofu,” na “ebe obibi” nke a “gbahapụrụ.” Ọ ghọrọ ọkpụkpụ akọrọ nwụrụ anwụ dina n’okporo ámá nke obodo Sọdọm na Ijipt. Mgbe a kpọrọ ndị nwụrụ anwụ ka ha bilie, a na-anwale ha site na mmehie nke ndị nna ha, nke gụnyere “mkparịta ụka” ahụ ná mmalite oge ahụ nke malitere site n’inye ozi mbụ ike ma kwụsị na mbata nke ozi nke atọ. Mkparịta ụka ahụ bụ ma a ga-anabata ma ọ bụ jụ usoro a na-anọchi anya site n’Elijha nke akụkọ ihe mere eme ha. N’afọ 1863, ndị nna nke Adventism jụrụ ozi nke “ugboro asaa” nke Mosis, nke Elijha wetara.

Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.

Malite n’ọnwa Julaị, afọ 2023, alaka akọrọ nke Aịsaịa iri abụọ na asaa aghaghị ikpebi ma ha ga-emeghachi mmehie nke chọọchị dị na Galili, na akụkọ ihe mere eme nke 1863, nakwa akụkọ ihe mere eme nke Septemba 11, 2001. Ijụ usoro a na-anọchi anya ya site n’aka Habakuk isi nke abụọ, na Aịsaịa iri abụọ na asaa, nakwa site n’aka Ịlaịja, Jọn Onye Na-eme Baptizim na William Miller, bụ imeghachi mmehie nke nna nna anyị ha, kama irite uru site n’ihe atụ nsọ ndị ahụ e dere maka ndị ọgwụgwụ nile nke ụwa bịakwutere.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.

> Ugbu a ihe ndị a nile mere ha ịbụ ihe atụ: e dekwara ha n’akwụkwọ ka ha bụrụ ịdọ aka ná ntị nye anyị, ndị ọgwụgwụ nke ụwa bịakwasịrị. Ya mere, ka onye na-eche na o guzosiri ike lezie anya, ka ọ ghara ịda. Ọ dịghị ọnwụnwa dakwasịrị unu ma e wezụga nke na-adịkarị mmadụ; ma Chineke bụ onye kwesịrị ntụkwasị obi, Onye na-agaghị ekwe ka a nwaa unu karịa ihe unu pụrụ idi; kama, ya na ọnwụnwa ahụ, Ọ ga-emekwa ụzọ mgbapụ, ka unu wee nwee ike idi ya. Ya mere, ndị m hụrụ n’anya nke ukwuu, gbapụnụ ikpere arụsị. Ana m agwa ndị nwere amamihe okwu; kpeenụ ikpe banyere ihe m na-ekwu. 1 Ndị Kọrịnt 10:11–15.

The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!

Usoro dị nsọ ahụ na-eguzobe ozi nke Mkpu Etiti Abalị, nke bụ ozi mmiri ozuzo ikpeazụ. Ozi ahụ, mgbe a na-eri ya n’ụzọ ime mmụọ, na-emepụta ahụmịhe kwekọrọ na ya n’ezie, dịka nri mkpụrụ ọka Daniel na ndị ikom atọ ahụ bara uru wetara ọdịdị ihu ka mma ma nwekwaa abụba karịa. Ma n’ime Habakọk isi nke abụọ, ihe mgbochi nye ndị na-ajụ onyinye nke ime ka a guzozie mmadụ site n’okwukwe bụ nganga, nke na-egbochi ha ịga n’ihu ịmata Onyenwe anyị. Ọ bụrụ na e nwere oge ọ bụla mgbe ndị nke Chineke apụghị ịkwụsị ọrụ nke ịnakwere ezi usoro ahụ, na iri ozi ahụ n’aka mmụọ ozi ahụ, ọ bụ ugbu a!

