“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Site n’iwu nyere ikike nke na-eme ka e guzobe ọchịchị popu n’ime mmebi iwu Chineke, mba anyị ga-ekewapụ onwe ya kpamkpam n’ezi omume. Mgbe Protestantism ga-agbatị aka ya gafee oghere ahụ iji jide aka nke ike Rom, mgbe ọ ga-erute n’ofe olulu miri emi ahụ iji kpakọrịta aka na mgbaasị ime mmụọ, mgbe, n’okpuru mmetụta nke njikọ a atọ, obodo anyị ga-ajụ ụkpụrụ ọ bụla nke Iwu Ntọala ya dịka ọchịchị Protestant na nke mba ndị mmadụ ji onwe ha achị, ma mee ndokwa maka ịgbasa ụgha na aghụghọ ndị popu, mgbe ahụ anyị pụrụ ịmata na oge eruola maka ọrụ ebube ahụ Setan na-arụ nakwa na ọgwụgwụ adịkwuola nso.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’
“Dị ka ịbịaru nso nke ndị agha Rom bụ ihe ịrịba ama nye ndị na-eso ụzọ ahụ nke mbibi Jerusalem na-abịanụ, otú a kwa ndapụ n’ezi okwukwe a pụrụ ịbụ ihe ịrịba ama nye anyị na e rutela ókè nke ntachi obi Chineke, na atụ nke ajọ omume nke mba anyị ejupụtala, nakwa na mmụọ-ozi ebere dị njikere ịpụ n’ụzọ ya, ka ọ ghara ịlọghachi ọzọ. Mgbe ahụ, a ga-etinye ndị nke Chineke n’etiti ihe ngosi ndị ahụ nke ahụhụ na nkpagbu ndị amụma kọwara dịka oge nsogbu Jekọb. Mkpu nke ndị kwere ekwe ahụ, ndị a na-akpagbu, na-arịgo eluigwe. Ma dị ka ọbara Ebel si tie mkpu site n’ala, otú ahụkwa e nwere olu ndị na-akpọku Chineke site n’ilì ndị ndị àmà okwukwe, site n’ụlọ-ili nke oké osimiri, site n’ọgba ugwu, site n’ụlọ-ili ndị nọn: ‘Ruo ole mgbe, O Onyenwe anyị, Onye Nsọ na Onye Eziokwu, ka Ị na-agaghị ekpe ikpe ma bọọrọ anyị ọbara anyị ọ́bọ n’aka ndị bi n’ụwa?’”
“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.
“Onyenwe anyị na-arụ ọrụ Ya. Eluigwe niile na-akpali akpali. Onye-ikpe nke ụwa nile ga-ebili n’oge na-adịghị anya ma gosi na ikike Ya e lelitere anya ziri ezi. A ga-etinye akara nke nnapụta n’ahụ ndị na-edebe iwu Chineke, ndị na-asọpụrụ iwu Ya, na ndị jụrụ akara nke anụ ọhịa ahụ ma ọ bụ nke oyiyi ya.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.
“Chineke ekpughewo ihe ga-eme n’ụbọchị ikpeazụ, ka ndị Ya wee dị njikere iguzo megide ajọ ifufe nke mmegide na iwe. Ndị a dọrọ aka ná ntị banyere ihe ndị dị n’ihu ha ekwesịghị ịnọdụ ala na nchekwube dị jụụ na-echere oké ifufe na-abịa, na-akasi onwe ha obi na Onyenwe anyị ga-echebe ndị Ya kwesịrị ntụkwasị obi n’ụbọchị nsogbu. Anyị ga-adị ka ndị mmadụ na-eche Onyenwe ha, ọ bụghị n’echiche nchekwube efu, kama n’ọrụ siri ike, jiri okwukwe na-adịghị ama jijiji. Ugbu a abụghị oge a ga-ekwe ka uche anyị lie onwe ya n’ihe ndị na-enweghị nnukwu mkpa. Mgbe mmadụ na-ehi ụra, Setan na-ahazi ihe nke ọma ka ndị Onyenwe anyị ghara inweta ebere ma ọ bụ ikpe ziri ezi. Mmegharị ụbọchị Sọnde na-aga n’ihu ugbu a n’ọchịchịrị. Ndị ndu na-ezo ezi okwu dị n’okwu ahụ, ma ọtụtụ n’ime ndị sonyere na mmegharị ahụ adịghị ahụ onwe ha ebe iyi zoro ezo ahụ na-aga. Nkwupụta ya dị nro, ma dịkwa ka nke Kraịst n’anya, ma mgbe ọ ga-ekwu okwu, ọ ga-ekpughe mmụọ nke dragọn ahụ. Ọ bụ ọrụ anyị ime ihe niile dị n’ike anyị iji gbochie ihe ize ndụ a na-eyi egwu. Anyị kwesịrị ịgbalị iwepụ ajọ mbunobi site n’itinye onwe anyị n’ìhè ziri ezi n’ihu ndị mmadụ. Anyị kwesịrị iweta n’ihu ha ajụjụ n’eziokwu nke bụ isi n’okwu a, si otú a tinye mgbochi kasị dị irè megide usoro ndị a na-eme iji gbochie nnwere onwe nke akọnuche. Anyị kwesịrị inyocha Akwụkwọ Nsọ ma nwee ike inye ihe kpatara okwukwe anyị. Onye amụma kwuru, sị: ‘Ndị ajọ omume ga na-eme ajọ omume: ma ọ dịghị onye ọbụla n’ime ndị ajọ omume ga-aghọta; ma ndị maara ihe ga-aghọta.’” Testimonies, volume 5, 451, 452.
