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

Akwụkwọ Daniel - Nọmba Otu Nari na Iri Abụọ na Otu

Unlocking the Signs of the Last Days: Understanding Christ’s Pointers to the Budding Trees of Spring

Ịmeghe Ihe-Ịrịba Ama nke Ụbọchị Ikpeazụ: Ịghọta Ihe Ndụmọdụ Kraịst Banyere Osisi Ndị Na-amịpụta Oputara nke Udu Mmiri Opupu Ihe Ubọchi ọhụrụ

Author

Jeff Pippenger

Published

March 7, 2024

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Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.

Kraịst tụrụ ndị Ya aka n’osisi ndị na-epupụta akwụkwọ n’oge opupu ihe ubi, ka ha wee ghọta “ihe ịrịba ama” ahụ na ihe “ihe ịrịba ama” nke ụbọchị ikpeazụ pụtara.

> “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, 308.

> “Kraịst enyela ndị Ya iwu ka ha na-eche nche maka ihe ịrịba ama nke ọbịbịa Ya ma ṅụrịa ọṅụ dịka ha ga-ahụ ihe ịrịba ama nke Eze ha na-abịa. ‘Mgbe ihe ndị a malitere imezu,’ ka O kwuru, ‘mgbe ahụ, leenụ elu, bulienụkwa isi unu; n’ihi na mgbapụta unu na-eru nso.’ O tụrụ ndị na-eso ụzọ Ya aka n’osisi nke oge opupu ihe ubi mgbe ha na-apụta akwụkwọ, ma sị: ‘Mgbe ha malitere ugbu a ipụta akwụkwọ, unu onwe unu na-ahụ ma mara na oge ọkọchị eruwo nso. Otú ahụkwa ka unu, mgbe unu hụrụ ihe ndị a ka ha na-emezu, maranụ na alaeze Chineke eruwo nso.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.

E jìrì mara “àmà” nke ụbọchị ikpeazụ ahụ site n’“àmà” ndị kwusara ma mepee ụzọ nye mmegharị nke mmụọ-ozi mbụ. “Àmà” ndị ahụ gụnyere ịma jijiji nke eluigwe, ma Joel na-akọwapụta na “àmà” nke ụbọchị ikpeazụ ahụ, ụbọchị ndị ahụ mgbe a ga-achọ ajọ omume nke Izrel ma a gaghị ahụ ya, mgbe ugwu nsọ nke Chineke ga-adị nsọ ruo mgbe ebighị ebi, n’ihi na ndị mba ọzọ agaghị agafe n’ime ya ọzọ ma ọlị, ịma jijiji nke ike dị n’eluigwe, ga-agụnyekwa ịma jijiji nke ike dị n’ụwa. Nwanneanyị White na-egosi ọdịiche dị n’etiti ịma jijiji nke ike dị n’eluigwe na nke ike dị n’ụwa.

> “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, Onye-nwe-anyị nyere m ọhụ nke ịma jijiji nke ike nile nke eluigwe. Ahụrụ m na mgbe Onye-nwe-anyị kwuru ‘eluigwe,’ n’inye ihe-iriba-ama ndị ahụ e dere na 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 daa ibe ha n’ibe ha. Mbara ikuku kewara ma tụgharịa azụ; mgbe ahụ, anyị nwere ike ile anya elu site n’oghere ahụ mepere emepe dị na Orion, ebe olu Chineke si bịa. Obodo Nsọ ahụ ga-esi n’oghere ahụ mepere emepe bịa ala. Ahụrụ m na a na-ama jijiji ike ndị dị n’ụwa ugbu a, nakwa na ihe ndị na-eme na-abịa n’usoro. Agha, na asịrị agha, mma-agha, ụnwụ, na ọrịa ọjọọ, bụ ihe mbụ ga-ama jijiji ike ndị dị n’ụwa, mgbe ahụ olu Chineke ga-ama jijiji anyanwụ, ọnwa, na kpakpando, na ụwa a kwa. Ahụrụ m na ịma jijiji nke ike dị na Europe abụghị, dịka ụfọdụ na-akụzi, ịma jijiji nke ike ndị dị n’eluigwe, kama ọ bụ ịma jijiji nke mba ndị iwe juru.” Early Writings, 41.

The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.

