When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.

Mgbe Jisọs meghere eziokwu amụma, a na-anọchi anya Ya dị ka Ọdụm nke agbụrụ Juda; ma na Sisia Filipi, Ọdụm nke agbụrụ Juda bidoro imeghe na “ọ ghaghị ịga Jerusalem, ma site n’aka ndị okenye na ndị isi nchụàjà na ndị odeakwụkwọ taa ọtụtụ ahụhụ, ka e wee gbuo ya, ma n’ụbọchị nke atọ ka e welie ya n’ọnwụ.” Eziokwu ndị ahụ kwekọrọ n’ozi ahụ nke O meghere na mmalite oge akara nke otu narị na iri anọ na puku anọ, ma emesịa ọzọ na njedebe nke otu oge ahụ kwa. Eziokwu ndị ahụ kwekọrọ n’ozi a na-anọchi anya ya n’amaokwu nke iri na atọ ruo nke iri na ise nke Daniel isi nke iri na otu.

When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.

Mgbe Ọ na-ekpughe eziokwu ahụ nye puku narị anọ na iri anọ na anọ ahụ, Ọ na-eme ya site n’ụzọ nke ahịrị n’elu ahịrị, n’ihi na ọ bụ n’ebe ahụ ka a na-achọta “mkpịsị ugodi” nke alaeze Chineke. A ga-eri eziokwu ndị ahụ, n’ihi na ha bụ mkpịsị ugodi nke alaeze Chineke, ma alaeze Chineke ga-adị n’ime ndị Ya.

And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.

Mgbe ndị Farisii jụrụ Ya ajụjụ, mgbe alaeze Chineke ga-abịa, Ọ zara ha, sị, Alaeze Chineke anaghị abịa n’ụzọ a na-ahụ anya: ha agaghịkwa asị, Lee ya ebe a! ma ọ bụ, lee ya ebe ahụ! n’ihi na, lezienụ anya, alaeze Chineke dị n’ime unu. Luk 17:20, 21.

The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.

Ndị mmụọ ọjọọ kweere, ma ha ka na-ama jijiji, n’ihi na ọ gaghị ezuru naanị ikwere “eziokwu” ahụ. Ọ ghaghị ịbụ akụkụ nke gị, dịka nri anụ ahụ a na-eri si bụrụ akụkụ nke mmadụ. N’akụkọ ihe mere eme nke amaokwu nke iri na atọ ruo iri na ise, Ọdụm nke ebo Juda na-emeghe ihe ebìrì e mechiri nke eziokwu ndị metụtara iwu ụbọchị Sọnde nke na-abịa ngwa ngwa, ma eziokwu ndị ahụ na-apịakwa akara ahụ n’egedege ihu nke ụmụ agbọghọ-amaghị nwoke ndị maara ihe, tupu nsogbu ahụ nke na-abịa erute. Ọdụm nke ebo Juda maara nke ọma ihe àmà nke Matiu isi nke iri na isii, ma nleta Ya gara Sizeria Filipai kwekọrọ n’ihe àmà Daniel banyere Panium, ma Ọ maara na ndò nke obe ahụ nke Ya na onye na-eso ụzọ Ya guzo n’okpuru ya na Sizeria Filipai nọchiri anya ndò nke iwu ụbọchị Sọnde nke na-abịa n’akụkọ ihe mere eme nke ndị Ya nke ụbọchị ikpeazụ.

From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.

Site n’oge ahu gaa n’ihu ka Jisọs malitere igosi ndị na-eso ụzọ ya na ọ ghaghị ịga Jerusalem, taa ahụhụ ọtụtụ ihe n’aka ndị okenye na ndị isi nchụàjà na ndị odeakwụkwọ, ka e gbuo ya, ma ka e welitekwa ya n’ọnwụ n’ụbọchị nke atọ. Mgbe ahụ Pita kpọọrọ ya n’akụkụ, wee malite ịbara ya mba, sị, Ka nke a dịrị gị anya, Onyenweanyị: nke a agaghị eme gị. Ma ọ tụgharịrị, sị Pita, Si m n’azụ, Setan: ị bụ ihe ịsụ ngọngọ nye m; n’ihi na ị naghị eche ihe ndị bụ nke Chineke, kama ihe ndị bụ nke mmadụ. Mgbe ahụ Jisọs gwara ndị na-eso ụzọ ya, Ọ bụrụ na onye ọ bụla chọrọ iso m, ka ọ jụ onwe ya, buru obe ya, soro m. N’ihi na onye ọ bụla chọrọ ịzọpụta ndụ ya ga-efunahụ ya: ma onye ọ bụla ga-efunahụ ndụ ya n’ihi m ga-achọta ya. N’ihi na gịnị ka ọ ga-abara mmadụ uru, ma ọ bụrụ na ọ rite ụwa niile, ma tufuo mkpụrụ obi ya? ma ọ bụ gịnị ka mmadụ ga-enye n’ịgbanwere mkpụrụ obi ya? N’ihi na Nwa nke mmadụ ga-abịa n’ebube nke Nna ya ya na ndị mmụọ ozi ya; mgbe ahụ ọ ga-akwụghachi onye ọ bụla dịka ọrụ ya si dị. N’ezie asị m unu, ụfọdụ ndị guzo n’ebe a agaghị atọ ọnwụ, ruo mgbe ha ga-ahụ Nwa nke mmadụ ka ọ na-abịa n’alaeze ya. Matiu 16:21–28.

