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

Akwụkwọ Daniel - Nọmba Otu Narị na Iri na Itoolu

The Prophetic Significance of Historical Waymarks: Understanding the Last Days Through Biblical Symbolism

Mkpa Amụma nke Akara Ụzọ Akụkọ Ihe Mere Eme: Ịghọta Ụbọchị Ikpeazụ site n’Ụdị Nnọchianya nke Akwụkwọ Nsọ

Author

Jeff Pippenger

Published

March 6, 2024

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The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.

A na-anọchi anya otu narị puku iri anọ na anọ dịka ndị Ozi nke Ọgbụgba ndụ na-eme ka ha dị ọcha, a na-anọchikwakwa ìgwè mmadụ ukwu ahụ site n’uwe ọcha nke ịnọ n’ihi okwukwe ruo ọnwụ. Nke mbụ n’ime oge nsọ abụọ nke ụbọchị ikpeazụ ahụ na-akọwapụta ọrụ nke ozi ahụ nke na-akwadebe ụzọ maka Ozi nke Ọgbụgba ndụ ahụ, oge nke abụọ na-anọchikwa anya ọrụ Ịlaịja. Oge mbụ na-anọchi anya ikpe nyocha nke ndị dị ndụ nke Adventizim Laodisia, oge nke abụọ na-anọchikwa anya ikpe mmezu nke Rom nke oge a.

The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.

A ghọtahiela “ihe ịrịba ama” nke ịgbapụ n’obodo ukwu n’ụbọchị ikpeazụ n’ime Adventizim Laodisia. Sista White na-eme ka anyị mata na mbibi Jerusalem site n’afọ 66 ruo 70 AD na-enye ihe atụ nke ihe ịrịba ama ịdọ aka ná ntị nye ndị nke Chineke n’ụbọchị ikpeazụ.

> “The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Oge ahụ adịghị anya, mgbe, dị ka ndị na-eso ụzọ mbụ, a ga-amanye anyị ịchọ ebe mgbaba n’ebe tọgbọrọ n’efu na ndị naanị ha nọ. Dị ka nnọchibido nke ndị agha Rom gbara Jerusalem bụ ihe ịrịba ama nke mgbapụ nye Ndị Kraịst Judia, otu a kwa iwere ike n’aka n’akụkụ mba anyị n’iwu nke na-amanye izuike papal ga-abụ ịdọ aka ná ntị nye anyị. Mgbe ahụ ka ọ ga-abụ oge ịhapụ nnukwu obodo ndị ahụ, dịka nkwadebe maka ịhapụ ndị nta, gaa n’ụlọ ndị dịpụrụ adịpụ n’ebe zoro ezo n’etiti ugwu.” Testimonies, volume 5, 464.

The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.

Izu-ụlọ agha e debere megide Jerusalem nke bụ ihe ịrịba ama ka a gbapụ bụ izu-ụlọ agha mbụ nke Cestius wetara. Ya mere, Cestius nọchiri anya iyi egwu e wepụrụ nwa oge, n’ihi na ozugbo o tinyere izu-ụlọ agha ahụ, o mechara laghachi azụ n’ụzọ omimi, ndị ọkà mmụta akụkọ ihe mere eme enwebeghịkwa ike ịchọpụta uche ya mere o ji mee otu a.

> “After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.

> “Mgbe ndị Rom nọ n’okpuru Cestius gbara obodo ahụ gburugburu, ha n’ụzọ a na-atụghị anya ya hapụrụ nnọchibido ahụ n’oge ihe niile yiri ka ọ dị mma maka mwakpo ozugbo.” The Great Controversy, 31.

In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.

N’afọ ndị 1880 na ndị 1890, Senator Henry W. Blair sitere na New Hampshire webatara n’Ụlọ Omebe Iwu nke mba ahụ usoro ụfọdụ nke iwu iji kpebie ụbọchị Sọnde dị ka Ụbọchị Ezumike nke Mba. A na-akpọkarị iwu ndị a “Blair Sunday Bills.” Senator Blair bụ onye nkwado siri ike nke idebe Sọnde dịka ụbọchị ezumike na emume okpukpe. O kwenyere na otu ụbọchị ezumike ga-enwe ezi mmetụta n’akparamàgwà na ndụ mmekọrịta mmadụ na ibe ya n’ime ọha mmadụ America. Ọ bụ ezie na mgbalị ya nwetara nkwado ụfọdụ, karịsịa n’aka òtù ndị okpukpe, ha zuterekwa mmegide, gụnyere nchegbu banyere nkewa dị n’etiti ụka na ọchịchị.

