The “truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life.” That “truth” identified two aspects of Christ. The first was that Christ is an element of prophetic history. The waymarks that represent the events of prophetic history, represent Christ. His association with the events identifies the sacredness of the prophetic waymarks, and provides the logic for Sister White so often saying that we must guard the waymarks, for those waymarks represent Jesus Christ. The waymark that represented the testing theme in the time of Christ was His baptism, and it aligned with other events in the sacred reform lines, distinguished by the descent of a Divine symbol.

“Eziokwu nke Pita kwupụtara bụ ntọala nke okwukwe onye kwere ekwe. Ọ bụ nke ahụ ka Kraịst n’onwe Ya kwupụtara na ọ bụ ndụ ebighị ebi.” “Eziokwu” ahụ kọwara akụkụ abụọ nke Kraịst. Nke mbụ bụ na Kraịst bụ akụkụ nke akụkọ ihe mere eme amụma. Ihe ịrịba ama ndị na-anọchi anya ihe omume dị n’akụkọ ihe mere eme amụma na-anọchi anya Kraịst. Njikọ Ya na ihe omume ndị ahụ na-egosi ịdị nsọ nke ihe ịrịba ama amụma ndị ahụ, ma na-enye Sister White ezi uche mere o ji ekwukarị na anyị ga-echekwa ihe ịrịba ama ndị ahụ, n’ihi na ihe ịrịba ama ndị ahụ na-anọchi anya Jizọs Kraịst. Ihe ịrịba ama nke nọchiri anya isiokwu nnwale n’oge Kraịst bụ baptizim Ya, ọ dakọtara kwa na ihe omume ndị ọzọ n’ahịrị mmegharị nsọ ndị ahụ, ndị a kpọrọ iche site n’ịda nke akara nke Chukwu.

In the reform line of Moses, Divinity descended and abode in a burning bush, a symbol of the creator combining with the creation. In the reform line at the end of the seventy years, Michael descended to empower Cyrus to move forward with the first decree, and at the same time Daniel was changed into the image of Christ. In the reform line of Christ, the Holy Spirit descended in the form of a dove to anoint God’s Son, the symbol of Divinity combined with humanity. In Millerite history the angel that descended on August 11, 1840 was “no less a personage than Jesus Christ,” who descended with a little book that was to be eaten, and He was that little book. There He demonstrated that the combination of Divinity with humanity is accomplished by eating and drinking the flesh and blood of the Bread of Heaven.

N’ahịrị mgbanwe nke Moses, Chi sitere n’elu rịdata ma biri n’ime ọhịa na-enwu ọkụ, ihe nnọchianya nke Onye Okike na-ejikọta onwe ya na ihe e kere eke. N’ahịrị mgbanwe ahụ n’ọgwụgwụ afọ iri asaa ahụ, Michael rịdatara inye Saịrọs ike ka o gaa n’ihu na iwu mbụ ahụ, ma n’otu oge ahụ a gbanwere Daniel ka ọ bụrụ n’onyinyo Kraịst. N’ahịrị mgbanwe nke Kraịst, Mmụọ Nsọ rịdatara n’ụdị nduru ka e tee Nwa Chineke mmanụ, ihe nnọchianya nke Chi e jikọtara na mmadụ. N’akụkọ ihe mere eme nke ndị Millerite, mmụọ ozi ahụ nke rịdatara n’ụbọchị Ọgọst 11, 1840 bụ “ọ dịghị onye ọzọ ma e wezụga Jisọs Kraịst,” onye ji obere akwụkwọ rịdata, nke a ga-eri, ma Ọ bụ obere akwụkwọ ahụ. N’ebe ahụ O gosiri na njikọta nke Chi na mmadụ ka a na-emezu site n’iri na ịṅụ anụ ahụ na ọbara nke Achịcha nke Eluigwe.

Sacred history is sacred because it is embodied by the presence of Christ. The predictions of God’s Word that identify future events, are Jesus Christ, for He is the “Word.” When those predictions are fulfilled in history, the events represent the fulfillment of His word, and His Word is Truth. It is His Word that sets forth the prediction, and it is His Word that is fulfilled when the event arrives, so at the beginning and at the ending it is Jesus Christ, for He is the Alpha and Omega. Therefore, when Peter proclaimed that Jesus was the Christ and the Son of the living God, he was identifying a waymark that was Jesus Christ and a waymark that reaches its perfect fulfillment in the last days. September 11, 2001 was the perfect fulfillment of Christ.

Akụkọ ihe mere eme dị nsọ bụ nke dị nsọ n’ihi na ọnụnọ Kraịst na-eme ka ọ bụrụ ihe a hụrụ anya n’anụ ahụ. Amụma ndị dị n’Okwu Chineke nke na-akọwapụta ihe ndị ga-eme n’ọdịnihu bụ Jizọs Kraịst, n’ihi na Ọ bụ “Okwu” ahụ. Mgbe amụma ndị ahụ mezuru n’akụkọ ihe mere eme, ihe ndị ahụ na-anọchi anya mmezu nke Okwu Ya, Okwu Ya bụkwa Eziokwu. Ọ bụ Okwu Ya na-ekwupụta amụma ahụ, Ọ bụkwa Okwu Ya ka a na-emezu mgbe ihe omume ahụ rutere; ya mere, na mbido ma na njedebe, Ọ bụ Jizọs Kraịst, n’ihi na Ọ bụ Alfa na Omega. Ya mere, mgbe Pita kwusara na Jizọs bụ Kraịst ahụ na Ọkpara nke Chineke dị ndụ, ọ na-akọwa akara ụzọ nke bụ Jizọs Kraịst na akara ụzọ nke na-eru mmezu ya zuru okè n’ụbọchị ikpeazụ. Septemba 11, 2001 bụ mmezu zuru okè nke Kraịst.

To reject the prophetic fulfillment of September 11, 2001, is to reject Christ, the Son of the living God. That truth, expressed by Peter, was “the foundation of the believer’s faith,” and on September 11, 2001 Christ led His last-day people back to Jeremiah’s “old paths,” which represent the “foundations” of the movement of the first and third angels’ messages. Peter represented the one hundred and forty-four thousand, who are sealed during the period when the four angels are restraining the four winds. The sealing time is a specific prophetic period, beginning on September 11, 2001 and ending at the soon coming Sunday law. Jesus always illustrates the end of a thing with the beginning of a thing.