The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.

Nke mbụ, ya mere dabere n’iwu nke mkpụta mbụ, ihe kachasị mkpa Jisọs gwara ndị na-eso ụzọ Ya banyere ahụhụ nke obe bụ na ha ga-eburu obe nke onwe ha, ma ọ bụrụ na ha ahọrọ iso Ya. Nwannaanyị White na-ekwupụta nke ọma na obe bụkwa yoku. Yoku na obe bụ ihe nnọchianya nke uche onwe onye, ma ihe niile dabere n’iji uche ahụ eme ihe n’ụzọ ziri ezi. Ike nke na-akwado ụlọ nsọ Chineke bụ Nwa Atụrụ e gburu egbu ma kpọgide ya n’elu “ogidi”. Nwa Atụrụ ahụ e gburu egbu na-anọchite anya ịkpọgide n’obe nke ọdịdị anụ ahụ dị ala, ma “ogidi” ahụ e kpọgidere anụ ahụ nwụrụ anwụ n’elu ya bụ uche. Kraịst nyere ihe nlereanya Ya banyere otu e si emeri site n’idebe uche Ya n’okpuru uche Nna Ya mgbe niile, ma n’ịrụzu ọrụ ahụ, Ọ nọdụrụ ala n’ocheeze Ya na Nna Ya. Ihe nnọchianya nke imeri bụ Nwa Atụrụ ahụ e gburu egbu a kpọgidere n’elu ogidi ahụ. Eziokwu ndị a niile jikọtara kpọmkwem na ndị ahụ a na-anọchite anya ha dịka Pita.

Unto Philadelphia, represented by the Exeter tent, it is stated:

Nye Filadelfia, nke ụlọikwuu Exeter na-anọchi anya ya, e kwuru, sị:

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Onye na-emeri emeri ka M ga-eme ogidi n’ụlọ nsọ nke Chineke m, ọ gaghịkwa apụ ọzọ ma ọlị: M ga-edekwa n’elu ya aha nke Chineke m, na aha obodo nke Chineke m, nke bụ Jerusalem ọhụrụ ahụ, nke si n’eluigwe n’aka Chineke m na-abịa ala: M ga-edekwa n’elu ya aha ọhụrụ m. Onye nwere ntị, ya nụ ihe Mmụọ Nsọ na-agwa nzukọ dị iche iche. Mkpughe 3:12, 13.

He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.

Onye meriri dika Kraịst meriri ga-anata aha ọhụrụ, dịka Saimọn Bajanah natara, ha ga-abụkwa ogidi n’ụlọ nsọ Chineke, dịka Kraịst bụ Nwa-aturu ahụ e gburu, nke a kpọgidere n’ogidi n’ụlọ nsọ Chineke. Mgbe ha meriri dika Kraịst meriri, ha ga-anọdụkwa n’ocheeze ahụ n’ebe eluigwe dị, dịka Kraịst mere.

Unto Laodicea, represented by the Watertown tent, it is stated:

Nye Laodisia, nke ụlọikwuu Watertown nọchiri anya ya, e kwuru, sị:

Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.

Lee, ana m eguzo n’ọnụ ụzọ, na-akụ aka: ọ bụrụ na onye ọ bụla anụ olu m, ma mepee ọnụ ụzọ, aga m abanye n’ebe ọ nọ, soro ya rie nri, ya onwe ya esoro m. Onye na-emeri emeri ka m ga-enye ka ya na m nọdụ n’ocheeze m, dịka mụ onwe m kwa siri merie, ma nọdụnyere Nna m n’ocheeze Ya. Onye nwere ntị, ya nụ ihe Mmụọ Nsọ na-agwa chọọchị dị iche iche. Mkpughe 3:20–22.

The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.

Eziokwu mbụ Jizọs gwara ndị na-eso ụzọ Ya ka Ọ malitere ikpughe ahụhụ nke obe bụ eziokwu ahụ na mmadụ aghaghị imeri kpọmkwem dịka Ya onwe Ya siri nye ihe atụ nke imeri. Mmadụ aghaghị ịkpọgide anụ ahụ n’obe ya na mmetụobi ya na agụụ ihe ọjọọ ya. Mgbe a mere nke a, a ga-eme ka ha nọdụ n’ebe ndị dị n’eluigwe.