When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that the prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.
Mgbe “mmegharị ụbọchị Sọnde” ahụ “ga-ekwu okwu, ọ ga-ekpughe mmụọ nke dragọn ahụ.” Paragraf anọ ahụ na-akọwapụta na n’iwu ụbọchị Sọnde, United States “ga-ekewapụ onwe ya kpamkpam n’ezi omume.” N’iwu ụbọchị Sọnde “oge eruola maka ọrụ ebube ahụ dị ịtụnanya nke Setan.” N’iwu ụbọchị Sọnde, njikọ atọ ahụ ka a na-emezu. N’iwu ụbọchị Sọnde, United States “na-ajụ ụkpụrụ ọ bụla nke Iwu Ncheta obodo ya dị ka ọchịchị repọblik Protestant,” ha kwa “na-emekwa ndokwa maka mgbasa ụgha na aghụghọ ndị popu.” Iwu ụbọchị Sọnde ahụ bụ “ihe ịrịba ama nye anyị na oke ndidi Chineke eruola, na tụọ nke ajọ omume nke mba anyị ejupụtala, nakwa na mmụọ ozi nke ebere dị njikere ịpụ n’ụgbọ elu ya, ọ gaghị alaghachi ọzọ.” Ihe ịrịba ama ahụ ka e ji onyinyo mee ya site n’ịdọ aka ná ntị nke Jizọs nyere, nke na-egosi ihe arụ nke nkpọnwụ ahụ Daniel onye amụma kwuru banyere ya. Ọ bụ n’ebe ahụ ka ekpere ahụ nke ndị nwụrụ n’ihi okwukwe n’okpuru akara nke ise rịọrọ, “Ruo ole mgbe, Onyenwe anyị, onye nsọ na eziokwu, ka Ị na-ekpeghị ikpe ma ghara ịbọ ọbara anyị ọbọ n’aka ndị bi n’ụwa?” na-emezu. Ọ bụkwa n’ebe akara ụzọ ahụ ka ụmụ agbọghọ amaghị ihe na ndị maara ihe na-egosipụta agwa ha.
At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.
N’oge iwu Sọnde gasịrị, United States “na-ajụ ụkpụrụ ọ bụla nke Iwu Nchịkwa ya.” Oge nke mgbe arụchara ọrụ a bidoro na Patriot Act n’afọ 2001. Site n’afọ 2001 ruo n’iwu Sọnde na-anọchi anya ọrụ na-aga n’ihu nke ịjụ Iwu Nchịkwa ahụ. Ọrụ ahụ na-aga n’ihu kwekọrọ n’ahịrị amụma ebe e ji arụpụta oyiyi anụ ọhịa ahụ. Ahịrị oyiyi anụ ọhịa ahụ pụrụ iyi ka ọ dị ntakịrị mgbagwoju anya karịa, ma mgbagwoju anya ahụ bara uru ka a ghọta ya. Ihe na-eme ka ahịrị oyiyi anụ ọhịa ahụ bụrụ ihe mgbagwoju anya bụ na ọ na-anọchi anya ahịrị abụọ.
For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.
N’ihi anụ ọhịa nke ụwa, ahịrị abụọ ahụ bụ mpi nke Republicanism na Protestantism. Mpi abụọ ahụ na-ejikọta ọnụ n’ime mmekọrịta ụka na steeti, ma n’ụzọ dị otú a, ha na-emezu mmalite nke oyiyi anụ ọhịa ahụ. Ya mere, ahịrị nke mmalite nke oyiyi anụ ọhịa ahụ nwere ahịrị abụọ n’ime otu ahịrị ahụ, n’ihi na mpi Republican na Protestant na-agba ọsọ n’otu n’otu n’akụkụ ibe ha n’akụkọ ihe mere eme, ma ahịrị nke ọ bụla n’ime ha nwekwara àmà amụma nke ya ọ ga-eburu. Otu ahịrị amụma, nke nwere isiokwu abụọ na-agba n’otu n’otu n’akụkụ ibe ha, siri ike karịa naanị ịkọpụta ihe ngosi ụzọ nke omume ndọrọ ndọrọ ọchịchị ndị na-anọchi anya ikwu okwu ahụ e jikọtara na Iwu Ọchịchị.
The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.
Akara mpi abụọ nke mpi Republican na Protestant ka eziokwu amụma si eme ka ihe siewanye mgbagwoju anya, n’ihi na n’ime mpi Republican ahụ ka e nwere akụkọ ihe mere eme nke ọgụ dị n’etiti ndị Democrat na-akwado ịgba ohu, na ndị Republican na-emegide ịgba ohu; ma kwa n’ime mpi Protestant ahụ ka e nwere usoro ule na-aga n’ihu nke na-eso ndị na-amaghị ama na ndị amamihe n’ime akụkọ ihe mere eme nke mpi Protestant ahụ. Otú ọ dị, ọ dị oke mkpa ịdabere nke ọma n’eziokwu ndị a.
Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.
N’ime ahịrị nke mpi abụọ nke anụ-ọhịa sitere n’ala ahụ nọchiri anya ya, e nwere ihe nlereanya yiri ibe ya banyere ma ịkpụpụta agwa nke Kraịst ma ọ bụ agwa nke Setan, nke pụtara otu ihe ahụ dị ka ma ịkpụpụta onyinyo nke Kraịst ma ọ bụ onyinyo nke anụ-ọhịa ahụ; n’ihi na n’akụkụ a, “anụ-ọhịa” ahụ na-anọchi anya ihe e kere eke n’iche megide Onye Okike. A na-eme ịkpụpụta àgwà ndị a n’ime mmadụ nile n’ime obi ha, n’ihi na mgbe oge nnwale mechiri, e nwere naanị òtù mmadụ abụọ. A na-emekwa ịkpụpụta ahụ n’èzí site na njikọ dị n’etiti ike ọchịchị popu na Mba Ndị Dị n’Otu.
So, the testing time for the formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.
Ya mere, oge ule maka ịkpụpụta oyiyi nke anụ ọhịa ahụ malitere n’afọ 2001, ọ ga-akwụsịkwa n’iwu ụbọchị Sọnde na United States. N’oge ahụ, akụkọ amụma banyere mpi abụọ nke anụ ọhịa nke ụwa na-egosi esemokwu dị n’ime na n’èzí n’ime mpi nke ọ bụla n’ime ha, ma ọ bụrụ na ọ bụ nke okpukpe ma ọ bụ nke ndọrọ ndọrọ ọchịchị, nakwa ọgụ dị n’etiti mpi abụọ ahụ n’onwe ha.
The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.
Iwu Sunday dị na United States na-anọchi anya ịdọ aka ná ntị ka a gbapụ, nke Jizọs kọwara dịka “ihe arụ nke nbibi.” Iwu Sunday dị na United States bụ mmechi nke oge ahụ malitere n’afọ 2001. Patriot Act bụ “ihe arụ nke nbibi nke Daniel kwuru banyere ya”, Jizọs wee kọwaa ya dịka ihe ịrịba ama ka a gbapụ n’ihu mbibi na-abịa.
The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.
Iwu Patriot gụnyere ìhè amụma nke 1888, na Iwu Blair. Iwu Patriot, n’ụzọ amụma, nwekwara ụdị nnọchianya nke iwu Sọnde; ya mere, oge ahụ malite n’afọ 2001 na-amalite site n’iwu Sọnde dị ka e sere onyinyo ya n’afọ 1888—Iwu Blair, 2001—Iwu Patriot, ma ọ na-ejedebe kwa n’iwu Sọnde.
The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.
Ịdọ aka ná ntị ịgbapụ n’obodo ndị ukwu n’afọ 2001 bụ ihe atụ nke ịdọ aka ná ntị ịgbapụ na Babilọn n’oge iwu ụbọchị Sọnde. Ikpe e kpebiri megide United States n’oge iwu ụbọchị Sọnde bụ ihe atụ nke ikpe a ga-eweta n’elu ụwa dum mgbe Maịkel ga-ebili, ma oge amara mmadụ ga-emechi. A na-egosipụta mbinye-aka Kraịst dịka Alfa na Omega ugboro ugboro n’ime eziokwu ndị Blair Bill nọchiri anya ya n’afọ 1888, na n’ihe nile afọ 1888 nọchiri anya ya, ka ọ na-emeghachi na 2001.
2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.
Afọ 2001, nke e jiri 1888 kọwaa dị ka onyinyo ya, abụghị naanị ihe ịrịba ama nke ịgbapụ, dịka e si egosipụta ya site n’ihe arụ nke mbibi, kama e gosikwara ya site n’afọ 66 AD na nnọchibido nke Cestius. Nnọchibido nke Titus n’afọ 70 AD na-anọchi anya iwu Sọnde na United States. Iwu Sọnde dị na United States ka afọ 321 na iwu Sọnde mbụ nke Constantine na-anọchi anya ya, ma 538 na-anọchi anya mgbe mba ikpeazụ nke ụwa na-adaba n’akara nke anụ ọhịa ahụ.
2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.
2001 bụ 1888, Cestius na afọ 66 AD. Iwu Ụka Ụka bụ Titus na afọ 70 na 321. 2001 bụkwa baptizim nke Jizọs, na mbilite Ya n’Isi nke iri nke Mkpughe n’ụbọchị Ọgọst 11, 1840. Ihe nnọchianya ndị a niile na-enye aka n’ahịrị nke Iwu Ọchịchị.
The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.
Akụkọ ihe mere eme amụma nke United States na-aga n’usoro kwekọrọ n’akụkọ ihe mere eme nke Adventism. N’afọ 1798, ọchịchị pope natara ọnya ya na-egbu egbu, ma 1798 bụ oge ọgwụgwụ ahụ mgbe e mepere akụkụ nke amụma Daniel nke metụtara akụkọ ihe mere eme nke mmụọ ozi mbụ na nke abụọ nke Mkpughe iri na anọ. N’ebe ahụ, n’afọ 1798, ka e ji akara mmalite amụma nke Adventism, ma n’afọ 1798 ka anụ ọhịa nke ụwa nwere mpi dịka nke atụrụ ghọrọ alaeze nke isii n’amụma Baịbụl.
