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

Akwụkwọ Daniel—Nọmba Otu Narị na Iri na Ise

Unveiling the Prophetic Characteristics of the Final Generation

Ikpughe Njirimara Akwụkwọ-amụma nke Ọgbọ Ikpeazụ a azụ

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Jeff Pippenger

Published

March 4, 2024

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In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.

N’ọgbọ ikpeazụ nke ndị a na-agabiga agabiga, a na-achọpụta ụfọdụ njirimara amụma. Ha bụzi ọgbọ nke ajụala, n’ihi na ha emewo agwa Setan ka ọ bụrụ nke ha. Ha bụ ọgbọ ndị na-akwa iko, n’ihi na ha emewo mmekọrịta ndị na-adịghị edo nsọ na ndị iro nke Chineke. Ha eruola n’ọnọdụ ebe ha na-ahụ, ma ha enweghị ike ịghọta; ha na-anụ, ma ha enweghị ike ịmata, n’ihi na a gbanweghị ha, nke e ji egosi dịka obi ha ibu abụba. Mozis bu ụzọ kwuo kpọmkwem banyere ihe omume a.

> And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.

> Mozis wee kpọkuo Izrel niile, sị ha, Unu ahụwo ihe niile Onyenwe anyị mere n’ihu unu n’ala Ijipt nye Fero, na nye ndị ohu ya niile, na nye ala ya niile; nnukwu ọnwụnwa ndị anya unu hụrụ, ihe ịrịba ama ndị ahụ, na ọrụ ebube ukwu ndị ahụ: Ma Onyenwe anyị enyebeghị unu obi ịghọta, na anya ịhụ, na ntị ịnụ, ruo taa. Diuteronomi 29:2–4.

In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.

N’akwụkwọ mbụ a kpọrọ ihe gbasara ihe omume ndị Laodisia nke ịhụ na ịnụ, ihe ndị ndị nke Chineke na-apụghị ịhụ bụ ihe ịrịba ama na ihe ịtụnanya nke akụkọ ntọala ha. Jeremiah na-akọwa ihe omume a dịka àgwà nke “amaghị ama ndị ahụ na-amaghị ihe,” n’ụbọchị ikpeazụ, nakwa dịka nnọchianya nke ịjụ nke amaghị ama ndị ahụ na-amaghị ihe ịnakwere ozi ndị mmụọ ozi atọ, nke na-amalite site n’ikwupụta nke mmụọ ozi mbụ ka a tụọ egwu Chineke Onye Okike. N’ihi nnupụisi a, ha anaghị anata mmiri ozuzo ikpeazụ.

> Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.

> Kwusaanụ nke a n’ụlọ Jekọb, kpọsaanụkwa ya na Juda, sị: Nụnụ ihe a ugbu a, unu ndị nzuzu, ndị na-enweghị nghọta; ndị nwere anya ma ha adịghị ahụ ụzọ; ndị nwere ntị ma ha adịghị anụ ihe: Ùnu agaghị atụ egwu m? ka Onyenwe anyị kwuru; ọ̀ bụ na unu agaghị ama jijiji n’ihu m, m bụ onye tinyere aja ka ọ bụrụ ókè osimiri site n’iwu ebighị ebi, ka o wee ghara ịgafe ya; ma ọ bụ ezie na ebili mmiri ya na-akwọkọ onwe ha, ha apụghị imeri; ọ bụ ezie na ha na-ada ụda, ha apụghịkwa ịgafe ya? Ma ndị a nwere obi na-enupụ isi na obi nnupu isi; ha enwupụla isi, ha apụwokwa. Ha anaghịkwa asị n’obi ha, Ka anyị tụọ egwu Onyenwe anyị Chineke anyị ugbu a, onye na-enye mmiri ozuzo, nke mbụ na nke ikpeazụ, n’oge ya: ọ na-edobere anyị izu ndị ahọpụtara nke owuwe ihe ubi. Ajọ omume unu ewepụwo ihe ndị a, mmehie unukwa egbochila ezi ihe n’ebe unu nọ. Jeremaya 5:20–25.

Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.