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.

Ọbụna mgbe anyị nwụrụ anwụ n’ime mmehie, O meworo ka anyị dị ndụ ọnụ na Kraịst, (n’ihi amara ka e ji zọpụta unu), ma O kpọliterekwa anyị ọnụ, mee ka anyị na Ya nọdụkọọ n’ebe ndị dị n’eluigwe n’ime Kraịst Jizọs. Ndị Efesọs 2:5, 6.

After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.

Mgbe e gosipụtasịrị eziokwu banyere ịkpọgide n’obe, n’ihe gbasara ibu ọrụ nke onwe, Ọdụm nke ebo Juda gbakwụnyere eziokwu ọzọ nke na-ekwu maka ụbọchị ikpeazụ.

For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.

N’ihi gịnị ka ọ ga-abara mmadụ uru, ma ọ bụrụ na ọ ritara ụwa dum, ma tụfuo mkpụrụobi nke ya? Ma ọ bụ gịnị ka mmadụ ga-enye ka o jiri gbanwee mkpụrụobi ya? N’ihi na Nwa nke mmadụ ga-abịa n’ebube nke Nna Ya, ya na ndị mmụọ ozi Ya; mgbe ahụ kwa, Ọ ga-akwụ onye ọ bụla ụgwọ dịka ọrụ ya si dị. N’ezie asị m unu, e nwere ụfọdụ ndị guzo ebe a, ndị na-agaghị atọ ọnwụ ụtọ, ruo mgbe ha ga-ahụ Nwa nke mmadụ ka Ọ na-abịa n’alaeze Ya. Matiu 16:26–28.

When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.

Mgbe e kpughechara ozi nke Mkpu Etiti Abalị site n’aka Ọdụm nke ebo Juda n’oge mmechi nke ịkà akara nke otu narị na puku iri anọ na anọ, a ga-enwe ụfọdụ ndị na-anwụghị anwụ. O wee gwa kpọmkwem otu narị na puku iri anọ na anọ ahụ, bụ ndị nke Ya n’ụbọchị ikpeazụ ndị na-anụghị ọnwụ ire. Ya mere, ụbọchị isii mgbe nleta Ya gasịrị na Caesarea Philippi, Ọdụm nke ebo Juda kpughere eziokwu nke ga-ewusi ndị na-eso ụzọ Ya ike maka nsogbu na-abịa nke obe, ma nke ka mkpa, ọ kwuru banyere iwu Sọnde nke na-abịa ngwa ngwa.

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.

Mgbe ụbọchị isii gasịrị, Jisọs kpọrọ Pita, na Jems, na Jọnn, nwanne ya, duru ha rigoro n’ugwu dị elu naanị ha: e wee gbanwee ọdịdị ya n’ihu ha; ihu ya wee nwuo dịka anyanwụ, uwe ya wee dị ọcha dịka ìhè. Ma, lee, Mosis na Ilaija pụtara ìhè n’ihu ha, na-agwa ya okwu. Pita wee zaa, sị Jisọs, Onyenwe anyị, ọ dị mma ka anyị nọrọ ebe a: ọ bụrụ na ị chọrọ, ka anyị wuo ebe a ụlọikwuu atọ; otu maka gị, na otu maka Mosis, na otu maka Ilaija. Ka ọ ka na-ekwu okwu, lee, igwe ojii na-enwu enwu kpuchiri ha: ma, lee, olu si n’igwe ojii ahụ pụta, sị, Nke a bụ Ọkpara m m hụrụ n’anya, onye ihe ya na-atọ m ezigbo ụtọ; nụnụ ya. Mgbe ndị na-eso ụzọ ahụ nụrụ ya, ha dara n’ala n’ihu ha, ha wee tụọ egwu nke ukwuu. Jisọs wee bịakwute ha, metụ ha aka, sị, Bilienụ, atụkwala egwu. Mgbe ha weliri anya ha elu, ha ahụghị onye ọ bụla, ma e wezụga naanị Jisọs. Mgbe ha si n’ugwu ahụ na-arịdata, Jisọs nyere ha iwu, sị, Unu agwala onye ọ bụla ọhụụ a, ruo mgbe Ọkpara nke mmadụ ga-esi n’ọnwụ bilie ọzọ. Ndị na-eso ụzọ ya wee jụọ ya, sị, Gịnị mere ndị odeakwụkwọ ji ekwu na Ilaija ga-ebu ụzọ bịa? Jisọs wee zaa, sị ha, Ilaija n’ezie ga-ebu ụzọ bịa, mekwaa ka ihe niile dịghachi n’ọnọdụ ha. Ma asị m unu, Ilaija abịala ugbua, ma ha amataghị ya, kama ha mere ya ihe ọbụla ha chọrọ. Otu a ka Ọkpara nke mmadụ ga-ata ahụhụkwa n’aka ha. Mgbe ahụ ndị na-eso ụzọ ahụ ghọtara na ọ gwara ha okwu banyere Jọn Onye-nbapụta. Matiu 17:1–13.