Ịjụ mmezu amụma nke Septemba 11, 2001, bụ ịjụ Kraịst, Ọkpara Chineke dị ndụ. Eziokwu ahụ, nke Pita kwupụtara, bụ “ntọala nke okwukwe onye kweere,” ma n’ụbọchị Septemba 11, 2001 Kraịst duuru ndị Ya nke ụbọchị ikpeazụ laghachi n’“ụzọ ochie” nke Jeremaya, nke na-anọchi anya “ntọala” nke mmegharị ozi mmụọ ozi mbụ na nke atọ. Pita nọchiri anya puku mmadụ otu narị na iri anọ na anọ, ndị a na-akara akara n’oge ahụ mgbe ndị mmụọ ozi anọ na-egbochi ifufe anọ. Oge ikara akara bụ otu oge amụma pụrụ iche, na-amalite na Septemba 11, 2001 ma na-akwụsị na iwu Sọnde na-abịa n’oge na-adịghị anya. Jizọs na-egosipụtakwa mgbe niile ọgwụgwụ nke ihe site na mmalite nke ihe.

At the beginning of the sealing time the angel of Revelation eighteen descended, as had the Holy Spirit at the baptism, and that angel was “no less a personage than Jesus Christ,” for the angel that descended to lighten the earth with His glory in the Millerite history was “no less a personage than Jesus Christ.” At the soon coming Sunday law “no less a personage than Jesus Christ,” descends again and presents the second of the two messages of Revelation eighteen, as He calls His other flock out of Babylon. In the middle of the period of the sealing time, an angel descended, as the second angel descended on April 19, 1844, at the first disappointment of the Millerite movement.

Na mmalite nke oge akara, mmụọ-ozi nke Mkpughe iri na asatọ rịdatara, dịka Mmụọ Nsọ mere na baptizim ahụ, ma mmụọ-ozi ahụ bụ “onye ọ dịghị ihe ọ bụla na-erughị Jizọs Kraịst,” n’ihi na mmụọ-ozi ahụ nke rịdatara ime ka ụwa wee nwuo ìhè site n’ebube Ya n’akụkọ ihe mere eme nke ndị Miller bụ “onye ọ dịghị ihe ọ bụla na-erughị Jizọs Kraịst.” N’iwu Sunday nke na-abịa n’oge na-adịghị anya, “onye ọ dịghị ihe ọ bụla na-erughị Jizọs Kraịst,” ga-arịdata ọzọ ma gosipụta nke abụọ n’ime ozi abụọ nke Mkpughe iri na asatọ, dịka Ọ na-akpọ atụrụ Ọzọ Ya ka ha si na Babilọn pụta. N’etiti oge akara ahụ, otu mmụọ-ozi rịdatara, dịka mmụọ-ozi nke abụọ siri rịdata n’April 19, 1844, n’oge ndakpọ olileanya mbụ nke mmegharị ndị Miller.

Between the arrival of that second angel, and the arrival of the third angel on October 22, 1844, many angels were sent to add power to the second angel as the Midnight Cry message arrived. Speaking of the history when these angels arrived in Millerite history, Sister White informs us that those that rejected these messages had crucified Christ just as assuredly as the Jews crucified Christ.

N’etiti ọbịbịa nke mmụọ-ozi nke abụọ ahụ na ọbịbịa nke mmụọ-ozi nke atọ n’ụbọchị Ọktoba 22, 1844, e zigara ọtụtụ ndị mmụọ-ozi ka ha tinye ike n’ozi mmụọ-ozi nke abụọ ahụ dịka ozi Mkpu Etiti Abalị bịarutere. Mgbe ọ na-ekwu banyere akụkọ ihe mere eme nke oge ndị mmụọ-ozi ndị a bịarutere n’akụkọ ihe mere eme nke ndị Millerite, Nwanyị White na-eme ka anyị mara na ndị jụrụ ozi ndị a akpọgidewo Kraịst n’obe n’ezie, otu ahụ kpọmkwem ndị Juu siri kpọgide Kraịst n’obe.

“I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there.” Early Writings, 261.

“Ahụrụ m na dịka ndị Juu kpọgidere Jizọs n’obe, otu a ka ụka ndị aha ha naanị kpọgiderekwa ozi ndị a n’obe; ya mere ha enweghị ihe ọmụma banyere ụzọ banye n’Ebe Nsọ Kachasị Nsọ, ha apụghịkwa irite uru site n’arịrịọ Jizọs n’ebe ahụ.” Early Writings, 261.

The messages represented by the angels, when rejected, represent the crucifixion of Christ, for He embodies the messages and their historical fulfillment. On July 18, 2020, “no less a personage than Jesus Christ” descended, marking the first disappointment and the beginning of the tarrying time. Slain in the streets, the dead dry bones of His last-day people were to be awakened by hearing the only voice that can bring people back to life.

Ozi ndị mmụọ ozi ahụ na-anọchi anya ya, mgbe a jụrụ ha, na-anọchi anya ịkpọgide Kraịst n’obe, n’ihi na Ọ na-eme ka ozi ndị ahụ na mmezu ha n’akụkọ ihe mere eme pụta ìhè n’ime Onwe Ya. N’abalị iri na asatọ nke ọnwa Julaị, afọ 2020, “onye ahụ abụghị onye ọzọ ma e wezụga Jizọs Kraịst” siri n’eluigwe rịdata, na-akara ndakpọ olileanya mbụ na mmalite nke oge ichere ahụ. Egburu n’okporo ámá, ọkpụkpụ akọrọ nwụrụ anwụ nke ndị Ya nke ụbọchị ikpeazụ ga-ebili site n’ịnụ naanị olu ahụ nke pụrụ ime ka ndị mmadụ si n’ọnwụ laghachi ná ndụ.

Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25–29.

