We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.
Ugbu a anyị nọ n’oge nnwale nke onyinyo anụ ọhịa ahụ, a na-emegharịkwa arụmụka amụma mbụ n’akụkọ ihe mere eme nke Adventism ugbu a. N’ọnwa Julaị nke afọ 2023, Maịkel, onyeisi ndị mmụọ ozi, siri n’eluigwe rịdata ịkpọte ọkpụkpụ akọrọ ndị nwụrụ anwụ nke Ezikiel, ndị nọ dina n’ụzọ nke nnukwu obodo ahụ nke Sọdọm na Ijipt. N’ebe ahụ, n’isi nke iri na otu nke Mkpughe, a na-ewepụta ha n’ụra ọnwụ ha site n’inye ha Mmụọ Nsọ. N’isi nke iri atọ na asaa nke Ezikiel, a kọwara ozi nke ifufe anọ dị ka ozi ahụ nke na-eme ka ọkpụkpụ akọrọ ndị nwụrụ anwụ, nke a kpọrọ ụlọ Izrel niile, ghọọ ndị agha Onyenwe anyị. Onye-amụma Daniel nọchiri anya ndị àmà abụọ ahụ a gburu nke Jọn, ọ na-anọchikwakwa anya ndị nọ n’ndagwurugwu nke ọkpụkpụ akọrọ ndị nwụrụ anwụ nakwa ụmụ agbọghọ amamihe dị na ilu ahụ.
When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.
Mgbe ndị Millerite mezuru ilu ahụ, ha ghọtara na ahụmịhe ha ka e gosipụtara n’ime ilu ahụ. Puku mmadụ otu narị na iri anọ na anọ ahụ ga-achọkwa ịghọta na ha anọwo n’oge ichere ahụ. Dịka Daniel n’isi nke itoolu, ha ga-achọ ịghọta na a chụsasịala ha n’ala ndị iro, dịka e gosipụtara ya site n’oge asaa nke Levitikọs iri abụọ na isii, ma ghọtakwa ihe oyiyi nzuzo Nebukadneza nke anụ ọhịa ndị ahụ.
In each of these lines a prophetic test from God’s word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.
N’ime ahịrị ndị a nke ọ bụla, a na-anọchi anya ule amụma sitere n’okwu Chineke. Ndịàmà abụọ ahụ nwụrụ anwụ n’okporo ámá jupụtara na Mmụọ mgbe a kpọlitere ha n’ọnwụ. Ọkpụkpụ ndị nwụrụ anwụ nke Ezikiel chọrọ ịnụ ozi amụma. Daniel nọ na-amụ ihe odide Mosis na Jeremaya mgbe e tetara ya n’ọnọdụ ya nke ịkpụsasị. N’isi nke abụọ, a kpọtere Daniel na ndị ikom atọ ahụ a ma ama n’ụzọ ihe atụ ka ha mata na e tinyewo ha n’okpuru iwu ọnwụ, mgbe ahụkwa ìhè amụma ahụ nke e zoro ezo ma mesịa meghee ka ọ zọpụta Daniel na ndị enyi ya atọ. Ndị amaghị nwoke nke ilu ahụ na-eteta site n’“mkpu” n’etiti abalị. E tetara ndị Millerite mgbe Kraịst wepụrụ aka Ya n’elu ihe oyiyi ndị dị na chaatị ahụ. N’ime ndịàmà isii ahụ niile, ọ bụ ozi amụma na-akpọte ndị nwụrụ anwụ ma ọ bụ ndị na-ehi ụra. Mgbe ahụ, ọ na-emepụta ule nke e ji egosipụta òtù abụọ n’ọgwụgwụ usoro ule ahụ.
Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.
Dabere n’ahịrị ndị a, a na-eme ka o doo anya na mgbe a kpọlitere otu narị puku iri anọ na anọ n’ụbọchị ikpeazụ, ọ bụ ozi Ezikiel banyere ifufe anọ, na nke gbasasịra ugboro asaa nke Mozis dị na Levitikọs iri abụọ na isii. Ọ bụ ozi mbilite n’ọnwụ nke Maịkel onyeisi ndị mmụọ ozi na-eweta. Ọ bụ ozi nrọ nzuzo Nebukadneza banyere ihe oyiyi nke anụ ọhịa ndị ahụ.
The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.