In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.

N’ime akụkụ ahụ, Ọdụm nke agbụrụ Juda na-emeghe eziokwu ndị ahụ na-emechi narị puku iri anọ na anọ ahụ tupu oge mmechi ebere eruo, n’ihi na “oge ahụ dị nso.” O buru ụzọ kọwaa ahụhụ nke obe ahụ, ma gosipụta ahụmịhe ahụ dịka ọdịiche na-akọwa otu ìgwè ndị ga-ajụ iji uche ha kpọgide anụ arụ n’obe, na otu ìgwè ndị ga-eso ihe nlereanya Kraịst. Mgbe ahụ, O gosiri ha na ha nọchiri anya ọgbọ ikpeazụ nke akụkọ ihe mere eme nke ụwa, mgbe a ga-enwe ndị mmadụ ga-adị ndụ site n’oge mmeghe ahụ nke mere na Septemba 11, 2001, ruo n’ịlọghachi Ya.

Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”

Mgbe ahụ Ọ gosipụtara ọhụụ nke ịdị ebube Ya e nyeworo otuto, Moses na Elaịja sokwa Ya. Ozi nke ịkachi akara ahụ nke ekpughewo bụ Mkpughe nke Jisọs Kraịst, nke jikọtara ya na Moses na Elaịja, ozi ahụ wee malite ikpughe na Julaị 2023, mgbe ndị àmà abụọ nke Mkpughe isi nke iri na otu, ndị bụ Moses na Elaịja, guzobere, ahịrị n’ahịrị, dịka akara ngosi nke nọchitere anya ịkachi akara nke puku mmadụ otu narị na iri anọ na anọ. Mgbe ndị na-eso ụzọ atọ ahụ hụrụ ọhụụ ahụ ma nụ olu Chineke, “ha dara n’ihu ha, wee tụọ egwu nke ukwuu. Jisọs wee bịakwute ha, metụ ha aka, sị, Bilienụ, unu atụkwala egwu.”

The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.

Ọhụ́ nke ndị na-eso ụzọ atọ ahụ hụrụ na-anọchi anya ọhụ́ nke ebube Kraịst n’ụbọchị ikpeazụ, ya mere ọ bụkwa otu ọhụ́ ahụ Daniel hụrụ n’isi nke iri.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.

Mu onwem, bụ́ Daniel, hụrụ ọhụ a naanị m: n’ihi na ndị ikom ndị soro m ahụghị ọhụ ahụ; ma oke ịma jijiji dakwasịrị ha, nke mere na ha gbapụrụ gaa zoo onwe ha. Ya mere, a hapụrụ m naanị m, m wee hụ nnukwu ọhụ a, ike ọbụla adịghịkwa n’ime m fọdụrụ: n’ihi na mma m gbanwere n’ime m bụrụ ire ure, enweghịkwa m ike ọbụla. Ma anụrụ m olu okwu ya: mgbe m nụrụ olu okwu ya, ahụrụ m onwe m n’oké ụra n’ihu m, ihu m kwekwara n’ala. Ma, lee, aka metụrụ m, nke mere ka m guzo n’ikpere m na n’elu ọbụ aka m. O wee sị m, O Daniel, nwoke a hụrụ n’anya nke ukwuu, ghọta okwu ndị m na-agwa gị, guzokwa ọtọ: n’ihi na ọ bụ gị ka ezitere m ugbu a. Mgbe ọ gwachara m okwu a, eguzoro m na-ama jijiji. O wee sị m, Atụla egwu, Daniel: n’ihi na site n’ụbọchị mbụ ị tinyere obi gị ịghọta, na iweda onwe gị ala n’ihu Chineke gị, a nụrụ okwu gị, m wee bịa n’ihi okwu gị. Daniel 10:7–12.

The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.