N’ezie, n’ezie, asim unu, Oge na-abịa, ma ọ bịala ugbu a, mgbe ndị nwụrụ anwụ ga-anụ olu Ọkpara Chineke: ndị na-anụkwa ya ga-adị ndụ. N’ihi na dị ka Nna nwere ndụ n’ime onwe ya; otu a kwa ka O nyere Ọkpara ahụ ka o nwee ndụ n’ime onwe ya; O nyekwara ya ikike ime ikpe, n’ihi na ọ bụ Ọkpara nke mmadụ. Unu atụla nke a n’anya: n’ihi na oge na-abịa, mgbe ndị niile nọ n’ili ga-anụ olu ya, ha ga-apụtakwa; ndị mere ezi ihe, banye na mbilite n’ọnwụ nke ndụ; ma ndị mere ajọ ihe, banye na mbilite n’ọnwụ nke ikpé ọmụma. Jọn 5:25–29.

In July of 2023, His voice called the dead dry bones to life, and Alpha and Omega then repeated the beginning of the sealing time, for July 2023, marks the ending period of the sealing time. His people were then again called back to Jeremiah’s old paths, to the foundations of Millerite history. The foundational message of the Millerites’ beginning and ending were the first and last messages of Millerite history, which was the “seven times” of Leviticus chapter twenty-six.

N’ọnwa Julaị nke afọ 2023, olu Ya kpọrọ ọkpụkpụ ndị akọrọ nwụrụ anwụ ka ha dịrị ndụ, Alfa na Omega wee megharịa mmalite nke oge imechi akara ahụ, n’ihi na Julaị 2023 na-akara oge njedebe nke oge imechi akara ahụ. E mesịa kpọọ ndị Ya ọzọ ka ha laghachi n’ụzọ ochie Jeremaya, n’ntọala nke akụkọ ihe mere eme ndị Millerait. Ozi ntọala nke mmalite na njedebe ndị Millerait bụ ozi mbụ na nke ikpeazụ nke akụkọ ihe mere eme ndị Millerait, nke bụ “oge asaa” nke Levitikọs isi nke iri abụọ na isii.

In July 2023, God’s last day people were once again commanded to take the little book and eat it. As they eat the little book, they are then tested to see if they will acknowledge the message of the third Woe in Revelation chapter nine (the tidings of the east) and the message of Daniel chapter eleven (the tidings of the north). The testing process leads them to verses thirteen to fifteen of Daniel chapter eleven, which is the Battle of Panium, which is Caesarea Philippi and which is the message of the Midnight Cry where the two classes who have heard His voice are manifested, one class “that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”

N’ọnwa Julaị 2023, e nyere ndị Chineke nke ụbọchị ikpeazụ iwu ọzọ ka ha were obere akwụkwọ ahụ rie ya. Ka ha na-eri obere akwụkwọ ahụ, a na-anwale ha mgbe ahụ ịhụ ma ha ga-ekweta ozi nke Ahụhụ nke atọ n’ime Mkpughe isi nke itoolu (ozi si n’ọwụwa anyanwụ) na ozi nke Daniel isi nke iri na otu (ozi si n’ugwu). Usoro nnwale ahụ na-eduga ha n’amaokwu nke iri na atọ ruo nke iri na ise nke Daniel isi nke iri na otu, nke bụ Agha Panium, nke bụ Caesarea Philippi, nke bụkwa ozi nke Mkpu Etiti Abalị ebe e ji gosipụta òtù mmadụ abụọ ahụ ndị nụrụ olu Ya, otu òtù “ndị mere ezi ihe, gaa na mbilite n’ọnwụ nke ndụ; na ndị mere ihe ọjọọ, gaa na mbilite n’ọnwụ nke ikpe ọmụma.”

There are three voices in the sealing time of the one hundred and forty-four thousand and they are all the voice of “no less a personage than Jesus Christ.” The first voice of Revelation eighteen sounded when the great buildings of New York city were brought down by a touch from God. The second voice is the voice of Michael the archangel who calls the dead out of their graves. The third voice is the second voice of Revelation chapter eighteen that calls His other flock out of Babylon in the hour of the “great earthquake” of Revelation chapter eleven. The perfect fulfillment of Peter’s confession at Caesarea Philippi is made when Christ leads His last day people to “that portion of the prophecy of Daniel relating to the last days.”

E nwere olu atọ n’oge akara nke puku narị anọ na iri anọ na anọ, ha nile bụkwa olu nke “ọ dịghị onye ọzọ ma e wezụga Jisọs Kraịst.” Olu mbụ nke Mkpughe iri na asatọ dara ụda mgbe e wedara nnukwu ụlọ nile nke obodo New York n’ala site n’imetụ aka sitere n’aka Chineke. Olu nke abụọ bụ olu Maịkel, onyeisi ndị mmụọ ozi, onye na-akpọ ndị nwụrụ anwụ ka ha si n’ilu ha pụta. Olu nke atọ bụ olu nke abụọ nke Mkpughe isi nke iri na asatọ nke na-akpọ atụrụ ọzọ Ya ka ha si na Babilọn pụta n’oge “oke ala ọma jijiji” nke Mkpughe isi nke iri na otu. Mmezu zuru okè nke nkwupụta Pita mere na Sizaria Filipaị na-eme mgbe Kraịst na-eduga ndị Ya nke ụbọchị ikpeazụ n’ebe “akụkụ amụma Daniel metụtara ụbọchị ikpeazụ” nọ.

Panium of verses thirteen to fifteen of Daniel eleven, is the “portion” of the prophecy of Daniel that was sealed up that identifies the message of the Midnight Cry. Panium is the Exeter camp meeting in August of 1844, it’s a history that is fulfilled in the second term of Donald Trump, and it is the prophetic message that impresses the seal of God upon the foreheads of the one hundred and forty-four thousand. The verses we are now studying are very holy ground.

Panium nke amaokwu iri na atọ ruo iri na ise nke Daniel iri na otu, bụ “oke” nke amụma Daniel nke e mechiri emechi nke na-akọwapụta ozi nke Mkpu Etiti Abalị. Panium bụ nzukọ ọgbakọ Exeter n’ọnwa Ọgọstụ nke afọ 1844; ọ bụ akụkọ ihe mere eme nke na-emezu n’oge ọchịchị nke abụọ nke Donald Trump, ọ bụkwa ozi amụma nke na-akà akara nke Chineke n’egedege ihu nke narị puku na iri anọ na anọ. Amaokwu ndị anyị na-amụ ugbu a bụ ala dị nsọ nke ukwuu.