Ịma jijiji nke eluigwe n’akwụkwọ Matiu, Mak na Luk na-anọchi anya ịma jijiji nke ike ndị na-achị eluigwe, dịka anyanwụ, ọnwa na kpakpando si anọchi anya ha. Ike ndị a nile nke eluigwe ka a maa jijiji, ha wee mepụta “ihe ịrịba ama” ndị ahụ, bụ́ ndị butere ma kpọsakwa mmegharị nke mmụọ ozi mbụ. A ga-amakwa jijiji n’ike ndị ahụ nke eluigwe ọzọ n’oge mmegharị nke mmụọ ozi nke atọ. Ma n’ime mmegharị nke mmụọ ozi nke atọ, a ga-amakwa jijiji n’ike nke ụwa. Ike nke ụwa bụ ike ndị na-achị ụwa. N’ụbọchị Septemba 11, 2001, ike nke ụwa, ọ bụghị nke eluigwe, ka a maa jijiji.

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

> “Ugbu a, ọ̀ bụ okwu ahụ ka na-abịa nke m kwupụtara na a ga-ekpochapụ New York site n’oke ebili mmiri nke osimiri? Nke a abụghị ihe m kwuru mgbe ọ bụla. Ihe m kwuru bụ na, dịka m na-ele nnukwu ụlọ ndị ahụ a na-ewu elu n’ebe ahụ, elu ụlọ n’elu ụlọ, sị, ‘Lee ụdị ihe egwu dị oke njọ ga-eme mgbe Onyenwe anyị ga-ebili ime ka ụwa maa jijiji nke ukwuu! Mgbe ahụ ka a ga-emezu okwu ndị dị na Mkpughe 18:1–3.’ Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’elu ụwa. Ma enweghị m ìhè pụrụ iche banyere ihe na-abịa n’elu New York, naanị na m maara na otu ụbọchị a ga-akwatu nnukwu ụlọ ndị ahụ dị n’ebe ahụ site n’ịtụgharị na ịtụgharịgharị nke ike Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ụwa. Otu okwu sitere n’ọnụ Onyenwe anyị, otu mmetụ nke ike ya dị ukwuu, ma ụlọ ndị a dị arọ nke ukwuu ga-ada. Ihe ga-eme ga-abụ nke ụjọ ya anyị na-apụghị ichetụ n’echiche.” Review and Herald, July 5, 1906.

In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.

N’akụkọ ihe mere eme nke ndị Millerite, otu n’ime ihe ịrịba ama Luk dekọrọ bụ “nhụjuanya nke mba dị iche iche.” Mba ndị ahụ na-anọchi anya ọchịchị ndị na-achị ụwa, ma n’ụbọchị Septemba 11, 2001, a kpaliri mba ọ bụla dị n’ụwa mgbe Ahụhụ nke atọ batara n’akụkọ amụma. A nọchiri anya mkpali ahụ nke ụwa n’ime Luk iri abụọ na otu, ma ọ bụghị site n’okwu Akwụkwọ Nsọ nke ịma jijiji nke ike ndị nke ụwa. E ji nkebiokwu a, “nhụjuanya nke mba dị iche iche,” nọchite ya, dị ka e wetara ya n’elu mba nile nke ụwa mgbe e wedara nnukwu ụlọ ndị dị na New York n’ala. “Nhụjuanya nke mba dị iche iche” n’ime Luk bụ ịma jijiji nke ike ndị nke ụwa, ma e mezuru ya n’akụkọ ihe mere eme nke ndị Millerite.

> “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.

> “Ahụrụ m na a na-ama jijiji ugbu a ike nke ụwa, nakwa na ihe ndị na-eme na-abịa n’usoro. Agha, na asịrị agha, mma-agha, ụnwụ, na ọrịa na-efe efe bụ ndị mbụ ga-ama jijiji ike nke ụwa; mgbe ahụ olu Chineke ga-ama jijiji anyanwụ, ọnwa, na kpakpando, nakwa ụwa a. Ahụrụ m na ịma jijiji nke ike ndị dị na Europe abụghị, dị ka ụfọdụ na-akụzi, ịma jijiji nke ike nke eluigwe, kama ọ bụ ịma jijiji nke mba ndị iwe juru n’obi.” Early Writings, 41.

The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.

“Ịma jijiji nke ike nile nke mba ndị iwe juputara n’ime ha,” bụ ịma jijiji nke “ike nile nke ụwa,” dịka e gosiri ya n’akụkọ mmalite nke Adventizim site n’ịma jijiji nke “ike nile dị na Europe.” Uriah Smith kọwara ihe na-eme ka ike nile dị na Europe maa jijiji n’afọ 1838.