This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.

Nke a bụ mgbalị mbụ e mere iji gafee iwu ụbọchị Sọnde n’akụkọ ihe mere eme nke anụ ọhịa nke ụwa, nke e kpebiri na ọ ga-ekwu okwu dịka dragọn mgbe n’ikpeazụ ọ ga-agafee iwu Sọnde. Ọ bụ usoro akwụkwọ iwu Blair ndị a ka A. T. Jones, otu n’ime ndị ozi nke nnọkọ General Conference nke 1888, gara n’ụlọ nzukọ Congress ma jiri oke nkọwa na ikwu okwu mara mma gbochie. Mgbe e mesịrị, mgbe e meworo mgbalị ole na ole, Senator Blair tufuru ume na nkwado nke mbọ ya ịkwalite Ụbọchị Ezumike Mba. N’ime njikọ kpọmkwem na akụkọ ihe mere eme ahụ, na ihe ọ pụtara gbasara Ụbọchị Ezumike Mba (Sọnde), a pụrụ ileghachi anya n’akwụkwọ ndekọ akụkọ ihe mere eme nke ndụmọdụ Ellen White.

What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.

Ihe a hụrụ n’ịtụleghachi ịdọ aka ná ntị ya banyere iwu Ụka ka a dobe ụbọchị Sọnde, dị oke njọ ma bụrụkwa nke a na-aghọtahiekarị nke ukwuu n’ime Adventizim Laodisia. N’ihe gbasara mkpa ọ dị ịpụ n’obodo ukwu, nke n’ebe e kwuru okwu ya ugbu a, o dere na, “oge ahụ ka ọ ga-abụ oge ịhapụ obodo ukwu ndị ahụ, dịka nkwadebe maka ịhapụ ndị nta ka e wee biri n’ụlọ ndị nọpụrụ iche n’ebe zoro ezo n’etiti ugwu.” Ọ kụziri ugboro ugboro na ndị Chineke kwesịkwara ibi n’ime ime obodo, ma ndụmọdụ ya banyere isiokwu ibi n’ime ime obodo tupu 1888 na-etinye nduzi ya banyere ịhapụ obodo ukwu n’ọnọdụ na n’oge na-adịghị anya ndị Chineke ga-achọ ịhapụ obodo ukwu. Mgbe 1888 gasịrị, n’ime nduzi o dere banyere ibi n’ime ime obodo, ọ dịghị mgbe o si n’ndụmọdụ ahụ pụọ na anyị kwesịrị ịbụrịrị ndị si n’obodo ukwu pụta.

The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.

Ụgwọ iwu Ụbọchị Izumike Mba nke Blair ndị pụtara n’akụkọ ihe mere eme bụ “akara” ka a hapụ obodo dị iche iche, ma ọ bụ ezie na iwu Blair ndị ahụ tufuru ume dị mkpa iji mezue ọrụ ahụ, wee laa n’ime ọchịchịrị nke akụkọ ihe mere eme, e nyeworị “akara” ahụ ka a gbapụ. E nyeworị ya n’akara-ụzọ nke akụkọ ihe mere eme nke nnọchibido mbụ, nke Cestius wetara. Iwu Sọnde nke na-abịa ngwa ngwa ka nnọchibido nke Taịtọs na-anọchi anya ya, ma ọ bụrụ na ndị Adventist Laodisia ọ bụla ka nọ n’obodo dị iche iche mgbe nnọchibido ahụ rutere, ha ga-anwụ soro ndị ajọ omume.

There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.