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

“Eziokwu ahụ nke Pita kwupụtara bụ ntọala nke okwukwe onye kwere ekwe. Ọ bụ ya bụ nke Kraịst n’onwe Ya kwupụtara na ọ bụ ndụ ebighị ebi. Ma inwe ọmụma a abụghị ihe ga-abụ ihe ndabere nye inye onwe mmadụ otuto. Ọ bụghị site n’amamihe ma ọ bụ ịdị mma ọ bụla nke aka ya ka e si kpugheere Pita ya. Mmadụ apụghị mgbe ọ bụla, site n’ike nke onwe ya, iru n’ịmata ihe banyere ihe dị nsọ nke Chineke. ‘Ọ dị elu dịka eluigwe; gịnị ka ị pụrụ ime? ọ dị omimi karịa hel; gịnị ka ị pụrụ ịma?’ Job 11:8. Naanị mmụọ nke ịbụ ụmụ nwere ike ikpugheere anyị ihe omimi ndị dị n’ime Chineke, nke ‘anya ahụbeghị, ntị anụbeghịkwa, nke na-abatabeghịkwa n’obi mmadụ.’ ‘Ma Chineke ekpugheela ha nye anyị site n’Mmụọ Ya: n’ihi na Mmụọ ahụ na-enyocha ihe niile, ee, ọbụna ihe omimi ndị dị n’ime Chineke.’ 1 Corinthians 2:9, 10. ‘Ihe nzuzo nke Onyenwe anyị dị n’ebe ndị na-atụ Ya egwu nọ;’ ma eziokwu ahụ na Pita hụrụ ebube nke Kraịst bụ ihe àmà na a ‘kụziiri ya site n’aka Chineke.’ Psalm 25:14; John 6:45. Eeh, n’ezie, ‘ngọzi dịrị gị, Simon Bar-jona: n’ihi na anụ ahụ na ọbara ekpugheghị nke a nye gị.’”

“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.” The Desire of Ages, 413

“Jisọs gara n’ihu sị: ‘A na m asịkwa gị, na gị bụ Pita, ma n’elu nkume a ka M ga-ewu nzukọ-nsọ M; ọnụ ụzọ ámá nke hel agaghị enwe ike imeri ya.’ Okwu ahụ bụ́ Pita pụtara nkume,—nkume na-atụgharị atụgharị. Pita abụghị nkume ahụ e tọrọ ntọala nzukọ-nsọ ahụ n’elu ya. Ọnụ ụzọ ámá nke hel meriri ya mgbe ọ jiri ịkọ ọnụ na iyi agọnahụ Onyenwe ya. E wuru nzukọ-nsọ ahụ n’elu Otu onye ọnụ ụzọ ámá nke hel na-apụghị imeri.” The Desire of Ages, 413

The message Christ was presenting to His disciples at Caesarea Philippi was and is the message of the Midnight Cry, and it is placed within the context of a spiritual war between the Greek god Pan, whose temple was called “the gates of hell,” and the two apostate horns of the earth beast. The Maccabees were God’s apostate people, who professed to be the defenders of God’s church, as they were warring against the religion of the Greeks. They identified themselves as both the religious and political leaders. They represent the apostate Protestantism of those fallen churches that, with the government of the United States, are now forming an image of the beast and are warring against the globalist’s religion of woke-ism and Mother Earth. The apostate horns prevail in their struggle with the religious and political elements of globalism, and at the same time the true Protestant horn is being purified by the removal of the last remnants of the foolish virgins, in advance of being lifted up as an ensign at the “great earthquake” of the soon coming Sunday law.

Ozi nke Kraịst na-ewetara ndị na-eso ụzọ Ya na Sizaịa Filipai bụ, ma ka bụkwa, ozi nke Mkpu Etiti Abalị, e debekwara ya n’ime nkọwa agha ime mmụọ dị n’etiti chi ndị Gris a na-akpọ Pan, nke a kpọrọ ụlọ nsọ ya “ọnụ ụzọ ámá nke hel,” na mpi abụọ ndị ahụ dapụrụ n’ezi ofufe nke anụ ọhịa nke ụwa. Ndị Makkabi bụ ndị Chineke dapụrụ n’ezi ofufe, ndị na-ekwupụta na ha bụ ndị na-agbachitere chọọchị Chineke, dịka ha na-alụ ọgụ megide okpukpe ndị Gris. Ha kpọrọ onwe ha ma ndị ndú okpukpe ma ndị ndú ọchịchị. Ha na-anọchi anya Protestantizim dapụrụ n’ezi ofufe nke ụka ndị ahụ dara ada, bụ́ ndị, ha na ọchịchị United States, na-akpụzi ugbu a oyiyi nke anụ ọhịa ahụ ma na-alụ agha megide okpukpe nke ndị globalist, ya bụ woke-ism na Nne Ụwa. Mpi ndị ahụ dapụrụ n’ezi ofufe na-emeri n’ọgụ ha na akụkụ okpukpe na ọchịchị nke globalizim, ma n’otu oge ahụkwa a na-asachapụ ezi mpi Protestant site n’iwepụ ihe fọdụrụ ikpeazụ nke ụmụ agbọghọ ndị nzuzu ahụ, tupu ebulie ya elu dịka ọkọlọtọ n’oge “oke ala ọma jijiji” nke iwu Sọnde na-abịa n’oge na-adịghị anya.

The portion of the prophecy of the book of Daniel that relates to the last days, which is also the Revelation of Jesus Christ, and is the message of the Midnight Cry, is unsealed by the Lion of the tribe of Judah at Caesarea Philippi, which is Panium. It is unsealed in the midst of the warfare between atheistic beast from the bottomless pit and the horn of Republicanism that began to stir up that beast in 2015, and against the genuine horn of Protestantism that is now being resurrected as a mighty army.

A na-emeghe akụkụ nke amụma nke akwụkwọ Daniel nke metụtara ụbọchị ikpeazụ, nke bụkwa Mkpughe nke Jizọs Kraịst, ma bụrụ ozi nke Mkpu Etiti Abalị, site n’Ọdụm nke ebo Juda na Caesarea Philippi, nke bụ Panium. A na-emeghe ya n’etiti agha dị n’etiti anụ ọhịa ekweghị na Chineke nke si n’olulu miri emi na-apụta na mpi nke Republicanism nke malitere ịkpalite anụ ọhịa ahụ n’afọ 2015, megidekwa ezi mpi nke Protestantism nke a na-ebilite ugbu a ọzọ dịka agha dị ike.