Ezikiel na-akọwapụta ndị ahụ na-egosipụta àgwà ndị e ji “ịhụ ma ghara ịghọta” nọchianya dị ka ụlọ nnupụisi. Ha bụ ụlọ nnupụisi nke na-agaghị ahụ akụkọ ihe mere eme nke ntọala ha, ndị bụ ụmụ agbọghọ amaghị ihe, ndị a na-agbanwabeghị n’ihi na ha jụrụ ozi mmụọ ozi mbụ, nke bụ ịjụ ha niile, n’ihi na ọ bụrụ na ị naghị anabata ozi mmụọ ozi mbụ, ị gaghị enwe ike ịnabata nke abụọ ma ọ bụ nke atọ. N’ọnọdụ a, a na-ejide mmiri ozuzo ikpeazụ n’aka ụmụ agbọghọ ndị a n’oge mmiri ozuzo ikpeazụ. Mgbe Jisọs lebara àgwà a anya n’akụkọ Ya, Ọ gara n’ihu igosi ilu onye na-agha mkpụrụ.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.

> Ma ngọziri agọzi ka anya unu dị, n’ihi na ha na-ahụ ụzọ; na ntị unu, n’ihi na ha na-anụ ihe. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume agụsiwo agụụ ike ịhụ ihe ndị unu na-ahụ, ma ha ahụghị ha; na ịnụ ihe ndị unu na-anụ, ma ha anụghị ha. Ya mere, nụrụnụ ilu onye na-agha mkpụrụ. Mgbe onye ọbụla nụrụ okwu nke alaeze ahụ, ma ọ ghọtaghị ya, mgbe ahụ onye ajọ ahụ na-abịa, werepụkwa ihe ahụ a kụrụ n’obi ya. Nke a bụ onye ahụ natara mkpụrụ n’akụkụ ụzọ. Ma onye ahụ natara mkpụrụ n’ebe nkume dị, ọ bụ ya bụ onye na-anụ okwu ahụ, ma ozugbo o ji ọṅụ nata ya; ma o nweghị mgbọrọgwụ n’ime onwe ya, kama ọ na-adịgide naanị nwa oge: n’ihi na mgbe mkpagbu ma ọ bụ nchụso biliri n’ihi okwu ahụ, ozugbo ahụ ọ na-asọ ngọngọ. Onye ahụkwa natara mkpụrụ n’etiti ogwu bụ onye na-anụ okwu ahụ; ma nchegbu nke ụwa a, na aghụghọ nke akụnụba, na-akpagbu okwu ahụ, ọ bụrụkwa onye na-amịghị mkpụrụ. Ma onye ahụ natara mkpụrụ n’ala ọma bụ onye na-anụ okwu ahụ, ma ghọta ya; onye ahụkwa na-amị mkpụrụ, na-ebukwa ya, ụfọdụ otu narị ugboro, ụfọdụ iri isii, ụfọdụ iri atọ. O tinyere ha ilu ọzọ n’ihu, sị, A na-eme alaeze eluigwe ka ọ dị ka otu nwoke kụrụ ezi mkpụrụ n’ubi ya: ma mgbe ndị mmadụ nọ n’ụra, onye iro ya bịara, kụọkwa ahịhịa ọjọọ n’etiti ọka wit, wee laa. Ma mgbe ome ahụ pụtara ma mịa mkpụrụ, mgbe ahụ ahịhịa ọjọọ ahụ pụtakwara. Ya mere, ndị ohu nke nna-ụlọ ahụ bịara sị ya, Nnaanyị, ọ̀ bụghị ezi mkpụrụ ka i kụrụ n’ubi gị? ọ̀ bụ ebeezi ka ahịhịa ọjọọ a si bịa? Ọ sịrị ha, Onye iro mere nke a. Ndị ohu ahụ sịrị ya, Ì chọrọzi ka anyị gaa chịkọta ha? Ma ọ sịrị, Mba; ka o wee ghara ime na mgbe unu na-achịkọta ahịhịa ọjọọ ahụ, unu efopụtakwa ọka wit ya na ha ọnụ. Hapụnụ ka ha abụọ too ọnụ ruo oge owuwe ihe ubi: ma n’oge owuwe ihe ubi ahụ, aga m asị ndị na-egbute ihe ubi, Buru ụzọ chịkọta ahịhịa ọjọọ ahụ ọnụ, kee ha n’ùkwùùkwù ka e wee kpọọ ha ọkụ: ma chịkọta ọka wit ahụ n’ọba m. Matiu 13:16–30.

The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.