E nwere oge amụma abụọ n’ụbọchị ikpeazụ. Iwu Ụka banyere Sọnde nke na-abịa n’oge na-adịghị anya kewara ha. Oge mbụ bụ ikpe nyocha nke ndị dị ndụ n’ime Adventizim nke Laodisia, oge nke abụọ bụkwa ikpe mmezu megide akwụna Rom. A na-egosipụta oge abụọ ahụ ugboro ugboro, n’ihi na ọ bụ n’ime oge abụọ ahụ ka ilu ụmụ agbọghọ iri ahụ na-emezu ruo n’akwụkwọ ozi ọ bụla, dịka o mere n’akụkọ ihe mere eme ndị Millerite. Oge ịtụnanya ahụ n’ime ilu ahụ bụ oge ịtụnanya nke Habakuk isi nke abụọ, ya mere oge abụọ ndị a anyị na-atụle ka e gosikwara site na Habakuk isi nke abụọ. Ilu ụmụ agbọghọ iri ahụ, na Habakuk isi nke abụọ, mezuru ruo n’akwụkwọ ozi ọ bụla n’akụkọ ihe mere eme ndị Millerite, ma mgbe ha mezuru, Ezikiel isi nke iri na abụọ, amaokwu iri abụọ na otu ruo iri abụọ na asatọ, mezukwara.

The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.

Amaokwu asatọ ikpeazụ nke Ezikiel isi nke iri na abụọ na-akọwapụta oge mgbe a ga-emezu “nrụpụta nke ọhụụ ọ bụla,” n’oge mgbe Chineke “agaghịkwa eyigharị” ọhụụ Ya. Oge abụọ ahụ nke akụkọ ihe mere eme a na-ekwughachi ugboro ugboro, nke na-akọwapụta ikpe nyocha nke ndị dị ndụ n’ime Adventism nke Laodisia, na ikpe mmezu nke akwụna Taịa, bụ oge amụma ebe ọhụụ ọ bụla dị n’ime Akwụkwọ Nsọ na-eru mmezu ya zuru oke na nke ikpeazụ. N’oge ahụ ka e guzosiri otu narị puku na iri anọ na anọ ahụ, ha na-anọchikwa anya otu ọgbọ nke na-adịghị anwụ anwụ, kama ha na-adị ndụ ruo mgbe Kraịst ga-alọghachi. N’ime Luk isi nke iri abụọ na otu, Kraịst na-akọwa “ihe ịrịba ama” nke na-egosi mgbe ọgbọ ahụ erutela.

In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.

N’ime akụkọ ihe mere eme abụọ ahụ nke “ihe ịrịba ama” nke ịgbapụ nọchiri anya, dịka Kraịst siri kọwaa ya n’ihe metụtara ihe arụ nke mbibi, a kpọrọ oge abụọ ama, mmalite na njedebe ha nwekwara “ihe ịrịba ama” n’isi mmalite oge ahụ na “ihe ịrịba ama dị iche iche” na njedebe ya. “Ihe ịrịba ama” ahụ Kraịst kọwara dịka nke na-anọchi anya ọgbọ ikpeazụ nke ga-adị ndụ ruo mgbe Ọ ga-abịa n’ígwé ojii bụ ihe akaebe na anyị nọ ugbu a n’ọgbọ ikpeazụ nke akụkọ ihe mere eme ụwa.

In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.

N’ime Luk isi nke iri abụọ na otu, Jizọs na-akọwapụta akụkọ ihe mere eme site n’afọ atọ na ọkara a zọgidere n’okpuru ma bibie Jerusalem nkịtị site n’afọ 66 ruo n’afọ 70, ruo na njedebe nke afọ atọ na ọkara ahụ e zọgidere Jerusalem ime mmụọ n’okpuru, nke malitere na 538 ma kwụsịrị na 1798.

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.

> Ma mgbe unu ga-ahụ Jerusalem ka ndị agha gbara gburugburu, mgbe ahụ maranụ na mbibi ya adịla nso. Mgbe ahụ ka ndị nọ na Judia gbalaga n’ugwu; ka ndị nọ n’etiti ya pụọ; ka ndị nọ n’ime ime obodo ghara ịbanye n’ime ya. N’ihi na ndị a bụ ụbọchị nke ịbọ ọ́bọ̀, ka e wee mezuo ihe niile e dere. Ma ahụhụ ga-adịrị ndị dị ime na ndị na-enye ụmụ ara n’ụbọchị ndị ahụ! n’ihi na oke mkpagbu ga-adị n’ala ahụ, iwe ga-adịkwa n’elu ndị a. Ha ga-ada site n’ọnụ mma agha, a ga-ebukwa ha n’agha dọọrọ n’agha gaa n’etiti mba niile: a ga-azọkwa Jerusalem ụkwụ site n’aka ndị mba ọzọ, ruo mgbe oge ndị mba ọzọ ga-ezu. Luke 21:20–24.