> “As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.

> “Dịka oge amụma nke opi [nke isii] a bidoro site n’inye onwe onye eze ukwu Ndị Kraịst nke Ọwụwa Anyanwụ ike ahụ n’aka ndị Tọk n’uche ya, otu a kwa anyị pụrụ ikwubi n’ezi omume na njedebe ya ga-abụ nke a ga-akara site n’inye n’uche ya ike ahụ nke Sultan Tọk laghachi ọzọ n’aka Ndị Kraịst. N’afọ 1838, Tọki batara n’agha megide Ijipt. O yiri ka ndị Ijipt ga-akwatu ọchịchị Tọki. Iji gbochie nke a, ike ukwu anọ nke Europe, England, Russia, Austria, na Prussia, tinyere aka iji kwado ọchịchị Tọki. Tọki nakweere ntinye aka ha. E mere nzukọ na London ebe e depụtara okwu ikpeazụ a ga-ewetara Mehemet Ali, Pacha nke Ijipt. O doro anya na mgbe a ga-etinye okwu ikpeazụ a n’aka Mehemet, na akara aka nke Alaeze Ottoman ga-adị n’ezie n’aka ike Ndị Kraịst nke Europe. E tinyere okwu ikpeazụ a n’aka Mehemet n’ụbọchị nke iri na otu nke Ọgọst 1840! ma n’otu ụbọchị ahụ ka Sultan zigara ndị nnọchi anya ike anọ ahụ akwụkwọ, na-ajụ ihe a ga-eme ma ọ bụrụ na Mehemet ajụ imezu ọnọdụ ndị ahụ ha tụrụ aro. Azịza ahụ bụ na o kwesịghị inwe ụjọ banyere ọnọdụ ọ bụla pụrụ ibilite; n’ihi na ha emeela ndokwa maka nke ahụ. Oge amụma ahụ kwụsịrị, ma n’otu ụbọchị ahụ ka njikwa ihe omume ndị Mohammedan gafere n’aka Ndị Kraịst, dịka njikwa ihe omume Ndị Kraịst siri gafere n’aka ndị Mohammedan afọ 391 na ụbọchị 15 tupu mgbe ahụ. N’ụzọ dị otu a ka ahụhụ nke abụọ kwụsịrị, opi nke isii wee kwụsị ịkpọ ụda ya.” Uriah Smith, Synopsis of Present Truth, 218.

Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.

Alakụba nke Ahụhụ nke abụọ agafewo elu kasịnụ nke ike ya, nke, dịka okwu Chineke siri dị, ga-adịgide ruo afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise. Ma n’ime afọ ndị 1830, Ijipt nọ na-anwa iwughachi kalifet n’Ijipt iji gaa n’ihu na nnukwu jihad nke abụọ n’akụkọ ihe mere eme ndị Alakụba. O nwere ike ịbụ na agha Alakụba ọzọ ga-ebili, nke mere ka ike ndị Europe maa jijiji n’egwu. Ruo ọtụtụ iri afọ, ndị odeakụkọ ihe mere eme na ndị ntaakụkọ nke afọ ndị ahụ kpọrọ nsogbu nke Alakụba ịmaliteghachi agha ya “Ajụjụ Ọwụwa Anyanwụ.” Agha ụmụ nke ọwụwa anyanwụ anọwo kemgbe ọtụtụ narị afọ a na-ebuso mba Europe, ndị natara okpukpe ha site na ụka Rom. N’afọ 1838, “mkpagbu nke mba dị iche iche,” nke Kraịst kwuru banyere ya, nọchiri anya ịma jijiji nke mba ndị ahụ jupụtara n’iwe, nke agha Alakụba kpatara megide Alaeze Ukwu Rom nke mbụ.

> “By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.

> “Site n’[itọhapụ] ndị mmụọ ozi anọ ahụ e kee agbụ n’osimiri ukwu Yufretis, aghọtara m na Chineke nọ ugbu a n’ọnọdụ ikwe ka mba anọ ndị isi nke Alaeze Ukwu Ottoman mejupụtara ya, ndị nwara n’efu imeri Alaeze Ọwụwa Anyanwụ ahụ na Constantinople, ma meekwa naanị obere ọganihu n’imeri Europe, ugbu a were Constantinople, ma gbasaa ma merie otu ụzọ n’ime ụzọ atọ nke Europe, nke bụ eziokwu n’ihe dị ka etiti narị afọ nke iri na ise.” Works of William Miller, Volume 2, 121.