Ndị nzuzu bụ ahịhịa-ọjọọ, ndị amamihe bụkwa ọka wit. N’ilu ahụ gbasara ụmụ agbọghọ iri ahụ na-amaghị nwoke, inwe mmanụ bụ ihe na-egosi ọdịiche dị n’etiti klaasị abụọ ahụ; ma n’ihe metụtara ọka wit na ahịhịa-ọjọọ, ọ dabere n’ịghọta ma a ghọtara mkpụrụ ahụ, nke bụ okwu ahụ. Mkpọtụ mbụ Mozis kwuru banyere otu klaasị nke agaghị ahụ ma, ya mere, ghọta, na-etinye ozi a ga-aghọta dịka ihe ịrịba ama na ihe ịtụnanya nke akụkọ ntọala ahụ. Ntụaka amụma ikpeazụ Ellen White mere banyere akụkụ ndị mejupụtara ìsì nke ụlọ nnupụisi ahụ na-akọwapụta na anya ndị ahụ a gọziri agọzi ịhụ ihe ndị ezi omume niile chọsiri ike ịhụ bụ akụkọ ihe mere eme nke mmegharị Millerite.

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

> “A ga-eme ka ozi nile e nyere site n’afọ 1840–1844 bụrụ ndị siri ike ugbu a, n’ihi na e nwere ọtụtụ mmadụ ndị tufuru ntụziaka ha. Ozi ndị ahụ ga-agara ụka nile.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.

> “Kraịst sịrị, ‘Ngọzi nādiri anya unu, n’ihi na ha na-ahụ; na ntị unu, n’ihi na ha na-anụ. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume chọsiri ike ịhụ ihe ndị unu na-ahụ, ma ha ahụghị ha; na ịnụ ihe ndị unu na-anụ, ma ha anụghị ha’ [Matthew 13:16, 17]. Ngọzi nādiri anya ndị ahụ hụrụ ihe ndị a hụrụ n’afọ 1843 na 1844.” Manuscript Releases, volume 21, 436, 437.

Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.

Jizọs na-eji mgbe niile akọwa ọgwụgwụ site na mmalite, ma ntụaka mbụ banyere ndị nwere anya ma ha adịghị ahụ ma ọ bụ aghọta, na ntụaka ikpeazụ, na-egosi na akụkọ ntọala nke ụlọ nnupụisi ahụ bụ ihe a na-adịghị ahụ anya, ya mere a na-ajụ ya, ma n’ụzọ dị otu a ọ na-egbochi ndị nzuzu ịmata mmiri ozuzo ikpeazụ. E jiri nnwere onwe Izrel oge ochie pụta n’ọlụ ohu Ijipt mee ihe nnọchianya nke akụkọ ihe mere eme nke 1840–1844. Mmejọ Izrel oge ochie n’ịgafe usoro ule mbụ ahụ dugara ha na Kadesh, ebe ha nabatara akụkọ ụgha nke ndị nledo iri ahụ ma họpụta onye-isi agha ọhụrụ ka o duru ha laghachi n’Ijipt. Afọ iri anọ ka e mesịrị, e weghachiri ha na Kadesh, ma Mozis dara ada site n’ịkpọpụ Nkume ahụ ugboro nke abụọ.

Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.

Ọ bụ ezie na Mozis dara, Joshua gara n’ihu idu ha banye n’Ala Nkwa ahụ. Ule ikpeazụ ahụ dị na Kadesh nwere nnupụisi dị oké njọ jikọtara ya na ya, n’ihi na Jisọs na-egosi mgbe niile ọgwụgwụ site na mmalite, ma nnupụisi nke ndị nledo iri ahụ na Kadesh ná mmalite nke afọ iri anọ ahụ, nakwa ná ngwụcha nke afọ iri anọ ahụ, na-egosikwa nnukwu nnupụisi na Kadesh. Ma n’agbanyeghị nnupụisi Mozis mere na Kadesh, ọhụụ nke ịbanye n’Ala Nkwa ahụ akwụsịkwaghịkwa igbu oge.

In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.

Nnupu-isi nke 1863, nke duru gaa n’nnupu-isi ka ukwuu nke 1888, nke duru gaa n’nnupu-isi ka ukwuu nke 1919, nke mezuru n’nnupu-isi nke 1957, Jizọs weghachiri Adventizim Laodisia azụ na Kedesh. O weghachiri ha azụ n’akụkọ ihe mere eme ebe mmụọ ozi nke atọ bịarutere ma malite usoro nnwale nke n’ikpeazụ gosipụtara nnupu-isi nke 1863, na ịchụpụ nke ịwagharị n’ọzara nke Laodisia. Mmụọ ozi nke atọ banyere n’akụkọ ihe mere eme ikpeazụ nke Adventizim Laodisia na Septemba 11, 2001 mgbe mmụọ ozi dị ike nke Mkpughe iri na asatọ, nke bụ mmụọ ozi nke atọ, siri n’eluigwe rịdata. O wee kpọsa na Babilọn adaala, dịka e gosiri ya n’onyonyo site n’ịtụda ụlọ elu Nimrọd, mgbe e wedara ụlọ elu nke New York City n’ala.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.