The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”

“Oge” ndị mba ọzọ na-azọda Jerusalem dị n’ụdị ọtụtụ, n’ihi na ọ na-anọchi anya ịzọda Jerusalem nkịtị nke kwụsịrị n’afọ 70, na ịzọda Jerusalem ime mmụọ nke kwụsịrị n’afọ 1798. Ndị mba ọzọ na-anọchi anya ma ikpere arụsị ma ọchịchị popu, ọ bụkwa ike abụọ ahụ ka ọhụụ ahụ dị na ajụjụ nke Daniel isi nke asatọ na-ekwu maka ha, nke na-ajụ, “Ogologo oge ole.”

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Mgbe ahụ anụrụ m otu onye nsọ ka ọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Ruo ole mgbe ka ọhụ a ga-adị banyere àjà nsure ọkụ ụbọchị nile, na njehie nke mbibi, iji nye ma ebe nsọ ma usuu ndị agha ka a zọda n’okpuru ụkwụ? Daniel 8:13.

The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.

“Oge ndị mba ọzọ” dị na Luk isi nke iri abụọ na otu, na-ezo aka n’afọ puku abụọ narị ise na iri abụọ nke ịbọ ọbọ Chineke n’elu alaeze ugwu ahụ, nke malitere n’afọ 723 T.O.A. ma kwụsị n’afọ 1798. Afọ 538 na-akara oge ahụ nwoke nke mmehie guzoro n’ebe nsọ ma kwupụta na ya bụ Chineke, si otu a kewaa oge ahụ n’ime akụkụ abụọ hà nhata nke otu puku afọ abụọ narị isii na iri. Oge nke abụọ nke otu puku afọ abụọ narị isii na iri ahụ bụ otu akụkọ ihe mere eme ahụ e ji akara na ọ na-agwụ na Luk isi nke iri abụọ na otu, amaokwu nke iri abụọ na anọ, mgbe “oge ndị mba ọzọ” mezuru. N’akụkọ ihe mere eme nke Jizọs na-akọwapụta nye ndị na-eso ụzọ Ya, amaokwu nke iri abụọ na anọ na-eweta àmà ahụ e nyere ndị na-eso ụzọ ahụ ruo na “oge ọgwụgwụ” n’afọ 1798. Site n’ebe ahụ, Jizọs na-amalite ịkọwapụta “ihe ịrịba ama” ndị metụtara mmegharị Millerite.

> And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

> Ma a ga-enwe ihe ịrịba ama n’anyanwụ, na n’ọnwa, na n’kpakpando; ma n’elu ụwa, mgbakasị obi nke mba dị iche iche, tinyere mgbagwoju anya; oké osimiri na ebili mmiri ya na-ebigbọ; obi mmadụ ga-ada ha mba n’ihi egwu, na n’ihi ile anya n’ihu ihe ndị ahụ na-abịakwasị ụwa: n’ihi na a ga-eme ka ike nile nke eluigwe maa jijiji. Ma mgbe ahụ ka ha ga-ahụ Ọkpara nke mmadụ ka Ọ na-abịa n’urukpu ojii, n’ike na n’ebube dị ukwuu. Ma mgbe ihe ndị a malitere ime, legidenụ anya elu, bulienụ isi unu; n’ihi na mgbapụta unu na-eru nso. Luk 21:25–28.

Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.

Jizọs na-ekwu na “a ga-enwe ihe ịrịba ama,” ma Ọ na-akọwa ha dị ka ihe ịrịba ama n’anyanwụ na ọnwa, nakwa n’ime kpakpando, nhụjuanya nke mba dị iche iche, ike nke eluigwe ka a na-ama jijiji, mgbe ahụkwa Ọkpara nke mmadụ abịa n’urukpu igwe ojii. Ihe ndị a niile a kpọrọ “ihe ịrịba ama,” mezuru n’akụkọ ihe mere eme nke ndị Millerite.