1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.
Afọ 1798 ka e buru ụzọ nweta ihe ịrịba ama amụma atọ metụtara ahịrị nke anụ ọhịa nke ụwa, ya mere metụtara ikwu okwu nke United States, na Iwu Nsọ nke United States. Ihe ịrịba ama atọ ahụ bụ Declaration of Independence, e kwupụtara na 1776, mgbe ahụ Constitution na 1789, ma e mesịa Alien and Sedition Acts nke 1798.
Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.
Akara ụzọ atọ ahụ metụtara ahịrị amụma nke Iwu Ukwu ahụ, ma na-akara mmalite nke alaeze nke isii n’amụma Akwụkwọ Nsọ. Iwu Sọnde bụ njedebe nke ọchịchị alaeze nke isii n’amụma Akwụkwọ Nsọ, ya mere, n’ihi ịdị mkpa amụma, a ghaghị inwe akara ụzọ atọ nke na-ebute njedebe ahụ ụzọ, dịka e gosipụtara ya n’ihe nnọchianya nke akara ụzọ atọ ndị bu ụzọ bụrụ tupu mmalite ahụ.
In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.
N’afọ 2001, n’oge ọdịda nke ụlọ elu ndị ahụ, Patriot Act ahụ, e ji ya atụnyere Blair Bill nke 1888, ya na nnupụisi pụtara ìhè nke nduzi Adventism n’Ọgbakọ Ukwu Minneapolis. A na-ejikwa baptizim Kraịst n’afọ 27 AD, igbochi Islam n’ụbọchị Ọgọst 11, 1840, na Nkwupụta Nnwere Onwe nke 1776 atụnyere otu nnupụisi ahụ nke mmụọ ozi gwara Nwannaanyị White na e ji nnupụisi Kora, Datan na Abiram megide Mozis mee ihe nnọchianya ya; nakwa “ihe arụ nke mbibi, nke Daniel onye amụma kwuru banyere ya” dịka ihe ịrịba ama iji gbapụ n’ihu ọnụma na-abịa, dị ka e si anọchi anya ya site n’aka Cestius na afọ 66 AD.
If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast, apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.
Ọ bụrụ na ị ka nwere ike icheta na ahịrị amụma anyị na-atụle ugbu a bụ ahịrị nke Iwu Ntọala nke United States, mgbe ahụ ahịrị amụma niile a kpọtụrụ aha n’elu na-enye onyinye na ịkwado isiokwu amụma nke ahịrị Iwu Ntọala ahụ na-anọchi anya. Ma ahịrị nke na-egosi na ọ bụ ya kacha njikọtara na ndị ọzọ bụ ahịrị nke ịkpụpụta oyiyi nke anụ ọhịa ahụ. Oyiyi nke anụ ọhịa ahụ bụ oyiyi nke anụ ọhịa papal, nke a na-anọchi anya dịka anụ ọhịa nke nwanyị na-achị n’elu ya, nke bụ njikọta nke ụka na ọchịchị, ebe ụka nọ n’aka ọchịchị nke mmekọrịta ahụ. Ka United States wee kpụpụta oyiyi nye anụ ọhịa ahụ, Protestantism nke dapụrụ n’ezi okwukwe aghaghị ijide ọchịchị aka nke ukwuu ruo n’ókè ọchịchị ga-agafe ma mejuputa iwu okpukpe, ma n’ikpeazụ, iwu ụbọchị Ụka.
As the process of forming the image of the beast is accomplished, the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.
Ka a na-emezu usoro ịkpụzi oyiyi nke anụ ọhịa ahụ, a ga-akwatu Iwu Ọchịchị ahụ, e dere ya n’elu ụkpụrụ kachasị elu nke Thomas Jefferson kpọrọ “nkewa nke ụka na ọchịchị.” Mgbe mpi Protestant ahụ nwere ike ịdu mpi Republican ahụ ka ọ manye iwu okpukpe, a na-adọkapụ kpọmkwem obi Iwu Ọchịchị ahụ; ya mere, ị nwere mmekọrịta amụma dị n’etiti ahịrị nke Iwu Ọchịchị ahụ na ahịrị nke oyiyi nke anụ ọhịa ahụ.
The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.
Oge a na-akpụ oyiyi nke anụ ọhịa ahụ malitere n’afọ 2001, site n’Iwu Patriot, ọ na-akwụsịkwa n’iwu Ụka nke ụbọchị Sọnde, mgbe a na-amanye akara nke anụ ọhịa ahụ. N’oge ahụ ka a na-efesa mmiri ozuzo ikpeazụ, n’ihi na mmiri ozuzo ikpeazụ ahụ na-amalite ịda mgbe mmụọ ozi dị ike nke Mkpughe iri na asatọ na-arịda ma jiri ebube Ya mee ka ụwa nwee ìhè, nke, dịka Nwanyị White si kwuo, ga-eme mgbe a kwaturu nnukwu ụlọ ndị dị na Obodo New York site n’imetụ aka nke Onyenwe anyị.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Mmiri-ozuzo ikpeazụ ahụ ga-adakwasị ndị nke Chineke. Otu mmụọ-ozi dị ike ga-esi n’eluigwe rịdata, a ga-emekwa ka ụwa niile mụnyere n’ebube ya.” Review and Herald, Eprel 21, 1891.