A na-anwale ule dabeere n’ịbụ ma ha nwere mmanụ, nke a kọwara dị ka “ozi nile nke Mụọ nke Chineke.” A kpọtere ndị Millerite mgbe ha ghọtara na a kpọrọ ha aha n’ime okwu amụma nke Chineke, nakwa mgbe ha hụrụ otu ihe-àmà ahụ nke mbụ duru ha ịkọwa afọ 1843 n’ezie na-akọwa Ọktoba 22, 1844. Dabere n’usoro echiche ndị a, e guzobere ya na mgbe a ga-akpọte otu narị puku na iri anọ na anọ ahụ n’ụbọchị ikpeazụ, a ga-akpọte ha n’ozi amụma nke ule nke na-amịpụta klaasị abụọ nke ndị na-efe ofufe.
All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.
Ahịrị amụma ndị a niile na-achọta mmezu ha zuru oke na nke ikpeazụ n’oge ule amụma nke e ji ịkpụpụta onyinyo nke anụ ọhịa ahụ na nke anụ ọhịa ahụ nọchite anya ya. Ule ahụ agwụla mgbe oge ebere mechiri emechi n’elu ụmụ agbọghọ amaghị nwoke n’iwu ụbọchị Sọnde. Ya mere, usoro ule nke onyinyo anụ ọhịa ahụ, nke a na-egosipụtakarị ugboro ugboro dịka ule nke na-ekpughe ndị ghọtara ozi ahụ e meghere akara ya, ka ahịrị amụma ndị a niile na-anọchi anya ya. N’ime Daniel iri na abụọ, ndị amamihe bụ ndị na-aghọta mmụba nke ihe ọmụma na-agabiga usoro ule nke nzọụkwụ atọ, nke e gosipụtara dịka ime ka ha dị ọcha, dị ọcha dịka ọcha, ma nwalee ha. Nzọụkwụ atọ ahụ bụ nzọụkwụ nke nkwenye Mmụọ Nsọ na-eweta, nke na-anọchi anya nkwenye banyere mmehie, ezi omume, na ikpe. Nzọụkwụ atọ ahụ bụ ogige elu, ebe nsọ, na Ebe Nsọ Kachasị Elu. A na-anọchikwa anya nzọụkwụ atọ ahụ n’ime ndị mmụọ ozi atọ nke Mkpughe iri na anọ, nakwa n’ime ahụmahụ Daniel na ndị ikom atọ ahụ ruru eru n’isi nke mbụ. N’ebe ahụ, ha buru ụzọ gafee ule banyere nri, mgbe ahụ ule anya, ma n’ikpeazụ ha gafere ule nke atọ e nyere site n’aka eze ugwu—onye Nebukadneza nọchiri anya ya.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Ma ụmụ nwoke anọ ndị a, Chineke nyere ha ọmụma na nka n’ihe niile a na-amụ na amamihe; Daniel nwekwara nghọta n’ọhụụ niile na nrọ niile. Ugbu a, na ngwụcha ụbọchị ndị ahụ eze kwuru na a ga-ebute ha n’ihu ya, onye-isi ndị ọnaozi wetara ha n’ihu Nebukadneza. Eze wee gwa ha okwu; ma n’etiti ha niile, a hụghị onye ọbụla dị ka Daniel, Hananaya, Mishael, na Azaraya: ya mere ha guzoro n’ihu eze. N’ihe niile metụtara amamihe na nghọta, nke eze jụrụ ha banyere ya, ọ hụrụ ha ka ha ka ndị dibịa afa na ndị na-agụ kpakpando niile nọ n’alaeze ya dum mma ugboro iri. Daniel 1:17–20.
The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”
Nnwale ikpeazụ n’ime ule atọ e mere Daniel na ndị ezi omume atọ ahụ bụ nnwale Nebukadneza mere, ya mere, nke a na-anọchi anya na nnwale amụma ikpeazụ Daniel na ndị ezi omume atọ ahụ na-anọchi anya ya gbasara Babilọn, n’ihi na Nebukadneza bụ eze ahụ, nke na Aịsaịa isi nke asaa, amaokwu nke asatọ na nke itoolu, na-eguzobe eze, isi obodo nke mba, na “isi” dị ka akara ndị a pụrụ iji dochie ibe ha. “Isi” ahụ na-anọchi anya isi Babilọn nke Oge A n’ụbọchị ikpeazụ. “Isi” ahụ n’ụbọchị ikpeazụ bụ akwụna ahụ nke Mkpughe iri na asaa, onye e dere n’egedege ihu ya, “OMIMI, BABILỌN UKWU AHỤ, NNE NKE NDỊ AKWỤNA NA NKE ASỊ NKE ỤWA.”
The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.