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Anyi ekwesịghị ichere mmiri ikpeazụ ahụ. Ọ na-abịakwasị ndị nile ga-amata ma nabata igirigi na mmiri ozuzo nke amara nke na-adakwasị anyị. Mgbe anyị na-achịkọta iberibe ìhè ahụ, mgbe anyị na-enwe ekele maka ebere ndị ahụ doro anya nke Chineke, Onye hụrụ n’anya ka anyị tụkwasị Ya obi, mgbe ahụ nkwa ọ bụla ga-emezu. ‘N’ihi na dịka ụwa si ewepụta ome ya, na dịka ubi si eme ka ihe ndị a kụrụ n’ime ya pupụta; otu a ka Onyenwe anyị Chineke ga-eme ka ezi omume na otuto pupụta n’ihu mba niile.’ Isaiah 61:11. Ụwa dum ga-ejupụta n’ebube Chineke.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.

Okwu amụma nke Chineke akọwapụtala na mgbe a tụdara nnukwu ụlọ nile nke New York City n’ala, mmụọ ozi nke Mkpughe iri na asatọ ga-arịdata, ma “Mkpughe iri na asatọ, amaokwu otu ruo atọ ga-emezu.” Aịzaya iri abụọ na asaa na-akọwa oge ahụ dịka “ụbọchị nke ifufe ọwụwa anyanwụ,” ọ bụkwa oge a na-egbochi “ifufe siri ike.” “N’ókè, mgbe ọ na-apụta, ị ga-arụrịta ụka na ya: ọ na-egbochi ifufe ya siri ike n’ụbọchị nke ifufe ọwụwa anyanwụ.” Sister White na-akọwapụta kpọmkwem otu oge ahụ.

> “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 nke nzọpụta na-eru ngwụcha, nsogbu ga-abịa n’elu ụwa, mba dị iche iche ga-ewekwa iwe, ma a ga-egbochi 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’olu ukwu nke mmụọ ozi nke atọ, ma kwadebe ndị nsọ ka ha guzoro n’oge a ga-awụsa ihe otiti asaa ikpeazụ.” Early Writings, 85.

The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.

Ike nke na-ewe iwe mba nile bịarutere mgbe mmiri ikpeazụ ahụ malitere izo. Ma ozugbo ike ahụ weere mba nile iwe, e jidere ya ka ọ ghara ịga n’ihu, n’ihi na Aịzaya dere na ọ “na-egbochi ifufe ya siri ike.” Ifufe ahụ siri ike bụ ifufe ọwụwa anyanwụ, a na-egbochikwa ifufe ahụ mgbe mmiri ikpeazụ ahụ malitere ife nwayọọ nwayọọ, ma ọrụ nzọpụta na-erukwa na mmechi ya. Ọrụ mmechi nke nzọpụta bụ oge nke akara. “Ahịrị n’elu ahịrị,” ifufe ahụ siri ike, ma ọ bụ ifufe ọwụwa anyanwụ ahụ, nke a na-egbochi n’oge a na-akara narị puku na iri anọ na anọ ahụ akara, bụ ifufe anọ nke Mkpughe isi nke asaa.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Ma mgbe ihe ndị a gasịrị, ahụrụ m ndị mmụọ-ozi anọ ka ha guzo n’akụkụ anọ nke ụwa, na-ejide ifufe anọ nke ụwa, ka ifufe ghara ife n’elu ụwa, ma ọ bụ n’elu oké osimiri, ma ọ bụ n’elu osisi ọbụla. Ahụrụkwa m mmụọ-ozi ọzọ ka ọ na-arịgo site n’ọwụwa anyanwụ, na-enwe akara nke Chineke dị ndụ; o wee were olu dị ukwuu kpọkuo ndị mmụọ-ozi anọ ahụ, ndị e nyere ike imebi ụwa na oké osimiri, sị, Emerụkwala ụwa ahụ, ma ọ bụ oké osimiri, ma ọ bụ osisi ndị ahụ, ruo mgbe anyị ga-akara ndị ohu Chineke anyị akara n’egedege ihu ha. Mkpughe 7:1–3.