The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.
Oge nke ifesa mmiri ozuzo ikpeazụ na-anọchi anya oge a na-asacha ma na-ehichapụ ọka wit na ahịhịa ọjọọ nke ọgbọ ikpeazụ nke Adventism. Asachapụ na ihichapụ ahụ na-akwụsị n’iwu ụbọchị Sọnde, ma ndị amamihe n’ime ụmụ agbọghọ na-amaghị nwoke, ndị nwere mmanụ mgbe nsogbu nke iwu ụbọchị Sọnde rutere, ka a na-akara akara, wee mesịa wụsaa Mmụọ Nsọ n’enweghị atụ ruo mgbe Michael ga-ebili, ma oge amara mmadụ ga-emechi.
During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.
N’oge a na-akpụ onyinyo nke anụ ọhịa ahụ na United States, mmiri ozuzo nke ikpeazụ ga na-afesa; ma n’oge a na-akpụ onyinyo nke anụ ọhịa ahụ n’ụwa, a ga-awụsa mmiri ozuzo nke ikpeazụ n’enweghị atụ.
In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.
N’afọ 2001, ule nke ụka Seventh-day Adventist nke Laodicea malitere, dịka e sere onyinyo ya n’ime ndị Protestant nke August 11, 1840, nakwa n’ime Izrel oge ochie mgbe e mere Kraịst baptizim.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Oge ule ahụ dị nnọọ n’ihu anyị, n’ihi na iti-oku nke mmụọ-ozi nke atọ amalitelarị n’ikpughe ezi omume nke Kraịst, Onye Mgbapụta na-agbaghara mmehie. Nke a bụ mmalite nke ìhè nke mmụọ-ozi ahụ onye ebube ya ga-ejupụta ụwa nile.” Selected Messages, book 1, 362.
The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.
Usoro ọnwụnwa ikpeazụ maka ndị bụbu ndị nke ọgbụgba-ndụ ahụ na-amalite mgbe ìhè nke mmụọ ozi nke Mkpughe iri na asatọ malitere iweta ozi Ya. A na-anọchikwa ozi Ya anya n’amaokwu atọ mbụ nke isi nke iri na asatọ nke Mkpughe, ma amaokwu atọ ahụ bụ, dịka Sister White siri kwuo, mezuru mgbe nnukwu ụlọ ndị dị na New York City dara.
The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.
Mgbe ahụ, usoro nnwale malitere, dị ka Jọn siri gosi ya n’isi nke iri nke Mkpughe. Nnwale ahụ bụ ma ị ga-ewere obere akwụkwọ ahụ nke dị n’aka mmụọ-ozi ahụ, wee rie ya. N’oge nnwale a, mgbe a na-efesa mmiri ozuzo ikpeazụ ahụ, ọ na-adakwasị naanị ndị họrọ iwere obere akwụkwọ ahụ ma rie ya.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. 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, 506, 507.
“Ọtụtụ ndị adaala nke ukwu n’ịnara mmiri ozuzo mbụ. Ha enwetabeghị uru nile Chineke si otu a kwadebere nye ha. Ha na-atụ anya na a ga-emeju ụkọ ahụ site na mmiri ozuzo ikpeazụ. Mgbe a ga-enye ịba ụba amara kasị baa ọgaranya, ha bu n’obi imeghe obi ha ka ha nata ya. Ha na-eme njehie dị egwu. Ọrụ ahụ Chineke bidoro n’obi mmadụ n’inye ya ìhè na ọmụma Ya aghaghị ịnọgide na-aga n’ihu. Mmadụ n’otu n’otu aghaghị ịghọta mkpa nke ya. A ghaghị ikpochapụ obi site n’adịghị ọcha nile ma sachaa ya maka obibi nke Mmụọ. Ọ bụ site n’ikwupụta mmehie na ịhapụ mmehie, site n’ekpere siri ike na ido onwe ha nsọ nye Chineke, ka ndị na-eso ụzọ mbụ kwadebere maka ịwụsa Mmụọ Nsọ n’Ụbọchị Pentikọst. Otu ọrụ ahụ, naanị na ọkwa ka ukwuu, aghaghị ime ugbu a. Mgbe ahụ onye ọrụ mmadụ nwere naanị ịrịọ ngọzi ahụ, ma chere Onyenwe anyị ka O mee ka ọrụ ahụ zuo oke banyere ya. Ọ bụ Chineke bidoro ọrụ ahụ, Ọ ga-emekwa ka ọrụ Ya gwụ, na-eme ka mmadụ zuo oke n’ime Jisọs Kraịst. Ma a gaghị eleghara amara ahụ nke mmiri ozuzo mbụ na-anọchi anya anya. Naanị ndị na-ebi ndụ kwekọrọ n’ìhè ha natara ka ha ga-anata ìhè ka ukwuu. Ọ gwụla ma anyị na-aga n’ihu kwa ụbọchị n’igosipụta omume ọma ndị Kraịst na-arụsi ọrụ ike, anyị agaghị amata ngosipụta nke Mmụọ Nsọ n’ime mmiri ozuzo ikpeazụ. O nwere ike na ọ na-adakwasị obi ndị gbara anyị gburugburu niile, ma anyị agaghị amata ya ma ọ bụ nata ya.” Testimonies to Ministers, 506, 507.
Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.
Ndị riri ozi nke 2001 na-anata ozi kwesịrị ekwesị maka oge ahụ, ma a ga-anwale ha iji gosi ma ha etinyewo ozi ahụ n’eziokwu n’ime ahụmahụ a kwadebere maka akara nke Chineke. N’oge ahụ, ya mere, a na-anọchi anya mmiri ozuzo ikpeazụ dịka ifesa mmiri, n’ihi na ọka wit na ahịhịa ọjọọ ka nọkọtara ọnụ. Ya mere, Sister White na-ekwu, “O nwere ike ịbụ na ọ na-adakwasị obi ndị gbara anyị gburugburu, ma anyị agaghị amata ya ma ọ bụ nata ya.” Mgbe ekewapụrụ ndị amamihe na ndị nzuzu, a na-awụsa mmiri ozuzo ikpeazụ ahụ mgbe ahụ n’enweghị atụ, dịka o mere n’oge Pentikọst, nke na-anọchi anya iwu Sọnde.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Ọzọkwa, ilu ndị a na-akụzi na a gaghị enwe oge nnwale ọ bụla mgbe ikpe gasịrị. Mgbe arụchara ọrụ nke oziọma, nkewa n’etiti ndị ọma na ndị ọjọọ na-esote ozugbo, a na-ekpebikwa ọdịnihu nke òtù ọ bụla ruo mgbe ebighị ebi.” Christ’s Object Lessons, 123.
The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.
Oge ifesa mmiri ozuzo nke ikpeazụ, nke oge a na-awụsa mmiri ozuzo nke ikpeazụ n’enweghị ịtụ ya, sochiri, ka a na-egosikwa dị ka oge abụọ ebe a na-emezu ikpe n’elu ndị nke Chineke. Oge ikpe mbụ n’elu ndị nke Chineke malitere n’ụlọ Chineke na Septemba 11, 2001, ma n’ikpe iwu ụbọchị Sọnde ka a na-emezukwa ikpe ahụ n’ihi ìgwè atụrụ ọzọ nke Chineke ndị na-anabata ma ọ bụ na-ajụ oké mkpu nke mmụọ ozi nke atọ nke na-amalite n’iwu ụbọchị Sọnde na United States, ma na-agwụ mgbe Michael guzoro, ma ohere ebere mmadụ emechie.
The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.
Oge mmiri izo ikpeazụ abụọ ahụ, ndị bụkwa oge ikpe abụọ ahụ nke na-amalite n’ụlọ Chineke, wee si ebe ahụ gafee n’ebe ìgwè atụrụ ọzọ nke Chineke nọ, bụkwa oge abụọ ahụ nke e ji etolite onyinyo anụ ọhịa ahụ.
Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.
N’ime nke mbụ n’ime oge amụma abụọ ahụ, mgbe a na-ewetara nzukọ Chineke na kwa United States ikpe, bụ otu akụkọ ahụ n’onwe ya ebe a na-ekpekwa mpi Republican na mpi Protestant ikpe. N’ebe ahụ kpọmkwem ebe a na-agbụpụ Adventism nke Laodicea n’ọnụ nke Onyenwe anyị, United States na-emeju iko oge nnwale ya, a na-ewetara mba ahụ mbibi mba, mgbe ahụkwa Setan apụta ma bido ọrụ ya dị ịtụnanya. A na-akara otu narị puku na iri anọ na anọ akara ma welie ha elu dịka ọkọlọtọ n’iwu Sunday.
We are informed that it is impossible to give any idea of “the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended.”
A gwara anyị na ọ gaghị ekwe omume inye echiche ọbụla banyere “ahụmahụ nke ndị nke Chineke ga-adị ndụ n’elu ụwa mgbe ebube nke eluigwe na mmeghachi nke mkpagbu ndị gara aga ga-ejikọta ọnụ.”
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.” Testimonies, volume 9, 16.