Nnwale amụma ikpeazụ nke puku narị anọ na iri anọ na anọ ahụ metụtara nghọta ziri ezi ma ọ bụ nghọta na-ezighị ezi banyere “isi” Babilọn nke oge a n’ụbọchị ikpeazụ. Nnwale ikpeazụ ha gụnyekwara ịghọta na Babilọn nke oge a na Rom nke oge a bụ ihe nnọchianya a pụrụ iji dochie ibe ha, ya mere “isi” Babilọn nke oge a bụ otu “isi” ahụ n’ahịrị ọ bụla, n’ihi na ha bụ ihe nnọchianya a pụrụ iji dochie ibe ha.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
“Ụwa jupụtara n’oke ifufe na agha na esemokwu. Ma n’okpuru otu isi—ike ndị Pọp—ndị mmadụ ga-adị n’otu iji gbochie Chineke n’ime mmadụ ndị akaebe Ya.” Testimonies, volume 7, 182.
Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.
Daniel na ndị ikom atọ ahụ a ma ama na-egosi na ule amụma ikpeazụ ahụ, n’ihi na ọ bụ mgbe niile ule metụtara amụma, bụ ule gbasara isiokwu nke Rom, n’ihi na isi n’ụbọchị ikpeazụ bụ ike popu, onye e ji Nebukadneza, isi mbụ nke Babilọn, kọwaa ya n’ụdị onyinyo, onye n’onwe ya nwara Daniel na ndị ikom atọ ahụ a ma ama. Esemokwu ahụ e ji Daniel na ndị ikom atọ ahụ a ma ama gosipụta n’ụdị onyinyo, ka e bukwa ụzọ gosi ya site n’esemokwu mbụ ahụ dị n’akụkọ ihe mere eme ntọala nke Adventizim, dịka e si nọchite ya anya n’elu chaatị 1843, nke aka nke Onyenwe anyị duziri, ma a gaghị agbanwe ya. Esemokwu ahụ e gosiri n’elu chaatị 1843 dabere n’ịmata Antiochus Epiphanes ma ọ bụ Rom na-ekpere arụsị dịka ike ahụ guzobere ọhụụ ahụ dị na amaokwu nke iri na anọ nke Daniel isi nke iri na otu.
In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.
N’akụkọ ihe mere eme nke ụbọchị ikpeazụ, a ga-anwale otu narị puku mmadụ iri anọ na anọ dabere n’ịghọta amụma ha. A na-eme ka nghọta amụma guzosie ike site n’ọtụtụ ahịrị amụma dị iche iche nke na-akwado ule ikpeazụ ahụ dịka ihe bụ́ nke amụma n’ụdị ya. Ule ahụ ga-abụ nke na-aga n’ihu nwayọ nwayọ, ọ ga-erukwa n’ọgwụgwụ ya site na ngosipụta nke òtù ndị na-efe ofufe abụọ.
As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.
Dịka e si nọchite ya n’ime Daniel isi nke iri na abụọ, ule ahụ na-amalite mgbe a meghechara ìhè amụma ọhụrụ, ule mbụ ahụkwa bụ ma a ga-eri ozi ahụ ma ọ bụ jụ ozi ahụ. Daniel nọchitere ule ahụ dịka ịbụ “ndị a sachara,” ule na-esote ya Daniel kpọrọ, “ndị e mere ọcha,” usoro ahụ wee kwụsị n’ule nke atọ na nke ikpeazụ nke a nọchitere dịka “ndị a nwara.” Ule nke atọ na nke ikpeazụ bụ ebe a “na-anwale” òtù abụọ ahụ, ọ bụkwa n’ebe ahụ ka ha na-egosi ma ha nwere mmanụ, ma ọ bụ na ha enweghị ya.
Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.
Isi nke mbụ nke Daniel na-akọwapụta nnwale ikpeazụ n’onwe ya, ya mere Daniel na-akọwapụta nnwale ahụ nke e sere dịka “ịkpụpụta oyiyi nke anụ ọhịa ahụ” nke bụ “nnwale ndị Chineke ga-erube isi ga-agafe,” ma tupu “a kaa ha akara,” ma kwa tupu “oge amara akwụsị” n’iwu Sọnde nke na-abịa n’oge na-adịghị anya.
The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.
Nnwale nke etu esi ehiwe oyiyi nke anụ-ọhịa ahụ gụnyere nnwale amụma nke ịghọta usoro amụma nke njikọ atọ ahụ. Dragọn ahụ, anụ-ọhịa ahụ, na onye-amụma ụgha ahụ nwere usoro amụma pụrụ iche nke e guzobere n’elu ọtutu ndị àmà amụma. Ịghọta etu njikọ atọ ahụ si abịa ọnụ dịka otu ike amụma n’ụbọchị ikpeazụ bụ ịghọta etu esi ehiwe oyiyi nke anụ-ọhịa ahụ.