The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.

E ji ihe atụ gosi ịkpụ akara nke ndị otu puku narị otu na iri anọ na anọ n’ime nbata mmeri nke Kraịst n’ime Jerusalem. N’ebe ahụ Kraịst, nanị otu oge n’ime ndụ Ya nile, nọrọkwasịrị n’elu ịnyịnya ibu (ihe nnọchianya nke Islam), Lazọrọs wee duru ngagharị ahụ banye n’ime Jerusalem. Sister White na-akọwapụta Lazọrọs dịka ihe nnọchianya nke akara ahụ n’akụkọ ihe mere eme ahụ.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “N’ịtụ oge n’ịbịa n’ebe Lazarọs nọ, Kraịst nwere nzube ebere n’ebe ndị na-anataghị Ya nọ. Ọ nọgidere n’ebe Ọ nọ, ka site n’ịkpọlite Lazarọs n’ọnwụ O wee nye ndị Ya ndị isiike na-ekweghị ekwe ihe àmà ọzọ na Ọ bụ n’ezie ‘mbilite n’ọnwụ na ndụ.’ Ọ chọghị ịhapụ olileanya nile gbasara ndị ahụ, bụ atụrụ ogbenye, ndị na-awagharị awagharị nke ụlọ Izrel. Obi Ya na-agbawa n’ihi na ha ajụghị ichegharị. N’ebere Ya O kpebiri inye ha otu ihe àmà ọzọ na Ọ bụ Onye Mweghachi ahụ, Onye ahụ naanị Ya nwere ike iweta ndụ na anwụghị anwụ n’ìhè. Nke a ga-abụ ihe àmà nke ndị nchụàjà agaghị enwe ike ịkọwahie. Nke a bụ ihe kpatara oge Ọ tụụrụ tupu Ọ aga Betani. Ọrụ ebube a kacha elu, mbilite Lazarọs n’ọnwụ, ga-abụ ihe ga-etinye akara Chineke n’ọrụ Ya na n’ikwupụta Ya na Ọ bụ Chineke.” The Desire of Ages, 528, 529.

The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.

Oge nchere ahụ nke malitere na Julaị 18, 2020 ka e ji nchere Kraịst tupu O bilite Lazọrọs n’ọnwụ nọchie anya. Oge nchere nke Mkpughe isi nke iri na otu na-agwụ na mmechi nke ụbọchị atọ na ọkara ahụ. N’ime ụbọchị ndị ahụ, ndị àmà abụọ ahụ dina nwụrụ anwụ n’okporo ámá. Ma dị nnọọ ka e kwesịrị ibili Lazọrọs n’ọnwụ mgbe oge nchere gasịrị, otu a kwa ka ọ dịrị ndị àmà abụọ Jọn. Ozugbo e bilitere ha n’ọnwụ, ha na-eduga usoro njem ahụ banye na Jerusalem, na-anọchi anya “akara nke Chineke,” na “ọrụ ebube okpu-eze” nke na-agba ama banyere ịdị chi nke Kraịst. Mbilite n’ọnwụ ahụ na-akọwapụta mmechi nke ịka akara nke puku mmadụ narị otu na iri anọ na anọ ahụ, nke na-eme mgbe a na-egbochi ifufe anọ ahụ, ifufe ọwụwa anyanwụ ahụ, ifufe ike ahụ, nke bịarutere na Septemba 11, 2001.

In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.