> “Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

> “Amụma abụghị naanị ibu ụzọ kwupụta ụdị na nzube ọbịbịa Kraịst, kama ọ na-egosikwa ihe ịrịba ama ndị mmadụ ga-eji mara mgbe ọ dị nso. Jizọs sịrị: ‘A ga-enwekwa ihe ịrịba ama n’anyanwụ, na n’ọnwa, na n’kpakpando dị iche iche.’ Luk 21:25. ‘A ga-eme ka anyanwụ gbaa ọchịchịrị, ọnwa agaghị enye ìhè ya, kpakpando nke eluigwe ga-ada, a ga-emekwa ka ike ndị dị n’eluigwe maa jijiji. Mgbe ahụ ka ha ga-ahụ Nwa nke mmadụ ka ọ na-abịa n’urukpu ojii dị iche iche, n’ike dị ukwuu na n’ebube.’ Mak 13:24–26. Onye mkpughe ahụ kọwara otu a ihe ịrịba ama mbụ ndị ga-ebute ụzọ tupu ọbịbịa nke ugboro abụọ: ‘E nwekwara nnukwu ala ọma jijiji; anyanwụ wee ghọọ oji dị ka ákwà mkpe, ọnwa wee dị ka ọbara.’ Mkpughe 6:12.”

> “These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..

> “A hụrụ ihe ịrịba ama ndị a tupu emepe narị afọ nke iri na itoolu. N’ime mmezu amụma a, n’afọ 1755, e nwere ala ọma jijiji kasị dị egwu nke e dekọrọla....”

> “Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..

> “Afọ iri abụọ na ise ka e mesịrị ka akara ọzọ a kpọrọ aha n’amụma ahụ pụtara—ọchịchịrị nke anyanwụ na ọnwa. Ihe mere nke a ji bụrụ nke na-adọrọ mmasị karị bụ eziokwu ahụ na e gosiri oge mmezu ya kpọmkwem. N’ụzọ Onye Nzọpụta soro ndị na-eso ụzọ Ya kwurịta okwu n’elu Olivet, mgbe Ọ kọwachara ogologo oge ule nke ụka,—afọ 1260 nke mkpagbu papal, nke Ọ banyere na ya kwere nkwa na a ga-eme ka mkpagbu ahụ dị mkpụmkpụ,—Ọ kpọrọ ụfọdụ ihe omume ga-ebute ọbịbịa Ya n’ụzọ a, ma kọwaa oge a ga-ahụ nke mbụ n’ime ha: ‘N’ụbọchị ndị ahụ, mgbe mkpagbu ahụ gasịrị, a ga-eme ka anyanwụ gbaa ọchịchịrị, ọnwa agaghị enyekwa ìhè ya.’ Mak 13:24. Ụbọchị 1260 ahụ, ma ọ bụ afọ, kwụsịrị n’afọ 1798. Otu ụzọ n’ụzọ anọ nke narị afọ tupu mgbe ahụ, mkpagbu ahụ fọrọ nke nta ka ọ kwụsị kpamkpam. Dị ka okwu Kraịst si dị, mgbe mkpagbu a gasịrị, a ga-eme ka anyanwụ gbaa ọchịchịrị. N’ụbọchị nke 19 nke Mee, 1780, amụma a mezuru....”

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.

> “Kristi enyela ndị Ya iwu ka ha na-eche nche maka ihe ịrịba ama nke ọbịbịa Ya ma ṅụrịa ọṅụ mgbe ha ga-ahụ ihe ndị na-egosi ọbịbịa Eze ha na-abịa. ‘Mgbe ihe ndị a malitere imezu,’ ka O kwuru, ‘lee elu, buliekwanụ isi unu; n’ihi na mgbapụta unu adịkwuola nso.’ O mere ka ndị na-eso Ya lee osisi ndị na-epu ome n’oge opupu ihe ubi, sị: ‘Mgbe ha na-epu ugbu a, unu onwe unu na-ahụ ma na-amatakwa na oge ọkọchị adịkwuola nso. Otu a kwa unu, mgbe unu hụrụ ihe ndị a ka ha na-emezu, maranụ na alaeze Chineke adịkwuola nso.’ Luk 21:28, 30, 31.” The Great Controversy, 304, 306–308.