The truth that Peter confessed represents the waymark of September 11, 2001, and also that Christ is the Son of the living God. The truth of what is represented by Jesus being the Son of God, is a testing truth as certainly as was whether Jesus was the Messiah or not in the days of Peter. The proclamation that Jesus is the Son of God represents everything that had been revealed of who the Son is. It represents not only that He was God’s Son, but that He was also the son of man. It is the truth of the incarnation of divinity into humanity, which is the very work that is accomplished during the sealing time of the one hundred and forty-four thousand. The truth of the “incarnation,” is the truth at the end that was typified by the truth of the “Sabbath” at the beginning.

Eziokwu ahụ Pita kwupụtara na-anọchi anya akara ụzọ nke Septemba 11, 2001, ma na Kraịst bụkwa Ọkpara nke Chineke dị ndụ. Eziokwu nke ihe a na-anọchi anya ya site n’ịbụ Jizọs Ọkpara Chineke, bụ eziokwu nnwale n’ezie dị nnọọ ka ajụjụ ma Jizọs ọ̀ bụ Mesaịa ma ọ bụ na ọ bụghị, n’ụbọchị Pita. Ikwusa na Jizọs bụ Ọkpara Chineke na-anọchi anya ihe niile e kpughewo banyere onye Ọkpara ahụ bụ. Ọ na-anọchi anya ọ bụghị naanị na Ọ bụ Ọkpara Chineke, kama nakwa na Ọ bụkwa nwa nke mmadụ. Ọ bụ eziokwu nke ịbanye n’ahụ mmadụ nke ịdị nsọ Chineke, nke bụ n’onwe ya ọrụ ahụ a na-emezu n’oge akara nke puku narị otu na iri anọ na anọ ahụ. Eziokwu nke “ịbanye n’ahụ mmadụ,” bụ eziokwu ahụ n’ọgwụgwụ nke e ji eziokwu nke “Ụbọchị Izuike” nọchite anya ya ná mmalite.

October 22, 1844 marked the arrival of the third angel. When an angel arrives, a special truth adapted to the period where the truth is unsealed is opened by the Lion of the tribe of Judah, and that truth then tests the generation where that truth is opened up. On October 22, 1844 the truths associated with the work of Christ, who suddenly came unto the temple He had raised in the forty-six years from 1798 unto 1844, were revealed. Christ’s work of judgment, the law of God, His role as High Priest, the issue of the mark of the beast and the sealing of the one hundred and forty-four thousand were all opened up. Sister White was shown that of those truths, there was one truth which the Alpha and Omega identified in a special light.

Ụbọchị Ọktoba 22, 1844 kara akara mbata nke mmụọ-ozi nke atọ. Mgbe mmụọ-ozi bịarutere, a na-emeghe eziokwu pụrụ iche nke dabara na oge a na-ekpughe eziokwu ahụ site n’aka Ọdụm nke ebo Juda, ma eziokwu ahụ wee nwalee ọgbọ ahụ a na-emeghe eziokwu ahụ n’ime ya. N’Ọktoba 22, 1844 ka e kpughere eziokwu ndị metụtara ọrụ Kraịst, onye bịara na mberede n’ụlọ nsọ ahụ Ọ wulitere n’ime afọ iri anọ na isii site na 1798 ruo 1844. E meghere ọrụ ikpe Kraịst, iwu Chineke, ọrụ Ya dịka Onye Nnukwu Nchụàjà, okwu banyere akara nke anụ ọhịa ahụ, na ịnọchichi nke puku iri anọ na anọ. E gosiri Nwanyị White na, n’etiti eziokwu ndị ahụ, e nwere otu eziokwu nke Alfa na Omega kọwara n’ìhè pụrụ iche.

“I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“O juru m anya nke ukwuu ka m hụrụ iwu nke anọ n’etiti iwu iri ahụ kpọmkwem, ebe ìhè dị nro gbara ya gburugburu dị ka okirikiri. Mmụọ ozi ahụ sịrị: ‘Ọ bụ naanị ya n’ime iwu iri ahụ nke na-akọwa Chineke dị ndụ, onye kere eluigwe na ụwa na ihe niile dị n’ime ha. Mgbe a tọrọ ntọala ụwa, mgbe ahụ ka a tọrọkwa ntọala Sabbath ahụ.’” Testimonies, volume 1, 75.

The sealing time of the one hundred and forty-four thousand had arrived, but it was to be delayed by the rebellion of 1863. On September 11, 2001 the sealing process began when Christ, represented as the mighty angel of Revelation chapter eighteen, descended with a hidden book in His hand that God’s last day people were to eat. The Alpha and Omega always illustrates the end with the beginning, so in the last days there was another truth that was placed in a special light, and it was directly connected to the Sabbath truth that was highlighted the first time Christ attempted to seal the one hundred and forty-four thousand.

Oge akara nke otu narị puku na iri anọ na anọ ahụ eruola, ma a ga-egbu oge ya n’ihi nnupụisi nke 1863. N’ụbọchị Septemba 11, 2001, usoro nke akara ahụ malitere mgbe Kraịst, onye a nọchiri anya ya dịka mmụọ ozi dị ike nke Mkpughe isi nke iri na asatọ, siri n’eluigwe rịdata, nwee akwụkwọ zoro ezo n’aka Ya nke ndị Chineke nke ụbọchị ikpeazụ Ya ga-eri. Alfa na Omega na-egosi mgbe niile njedebe site na mmalite, ya mere n’ụbọchị ikpeazụ, e nwekwara eziokwu ọzọ e debere n’ìhè pụrụ iche, ma ọ jikọrọ kpọmkwem na eziokwu nke Sabbath nke e mere ka ọ pụta ìhè oge mbụ Kraịst gbalịrị ịka akara otu narị puku na iri anọ na anọ ahụ.

“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.