N’oge ahụ bụ iwu Sọnde, a na-ahapụ ifufe ndị ahụ ka ha wetara ikpe nkwụghachi n’ahụ anụ ọhịa nke ụwa nke Mkpughe iri na atọ. Ugbu a kwa, ha na-amịpụtaworị site n’etiti mkpịsị aka ndị mmụọ ozi anọ ahụ na-egbochi ha n’oge a na-eme akara. Otu n’ime ntụaka kacha miri emi n’ime Spirit of Prophecy nke metụtara ụbọchị ifufe ọwụwa anyanwụ ka a hụrụ n’akwụkwọ Testimonies, mpịakọta nke itoolu. Mpịakọta ahụ na-amalite okwu ndị ahụ sitere n’ike mmụọ nsọ na ibe nke iri na otu, ya mere, n’ụzọ ihe nnọchianya, ọ na-amalite na “itoolu na iri na otu”. Aha isiakwụkwọ ahụ bụ, “Nsogbu Ikpeazụ”, ma ọ bụkwa isiakwụkwọ mbụ nke ngalaba a kpọrọ, “Maka Ọbịbịa nke Eze”.

There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.

Ọ dịghị ihe àmà ọ bụla na-egosi na ndị nchịkọta dere olu akwụkwọ ahụ kpachaara anya gbanwee nkebi ahụ na aha isi ahụ, ma ọbịbịa nke Eze ahụ ka a na-amata n’ụzọ dị mfe dịka ọbịbịa nke onye-alụ-nwunye, nke n’ilu nke ụmụagbọghọ iri ahụ na-eme n’oge nsogbu etiti abalị nke ịdị ma ọ bụ enweghị mmanụ n’ime ite ha na-akpatara ụmụagbọghọ ahụ. Nsogbu etiti abalị nke na-abịa ugbu a dị ka aha ahụ na-anọchi anya ya—nsogbu ikpeazụ maka ụmụagbọghọ iri ahụ. N’ime nsogbu ahụ, ha na-egosi ma ha nwere mmanụ ahụ, ma ọ bụ na ha enweghị ya. Mmanụ ahụ abụghị nanị Mmụọ Nsọ; a kọwara ya kpọmkwem dịka Mmụọ Nsọ, nakwa dịka ozi ziri ezi, nakwa dịka agwa ziri ezi.

The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.

Usoro ziri ezi na-eguzobe ozi ziri ezi nke Mkpu Etiti Abalị, ma ozi ahụ, mgbe anabatara ya ma mee ihe dịka o siri dị, na-emepụta agwa ziri ezi. Agwa ahụ n’ime nsogbu ikpeazụ ahụ bụ agwa nke na-anata akara nke Chineke. Usoro nke ịkara ndị Chineke akara malitere n’ọbịbịa ụbọchị ifufe ọwụwa anyanwụ, na Septemba 11, 2001. Ozi nke oge ahụ bụ mgbe ahụ ka e rie ya. Ma iri ma ọ bụ ghara iri ka e ji “arụmụka” nke Aịzaịa nọchite anya ya, nakwa ajụjụ Habakuk banyere ihe ndị nche kwesịrị ịza n’arụmụka ahụ. Oge ichere nke Matiu iri abụọ na ise na Habakuk na-ejedebe n’onyonyo nke ìgwè abụọ nke ndị na-efe ofufe. Oge ichere ahụ, nke e jiri ụbọchị atọ na ọkara nọchite anya ya n’Isi nke iri na otu nke Mkpughe, ọ fọdụrụ ntakịrị ka ọ gwụ.

That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.

A na-anọgidekwa anya oge ahụ ná mmalite isi ahụ n’ime mpịakọta nke itoolu, site n’otu akụkụ sitere n’akwụkwọ Ndị Hibru, ebe Pọl na-ekwugharị n’ụzọ ọzọ amaokwu nke anọ nke Habakkuk isi nke abụọ. Ntụaka Pọl ahụ na-etinye Habakkuk 2 n’ime mmegharị nke mmụọ-ozi nke atọ, n’ihi na ọ bụ n’akụkọ ihe mere eme ahụ ka Kraịst batara n’Ebe Kachasị Nsọ, ma n’akụkọ ihe mere eme ahụ ka ekpughere ìhè nke ozi nchụaja ukwu Ya, ma ọ bụkwa n’akwụkwọ Ndị Hibru ka Pọl na-ekpughe mkpughe kacha doo anya banyere ozi nchụaja ukwu nke Kraịst n’Okwu Chineke.

Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:

Habakuk isi nke abụọ, n’ime ije ozi nke mmụọ ozi mbụ, amatabeghị ije nke Kraịst banye n’Ebe Kachasị Nsọ, n’ihi na nke ahụ emeghị ruo ná njedebe nke nkwusa nke Mkpu Etiti Abalị. Oge nchere ahụ Pọl kpọrọ aha bụ oge nchere nke Habakuk na Matiu, ma ọ bụ oge nchere nke ga-amalite n’ụbọchị Julaị 18, 2020. Amaokwu ikpeazụ nke Habakuk isi nke abụọ na-anọchi anya mmechi nke Mkpu Etiti Abalị n’akụkọ ihe mere eme ndị Mịlaịraịt, na mbata nke mmụọ ozi nke atọ:

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ma Onye-nwe-anyị nọ n’ụlọ nsọ ya dị nsọ: ka ụwa niile nọrọ jụụ n’ihu ya. Habakkuk 2:20.

Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.

Àmàrà, mpịakọta nke itoolu, na-emesi ike, malite na ibe nke iri na otu (itoolu-iri na otu), ilu ụmụ agbọghọ iri ahụ, oge ichere ahụ na njikọ ya na Habakuk na Matiu, na nsogbu ikpeazụ ahụ na Septemba 11, 2001, mgbe arụmụka amụma ahụ bịarutere.

> “Section 1—For the Coming of the King

> “Ngalaba 1—Maka Ọbịbịa Eze”

> “‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

> “‘Naanị obere oge fọdụrụ, ma Onye ahụ nke ga-abịa ga-abịa, ọ gaghịkwa anọgide n’iche oge.’ Ndị Hibru 10:37.

> “The Last Crisis

> “Nnukwu Nsogbu Ikpeazụ”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

> “Anyị na-ebi n’oge ọgwụgwụ. Ihe ịrịba ama nke oge a, nke na-emezu ngwa ngwa, na-ekwupụta na ọbịbịa Kraịst dị nso n’aka. Ụbọchị ndị anyị bi n’ime ha dị nsọ ma dị oke mkpa. A na-ewepụ Mmụọ nke Chineke nwayọọ nwayọọ, ma n’ezie, n’ụwa. Ihe otiti na ikpe amalitela ịdakwasị ndị na-elelị amara nke Chineke. Ọdachi ndị dị n’ala na n’oké osimiri, ọnọdụ ọha mmadụ na-adịghị edozi, na mkpu ịma aka agha, bụ ihe ịrịba ama na-atụ egwu. Ha na-ebu amụma ihe omume ndị na-abịanụ nke ịdị ukwuu kasịnụ.”

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

> “Ndị nnọchite anya nke ajọ ihe na-achịkọta ike ha ma na-eme ka ha bụrụ otu. Ha na-eme onwe ha ka ha sie ike maka nnukwu nsogbu ikpeazụ ahụ. Nnukwu mgbanwe ga-adị nso ime n’ụwa anyị, mmegharị ikpeazụ ahụ ga-abụkwa nke ọsọ ọsọ.”

> “The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

> “Ọnọdụ ihe ndị dị n’ụwa na-egosi na oge nsogbu dị oké njọ eruwo anyị nso kpọmkwem. Akwụkwọ akụkọ kwa ụbọchị jupụtara n’ihe àmà nke ọgụ dị egwu nke ga-adị n’oge na-adịghị anya. Nnukwu mpụ ohi na-eme n’ụzọ ugboro ugboro. Ịkwụsị ọrụ ndị ọrụ bụ ihe a na-ahụkarị. A na-eme ohi na igbu ọchụ n’ebe niile. Ndị mmụọ ọjọọ jidere na-anapụ ndụ ndị ikom, ndị inyom, na ụmụntakịrị. Ndị mmadụ aghọwo ndị mmehie ara ha gbara, ụdị ihe ọjọọ niile na-achịkwa ebe niile.