A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of Second Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.
Ihe atụ dị mfe, ma dịkwa mgbagwoju anya, nke mkpa ọ dị ịghọta otú e si akpụ onyinyo nke anụ ọhịa ahụ n’ụbọchị ikpeazụ bụ àmà Pọl banyere nwoke nke mmehie n’isi nke abụọ nke 2 Ndị Tesalonaịka. Pọl na-ekwu banyere mmekọrịta amụma dị n’etiti Rom nke ndị ọgọ mmụọ na Rom nke ndị popu, ma mgbe ọ na-eme otú ahụ, ọ na-akọwapụta na “mmekọrịta amụma dị n’etiti Rom nke ndị ọgọ mmụọ na Rom nke ndị popu” bụ isiokwu nke na-egosipụta òtù abụọ nke ndị na-efe ofufe.
One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.
Otu ìgwè hụrụ eziokwu nke “mmekọrịta amụma dị n’etiti Rome ndị ọgọ mmụọ na Rome nke ndị popu” n’anya, ma ìgwè ọzọ anaghị ahụ eziokwu ahụ n’anya, ya mere ha na-anata aghụghọ siri ike. Mmekọrịta amụma dị n’etiti Rome ndị ọgọ mmụọ na Rome nke ndị popu nke Pọl kọwara abụghị naanị otu n’ime ọtụtụ akụkụ Akwụkwọ Nsọ amụma ndị na-anọchi anya mmekọrịta nke ike abụọ ahụ, nakwa mmekọrịta nke ike abụọ ahụ na United States.
Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.
Rom nke ndị na-ekpere arụsị bụ dragọn ahụ, Rom nke popu bụ anụ ọhịa ahụ, ma United States bụ onye-amụma ụgha ahụ. Ehab bụ eze-dragọn nke ndị eze iri, onye lụrụ Jezebel, nwanyị akwụna ahụ, nke na-achịkọta ìgwè onye-amụma ụgha nke akụkụ abụọ. Ndị amụma nwoke ahụ bụ ndị amụma Beal, ndị nchụàjà nke ọhịa nsọ ahụ nọchikwara anya chi nwanyị Ashtarot. N’otu ha, ha na-anọchite onye-amụma ụgha nke ụbọchị ikpeazụ, onye na-emepụta onyinyo nke anụ ọhịa ahụ, dịka e si anọchi ya anya site n’aka ndị nchụàjà nwanyị na ndị amụma nwoke.
The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.
Agwọ ukwu ahụ bụ Ehab, onye bụ ihe nnọchianya nke ndị eze iri ahụ nke Mkpughe iri na asaa, ma bụrụkwa alaeze nke asaa n’ime alaeze asatọ. Ala-eze nke isii bụ United States, ndị amụma ụgha Jezebel; alaeze nke asaa bụ ndị eze iri ahụ, United Nations, ike agwọ ukwu ahụ; ma alaeze nke asatọ, nke sitere na ndị asaa ahụ, bụ alaeze nke ise nke natara ọnya na-egbu egbu, onye a kpọlitere ọzọ dị ka alaeze nke asatọ na nke ikpeazụ, nke bụ anụ ọhịa ahụ, nke United States, ma emesịa ụwa nile, na-emere onyinyo nye ya ma na-eme onyinyo sitere na ya.
Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. Second Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.
Isi nke mbụ nke Daniel na-akọwa ule amụma ikpeazụ nke gụnyere ịghọta Rom dịka e si anọchi ya n’ime Okwu Chineke. Ndị Tesalonaịka nke Abụọ na-akọwa na ule amụma ikpeazụ ahụ gụnyekwara ìhè banyere nhazi nke Rom Ọgbara Ọhụrụ, dịka e si anọchi ya site na mmekọrịta amụma na ndọrọ ndọrọ ọchịchị dị n’etiti Rom ndị ọgọ mmụọ na Rom papal.
Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”
Daniel isi nke abụọ na-egosi na e nwere ihe omimi a na-ekpughe n’ụbọchị ikpeazụ nke na-anwale otu narị na iri anọ na puku anọ, n’ihi na Daniel na ndị ikom atọ ahụ kwesịrị nsọpụrụ n’isi nke abụọ na-anọchite anya ndị Chineke nke ụbọchị ikpeazụ. Ihe omimi amụma ahụ a na-ekpughe, ya mere kwa, nke na-anwale ha, bụ nrọ omimi Nebukadneza banyere ihe oyiyi nke anụ ọhịa ndị ahụ, si otú a na-anọchite anya ule ikpeazụ nye otu narị na iri anọ na puku anọ, nke bụ, dịka Nwanyị White dere, “ịmepụta ihe oyiyi nke anụ ọhịa ahụ.”