The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”

Nsogbu nke mba dị iche iche n’akụkọ a hụrụ na Luk bụ “n’ihe mgbagwoju anya; oké osimiri na ebili mmiri na-ebigbọ,” na obi ndị mmadụ “na-ada mba n’ihi ụjọ, na n’ihi ilekwasị anya n’ihe ndị ahụ na-abịa n’ụwa.” Mgbagwoju anya nke Ajụjụ Ọwụwa Anyanwụ nọgidere na-akpalite ike nile nke ụwa ruo n’ime narị afọ nke iri abụọ, ma akara nke nsogbu ahụ bụ “obi ndị mmadụ na-ada mba n’ihi ụjọ” na “oké osimiri na ebili mmiri na-ebigbọ.”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Ịkara ndị ohu Chineke a akara bụ otu ihe ahụ nke e gosiri Ezikiel n’ọhụụ. Jọn kwa bụkwa onye àmà nke mkpughe a kachasị iju anya. Ọ hụrụ oké osimiri na ebili mmiri ya ka ha na-ebigbọ, ma obi mmadụ na-ada ha mba n’ihi egwu. Ọ hụrụ ụwa ka a na-emegharị, ugwu ebuo n’etiti osimiri (nke na-eme n’ezie n’ụzọ nkịtị), mmiri ya na-ebigbọ ma na-akpata ọgba aghara, ugwu ndị ahụ kwa na-ama jijiji n’ihi ịrị elu ya. E gosikwara ya ọrịa na-efe efe, ajọ ọrịa, ụnwụ, na ọnwụ ka ha na-arụzu ozi ha dị egwu.” Testimonies to Ministers, 445.

When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.

Mgbe e gosiri Jọn ịkà akara nke puku mmadụ narị otu na iri anọ na anọ ahụ, ọ hụrụ nhụjuanya nke mba dị iche iche, dịka e si anọchi anya ya site n’osimiri na ebili mmiri na-ada ụda ike, na obi mmadụ na-ada n’ihi ụjọ; ma ọ bụkwa otu ịkà akara ahụ ka e gosiri Ezekiel n’isi nke itoolu. E gosiri Ezekiel ihe ndị dị n’ime ịkà akara ahụ, ma e gosiri Jọn ihe ndị dị n’èzí metụtara ịkà akara ahụ. Jọn hụrụ na iwewe nke mba dị iche iche jikọtara ya na ịkà akara nke puku mmadụ narị otu na iri anọ na anọ ahụ, ma iwewe nke mba dị iche iche ahụ bụkwa nhụjuanya nke mba dị iche iche nke Luk, nke e ji akụkọ ihe mere eme mata dị ka Ajụjụ Ọwụwa Anyanwụ. E gosiri Jọn na Islam nke Ahụhụ nke atọ bụ ihe ịrịba ama dị n’èzí nke ịkà akara nke puku mmadụ narị otu na iri anọ na anọ ahụ.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Ugbu a bụ oge nke na-adọrọ mmasị nke ukwuu n’ebe ndị nile dị ndụ nọ. Ndị ọchịchị na ndị ndú ọchịchị, ndị ikom nọ n’ọnọdụ nke ntụkwasị obi na ikike, ndị ikom na ndị inyom na-eche echiche nke klaasị niile, etinyewo nlebara anya ha n’ihe ndị na-eme gburugburu anyị. Ha na-ele anya n’ime mmekọrịta ndị ahụ tọrọ akpụ, na-enweghị izu ike, nke dị n’etiti mba dị iche iche. Ha na-ahụ oke ike nke na-amalite ijide ihe ọ bụla dị n’ụwa, ma ha na-amata na ihe dị ukwuu ma bụrụkwa nke na-ekpebi ihe ga-eme na-achọ ime—na ụwa nọ n’ọnụ ụzọ nke nnukwu nsogbu dị egwu.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Ndị mmụọ ozi ugbu a na-egbochi ifufe nke esemokwu, ka ha ghara ife ruo mgbe a ga-adọ ụwa aka ná ntị banyere mbibi ya na-abịa; ma oké ifufe na-achịkọta onwe ya, dị njikere ịdapụta n’elu ụwa; ma mgbe Chineke ga-enye ndị mmụọ ozi Ya iwu ka ha tọhapụ ifufe ndị ahụ, a ga-enwe ụdị ọnọdụ esemokwu dị otu a nke na ọ dịghị mkpịsị edemede ọbụla pụrụ ịkọwa ya.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.