> “The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.

> “Onye iro emezuwo ihe ịga nke ọma n’ịkpọgharia ikpe ziri ezi, ma juputa obi mmadụ n’agụụ inweta uru nke onwe.”

> “‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

> “‘Ikpe ziri ezi guzoro n’ebe dị anya; n’ihi na eziokwu adaala n’okporo ámá, ma izi ezi apụghị ịbanye.’ Aịsaịa 59:14. N’obodo ukwu dị iche iche, e nwere ìgwè mmadụ buru ibu na-ebi n’ogbenye na nhụjuanya, ndị fọrọ nke nta ka ha bụrụ ndị na-enweghị nri, ebe obibi, na uwe; ebe n’ime otu obodo ndị ahụ kwa e nwere ndị nwere ihe karịrị ihe obi pụrụ ịrịọ, ndị na-ebi ndụ okomoko, na-emefu ego ha n’ụlọ ndị a kwadebere n’ụba, n’ịkpụ mma n’ahụ nke onwe ha, ma ọ bụ nke ka njọ, n’imeju agụụ anụ ahụ, n’mmanya na-aba n’anya, ụtaba, na ihe ndị ọzọ na-ebibi ike ụbụrụ, na-emebi nguzozi uche, ma na-eweda mkpụrụobi ala. Mkpu nke mmadụ na-agụ agụụ na-arịgo n’ihu Chineke, ebe n’ụzọ ọ bụla nke mmegbu na irigbu mmadụ na-anakọba akụnụba dị oke ukwuu.”

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “N’otu oge, mgbe m nọ n’Obodo New York, n’oge abalị, a kpọrọ m ka m lee ụlọ ndị na-ebili elu, otu ogo n’elu nke ọzọ, ruo n’eluigwe. E kwere nkwa na ụlọ ndị a agaghị ere ọkụ, e wukwara ha iji nye ndị nwe ha na ndị wuru ha otuto. Elu karịa, ma elu karịa ka ụlọ ndị a nọgidere na-ebili, e jikwa ihe ndị kasị ọnụ ahịa rụọ ha. Ndị ụlọ ndị a bụ nke ha adịghị ajụ onwe ha, sị: ‘Olee otú anyị pụrụ isi kasị mma nye Chineke otuto?’ Onye-nwe anyị anọghị n’echiche ha.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Echere m, sị: ‘A sị na ndị a na-etinye ego ha n’ụzọ dị otu a pụrụ ịhụ omume ha dịka Chineke si ahụ ya! Ha na-akpakọba ụlọ ndị mara mma nke ukwuu, ma n’anya Onye Ọchịchị nke eluigwe na ụwa, otú atụmatụ na aghụghọ ha si bụrụ ihe nzuzu! Ha adịghị eji ike nile nke obi na uche amụ otú ha ga-esi nye Chineke otuto. Ha efuola ịhụ nke a, bụ́ ọrụ mbụ nke mmadụ.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Ka ụlọ ndị a toro elu nọ na-ebili, ndị nwe ha ji nganga nke ọchịchọ dị elu ṅụrịa ọṅụ na ha nwere ego ha ga-eji meju onwe ha afọ ma kpalie ekworo n’obi ndị agbata obi ha. Ọtụtụ n’ime ego ahụ ha tinyere otu a ka a nwetara site n’ịnapụ mmadụ ihe n’ike, site n’ịpịsị ndị ogbenye. Ha chefuru na n’eluigwe a na-edebe ndekọ nke azụmahịa ọ bụla; azụmahịa ọ bụla na-ezighị ezi, omume aghụghọ ọ bụla, e dekọrọ ya n’ebe ahụ. Oge na-abịa mgbe, n’aghụghọ na nkwulu ha, mmadụ ga-eru ebe Onyenwe anyị agaghị ekwe ka ha gafee, ha ga-amụtakwa na e nwere ókè ndidi Jehova.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 11–13.