Ọhụ nke mgbanwe ọdịdị ahụ n’ime Matiu isi nke iri na asaa bụ ọhụ enyo nke Daniel isi nke iri, nke na-eme n’oge a na-eme ka ọkpụkpụ akọrọ ndị nwụrụ anwụ nke Ezikiel dịghachi ndụ. Ọhụ ahụ, na ozi so ya, na-egosipụta òtù abụọ nke ndị na-efe ofufe, otu n’ụlọikwuu Exeter, nke ọzọkwa n’ụlọikwuu Watertown, nke bụ nzukọ ndị na-akwa emo nke Jeremiah, na ụlọ nzukọ Setan nke Jọn. Dịka o siri bụrụ na mmetụta ọhụ ahụ dị n’ihe Daniel gbara ama, otu a kwa, “mgbe ndị ahụ na-eso ụzọ nụrụ ya, ha dara n’ihu ha, wee tụọ egwu nke ukwuu. Jisọs wee bịakwute ha, metụ ha aka, sị, Bilienụ, atụla egwu.” Ọhụ ahụ bụ nke a nụrụ na nke a hụrụ n’anya n’ọnọdụ abụọ ahụ, ọ wepụtara egwu n’ihe atụ abụọ ahụ. A chọrọ “imetụ aka” iji mee ka ike sie ike n’ime ihe akaebe abụọ ahụ.

The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.

Ọhụụ nke ngbanwe-ụdị ahụ bụ ihe àmà, n’etiti ihe ndị ọzọ, na Okwu Chineke adịghị ada ada ma ọlị; n’ihi na n’isi nke iri na isii nke Matiu, n’amaokwu ikpeazụ, Jisọs ekwuola na, “Ụfọdụ n’ime ndị guzo n’ebe a agaghị anwụ anwụ, ruo mgbe ha ga-ahụ Nwa nke mmadụ ka Ọ na-abịa n’alaeze Ya.” Ngbanwe-ụdị ahụ bụ ihe ngosipụta nke ọbịbịa nke “Nwa nke mmadụ” n’alaeze Ya.

“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

“Mosisi n’elu ugwu mgbanwe ọdịdị ahụ bụ onye àmà nke mmeri Kraịst meriri mmehie na ọnwụ. Ọ nọchiri anya ndị ahụ ga-apụta n’ili na mbilite n’ọnwụ nke ndị ezi omume. Elaija, onye e bugara n’eluigwe n’enweghị ịhụ ọnwụ, nọchiri anya ndị ahụ ga-adị ndụ n’elu ụwa n’oge ọbịbịa nke ugboro abụọ nke Kraịst, ndị a ga ‘agbanwekwa, n’otu ntabi anya, n’ime imekpu anya, mgbe opi ikpeazụ ga-ada;’ mgbe ‘nke a na-anwụ anwụ ga-eyikwasị anwụghị anwụ,’ ma ‘nke a na-emebi emebi ga-eyikwasị enweghị mmebi.’ 1 Ndị Kọrint 15:51–53. E ji ìhè nke eluigwe yikwasị Jisọs, dị ka Ọ ga-apụta mgbe Ọ ga-abịa ‘oge nke abụọ n’enweghị mmehie n’ihi nzọpụta.’ N’ihi na Ọ ga-abịa ‘n’ebube nke Nna Ya ya na ndị mmụọ ozi dị nsọ.’ Ndị Hibru 9:28; Mak 8:38. Ugbu a ka nkwa Onye Nzọpụta nyere ndị na-eso ụzọ Ya mezuru. N’elu ugwu ahụ, e gosipụtara alaeze ebube nke ọdịnihu n’ụdị nta,—Kraịst bụ Eze, Mosisi bụ onye nnọchi anya ndị nsọ e mere ka ha bilie n’ọnwụ, Elaija kwa bụ onye nnọchi anya ndị ahụ e bugara n’eluigwe n’enweghị ọnwụ.” The Desire of Ages, 421.

The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.

Eziokwu nke mkpuchi ahụ gụnyere njirimara na otu narị na iri anọ na puku anọ bụ ndị ahụ a nọchiri anya ha n’Mkpughe isi nke asaa, ndị na-anwụghị anwụ, a nọchiri anya ha kwa site n’aka Ịlaịja; nakwa na oké ìgwè mmadụ ahụ dị n’Mkpughe isi nke asaa bụ ndị ahụ a nọchiri anya ha site n’aka Mozis, ndị na-anwụ anwụ. A na-akpọ otu ìgwè ahụ na olu mbụ nke Mkpughe isi nke iri na asatọ, a na-akpọkwa ìgwè nke ọzọ na olu nke abụọ nke Mkpughe isi nke iri na asatọ.

After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.

Mgbe emetụchara ha aka, Jizọs nyere ndị na-eso ụzọ Ya ntụziaka ọzọ mgbe Ọ sịrị, “Unu agwala onye ọ bụla ọhụụ a, ruo mgbe e mere ka Nwa nke mmadụ si n’ọnwụ bilie ọzọ.” Ọhụụ nke mgbanwe ọdịdị ahụ, nke bụ ọhụụ nke enyo, na ọhụụ Aịzaya n’isi nke isii, na ọhụụ Pọl mgbe ọ nọ n’eluigwe nke atọ, na ọhụụ Izikiel nke wheel ndị dị n’ime wheel ndị ọzọ, ka ọdụm nke ebo Juda kachiri akara, ruo mgbe mbilite n’ọnwụ nke Kraịst gasịrị.