> “Baịbụl, na Baịbụl naanị ya, na-enye echiche ziri ezi banyere ihe ndị a. N’ebe a ka ekpughere nnukwu ihe nkiri ikpeazụ n’akụkọ ihe mere eme nke ụwa anyị, ihe omume ndị n’onwe ha amalitelarị itufu onyinyo ha n’ihu, ụda ịbịaru ha nso na-eme ka ụwa maa jijiji ma na-eme ka obi mmadụ daa ha mba n’ihi ụjọ.” Education, 179, 180.

In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.

N’isi nke iri abụọ na otu nke Luk, Jisọs kọwara “ihe-iriba-ama” ndị butere mmegharị Millerite, ma “ihe-iriba-ama” ndị ahụ nile, dịka Sister White si kwuo, emezuwo. Ala ọma jijiji nke Lisbon, ụbọchị ọchịchịrị, ịdaba nke kpakpando ndị ahụ, na nkpagbu nke mba dị iche iche, nke nọchiri anya ịma jijiji nke ike dị iche iche nke ụwa nke Alakụba mezuru site n’egwu a mụtara site na Ajụjụ Ọwụwa Anyanwụ, ha nile emezuwo. “Ihe-iriba-ama” nke Millerite gụnyekwara Nwa nke mmadụ na-abịa n’ígwé ojii, nke e mezuru n’usoro ziri ezi nke Kraịst nyere “ihe-iriba-ama” ndị ahụ; n’ihi na mgbe nkpagbu nke mba dị iche iche kwụsịrị site n’igbochi ọchịchị elu nke Ottoman na 1840, Kraịst bịara n’Ebe Kachasị Nsọ n’October 22, 1844, ma mgbe Ọ bịara, Ọ bịara n’ígwé ojii.

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.

> “‘Ma, lee, otu onye dị ka Nwa nke mmadụ bịara n’ígwé ojii nke eluigwe, wee bịakwute Onye Ochie nke Ụbọchị, ha wee kpọbatara Ya nso n’ihu Ya. E wee nye Ya ọchịchị, na ebube, na alaeze, ka mmadụ nile, mba nile, na asụsụ nile wee fee Ya ofufe: ọchịchị Ya bụ ọchịchị ebighị ebi, nke na-agaghị agabiga.’ Daniel 7:13, 14. Ọbịbịa Kraịst a kọwara n’ebe a abụghị ọbịbịa nke ugboro abụọ Ya n’ụwa. Ọ na-abịakwute Onye Ochie nke Ụbọchị n’eluigwe ịnara ọchịchị na ebube na alaeze, nke a ga-enye Ya mgbe ọrụ Ya dịka onye ogbugbo ga-eru na njedebe. Ọ bụ ọbịbịa a, ọ bụghị ọbịbịa nke ugboro abụọ Ya n’ụwa, ka e buru amụma banyere ya na amụma dị ka nke ga-eme na njedebe nke ụbọchị 2300 ahụ n’afọ 1844. Ndị mmụọ ozi nke eluigwe na-eso Ya, nnukwu Onye Nchụàjà anyị na-abanye n’Ebe Kachasị Nsọ, ma n’ebe ahụ ọ na-apụta n’ihu Chineke iji sonye n’omume ikpeazụ nke ije ozi Ya n’ihi mmadụ—imezu ọrụ nke ikpe nyocha ma mee mkpuchi mmehie maka ndị nile a ga-egosi na ha ruru eru inweta uru ya.” The Great Controversy, 479.

The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.