“Oge eruola ka Daniel guzoro n’oke ya. Oge eruola ka ìhè e nyere ya pụọ gaa n’ụwa dịka o nwetụbeghị mbụ. Ọ bụrụ na ndị ahụ Onye-nwe-anyị meworo ihe dị ukwuu n’ihi ha ga-eje ije n’ìhè ahụ, a ga-eme ka ọmụma ha banyere Kraịst na amụma ndị metụtara Ya bawanye nke ukwuu ka ha na-abịarukwu ngwụcha akụkọ ihe mere eme nke ụwa a nso.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. They are of infinite worth in God’s sight, for they are one with Christ. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key which unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will not be able to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus will see light in God’s light.” Manuscript Releases, number 21, 406, 407.

“Ndị na-enwe mmekọrịta nsọ na Chineke na-eje ije n’ìhè nke Anyanwụ nke Ezi Omume. Ha adịghị ewetara Onye Mgbapụta ha ihere site n’imerụ ụzọ ha n’ihu Chineke. Ìhè nke eluigwe na-enwu n’elu ha. Ha bụ ndị bara uru na-enweghị ngwụcha n’anya Chineke, n’ihi na ha bụ otu na Kraịst. Nye ha, okwu Chineke nwere ịma mma na ịdị n’ụtọ nke karịrị akarị. Ha na-ahụ mkpa ọ dị. A na-ekpughe eziokwu nye ha. E ji ọmarịcha nchapụta dị nro kpuchie ozizi nke ọdịmma mmadụ nke Kraịst. Ha na-ahụ na Akwụkwọ Nsọ bụ mkpịsị ugodi nke na-emepe ihe omimi niile ma na-edozi ihe isi ike niile. Ndị na-achọghị ịnara ìhè ma jee ije n’ìhè agaghị enwe ike ịghọta ihe omimi nke nsọpụrụ Chineke, ma ndị na-atụghị anya iburu obe ahụ ma soro Jizọs ga-ahụ ìhè n’ìhè Chineke.” Manuscript Releases, nọmba 21, 406, 407.

The doctrine of the incarnation is the truth that Divinity combined with humanity does not sin, and the sign of those who have reached that experience in the last days is the Sabbath.

Ozizi nke mbata n’anụ ahụ́ bụ eziokwu ahụ na Chi jikọtara na mmadụ anaghị emehie, ma ihe ịrịba ama nke ndị ahụ ruteworo n’ahụmahụ ahụ n’ụbọchị ikpeazụ bụ Ụbọchị Izuike.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.

Ọzọkwa, enyere m ha kwa ụbọchị izuike m, ka ọ bụrụ ihe ịrịba ama n’etiti mụ na ha, ka ha wee mara na abụ m Onyenwe anyị nke na-edo ha nsọ. Ezekiel 20:12.

The one hundred and forty-four thousand are sealed for eternity, and the process of the sealing identifies a short period of time at the end of the sealing process, just before the Sunday law, when the seal is impressed. In that short period of time Divinity is combined with humanity, permanently.

A na-emechi otu narị puku na iri anọ na anọ ahụ akara ruo mgbe ebighị ebi, ma usoro nke imechi akara ahụ na-egosi obere oge dị mkpirikpi n’ọgwụgwụ usoro imechi akara ahụ, tupu iwu Sọnde, mgbe a na-apịnye akara ahụ. N’ime obere oge ahụ dị mkpirikpi, a na-ejikọta Ịdị-nsọ na mmadụ, ruo mgbe ebighị ebi.

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

“Gịnị ka unu na-eme, ụmụnna, n’ọrụ ukwu a nke nkwadebe? Ndị na-ejikọta onwe ha na ụwa na-anata ụkpụrụ nke ụwa ma na-akwado onwe ha maka akara nke anụ ọhịa ahụ. Ndị na-atụkwasịghị onwe ha obi, ndị na-eweda onwe ha n’ihu Chineke ma na-eme ka mkpụrụ obi ha dị ọcha site n’irubere eziokwu ahụ isi—ndị a na-anata ụkpụrụ nke eluigwe ma na-akwado onwe ha maka akara nke Chineke n’egedege ihu ha. Mgbe iwu ahụ ga-apụta ma a pịa akara ahụ, agwa ha ga-anọgide dị ọcha ma bụrụ nke na-enweghị ntụpọ ruo mgbe ebighị ebi.

“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 216.

“Ugbu a bụ oge iji kwadebe. A gaghị etinye akara nke Chineke n’egedege ihu nke nwoke ma ọ bụ nwanyị na-adịghị ọcha. A gaghị etinye ya n’egedege ihu nke nwoke ma ọ bụ nwanyị nwere oké ọchịchọ ma na-ahụ ụwa n’anya. A gaghị etinye ya n’egedege ihu nke ndị ikom ma ọ bụ ndị inyom nwere ire ụgha ma ọ bụ obi aghụghọ. Ndị niile na-anata akara ahụ aghaghị ịbụ ndị na-enweghị ntụpọ n’ihu Chineke—ndị a na-ahọpụta maka eluigwe. Gaanụ n’ihu, ụmụnne m ndị ikom na ndị inyom. Enwere m ike ide naanị nkenke banyere isi ihe ndị a n’oge a, naanị site n’ịdọrọ uche unu gaa n’ọ dị mkpa nke nkwadebe. Chọpụtanụ Akwụkwọ Nsọ n’onwe unu, ka unu wee ghọta oke egwu na ịdị nsọ nke oge a dị ugbu a.” Testimonies, volume 5, 216.

The previous passage might suggest that the seal is impressed at the Sunday law, but this is not the case. Sister White is clear that the Sunday law is a great crisis, and she also teaches clearly that character is manifested in a crisis, but never developed in a crisis. The seal is impressed at the Sunday law in the sense that it then becomes visible, for those who then have the seal are lifted up as an ensign. The seal is impressed in a short period of time, just before probation closes, and for Sabbath-keepers, probation closes at the Sunday law. The sealing began on September 11, 2001, and no one then received the seal of God, for as illustrated in the period of time following October 22, 1844, there was first to be a testing process.