The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.

Mbili-ọnwụ nke Kraịst na-anọchi anya mbilite n’ọnwụ nke ndịàmà abụọ ahụ bụ́ ndị nọnyere Kraịst n’ọhụụ ahụ kpọmkwem, a ga-ebilikwa ha n’ọnwụ n’ọnwa Julaị nke afọ 2023. N’oge ahụ, a ga-ekpughe ozi nke mmechi ahụ nye ndịàmà abụọ nke Mkpughe isi nke iri na otu na ìgwè abụọ nke ndị kwesịrị ntụkwasị obi, a ga-etinyekwa ya n’ọnọdụ nke ọhụụ enyo nke ebube Kraịst na njedebe nke ụwa.

The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.

A ga-edobekwa ozi nke ịka akara n’ime usoro nke amaokwu atọ mbụ nke Mkpughe isi nke mbụ, ebe a na-egosipụta usoro nnyefe ozi ahụ, nke na-anọchi anya njikọta nke ịdị chi na ọdịmma mmadụ, n’ime usoro nzọụkwụ site n’nzọụkwụ nke esi ewebata ozi nke ịka akara nye ndị bụ ndị a na-ahọpụta ka ha soro n’etiti puku mmadụ otu narị na iri anọ na anọ ahụ.

The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.

Usoro ahụ n’usoro nzọụkwụ site n’nzọụkwụ sitere n’aka Nna, ruo n’aka Ọkpara, ruo n’aka mmụọ ozi Gebriel, ruo n’aka Jọn, ruo n’ụka ndị ahụ. Site n’aka Nna nke Chukwu, ruo n’aka Ọkpara nke bụ Chukwu ma bụrụkwa mmadụ, ruo n’aka ihe e kere eke nke adaghị n’ime mmehie (Gebriel), ruo n’aka ihe e kere eke dara ada (Jọn), ruo n’ụka ndị dị n’Eshịa (ụwa.) A kọwapụtara nzọụkwụ ise ndị a kpọmkwem n’oge e kwuru maka Mkpughe nke Jizọs Kraịst na nke mbụ, ma ịgọnarị nzọụkwụ ọbụla pụtara ịgọnarị ha niile.

In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

N’ikwekọ n’ọhụhụ ahụ, ndị na-eso ụzọ ya wee jụọ Jisọs, sị, “Gịnị mere, ya mere, ndị odeakwụkwọ ji na-ekwu na Ịlaịja ga-ebu ụzọ bịa?” Jisọs wee zaa ha, sị, “N’ezie, Ịlaịja ga-ebu ụzọ bịa, weghachi ihe niile. Ma asị m unu, na Ịlaịja abịaworị, ma ha amataghị ya, kama ha mere ya ihe ọbụla ha chọrọ. N’otu aka ahụ kwa, Nwa nke mmadụ ga-atakwa ahụhụ n’aka ha.” Mgbe ahụ, ndị na-eso ụzọ ya ghọtara na ọ bụ banyere Jọn Baptist ka ọ gwara ha.

The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.

Ọrụ amụma nke Jọn Baptist na Jọn Onye Mkpughe bụ otu akụkụ nke ozi nke ịkachi akara, ma ndị ahụ nọ n’ụlọikwuu Watertown bụ ndị họọrọ ileghara ozi Samuel Snow anya, na-anọchi anya ndị na-achọghị ikweta na Ọnụgụ na-ahọpụta ndị ikom Ọ họọrọ ị họrọ. Olu ahụ a họpụtara na 1989, nke mbụ bipụtara ozi ya afọ narị abụọ na iri abụọ mgbe 1776 gasịrị, n’afọ 1996, onye bụ onye nche nke kọwara na ahụhụ nke atọ eruola na Septemba 11, 2001, onye wepụtara ozi mmehie nke July 18, 2020, bụ akụkụ nke ozi nke ịkachi akara, a na-anọchikwa ọrụ ya anya site na Jọn Baptist.

We shall continue this study in the next article.