“Ihe ịrịba ama” ndị ejikọtara na akụkọ ihe mere eme nke ndị Millerite nọchiri anya “ihe ịrịba ama” ndị ejikọtara na akụkọ ihe mere eme nke puku mmadụ otu narị na iri anọ na anọ. Mgbe Kraịst nyere àmà nke abụọ nye akụkọ ihe mere eme ahụ site n’ilu, O duuru ndị na-eso ụzọ Ya n’ebe “osisi ndị na-apụta epupụta n’oge opupu ihe ubi” nọ. Ọ gwara ha na mgbe osisi ndị ahụ malitere ịpụ epupụta, unu maara na unu eruola nso na njedebe nke ụwa, nakwa na ọgbọ ahụ nke na-ahụ osisi ndị na-apụta epupụta n’oge opupu ihe ubi ga-adị ndụ ịhụ ka eluigwe na ụwa gafee, n’ọkụ nke ọbịbịa Ya nke abụọ.

> 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. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:30–33.

> Mgbe ha na-epuputa akwụkwọ ugbu a, unu na-ahụ ma mara n’onwe unu na ọkọchị adịla nso. N’otu aka ahụ kwa, mgbe unu hụrụ ihe ndị a ka ha na-emezu, maranụ na alaeze Chineke adịla nso. N’ezie asị m unu, ọgbọ a agaghị agabiga, ruo mgbe ihe niile ga-emezu. Eluigwe na ụwa ga-agabiga: ma okwu m agaghị agabiga. Luk 21:30–33.

The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”

Ajụjụ ahụ wee bụrụ, “mgbe ole ka osisi ndị ahụ malitere ipupụta?” Mmiri ozuzo nke ikpeazụ malitere ifesaa n’ụbọchị 11 nke Septemba, 2001, nke, dị ka Aịzaya si kwuo, bụ “ụbọchị ahụ” nke “oke ifufe” nke Chineke “n’ụbọchị ifufe ọwụwa anyanwụ.”

> 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; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet 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 shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.

> N’ókè, mgbe ọ na-apụta, ị ga-arụ ụka megide ya: Ọ na-egbochi ifufe ya siri ike n’ụbọchị ifufe ọwụwa anyanwụ. Ya mere, site na nke a ka a ga-asachapụ ajọ omume Jekọb; nke a kwa bụ mkpụrụ niile nke iwepụ mmehie ya; mgbe ọ ga-eme ka nkume niile nke ebe ịchụàjà bụrụ dịka nkume nzu a tìpìaworo tiworo, ọhịa arụsị na oyiyi a pịrị apị agaghị eguzo. Ma obodo ahụ e wusiri ike ga-abụ ebe tọgbọrọ n’efu, ebe obibi ahụ ka a ga-ahapụ, a ga-ahapụkwa ya dịka 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: ndị inyom ga-abịa, tụọ ha n’ọkụ: n’ihi na ọ bụ ndị na-enweghị nghọta: ya mere, Onye kere ha agaghị emere ha ebere, Onye kpụrụ ha agaghịkwa egosi ha amara. Ọ ga-erukwa n’ụbọchị ahụ, na Onyenwe anyị ga-apịa site n’ọwa osimiri ahụ ruo n’iyi Ijipt, a ga-achịkọtakwa unu n’otu n’otu, unu ụmụ Izrel. Ọ ga-erukwa n’ụbọchị ahụ, na a ga-afụ nnukwu opi, ndị nọ ná njikere ila n’iyi n’ala Asiria ga-abịa, nakwa ndị a chụpụrụ achụpụ n’ala Ijipt, ha ga-efe Onyenwe anyị ofufe n’ugwu nsọ dị na Jerusalem. Aịsaịa 27:8–13.

The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.

Mmiri-ozuzo ikpeazụ malitere ifesa ntakịrị ntakịrị (n’òtù e tụrụ atụ) n’ụbọchị Septemba 11, 2001, ma esemokwu banyere ozi nke mmiri-ozuzo ikpeazụ na ozi udo na nchekwa ụgha malitere. Akụkọ ihe mere eme nke esemokwu ahụ bụ ebe a na-ewepụ ajọ omume Jekọb (na-asachapụ ya, nke pụtara ime mkpuchi mmehie maka ya). Akụkọ ihe mere eme nke esemokwu ahụ, nke bụ esemokwu Habakuk, bụ oge a na-akàrà otu narị puku na puku iri anọ na anọ ahụ, nke na-ejedebe n’ịtụfụpụ Onye Adventist Ụbọchị-Izù nke Asaa nke Laodisia n’ọnụ Onyenwe anyị, n’ihi na ya, dịka “obodo e wusiri ike,” ga-abụ ihe tọgbọrọ n’efu, n’ihi na ọ ghọọla obodo nke ndị na-enweghị nghọta, ndị na-adịghị ahụ ebere ma ọ bụ amara. N’oge ahụ “olu nke abụọ” nke Mkpughe iri na asatọ ga-akpọ nnukwu opi, nke bụ opi nke asaa na ahụhụ nke atọ, ma ìgwè atụrụ ọzọ nke Chineke ga-abịa fee ofufe na “Jerusalem”, nke ga-abụwo ngagharị nke nzukọ-nsọ mmeri.