> “A gaghị aghọta ozi nke mmụọ ozi nke atọ; ìhè ahụ nke ga-eji ebube ya mee ka ụwa nwuo ìhè, ndị jụrụ ịga n’ije n’ime ebube ya na-aga n’ihu ga-akpọ ya ìhè ụgha.” Review and Herald, Mee 27, 1890.

As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”

Dịka o si dịrị Izrel oge ochie, otu a ka ọ dịkwa Izrel nke oge a. Ọgbọ nke hụrụ Septemba 11, 2001 bụ ọgbọ ikpeazụ. Jizọs kwuru n’isi nke iri abụọ na otu nke Luk na “ọgbọ a,” ma Ọ kọwara ọgbọ ahụ dịka ndị dị ndụ mgbe eluigwe na ụwa ga-agabiga, nke na-eme na Ọbịbịa nke Abụọ. Ọgbọ ahụ ndị ga-adị ndụ ịhụ nlọghachi nke Kraịst ga-amatawo ihe ịrịba ama nke na-egosi ha na ha bụ ọgbọ ikpeazụ. Ha ga-ama ma ghọta na ha bụ ndị dị ndụ mgbe “mmetụta nke ọhụụ ọ bụla” anaghịzi “agbatị oge.”

As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.

Ka Jizọs na ụmụazụ Ya si n’ụlọ nsọ pụọ, ha rịọrọ Ya ka Ọ kọwaara ha ihe Ọ pụtara site n’ịkọwa mbibi nke ụlọ nsọ ahụ. Mkparịta ụka ahụ nọchiri anya mkparịta ụka ụmụazụ Ya ga-enwe n’ime ọgbọ ikpeazụ. Ụmụazụ ahụ chọsiri ike ịghọta ihe Ọ pụtara mgbe Ọ na-akụziri ugboro ugboro na nzukọ Adventist nke Laodisia ga-ekpochapụ na iwu Sọnde nke na-abịa n’oge na-adịghị anya, dịka a ga-agbụpụ ndị na-efe ofufe nọ n’ime ya n’ọnụ Ya, ha agakwaghị abụ ndị na-ekwu n’ọnụ Ya.

In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.

N’ịza ndị na-eso ụzọ Ya, Jisọs kọwara mbibi nke Jerusalem na akụkọ ihe mere eme sochirinụ, ruo kpamkpam na njedebe nke ụwa. Mgbe O wepụtachara nkọwa nchịkọta akụkọ ihe mere eme ruo n’amaokwu nke iri na itoolu, O wee laghachi n’ihe banyere mbibi nke Jerusalem, mbibi nke pụrụ ime n’obe, ma nke, n’amara na ndidi ogologo nke Chineke, e yigharịrị ihe dị ka afọ iri anọ. N’ọgwụgwụ afọ iri anọ ahụ, a ga-enwe ndị fọdụrụnụ ga-agbanahụ mbibi ahụ, ma ọ bụ naanị ma ọ bụrụ na ha amata akara ahụ nke O nyere mgbe ahụ.

In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.

Ná mmalite Izrel oge ochie, e nwere oge afọ iri anọ, nke malitere site n’ikpé e kpebiri megide nnupu-isi nke ndị nledo iri ahụ, bụ nke e yigharịrị ruo afọ iri anọ n’ihi arịrịọ Mosis. Ná njedebe Izrel oge ochie, e nwere ikpé e kpebiri megide nnupu-isi nke obe ahụ, bụ nke e yigharịrị ruo afọ iri anọ n’ihi ndidi ogologo na ebere nke Kraịst. N’akụkọ abụọ ahụ, e nwere ndị fọdụrụ nke gbapụrụ. Jisọs na-eji mmalite ihe akọwa njedebe ihe mgbe niile.

Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”

Jizọs kwuru banyere ihe ịrịba ama e jikọtara na mbibi Jerusalem, wee kpọọ ya “ụbọchị ịbọ ọ́bọ̀.”