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

“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

“Ahụrụ m otu ìgwè ka ha guzoro nke ọma, e chebere ha nke ọma, ma sie ike, na-enyeghị ndị ga-achọ ịkpali okwukwe e guzobeworo nke ahụ ahụ nkwado ọ bụla. Chineke lere ha anya n’ịnakwere ha. E gosiri m nzọụkwụ atọ—ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ. Mmụọ ozi so m wee sị, ‘Ahụhụ dịrị onye ga-akpali otu nkume ma ọ bụ mee ka otu mkpịsị pin pụọ n’ọnọdụ ya n’ozi ndị a. Ezi nghọta nke ozi ndị a dị oke mkpa n’ezie. Akara aka nke mkpụrụ obi dabere n’ụzọ a si anabata ha.’ E webatakwara m ọzọ site n’ozi ndị a, m wee hụ otú ndị Chineke ji ọnụ ahịa dị ukwuu zụta ahụmịhe ha. Enwetara ya site n’ịta ahụhụ dị ukwuu na ọgụ siri ike. Chineke duuru ha nzọụkwụ site n’nzọụkwụ, ruo mgbe O tinyere ha n’elu ikpo okwu siri ike, nke a na-apụghị ịkwaga. Ahụrụ m ndị mmadụ n’otu n’otu ka ha bịaruo ikpo okwu ahụ nso ma nyochaa ntọala ya. Ụfọdụ, n’ọṅụ, ozugbo ha zọkwasịrị ya. Ndị ọzọ malitere ịchọ mmejọ n’ime ntọala ahụ. Ha chọrọ ka e mee ndozi, mgbe ahụ ikpo okwu ahụ ga-adịkwu zuo oke, ndị mmadụ kwa ga-enwekwu obi ụtọ. Ụfọdụ si n’elu ikpo okwu ahụ pụọ ka ha nyochaa ya, ha wee kwupụta na e debere ya n’ụzọ na-ezighị ezi. Ma ahụrụ m na ihe fọrọ nke nta ka ọ bụrụ ha niile guzosiri ike n’elu ikpo okwu ahụ ma gbaa ndị ahụ si n’elu ya pụọ ume ka ha kwụsị mkpesa ha; n’ihi na Chineke bụ Ọkachamara Onye Wuru Ụlọ, ha na-alụkwa ọgụ megide Ya. Ha kọọrọ ọrụ ebube nke Chineke, nke duru ha ruo n’elu ikpo okwu ahụ siri ike, ha wee n’ịdị n’otu welie anya ha eluigwe ma jiri olu ukwu nye Chineke otuto. Nke a metụtara ụfọdụ n’ime ndị ahụ mere mkpesa ma hapụ ikpo okwu ahụ, ha wee jiri anya umeala n’obi laghachi zọkwasị ya ọzọ.”

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

“A kpọghachiri m azụ n’ikwusa ọbịbịa mbụ nke Kraịst. E zigara Jọn n’mmụọ na ike nke Ịlaịja ka o dozie ụzọ Jizọs. Ndị jụrụ àmà Jọn eriteghị uru n’ozizi Jizọs. Nmegide ha megide ozi ahụ nke buru amụma banyere ọbịbịa Ya debere ha n’ọnọdụ nke ha na-apụghị inabata n’ụzọ dị mfe ihe akaebe kachasị ike na Ọ bụ Mesaya. Setan duru ndị ahụ jụrụ ozi Jọn ka ha gaa n’ihu ọbụna karịa, ka ha jụkwa Kraịst ma kpọgidere Ya n’obe. N’ime ime nke a, ha debere onwe ha n’ọnọdụ nke ha na-apụghị inweta ngọzi ahụ n’ụbọchị Pentikost, nke gaara akụziri ha ụzọ banye n’ebe nsọ nke eluigwe. Ịdọwa ákwà mkpuchi nke ụlọ nsọ ahụ gosiri na a gaghịzi anabata àjà na emume ndị Juu. E tinyela Àjà Ukwu ahụ, a nabatakwara Ya, Mmụọ Nsọ ahụ nke rịdatara n’ụbọchị Pentikost wee bufee uche ndị na-eso ụzọ ahụ pụọ n’ebe nsọ nke ụwa gaa n’ebe nsọ nke eluigwe, ebe Jizọs ji ọbara nke Ya banye, ka O wụkwasị ndị na-eso ụzọ Ya uru nke mgbaghara mmehie Ya. Ma a hapụrụ ndị Juu n’ọchịchịrị zuru ezu. Ha tufuru ìhè niile ha gaara enwe banyere atụmatụ nzọpụta, ma ha ka na-atụkwasị obi n’àjà na onyinye ha na-abaghị uru. Ebe nsọ nke eluigwe anọchiela ebe nke ụwa, ma ha amaghị mgbanwe ahụ. Ya mere ha apụghị irite uru site n’imekọrịta ọnụ Kraịst n’ebe nsọ ahụ.

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. 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. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.