September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.

Ụbọchị Septemba 11, 2001, na-egosi na ọgbọ ikpeazụ n’akụkọ ihe mere eme nke ụwa eruola, na ọ bụ naanị ndị na-amata osisi ndị na-epu ifuru nke oge opupu ihe ubi ga-anata mmiri ozuzo ahụ nke na-eme ka osisi ndị ahụ puo ifuru. Ọ bụ naanị ndị na-amata na Alakụba nke ahụhụ nke atọ bụ ihe na-akara mbata nke mmiri ozuzo ikpeazụ na akara nke ndị narị otu puku na iri anọ na anọ ga-adị n’etiti ìgwè ahụ.

> “Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.

> “Naanị ndị ahụ na-ebi ndụ kwekọrọ n’ìhè ha nwere ka a ga-enye ìhè ka ukwuu. Ọ gwụla ma anyị na-enwe ọganihu kwa ụbọchị n’igosipụta àgwà ọma ndị Kraịst na-arụsi ọrụ ike, anyị agaghị amata ngosipụta nke Mmụọ Nsọ n’ime mmiri ozuzo nke ikpeazụ. O nwere ike na-adakwasị n’obi ndị nọ anyị gburugburu nile, ma anyị agaghị aghọta ya ma ọ bụ nata ya.” Testimonies to Ministers, 507.

> “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.

> “Anyị agaghị echere mmiri ozuzo ikpeazụ. Ọ na-abịakwute ndị niile ga-amata ma were igirigi na mmiri ozuzo nke amara nke na-adakwasị anyị. Mgbe anyị chịkọtara iberibe nke ìhè, mgbe anyị ji ebere ndị ahụ doro anya nke Chineke kpọrọ ihe, Onye na-enwe mmasị ka anyị tụkwasị Ya obi, mgbe ahụ nkwa ọ bụla ga-emezu. ‘N’ihi na dịka ụwa si emepụta ome ya, dịka ubi si eme ka ihe ndị a kụrụ n’ime ya puo; otu a ka Onyenweanyị Chineke ga-eme ka ezi omume na otuto puo n’ihu mba niile’ (Aịzaya 61:11). A ga-ejupụta ụwa dum n’ebube Chineke.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

We will continue the study in the next article.

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

> “Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

> “Ọ gwụla ma e kpalie ndị ahụ pụrụ inye aka na—— ka ha mata ọrụ dịịrị ha, ha agaghị amata ọrụ Chineke mgbe a ga-anụ oké mkpu nke mmụọ-ozi nke atọ. Mgbe ìhè ga-apụta ka o mee ka ụwa nwee ìhè, kama ibili bịa nyere Onyenwe anyị aka, ha ga-achọ igbochi ọrụ Ya ka o kwekọọ n’echiche ha ndị dị warara. Ka m gwa unu na Onyenwe anyị ga-arụ ọrụ n’ọrụ ikpeazụ a n’ụzọ nke ga-apụ nnọọ n’usoro ihe a na-ahụkarị, nakwa n’ụzọ nke ga-emegide atụmatụ ọ bụla mmadụ nwere ike ime. A ga-enwe ụfọdụ n’etiti anyị ndị ga-achọ mgbe niile ijide ọrụ Chineke n’aka, ikwu iwu ọbụna banyere mmegharị ndị a ga-eme mgbe ọrụ ahụ na-aga n’ihu n’okpuru nduzi nke mmụọ-ozi ahụ nke na-esonyere mmụọ-ozi nke atọ n’ozi a ga-enye ụwa. Chineke ga-eji ụzọ na ihe eji arụ ọrụ nke ga-eme ka a hụ na Ọ na-ejide ụdọ ịnyịnya n’aka nke Ya. Ndị ọrụ ahụ ga-eju anya n’ihi ụzọ dị mfe ndị Ọ ga-eji mee ka ọrụ ezi omume Ya pụta, ma mezuo ya nke ọma.” Testimonies to Ministers, 300.

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