The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.

Ntụnyere ugboro atọ nke Rom atọ ahụ na-egosi na n’ịzọpịa Jerusalem n’okpuru Rom ndị na-ekpere arụsị, ma emesịa n’okpuru Rom ndị popu, e jiri oge nke ma ụbọchị puku otu narị abụọ na iri isii (Rom ndị na-ekpere arụsị), ma ọ bụ afọ amụma puku otu narị abụọ na iri isii (Rom ndị popu), nọchie ịzọpịa ebe nsọ ahụ na ìgwè ndị agha site n’aka Rom nke oge a. Ụbọchị puku otu narị abụọ na iri isii ahụ nke ihe nnọchianya (ọnwa iri anọ na abụọ) nke na-akọwa oge mkpagbu nke Rom nke oge a ga-emegide ndị Chineke kwesịrị ntụkwasị obi, ga-abụ na oge nke ọ bụla nwere otu “ihe ịrịba ama” pụrụ iche nke na-akọwa oge mgbapụ maka ndị kwesịrị ntụkwasị obi nke oge ahụ. Nke ọ bụla n’ime oge atọ ahụ na-ejedebe site n’ịpụta ìhè nke ọtụtụ “ihe ịrịba ama,” ọ bụghị naanị otu “ihe ịrịba ama” dịka o dị na mmalite oge ahụ.

> “It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.

> “N’etiti abalị ka Chineke na-egosipụta ike Ya maka ịnapụta ndị nke Ya. Anyanwụ na-apụta, na-enwu n’ịdị ike ya. Ihe ịrịba ama na ọrụ ebube na-esochi ngwa ngwa n’usoro. Ndị ajọ omume ji ụjọ na ịtụnanya na-ele ihe omume ahụ anya, ebe ndị ezi omume ji ọṅụ dị nsọ na-ele ihe ịrịba ama nke nnapụta ha. Ihe niile dị n’okike yiri ka e wepụrụ ha n’usoro ha. Iyi mmiri na-akwụsị ịsọ. Ojii gbara ọchịchịrị, dị arọ, na-ebili ma na-akụrịta ibe ha. N’etiti eluigwe iwe ahụ jupụtara, e nwere otu oghere doro anya nke ebube a na-apụghị ịkọwa akọwa, ebe olu Chineke si apụta dịka ụda nke ọtụtụ mmiri, na-asị: ‘O mezuwo.’ Mkpughe 16:17.” The Great Controversy, 636.

The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.

Oge ikpe mmezu a ga-ekpe nwanyị akwụna nke Rome na-amalite site n’ịwelite ọkọlọtọ nke na-egosi na ìgwè atụrụ ọzọ nke Chineke, nke ka nọ na Babilọn, kwesịrị ịgbapụ. Oge ahụ na-ejedebe na “ihe ịrịba ama na ihe ịtụnanya.” Oge ahụ na-amalite na “olu nke abụọ” nke Mkpughe isi nke iri na asatọ, ọ na-ejedebekwa na olu Chineke. N’ezie, olu mbụ na olu nke abụọ nke Mkpughe isi nke iri na asatọ bụ olu Kraịst. Olu mbụ na-egosi mmalite nke ikpe nyocha a na-ekpe chọọchị Adventist Laodisia nke dị ndụ, olu nke abụọ na-egosikwa njedebe nke oge ahụ, ma ọ na-akọwakwa mmalite nke ikpe mmezu a ga-ekpe nwanyị akwụna nke Rome.

The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.

Akụkọ ihe mere eme ahụ dum na-achịkwa site n’izu ahụ Kraịst kwadoro ọgbụgba ndụ ahụ, a na-akọwakwa iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya dịka akara ụzọ etiti, dịka e gosiri ya site n’obe. Akụkọ ihe mere eme abụọ ahụ nwere akara nke Alfa na Omega, n’ihi na mmalite na njedebe n’akụkọ nke ọ bụla na-anọchi anya site n’olu Chineke. Ha na-anọchikwakwa eziokwu ahụ, n’ihi na akara ụzọ etiti ahụ bụ nnupụisi nke iwu Sọnde, e wee kee okwu Hibru ahụ bụ “eziokwu” site n’akwụkwọ ozi mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru. Olu mbụ nke Mkpughe isi nke iri na asatọ bụ olu Kraịst, olu ikpeazụ bụ olu Chineke, olu dịkwa n’etiti, nke bụkwa olu Chineke, bụkwa ebe a na-anọchi anya nnupụisi nke akwụkwọ ozi nke iri na atọ site n’anụ ọhịa nke ụwa “na-ekwu” okwu dịka dragọn, dịka e gosiri ya n’ime Mkpughe isi nke IRI NA ATỌ.