> “Ihe na-esote nke gafere n’ihu m bụ mkpu ntiwapụ-ọkụ. Ndị mmadụ lere ụlọ ndị ahụ dị elu ma e weere na ọkụ apụghị imeri ha, sị: ‘Ha nọ n’udo zuru oke.’ Ma e rere ụlọ ndị a ka a ga-asị na e ji pịchụ mee ha. Ụgbọ mgbanyụ-ọkụ enweghị ike ime ihe ọ bụla iji kwụsị mbibi ahụ. Ndị mgbanyụ-ọkụ enweghị ike ịrụ ọrụ n’iji igwe ndị ahụ arụ ọrụ.” Testimonies, volume 9, 11–13.

The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.

“Arụmụka” ahụ mere banyere usoro ọrụ na mbido oge a na-anọchi anya ya site n’isi mbụ nke Daniel; nke a na-anọchikwa anya ya site n’isi nke mbụ ruo nke atọ nke Daniel; nakwa nke akụkọ ihe mere eme nke malitere n’August 11, 1840; nakwa nke a na-anọchi anya ya n’akụkọ ihe mere eme nke Jọn isi nke isii, n’oge nsogbu ahụ dị na Galili; nakwa nke a na-anọchi anya ya site n’akụkọ ihe mere eme nke September 11, 2001 (ruo July 18, 2020), ka a na-emegharị ugbu a, ọ bụghị n’ime Adventism n’ozuzu ya, kama n’etiti ọkpụkpụ ndị nwụrụ anwụ akọrọ akọrọ ahụ a na-akpalite site n’ụra nkụda mmụọ ha site n’“olu” nke na-eti mkpu n’ọzara.

We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.

N’edemede ọzọ anyị ga-ebido ilebara usoro ọrụ ahụ anya, bụ́ nke bụ mmiri ozuzo ikpeazụ dịka e si kọwaa ya n’Isi nke iri abụọ na asatọ na nke iri abụọ na itoolu nke Aịzaya.

> 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. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.

> Ọzọkwa, anụkwara m olu nke Onyenwe anyị, na-asị, Ònye ka M ga-eziga, ònyekwa ga-aga n’ihi anyị? Mgbe ahụ, asịrị m, Lee m; ziga m. O wee sị, Gaa, gwa ndị a, Nụrụ n’ezie, ma unu aghọtakwala; hụkwa n’ezie, ma unu aghọtala ya. Mee ka obi ndị a bụrụ abụba, 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, ma tụgharịa, ka e wee gwọọ ha. Mgbe ahụ, asịrị m, Onyenwe m, ruo ole mgbe? O wee zaa, Ruo mgbe obodo ndị ahụ ga-abụ mkpọmkpọ ebe na-enweghị onye bi n’ime ha, ụlọ ndị ahụ enweghịkwa mmadụ, ala ahụ abụkwa ihe tọgbọrọ n’efu kpamkpam, Onyenwe anyị ewepụkwa mmadụ n’ebe dị anya, ma agbahapụ nke ukwuu dị n’etiti ala ahụ. Ma n’agbanyeghị nke a, otu ụzọ n’ụzọ iri ga-adịkwa n’ime ya, ọ ga-alaghachikwa, a ga-erikwasịkwa ya: dịka osisi teil, na dịka osisi oak, nke ihe dị ndụ ha dị n’ime ha mgbe ha dapụsịrị akwụkwọ ha: otu a ka mkpụrụ nsọ ga-abụ ihe dị ndụ ya. Aịzaya 6:8–13.

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