> 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. Luke 21:20–22.

> Ma mgbe unu ga-ahụ Jerusalem ka ndị agha gbara ya 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 nọkwa n’ime ime obodo ghara ịbanye n’ime ya. N’ihi na ndị a bụ ụbọchị ịbọ ọ́bọ̀, ka e wee mezuo ihe niile e dere. Luk 21:20–22.

The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.

“ụbọchị ịbọ ọ́bọ̀” ahụ bụ ọrịa asaa ikpeazụ ahụ, ma n’ihi nke a ka Nwanyị White ji kwekọọ mbibi Jerusalem na ikpe mmezu nke Chineke n’ụbọchị ikpeazụ.

> Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.

> Bịanụ nso, unu mba dị iche iche, ka unu nụ; ge ntị, unu ndị mmadụ: ka ụwa nụ, na ihe niile dị n’ime ya; ụwa niile, na ihe niile si na ya apụta. N’ihi na iwe nke Onyenwe anyị dịkwasịrị mba niile, na ọnụma ya dịkwasịrị usuu agha ha niile: o bibiela ha kpamkpam, o nyefewo ha ka e gbuo ha. A ga-atụpụkwa ndị ha gburu n’èzí, isi ozu ha ga-arịgokwa elu site n’ime ozu ha, ugwu nile ga-agbazekwa n’ọbara ha. Usuu nile nke eluigwe ga-agbaze, a ga-apịakọta eluigwe ọnụ dịka akwụkwọ mpịakọta: usuu ha niile ga-adakwa, dịka akwụkwọ vine si ada, na dịka mkpụrụ fig na-adapụ n’osisi fig. N’ihi na mma-agha m ga-aṅụju onwe ya n’eluigwe: lee, ọ ga-adakwasị Idumea, na n’elu ndị m bụrụ ọnụ, maka ikpe. Mma-agha nke Onyenwe anyị jupụtara n’ọbara, e meela ya ka o buru abụba, ya na ọbara ụmụ atụrụ na ewu, na abụba akụrụ ebulu: n’ihi na Onyenwe anyị nwere àjà na Bozrah, na nnukwu mgbuchapụ n’ala Idumea. Unicorns ga-esorokwa ha daa, na ụmụ ehi na oke ehi; a ga-emikpu ala ha n’ọbara, uzuzu ha ga-aba ụba n’abụba. N’ihi na ọ bụ ụbọchị ọbọ nke Onyenwe anyị, na afọ nkwụghachi ụgwọ maka esemokwu Zayọn. Aịsaịa 34:1–8.

Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”

Jizọs nyere ngosipụta ọha mbụ Ya na Nazaret, na-ekwupụta Onwe Ya dị ka Mezaya. E ji iwu nke nkwupụta mbụ duzie ngosipụta ahụ n’amụma. Ihe agụgụ Ọ họọrọ mere ka a mata na ọrụ Ya gụnyere ikwusa “ụbọchị nke ọbọ Jehova.” Nke, dịka Aịzaya si kwuo, bụkwa “afọ nke nkwụghachi ụgwọ n’ihi okwu ịlụ ọgụ nke Zayọn.”

It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.

Ọ bụ na Nazaret ka Kraịst malitere ozi ọha Ya ma kwupụta Onwe Ya dịka Mesaịa. Ọ bụkwa mgbe ahụ ka ndị nụrụ okwu Ya, ma ha aghọtaghị, nwara igbu Ya site n’ịtụfu Ya n’elu ugwu. Mmalite nke ozi Ya ka e ji mara ya bụ na ndị obodo Ya nwara igbu Ya, ma njedebe nke ozi Ya bụ na ndị Ya gburu Ya. Ozi Ya bụ ime ka amata Onwe Ya dịka Mesaịa, nke Ọ ghọrọ mgbe e tere Ya mmanụ n’oge baptizim Ya. N’oge baptizim Ya, akara nsọ sitere n’eluigwe rịdata iji kwado mmezu nke amụma banyere ọbịbịa Mesaịa. N’August 11, 1840, akara nsọ sitere n’eluigwe rịdata iji kwado amụma banyere ozi nnwale nke akụkọ ihe mere eme ahụ. Ma n’September 11, 2001, akara nsọ si n’elu bịa iji kwado ozi e buru amụma banyere akụkọ ihe mere eme ahụ, nke bụ ozi nke mmiri ozuzo nke ikpeazụ.