The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.

Ọkọlọtọ dị n’iwu Sọnde na-abịa n’oge na-adịghị anya na-anọchi anya “ihe ịrịba ama” nke ịgbapụ maka ndị Chineke kwesịrị ntụkwasị obi; ma ọ na-egosikwa na mmalite nke oge amụma ahụ nke na-ejedebe mgbe a ga-ebuli ọkọlọtọ ahụ elu ga-enwekwa “ihe ịrịba ama.” “Ihe ịrịba ama” ahụ bụ ihe Jizọs kọwara dịka ihe akaebe na ọgbọ ikpeazụ nke mbara ala ụwa eruola. N’isi nke iri abụọ na otu nke Luk, ndị na-eso ụzọ ahụ jụrụ ihe Kraịst pụtara mgbe Ọ kọwara na a ga-ebibi ụlọ nsọ ahụ.

> And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.

> Ha jụọ ya ajụjụ, sị, Nna-ukwu, ma òlee mgbe ihe ndị a ga-adị? gịnịkwa ga-abụ ihe ịrịba ama mgbe ihe ndị a ga-emezu? Luk 21:7.

Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.

Mgbe ahụ, Jisọs malitere ịkọwapụta akụkọ ihe mere eme nke na-eduga n’afọ iri asaa, mgbe a ga-ebibi ụlọ nsọ na obodo ahụ, ma gara n’ihu ruo n’amaokwu nke iri abụọ na anọ, ebe O kọwara oge a ga-emeju “oge” nke ndị mba ọzọ.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Ha ga-adakwa n’ọnụ mma agha, a ga-ebukwa ha n’agha gaa n’etiti mba nile: a ga-azọchakwa Jerusalem n’okpuru ụkwụ ndị mba ọzọ, ruo mgbe oge ndị mba ọzọ ga-ezu oke. Luk 21:24.

The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.

Echiche nke na-ekwu na amaokwu a na-ezo aka na Jerusalem nkịtị dabere n’ọchịchọ amamihe‑nzuzu nkà mmụta okpukpe nke Katọlik a na-akpọ futurism, nke na-etinye ihe atụ dị ka ihe nkịtị n’eziokwu ma debe mmezu nke amụma naanị n’ọgwụgwụ ụwa. Mmegide a na-emegide itinye amaokwu a n’ọrụ n’ezi ụzọ abụrụla nnukwu ọgụ Setan n’oge nile a na-agụ Agba Ọhụrụ. Jerusalem nkịtị kwụsịrị ịbụ ihe nnọchianya nke Jerusalem amụma n’oge Kraịst, mgbe amụma nkịtị gbanwere itinye ya n’ọrụ n’ụzọ ime mmụọ. Mkpughe a bụ nnukwu ozizi nke onyeozi Pọl guzobere. Ịzọda Jerusalem n’okpuru ụkwụ na-akọwapụta afọ otu puku narị abụọ na iri isii nke ọchịchịrị papal site n’afọ 538 ruo 1798.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Ma ogige nke dị n’èzí ụlọ nsọ ahapụla, atụkwala ya; n’ihi na e nyere ya ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ruo ọnwa iri anọ na abụọ. Mkpughe 11:2.

Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.

Jerusalem nke amụma kwụsịrị ịbụ akara nke obodo a họpụtara n’obe.

> “How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.

> “Ọ́tụ̀tụ̀ ndị mmadụ na-eche na ọ ga-abụ ihe ọma ịzọpụ ụkwụ n’ala Jerusalem ochie, nakwa na okwukwe ha ga-esi nnọọ ike site n’ịga ileta ebe ndị metụtara ndụ na ọnwụ Onye Nzọpụta ahụ! Ma Jerusalem ochie agaghị abụ ebe dị nsọ ruo mgbe a ga-eji ọkụ nchacha sitere n’eluigwe sachapụ ya.” Review and Herald, June 9, 1896.

Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.

Mgbe Jisọs duru ndị na-eso ụzọ ya ruo n’oge ọgwụgwụ ahụ na 1798 n’amaokwu nke iri abụọ na anọ, O wee mesịa webata oge ndị Millerite mgbe nkwupụta nke mmụọ ozi mbụ batara n’akụkọ ihe mere eme.

> And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

> A ga-enwekwa ihe ịrịba ama n’anyanwụ, na n’ọnwa, na n’kpakpando; n’elu ụwa, mba dị iche iche ga-anọ n’ahụhụ, n’ọnọdụ mgbagwoju anya; oke osimiri na ebili mmiri ya ga na-ada ụda ike; obi mmadụ ga na-ada ha mba n’ihi ụjọ, na n’ihi ile anya n’ihu ihe ndị ahụ na-abịa n’elu ụwa: n’ihi na a ga-eme ka ike nke eluigwe maa jijiji. Ma mgbe ahụ ka ha ga-ahụ Nwa nke mmadụ ka Ọ na-abịa n’ígwé ojii, na ike na ebube dị ukwuu. Ma mgbe ihe ndị a malitere imezu, lezienụ anya elu, buliekwanụ isi unu; n’ihi na mgbapụta unu na-abịaru nso. Luk 21:25–28.

The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.

Ihe ịrịba ama ndị mepụtara mmalite akụkọ ihe mere eme nke ndị Millerite mezuru dịka o si kwekọọ n’ike na-adịghị ada ada nke Okwu Chineke.

> “The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.

> “E mezuworị ihe ịrịba ama ndị dị n’anyanwụ, n’ọnwa, na n’kpakpando.” Review and Herald, November 22, 1906.

We will continue Luke chapter twenty-one in the next article.

Anyi ga-aga n’ihu na Luk isi nke iri abụọ na otu n’isiokwu na-esote.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “Na Disemba 16, 1848, Onyenweanyị nyere m ọhụụ gbasara ịma jijiji nke ike nile nke eluigwe. Ahụrụ m na mgbe Onyenweanyị kwuru ‘eluigwe,’ n’inyefe ihe ịrịba ama ndị e dekọrọ site n’aka Matiu, Mak, na Luk, Ọ pụtara eluigwe, ma mgbe Ọ kwuru ‘ụwa’ Ọ pụtara ụwa. Ike nile nke eluigwe bụ anyanwụ, ọnwa, na kpakpando. Ha na-achị n’eluigwe. Ike nile nke ụwa bụ ndị ahụ na-achị n’ụwa. A ga-eme ka ike nile nke eluigwe maa jijiji site n’olu Chineke. Mgbe ahụ, a ga-eme ka anyanwụ, ọnwa, na kpakpando si n’ọnọdụ ha pụọ. Ha agaghị agabiga, kama a ga-eme ka ha maa jijiji site n’olu Chineke.”

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Ígwé ojii, dị arọ, biliri wee zute ibe ha ọgụ. Ikuku kewara ma laghachi azụ; mgbe ahụ anyị wee nwee ike ile elu site n’oghere ahụ mepere emepe n’Orion, ebe olu Chineke si bịa. Obodo Nsọ ahụ ga-esi n’oghere ahụ mepere emepe rịdata. Ahụrụ m na a na-ama jijiji ike nile nke ụwa ugbu a, nakwa na ihe omume na-abịa n’usoro. Agha, na asịrị agha, mma-agha, ụnwụ, na ọrịa na-efe efe bụ ihe mbụ ga-ama jijiji ike nile nke ụwa, mgbe ahụkwa olu Chineke ga-ama jijiji anyanwụ, ọnwa, na kpakpando, nakwa ụwa a. Ahụrụ m na ịma jijiji nke ike nile dị na Europe abụghị, dị ka ụfọdụ na-akụzi, ịma jijiji nke ike nile nke eluigwe, kama ọ bụ ịma jijiji nke mba ndị jupụtara n’iwe.” Early Writings, 41.

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