Nkebi okwu gara aga pụrụ ịkpata echiche na a na-etinye akara ahụ n’iwu Ụka banyere ụbọchị Sọnde, ma nke a abụghị eziokwu. Nwanneanyị White na-eme ka o doo anya na iwu ụbọchị Sọnde bụ nnukwu nsogbu, ma ọ na-akụzikwa nke ọma na a na-egosipụta agwa n’oge nsogbu, ma a naghị emepụta ya n’oge nsogbu. A na-etinye akara ahụ n’iwu ụbọchị Sọnde n’uche ahụ na n’oge ahụ ka ọ na-aghọ ihe a pụrụ ịhụ anya, n’ihi na ndị nwere akara ahụ n’oge ahụ ka a na-ebuli elu dịka ọkọlọtọ. A na-etinye akara ahụ n’ime obere oge, tupu oge amara emechie, ma maka ndị na-edebe ụbọchị Izuike, oge amara na-emechi n’iwu ụbọchị Sọnde. Ido akara ahụ bidoro na Septemba 11, 2001, ma n’oge ahụ ọ dịghị onye natara akara Chineke, n’ihi na, dịka e gosiri ya n’oge sochirinụ Ọktoba 22, 1844, a ga-ebu ụzọ nwee usoro nnwale.

In every reform movement, when the divine symbol descends to empower the message that was unsealed at the time of the end, a testing process begins. When Michael descended to empower Cyrus to move forward with the first decree, the Jews were then tested as to whether they would leave the home they had lived in for the previous seventy years and return to a ruined city and rebuild it. When the Holy Spirit descended at the baptism of Christ, the Jews were tested on the subject of the Messiah. When the mighty angel of Revelation ten descended on August 11, 1840, that generation was tested on whether they would eat the little book, and all that the little book represented.

N’ime mmegharị mgbanwe ọ bụla, mgbe akara nsọ ahụ sitere n’aka Chineke na-arịdata iji nye ozi ahụ e meghere n’oge ọgwụgwụ ike, usoro nnwale na-amalite. Mgbe Maịkel siri n’eluigwe rịdata inye Saịrọs ike ka o gaa n’ihu na iwu mbụ ahụ, e wee nwalee ndị Juu ma ha ga-ahapụ ebe obibi ha biri n’ime afọ iri asaa gara aga ma laghachi n’obodo e bibiri emebi wee wughachi ya. Mgbe Mmụọ Nsọ rịdatara n’oge baptizim nke Kraịst, a nwara ndị Juu banyere isiokwu nke Mesaịa ahụ. Mgbe mmụọ ozi dị ike nke Mkpughe iri rịdatara n’Ọgọst 11, 1840, a nwara ọgbọ ahụ ma ha ga-eri obere akwụkwọ ahụ, na ihe niile obere akwụkwọ ahụ nọchiri anya ya.

A testing process began on August 11, 1840 that produced two classes of worshippers, and the class that followed the Lamb into the Most Holy Place were candidates to be among the one hundred and forty-four thousand. The final test for that generation, who failed the testing process, began with the arrival of increased light upon the “seven times,” of Leviticus twenty-six. From 1856 unto 1863, the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Usoro nnwale malitere n’ụbọchị Ọgọst 11, 1840, nke mụtara klas abụọ nke ndị na-efe ofufe, ma klas ahụ nke soro Nwa Atụrụ banye n’Ebe Nsọ Kachasị Nsọ bụ ndị a na-atụle ka ha bụrụ n’etiti otu narị puku na iri anọ na anọ ahụ. Nnwale ikpeazụ nye ọgbọ ahụ, ndị dara n’usoro nnwale ahụ, malitere site n’ịbịarute nke ìhè mụbara elu banyere “oge asaa,” nke Levitikọs iri abụọ na isii. Site n’afọ 1856 ruo 1863, ozi Laodisia gosipụtara oge ikpeazụ n’ime oge ahụ nke malitere site n’ịbịarute nke mmụọ ozi nke atọ n’ụbọchị Ọktoba 22, 1844. A na-anọchi anya oge ahụ site n’amaokwu iri na atọ ruo iri na ise nke Daniel isi nke iri na otu.

We will continue this study in the next article.

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

“‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.’ ‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth’ (John 1:1–5, 14).

“‘Na mbu ka Okwu dịrị, Okwu ahụ nọnyekwaara Chineke, Okwu ahụ bụkwa Chineke. Otu Okwu ahụ dịrị na mbu n’ebe Chineke nọ. E sitere n’aka Ya kee ihe niile; ọ dịghịkwa ihe ọbụla e kere eke nke e kere na-enweghị Ya. N’ime Ya ka ndụ dị; ndụ ahụ bụkwa ìhè nke mmadụ nile. Ìhè ahụ na-enwu n’ọchịchịrị; ọchịchịrị ahụ aghọtaghịkwa ya.’ ‘Okwu ahụ wee bụrụ anụ ahụ, biri n’etiti anyị, (anyị hụkwara ebube Ya, ebube dịka nke Ọkpara ahụ a mụrụ naanị Ya nke Nna, nke jupụtara n’amara na eziokwu)’ (Jọn 1:1–5, 14).”

“This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of His greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity.

“Ibu a na-akọwa àgwà na mkpa ọrụ Kraịst. Dị ka onye na-aghọta isiokwu ya, Jọn na-enye Kraịst ike nile, ma na-ekwu maka ịdị ukwuu na ịdị ebube Ya. Ọ na-amụnye ụzarị nke eziokwu dị oké ọnụ ahịa nke sitere n’aka Chineke, dịka ìhè si n’anyanwụ pụta. Ọ na-egosi Kraịst dịka naanị Onye Ogbugbo n’etiti Chineke na mmadụ.

“The doctrine of the incarnation of Christ in human flesh is a mystery, ‘even the mystery which hath been hid from ages and from generations’ (Colossians 1:26). It is the great and profound mystery of godliness. ‘The Word was made flesh, and dwelt among us’ (John 1:14). Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this. He ‘so loved the world, that he gave his only begotten Son’ (John 3:16). John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened.