> “After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.

> “Mgbe Jisọs rụsịrị ọrụ ụbọchị abụọ n’etiti ndị Sameria, Ọ hapụrụ ha ka Ọ gaa n’ihu n’ụzọ ya gaa Galili. O meghị ka Ọ nọrọ oge ọ bụla na Nazaret, ebe Ọ nọrọ oge nwata ya na mmalite nke ịbụ nwoke ya. Nnabata e nyere Ya n’ụlọ nzukọ dị n’ebe ahụ, mgbe O kwupụtara Onwe ya dị ka Onye E Tere Mmanụ, bụ ihe jọgburu onwe ya nke ukwuu, nke mere ka O kpebie ịchọ ubi ndị ga-amị mkpụrụ karịa, ikwusa ozi n’ụdị ntị ga-anụ, na n’obi ndị ga-anabata ozi Ya. O kwuputara nye ndị na-eso ụzọ Ya na onye amụma enweghị nsọpụrụ n’ala nke ya. Okwu a na-egosi n’ezie ịla azụ nke sitere n’ụdị mmadụ nke ọtụtụ ndị mmadụ nwere n’ịnakwere mmepe ọ bụla pụrụ nnọọ iche ma dị ịtụnanya n’ime onye biri n’etiti ha n’enweghị nganga ọ bụla, onye kwa ha matara nke ọma kemgbe ọ bụ nwata. N’otu oge ahụ, otu ndị a ahụ nwere ike ịda n’ụjọ na mkpali n’ihi ịzọ onwe onye nke onye mba ọzọ na onye na-eme njem aghụghọ.” The Spirit of Prophecy, volume 2, 151.

In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.

N’isi nke iri abụọ na otu nke Luk, Kraịst kọwara ndị narị puku iri anọ na anọ ahụ, ọgbọ ikpeazụ nke na-adịghị anwụ anwụ. O mere nke a site n’ịkọwa akụkọ ihe mere eme nke malitere n’ọbịbịa ikpeazụ Ya n’ebe ahụ nke bụbu ụlọ Nna Ya, ma nke mgbe ahụ aghọwo ụlọ ndị Juu. N’akụkọ ihe mere eme nke Jizọs malitere ịkọwa, Ọ rutere n’ebe Jerusalem, na ụlọ nsọ ahụ ndị na-eso ụzọ ahụ chọrọ ịma banyere ya, ga-ebibi (70 AD). Ọ kọwara mbibi ahụ dị ka ụbọchị ịbọ ọbọ, nke bụ akụkụ nke nkwupụta mbido Ya banyere ozi Ya. “Ụbọchị ịbọ ọbọ” ahụ nọchitere anya ọ bụghị naanị mbibi Jerusalem n’afọ 70, kamakwa oge iwe Chineke dịka e siri nọchite ya anya n’ihe otiti asaa ikpeazụ ahụ.

> For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.

> N’ihi na nke a bụ ụbọchị nke Onye-nwe Chineke nke ụsụụ ndị agha, ụbọchị ịbọ ọ́bọ̀, ka O wee meere onwe Ya ọ́bọ̀ n’aka ndị iro Ya: mma-agha ga-eripịa, ọ ga-eju afọ, a ga-emekwa ka ọ ṅụọbiga mmanya ókè site n’ọbara ha: n’ihi na Onye-nwe Chineke nke ụsụụ ndị agha nwere àjà n’ala ugwu n’akụkụ osimiri Yufretis. Jeremiah 46:10.

The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.

“ụbọchị ịbọ̀ ọ́bọ̀” megide Babilọn, nke e ji “àjà dị n’ala ugwu n’akụkụ osimiri Yufretis” nọchianya ya, na-amalite n’iwu Sọnde nke na-abịa n’oge na-adịghị anya.

> Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.