“Setan bụ nwa akwụkwọ Baịbụl na-arụsi ọrụ ike. Ọ maara na oge ya dị mkpirikpi, ọ na-achọkwa n’ebe ọ bụla igbochi ọrụ nke Onyenwe anyị n’elu ụwa a. Ọ gaghị ekwe omume inye echiche ọ bụla banyere ahụmịhe nke ndị Chineke ga-adị ndụ n’elu ụwa mgbe ebube nke eluigwe na mmeghachi nke mkpagbu ndị gara aga ga-ejikọta ọnụ. Ha ga-eje ije n’ìhè nke na-esi n’ocheeze Chineke apụta. Site n’aka ndị mmụọ ozi a ga-enwe nkwurịta okwu na-adịgide adịgide n’etiti eluigwe na ụwa. Ma Setan, onye ndị mmụọ ozi ọjọọ gbara gburugburu, ma na-ekwukwa na ọ bụ Chineke, ga-arụ ọrụ ebube nke ụdị nile, iji duhie, ma ọ bụrụ na o kwere omume, ọbụna ndị a họpụtara. Ndị Chineke agaghị achọta nchekwa ha n’ịrụ ọrụ ebube, n’ihi na Setan ga-eṅomi ọrụ ebube ndị a ga-arụ. Ndị Chineke a nwalere ma tụọ ha ule ga-achọta ike ha n’ihe ịrịba ama ahụ e kwuru banyere ya n’Ọpụpụ 31:12–18. Ha kwesịrị iguzo n’elu okwu dị ndụ ahụ: ‘E dere ya.’ Nke a bụ naanị ntọala nke ha pụrụ iguzo n’elu ya n’enweghị ịma jijiji. Ndị ahụ mebiri ọgbụgba ndụ ha na Chineke ga-abụ n’ụbọchị ahụ na-enweghị Chineke na enweghị olileanya.” Testimonies, volume 9, 16.
The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”
Mmeghegharị nke mkpagbu ndị gara aga na-amalite n’iwu Sọnde dị na United States, n’ihi na Setan na-amalite ọrụ ya dị ịtụnanya n’oge ahụ, ndị amamihe na-amaghị nwoke, ndị a nwalerela ma nwaleekwa ha, ga-ejegharịkwa mgbe ahụ “n’ìhè nke na-apụta site n’ocheeze Chineke.” A ga-emezu nke a site n’ọrụ ndị mmụọ ozi, n’ihi na “site n’aka ndị mmụọ ozi a ga-enwe nkwurịta okwu na-adịgide adịgide n’etiti eluigwe na ụwa.”
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ndị ahụ e tere mmanụ, ndị na-eguzo n’akụkụ Onyenwe ụwa nile, nwere ọnọdụ ahụ e nyere Setan n’oge gara aga dịka cherub na-ekpuchi ekpuchi. Site n’aka ndị mmụọ nsọ gbara ocheeze Ya gburugburu, Onyenwe anyị na-edobe nkwurịta okwu na-adịghị akwụsị akwụsị na ndị bi n’ụwa. Mmanụ ọlaedo ahụ na-anọchite anya amara nke Chineke ji na-eme ka oriọna ndị kwere ekwe na-anata ihe ga-eme ka ha na-enwu, ka ha ghara ịma jijiji ma gbanyụọ. Ọ bụrụ na ọ bụghị na a na-awụsa mmanụ nsọ a site n’eluigwe n’ozi nke Mmụọ Chineke, ike nile nke ihe ọjọọ ga-achịkwa ụmụ mmadụ kpamkpam.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“A na-eme Chineke ihe ihere mgbe anyị anabataghị nkwurịta okwu ndị ọ na-ezigara anyị. N’ụzọ dị otu a ka anyị si ajụ mmanụ ọlaedo ahụ nke ọ ga-awụsa n’ime mkpụrụobi anyị ka e wee ziga ya nye ndị nọ n’ọchịchịrị. Mgbe oku ahụ ga-abịa, ‘Lee, nwoke ahụ a na-alụ ọhụrụ na-abịa; pụnụnụ izute ya,’ ndị ahụ na-anatabeghị mmanụ nsọ ahụ, ndị na-edebeghị amara Kraịst n’ime obi ha, ga-achọpụta, dịka ụmụ agbọghọ amaghị ihe ahụ, na ha adịghị njikere izute Onyenwe ha. Ha enweghị, n’ime onwe ha, ike inweta mmanụ ahụ, ndụ ha ebibikwala. Ma ọ bụrụ na a rịọ Mmụọ Nsọ nke Chineke, ọ bụrụ na anyị arịọsiri ike, dịka Mozis mere, ‘Gosi m ebube gị,’ a ga-awụsa ịhụnanya Chineke n’ime obi anyị. Site n’ụkwụkpọ ọlaedo ndị ahụ, a ga-ezitere anyị mmanụ ọlaedo ahụ. ‘Ọ bụghị site n’ike, ma ọ bụ site n’ike mmadụ, kama site na Mmụọ m, ka Jehova nke ndị agha kwuru.’ Site n’inata ìhè na-enwu gbaa nke Anyanwụ nke Ezi Omume, ụmụ Chineke na-amụpụta ìhè dịka ọkụ n’ụwa.” Review and Herald, July 20, 1897.
The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.
Ndị amamihe bụ ndị ahụ a kara akara n’ime Mkpughe isi nke asaa na Ezikiel isi nke itoolu, ma bụrụkwa ndị e jiri ha tụnyere ndị nzuzu ndị na-akparị Onyenwe anyị, site n’ịjụ “ozi ndị ọ na-eziga.” Ndị nzuzu bụ ndị ahụ “ndị mebiri ọgbụgba ndụ ha na Chineke, ndị ga-adị n’ụbọchị ahụ na-enweghị Chineke na na-enweghị olileanya.” A nwara ìgwè abụọ ahụ ma kpọga ha ruo n’ókè ebe ha gosipụtara agwa ha dabere n’ihe ma ha nabatara ma ọ bụ jụrụ ozi nke oge ahụ. Ozi nke oge ahụ kemgbe Septemba 11, 2001 abụwo ozi nke mmiri ozuzo ikpeazụ.