“Nkuzi banyere ịbịanụ nke Kraịst n’anụ ahụ mmadụ bụ ihe omimi, ‘ọbụna ihe omimi ahụ e zoro ezo kemgbe ọtụtụ ọgbọ na site n’ọgbọ ruo n’ọgbọ’ (Ndị Kọlọsi 1:26). Ọ bụ nnukwu ihe omimi miri emi nke nsọpụrụ Chineke. ‘Okwu ahụ ghọrọ anụ ahụ, wee biri n’etiti anyị’ (Jọn 1:14). Kraịst were n’elu Onwe Ya ọdịdị mmadụ, ọdịdị nke dị ala karịa ọdịdị Ya nke eluigwe. Ọ dịghị ihe ọzọ na-egosi nnọọ ịda onwe ala dị ịtụnanya nke Chineke dịka nke a. Ọ ‘hụrụ ụwa n’anya nke ukwuu, nke mere na O nyere Ọkpara Ya ọ mụrụ naanị Ya’ (Jọn 3:16). Jọn na-ewepụta isiokwu a dị ịtụnanya n’ụzọ dị mfe nke ukwuu nke na mmadụ niile pụrụ ịghọta echiche ndị e gosipụtara, ma nweta ìhè.”

“Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ‘As the children are partakers of flesh and blood, he also himself likewise took part of the same’ (Hebrews 2:14). He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. ‘This man,’ writes Paul, ‘was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house’ (Hebrews 3:3).

“Kraịst emeghị ka à ga-asị na Ọ nara ọdịdị mmadụ; n’ezie Ọ nara ya. N’eziokwu, O nwere ọdịdị mmadụ. ‘Dịka ụmụaka ahụ si bụrụ ndị so n’anụ arụ na ọbara, ya onwe ya kwa n’otu aka ahụ sonyekwara n’ime otu ihe ndị ahụ’ (Ndị Hibru 2:14). Ọ bụ nwa Meri; Ọ sitere n’ọmụmụ Devid dịka usoro ọmụmụ mmadụ si dị. A na-ekwupụta na Ọ bụ mmadụ, ọbụna Nwoke ahụ bụ Kraịst Jizọs. ‘Nwoke a,’ ka Pọl dere, ‘a gụrụ ya ka o kwesịkwara otuto karịrị Mozis, ebe ọ bụ na onye wuru ụlọ ahụ nwere nsọpụrụ karịa ụlọ ahụ’ (Ndị Hibru 3:3).”

“But while God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God’ (John 1:1). Before men or angels were created, the Word was with God, and was God.

“Ma ebe Okwu Chineke na-ekwu banyere ọdịdị mmadụ nke Kraịst mgbe Ọ nọ n’elu ụwa a, Ọ na-ekwukwa kwa n'ụzọ doro anya banyere ịdị adị Ya tupu Ya abịa n’ụwa. Okwu ahụ dị adị dịka Onye dị nsọ, ọbụna dịka Ọkpara Chineke ebighị ebi, n’ịdị n’otu na n’ịkpakọrịta zuru oke na Nna Ya. Site na mgbe ebighị ebi Ọ bụ Onye-ogbugbo nke ọgbụgba ndụ ahụ, onye ahụ n’ime Ya ka a ga-agọzi mba niile nke ụwa, ma ndị Juu ma ndị mba ọzọ, ma ọ bụrụ na ha anabata Ya. ‘Na mbido ka Okwu ahụ dị, Okwu ahụ na Chineke nọkọkwara, Okwu ahụ bụkwa Chineke’ (John 1:1). Tupu e kee mmadụ ma ọ bụ ndị mmụọ ozi, Okwu ahụ na Chineke nọ, Ọ bụkwa Chineke.”

“The world was made by Him, ‘and without him was not anything made that was made’ (John 1:3). If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore.

E ji ya mere ụwa, “ma ọ dịghị ihe ọbụla e mere nke e mere ma e wezụga ya” (Jọn 1:3). Ọ bụrụ na Kraịst kere ihe niile, ọ dịrị adị tupu ihe niile. Okwu ndị e kwuru banyere nke a doro nnọọ anya nke ukwuu, nke mere na ọ dịghị onye kwesị ịnọgide n’obi abụọ. Kraịst bụ Chineke n’ụzọ dị mkpa n’onwe ya, nakwa n’echiche kachasị elu. Ya na Chineke nọ site na mgbe ebighị ebi niile, Chineke nke dị n’elu ihe niile, onye a gọziri agọzi ruo mgbe ebighị ebi.

“The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God. ‘The Lord possessed me in the beginning of his way,’ He declares, ‘before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth’ (Proverbs 8:22–27).

“Onyenweanyị Jisọs Kraịst, Ọkpara Chineke nke dị nsọ, dị site n’ebighị ebi, bụrụ onye pụrụ iche, ma otu kwa na Nna. Ọ bụ ebube karịrị akarị nke eluigwe. Ọ bụ onye-isi nke ọgụgụ isi nke eluigwe, a na-anabatakwa nsọpụrụ ofufe nke ndị mmụọ ozi nye Ya dịka ihe ziri ezi Ya. Nke a abụghị ịnapụ Chineke ihe Ya. ‘Jehova nwere m na mmalite ụzọ ya,’ ka Ọ na-ekwupụta, ‘tupu ọrụ ya nile nke oge ochie. E doro m anya site n’ebighị ebi, site na mmalite, tupu ụwa adị. Mgbe omimi dị iche iche adịbeghị, a mụrụ m; mgbe isi iyi juputara na mmiri adịbeghị. Tupu e mee ka ugwu dịsie ike, tupu ugwu nta dị iche iche, a mụrụ m: mgbe Ọ ka na-emebeghị ụwa, ma ọ bụ ubi, ma ọ bụ akụkụ kachasị elu nke ájá nke ụwa. Mgbe Ọ kwadebere eluigwe, anọ m ebe ahụ: mgbe Ọ tụrụ okirikiri n’elu ihu omimi’ (Ilu 8:22–27).”

“There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible.” Selected Messages, book 1, 246–248.

“E nwere ìhè na otuto n’eziokwu ahụ na Kraịst bụ otu na Nna tupu e tọọ ntọala nke ụwa. Nke a bụ ìhè ahụ na-enwu n’ebe ọchịchịrị dị, na-eme ka ọ na-enwu gbaa site n’otuto Chukwu, nke mbụ. Eziokwu a, nke n’onwe ya jupụtara n’ihe omimi na-enweghị nsọtụ, na-akọwa eziokwu ndị ọzọ dị omimi ma ndị a na-apụghị ịkọwa ma ọ bụghị ya, ebe e debere ya n’ime ìhè, nke a na-apụghị iru nso ma a pụghịkwa ịghọta.” Selected Messages, book 1, 246–248.