> N’ihi iwe Jehova ka a gaghị ebikwa ya, kama ọ ga-abụ ebe tọgbọrọ n’efu kpamkpam: onye ọbụla na-agafe Babilọn ga-eju anya, ọ ga-afụkwa mkpu n’ihi ọrịa ya nile. Dozienụ onwe unu n’usoro agha imegide Babilọn gburugburu: unu niile na-akpọ ụta, tụọnụ ya àkụ́; enwekwala àkụ́ unu ebere: n’ihi na o mewo Jehova mmehie. Tienụ mkpu imegide ya gburugburu: o wepụtala aka ya; ntọala ya adakwo, mgbidi ya atụdawokwa: n’ihi na nke a bụ ịbọ ọbọ Jehova: bọọrọ ya ọbọ; dị ka o mere, meenụ ya otu ahụ. Bepụnụ onye na-agha mkpụrụ n’ala n’ime Babilọn, na onye na-ejide mma owuwe ihe ubi n’oge owuwe ihe ubi: n’ihi egwu mma-agha onye mmegbu ha ga-alaghachi onye ọbụla n’ebe ndị nke ya nọ, ha ga-agbakwa ọsọ, onye ọbụla, n’ala nke aka ya. Israel bụ atụrụ a chụsasịrị achụsa; ọdụm achụpụwo ya: mbụ, eze Asiria loro ya; n’ikpeazụkwa, Nebukadneza eze Babilọn a agbajiwo ọkpụkpụ ya. Ya mere otú a ka Jehova nke ndị agha, Chineke nke Israel, kwuru; Lee, aga m ata eze Babilọn na ala ya ahụhụ, dị ka m tara eze Asiria ahụhụ. Aga m eweghachikwa Israel n’ebe obibi ya, ọ ga-atakwa nri n’elu Kamel na Beshan, afọ ga-ejukwa mkpụrụ obi ya n’elu ugwu Ifrem na Gilead. N’ụbọchị ndị ahụ, na n’oge ahụ, ka Jehova kwuru, a ga-achọ ajọ omume Israel, ma a gaghị ahụ ya; na mmehie Juda, ma a gaghị ahụkwa ha: n’ihi na aga m agbaghara ndị m na-edebe. Rigonụ imegide ala Merataim, ọbụna imegide ya, na imegide ndị bi na Pekod: laanụ ha n’iyi, bibiekwanụ ha kpamkpam n’azụ ha, ka Jehova kwuru, meekwa dịka ihe nile m nyere gị n’iwu si dị. Ụda agha dị n’ala ahụ, na mbibi dị ukwuu. Lee otú e si gbutuo ma gbajie nkume-ọkụ́ nke ụwa nile! Lee otú Babilọn si ghọọ ebe tọgbọrọ n’efu n’etiti mba dị iche iche! Etinyewo m ọnyà nye gị, e jidekwokwa gị, O Babilọn, ma ị maghị ya: achọtawo gị, jidekwa gị, n’ihi na i so Jehova see okwu. Jehova emeghewo ụlọ agha ya, o wepụtakwala ngwá agha nke iwe ya: n’ihi na nke a bụ ọrụ nke Onyenweanyị Jehova nke ndị agha n’ala ndị Kaldia. Sitenụ n’ókè ya kasị anya bịakwute ya, mepeenụ ụlọ nkwakọba ihe ya: kọnụ ya ka ọ bụrụ ikpo ikpo, bibiekwa ya kpamkpam: ekwela ka ihe ọbụla n’ime ya fọdụrụ. Gbuonụ oke ehi ya nile; ka ha rituo n’ebe a na-egbu mmadụ: ahụhụ dịrị ha! n’ihi na ụbọchị ha abịawo, oge nleta ha. Olu ndị na-agba ọsọ ma na-agbanahụ n’ala Babilọn, ikwusa na Zaịọn ịbọ ọbọ Jehova Chineke anyị, ịbọ ọbọ nke ụlọ nsọ ya. Kpọkọtanụ ndị na-akụ ụta imegide Babilọn: unu niile na-akpọ ụta, maa ụlọikwuu imegide ya gburugburu; ekwela ka onye ọbụla n’ime ya gbanahụ: kwụghachinụ ya dị ka ọrụ ya si dị; dịka ihe nile o mere si dị, meenụ ya otu ahụ: n’ihi na o meela mpako imegide Jehova, imegide Onye Nsọ nke Israel. Jeremiah 50:13–29.

The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.

Mbibi nke Jerusalem n’afọ 70 AD na-anọchi anya ikpe mmezu a ga-ekpe akwụna nke Babilọn, nke na-amalite n’iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya na United States. Jisọs maara na Ọ na-akọwapụta afọ 70 AD dịka iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya, n’ihi na Ọ bụ Onye dere Okwu Ya, Ọ bụkwa Okwu ahụ. Ọ dị mkpa ịmata ọnọdụ amụma ahụ Jisọs na-ewepụta na Luk isi nke iri abụọ na otu, ka e wee ghọta ihe ịrịba ama ahụ nke na-egosi na ọgbọ ikpeazụ ahụ eruola.