The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.
A na-amata ozi nke mmiri ozuzo ikpeazụ site n’usoro nke ahịrị n’elu ahịrị dịka e gosiri ya n’Isaiah isi nke iri abụọ na asatọ. Ụzọ ọmụmụ nke ahịrị n’elu ahịrị bụ ụzọ Chineke họpụtara maka ọmụmụ Akwụkwọ Nsọ, ya mere, ịjụ usoro ahụ abụghị naanị ịjụ ozi ahụ nke a na-anọchi anya ya site n’itinye ahịrị n’elu ahịrị n’ọrụ, ntakịrị ebe a na ntakịrị ebe ahụ, kama ọ bụkwa ịjụ Onye Nyere usoro ahụ.
Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.
N’ihi oke-ókè sitere n’mmụọ nsọ e kpughere n’usoro nnwale nke na-eduga n’ịka akara nke puku mmadụ otu narị na iri anọ na anọ ahụ, ọ pụtara ìhè na naanị ụzọ nwa Chineke pụrụ isi gagharịa n’ime akụkọ ihe mere eme ebe “ebube nke eluigwe na mmegharị ọzọ nke mkpagbu ndị gara aga jikọtara ọnụ,” bụ ịdị n’ahụmịhe nke a pụrụ ịmata ìhè sitere n’ocheeze Chineke. A ghaghị ịmata ya, ma ọ bụghị ya, ọ baghị uru, anyị efuokwa.
“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. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Anyị aghaghị ịghara ichere mmiri ozuzo nke ikpeazụ. Ọ na-abịakwasị ndị niile ga-amata ma nabata igirigi na mmiri ntakịrị nke amara nke na-adakwasị anyị. Mgbe anyị na-achịkọta iberibe ìhè ahụ, mgbe anyị na-enwe ekele maka ebere Chineke ndị ahụ doro anya, Onye na-enwe mmasị ka anyị tụkwasị Ya obi, mgbe ahụ, nkwa ọ bụla ga-emezu. [Aịzaịa 61:11 ka e hotara.] Ụwa dum ga-ejupụta n’ebube Chineke.” The Seventh-day Adventist Bible Commentary, mpịakọta nke 7, 984.
In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic Word receive more light.
N’oge ahụ malitere mgbe mmụọ ozi nke Mkpughe iri na asatọ jupụtara ụwa nile n’ebube Ya, malite na Septemba 11, 2001, mmiri ikpeazụ ahụ abatala naanị “n’elu” ndị ahụ “bụ ndị” “matara ma were igirigi na ezo nke amara nke” na-ada “n’elu anyị.” “Nnukwu mmejọ” ahụ Nwanyị White kọwara na mbụ, bụ mgbe ụmụ agbọghọ amaghị ihe chere na ha pụrụ ichere ruo mgbe a ga-awụsa mmiri ikpeazụ ahụ n’enweghị atụ; n’ihi na mgbe ahụ ka ha chere na ha pụrụ ijide ihe fọdụrụ. Ọ dịghị otu a; naanị ndị na-etolite n’ịghọta Okwu amụma nke Chineke ka na-anata ìhè karịa.
As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic Word in advance of the crisis.
Ka anyị na-emechi edemede a, isi ihe m chọrọ ịkọwapụta metụtara nzube nke oge ule a anyị nọ ugbu a. Ọ bụrụ na anyị ga “ije n’ìhè nke na-apụta n’ocheeze Chineke” n’oge a na-emeghachi mkpagbu ndị gara aga, anyị ga-adị mkpa ịmụta Okwu amụma ahụ nke ọma tupu nsogbu ahụ eruo.
In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic Word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.
N’isi nke mbụ, Daniel na ndị atọ ahụ bara uru emezurịla agụmakwụkwọ ha tupu ha abanye ka Nebukadneza nwalee ha. Ruo ụbọchị iri anọ, Kraịst mepere Okwu amụma ahụ ka nghọta nke ndị na-eso ụzọ ya wee doo anya tupu ụbọchị iri ahụ nke ndị na-eso ụzọ ya mezuru ịdị n’otu ha. Mgbe ahụ ka Pentikọst bịara, nke na-anọchi anya iwu ụbọchị Sọnde.
In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.
N’ime isi nke atọ nke Daniel, Shedrak, Mishak na Abednego mere ka Nebukadneza mara na ha adịghị mkpa oge ọzọ, n’ihi na ha ekpebiela n’ime onwe ha ihe ha ga-eme n’oge ule nke iwu Sọnde. E mepụtara nkwụsi-ike ha ka ọ pụta ìhè karịa mgbe ha na Kraịst jere ije n’ime ọkụ ahụ, ma ozi ahụ nke ha edoziela n’ime ya tupu ule ahụ ka e buuru n’ụwa niile a maara n’oge ahụ site n’aka ndị niile bụ ndị isi bịara nleta bụ ndị hụrụ ọrụ ebube ahụ n’ime ọkụ ahụ.
We will continue these thoughts in the next article.
Anyị ga-aga n’ihu na echiche ndị a n’isiokwu na-esonụ.