“Ọtụtụ ndị mmadụ na-ele usoro omume ndị Juu n’ịjụ Kraịst na n’ịkpọgide Ya n’obe anya n’ụjọ; ma ka ha na-agụ akụkọ mmegbu ihere e mere Ya, ha na-eche na ha hụrụ Ya n’anya, nakwa na ha agaghị agọnarị Ya dịka Pita mere, ma ọ bụ kpọgide Ya n’obe dịka ndị Juu mere. Ma Chineke, Onye na-agụ obi mmadụ nile, ewetala ịhụnanya ahụ ha kwuru na ha nwere n’ebe Jisọs nọ n’ule. Eluigwe nile jiri mmasi kachasị emi lelee nnabata e nyere ozi nke mmụọ-ozi mbụ. Ma ọtụtụ ndị kwupụtara na ha hụrụ Jisọs n’anya, ndị kwa kwara akwa mgbe ha na-agụ akụkọ obe ahụ, mere ozi ọma banyere ọbịbịa Ya ihe ọchị. Kama ịnabata ozi ahụ n’ọṅụ, ha kwupụtara na ọ bụ nduhie. Ha kpọrọ ndị hụrụ mpụta Ya n’anya asị ma chụpụ ha n’ụlọ ụka. Ndị jụrụ ozi mbụ ahụ enweghị ike irite uru site n’ozi nke abụọ ahụ; otukwa a ka ha enweghịkwa uru site n’iti mkpu etiti abalị, nke kwesịrị ịkwadebe ha ka ha site n’okwukwe soro Jisọs banye n’Ebe Kachasị Nsọ nke ebe nsọ eluigwe. Ma site n’ịjụ ozi abụọ mbụ ahụ, ha emewo ka nghọta ha gbaa ọchịchịrị nke ukwuu nke na ha apụghị ịhụ ìhè ọbụla n’ozi nke mmụọ-ozi nke atọ, nke na-egosi ụzọ banye n’Ebe Kachasị Nsọ. Ahụrụ m na dịka ndị Juu kpọgidere Jisọs n’obe, otu a ka ụka ndị aha naanị ha bụ Ndị Kraịst kpọgidere ozi ndị a n’obe, ya mere ha amaghị ụzọ banye n’Ebe Kachasị Nsọ, ha apụghịkwa irite uru site n’arịrịọ Jisọs nọ n’ebe ahụ. Dị ka ndị Juu, ndị na-achụ àjà ha na-abaghị uru, otu a ka ha na-ebuli ekpere ha na-abaghị uru nye ngalaba ahụ Jisọs hapụrụ; ma Setan, n’ịṅụrị ọṅụ n’ime nduhie ahụ, na-ewere agwa okpukpe, ma na-eduga uche ndị a na-akpọ onwe ha Ndị Kraịst n’ebe onwe ya nọ, na-arụ ọrụ site n’ike ya, ihe ịrịba ama ya, na ọrụ ebube ụgha, iji kee ha ike n’ọnyà ya. Ụfọdụ ka ọ na-eduhie n’otu ụzọ, ụfọdụkwa n’ụzọ ọzọ. O nwere nduhie dị iche iche ọ kwadebere iji metụta uche dị iche iche. Ụfọdụ na-ele otu nduhie anya n’ụjọ, ebe ha na-anabata nke ọzọ ozugbo. Setan na-eduhie ụfọdụ site n’Ịkpa Mmụọ. Ọ na-abịakwa dị ka mmụọ-ozi nke ìhè ma gbasaa mmetụta ya n’ala ahụ site n’ụzọ mmegharị ụgha. Ụka dị iche iche na-enwe obi ụtọ nke ukwuu, ha na-echekwa na Chineke na-arụ ọrụ ịtụnanya n’ihi ha, mgbe ọ bụ ọrụ nke mmụọ ọzọ. Mkpali ahụ ga-anwụ anwụ ma hapụ ụwa na ụka n’ọnọdụ ka njọ karịa ka ọ dị na mbụ.”

“I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.

“Ahụrụ m na Chineke nwere ụmụ ya ndị ezi obi n’etiti ndị Adventist ndị bụ naanị n’aha na ụka ndị dara ada, ma tupu e wụsa ihe otiti ndị ahụ, a ga-akpọpụta ndị ozi na ndị mmadụ n’ime ụka ndị a, ha ga-anatakwa eziokwu ahụ n’ọṅụ. Setan maara nke a; ma tupu e nye mkpu ukwu nke mmụọ ozi nke atọ, ọ na-akpali mkpali n’ime òtù okpukpe ndị a, ka ndị jụrụ eziokwu ahụ wee chee na Chineke nọnyere ha. O nwere olileanya iduhie ndị ezi obi ma mee ka ha chee na Chineke ka na-arụ ọrụ n’ihi ụka ndị ahụ. Ma ìhè ahụ ga-enwu, ndị niile bụ ndị ezi obi ga-ahapụ ụka ndị dara ada, wee guzosie ike n’akụkụ ndị fọdụrụ.” Early Writings, 258–261.