We will continue this study in the next article.

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

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.

> “Ọbịbịa Kraịst ga-eme n’oge kacha ọchịchịrị n’akụkọ ihe mere eme nke ụwa a. Ụbọchị Noa na nke Lọt na-egosi ọnọdụ ụwa ahụ kpọmkwem tupu ọbịbịa Nwa nke mmadụ. Akwụkwọ Nsọ, ebe ọ na-atụ aka n’oge a n’ihu, na-ekwupụta na Setan ga-arụ ọrụ site n’ike nile na ‘n’ihe aghụghọ nile nke ajọ omume.’ 2 Ndị Tesalonaịka 2:9, 10. A na-ekpughe ọrụ ya n’ụzọ doro anya site n’ọchịchịrị na-abawanye ngwa ngwa, na ọtụtụ njehie, ozizi ụgha, na aghụghọ nile nke ụbọchị ikpeazụ ndị a. Ọ bụghị naanị na Setan na-eduba ụwa n’agha ka o wee bụrụ ohu, kama aghụghọ ya na-efe efe n’ime chọọchị ndị na-ekwupụta Onyenwe anyị Jizọs Kraịst. Nnukwu ndapụ n’ezi okwukwe ga-etolite bụrụ ọchịchịrị miri emi dịka etiti abalị. Nye ndị nke Chineke, ọ ga-abụ abalị nke ọnwụnwa, abalị nke ịkwa ákwá, abalị nke mkpagbu n’ihi eziokwu. Ma site n’abalị ahụ nke ọchịchịrị, ìhè Chineke ga-enwu.”

> “He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.

> “Ọ na-eme ka ‘ìhè si n’ọchịchịrị nwụọ.’ 2 Ndị Kọrịnt 4:6. Mgbe ‘ụwa enweghị ọdịdị, ọ dịkwa efu; ọchịchịrị dịkwa n’elu ihu omimi ahụ,’ ‘Mmụọ nke Chineke fegharịrị n’elu ihu mmiri ahụ. Chineke wee sị, Ka ìhè dị: ìhè wee dị.’ Jenesis 1:2, 3. Otú ahụ ka, n’abalị nke ọchịchịrị ime mmụọ, okwu Chineke na-apụta, ‘Ka ìhè dị.’ Nye ndị Ya Ọ na-asị, ‘Bilie, nwukwasi ìhè; n’ihi na ìhè gị abịala, ebube nke Onyenwe anyị ebiliwokwa n’elu gị.’ Aịzaya 60:1.”

> “‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.

> “‘Lee,’ ka Akwụkwọ Nsọ na-ekwu, ‘ọchịchịrị ga-ekpuchi ụwa, na nnukwu ọchịchịrị ga-ekpuchikwa ndị mmadụ: ma Jehova ga-ebili n’elu gị, a ga-ahụkwa ebube Ya n’elu gị.’ Amaokwu nke 2. Kraịst, onye bụ nchapụta nke ebube Nna ahụ, bịara n’ụwa dịka ìhè ya. Ọ bịara ịnọchite anya Chineke n’ebe mmadụ nọ, e dekwara banyere Ya na e tere Ya mmanụ ‘na Mmụọ Nsọ na ike,’ nakwa na Ọ ‘na-agagharị na-eme ezi ihe.’ Ọrụ 10:38. N’ụlọ nzukọ dị na Nazaret Ọ sịrị, ‘Mmụọ nke Onyenwe anyị dị n’elu M, n’ihi na O teela M mmanụ ikwusa ozi ọma nye ndị ogbenye; O zitela M ịgwọ ndị obi ha tiworo etiwa, ikwusa nnwere onwe nye ndị e dọtara n’agha, na ime ka ndị kpuru ìsì nata ịhụ ụzọ ọzọ, ịtọhapụ ndị a zọpịara, ikwusa afọ nke Onyenwe anyị nabatara.’ Luk 4:18, 19. Nke a bụ ọrụ ahụ O nyere ndị na-eso ụzọ Ya iwu ka ha rụọ. ‘Unu bụ ìhè nke ụwa,’ ka O kwuru. ‘Ka ìhè unu si otú a na-enwu n’ihu mmadụ, ka ha wee hụ ezi ọrụ unu, ma nye Nna unu nke nọ n’eluigwe otuto.’ Matiu 5:14, 16.” Prophets and Kings, 217, 218.

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