The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.
A na-etinye ule nke isi nke abụọ nke Daniel nọchiri anya ya n’okpuru iyi egwu ọnwụ. Dị ka ihe atụ nke ụbọchị ikpeazụ, ọ na-akwado ihe Pọl kuziri mgbe ọ kọwara aghụghọ ahụ siri ike nke na-abịakwasị ndị na-adịghị ahụ eziokwu n’anya. N’akụkọ Daniel, nghọta ya zọpụtara ndị amamihe nke Babilọn, ma ọ dịghị oge amara dị ọzọ mgbe ule ikpeazụ nke ụbọchị ikpeazụ gasịrị.
Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July 2023 Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.
Ahịrị ọ bụla nke esemokwu ahụ banyere Rom dịka akara nke anyị amatala, na-enye àmà kpọmkwem banyere esemokwu ahụ nke na-aga n’ihu ugbu a. Dika mmegharị ahụ maka iwu ụbọchị Sọnde si ugbu a na-aga n’ihu n’ọchịchịrị, okwu amụma nke Chineke na-akọwapụta ịbịaru ya, ọ bụ ezie na mkpụrụobi ole na ole bụ ụmụ nke ehihie, ma ndị na-abụghị ụmụ nke ehihie amaghịkwa, ya mere, na aja nke oge ohere amara na-agba ọsọ ọsọ ịkwụsị. Nke a na-eme n’ime ọnọdụ ahụ Nwanyị White kọwara, ebe mmegharị ikpeazụ ga-abụ ndị ọsọ ọsọ. N’ọnwa Julaị 2023 Maịkel siri n’elu bịa ime ka ndị agha Ya dị ike guzoro n’ụkwụ ha, ma iji bụrụ akụkụ nke ndị agha ahụ, e nwere ọrụ amụma nke a ga-ebu ụzọ mezuo, a na-emekwa ya n’ime gburugburu ndọrọ ndọrọ ọchịchị ebe a na-akpụ onyinyo nke anụ ọhịa ahụ.
The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.
Ọrụ amụma ahụ a ga-arụzu gụnyere ịmata nkwado nke iwulite onyinyo nke anụ ọhịa ahụ. Onye na-amụ amụma ga-amata, site n’ihe ndị na-eme n’akụkọ ihe mere eme ugbu a, na ihe ndị okpukpe na ndọrọ ndọrọ ọchịchị na-emepụta onyinyo nke anụ ọhịa ahụ na United States amalitela ịrụ ọrụ. Onye na-amụ amụma ahụ ga-amakwa otú e si wuo onyinyo nke anụ ọhịa ahụ n’amụma, dịka e si kọwaa ya n’Okwu Chineke. Ọ ga-amakwa na, ka a na-ewulite onyinyo nke anụ ọhịa ahụ na United States, ka a na-ewulikwa onyinyo Chineke n’ime ndị otu narị puku iri anọ na anọ ahụ. Ọ ga-aghọtakwa ihe yiri ibe ya dị n’etiti akụkọ ihe mere eme nke ụbọchị ikpeazụ na ndị Millerite n’oge mmepe ozi Mkpu Etiti Abalị n’akụkọ ha, mgbe e mere ka ha mụta na ha nọ n’oge ichere nke ilu ahụ, ya mere ha onwe ha bụ ụmụ agbọghọ na-amaghị nwoke ahụ. Ihe atọ ndị a niile bụ akụkụ nke ule amụma ahụ nke malitere igosipụta onwe ya na July nke afọ 2023.
“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.
“Ahịrị n’ahịrị” esemokwu ọ bụla gbasara Rome nke bilitere n’akụkọ ihe mere eme nke Advent bụ akụkọ ihe mere eme dị nsọ nke a na-ekwughachi n’ụbọchị ikpeazụ. Esemokwu ikpeazụ gbasara Rome bụ nsonaazụ kpọmkwem nke ndị Chineke jụrụ iteta n’ozi ahụ nke bịarutere n’ọnwa Julaị nke afọ 2023.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Chineke ga-akpọlite ndị Ya; ọ bụrụ na ụzọ ndị ọzọ ada ada, ajụjụ okwukwe ga-abata n’etiti ha, nke ga-aza ha n’ụlọ-ọkụ, na-ekewa afụkọ pụọ n’ọka. Onyenwe anyị na-akpọku ndị niile kweere okwu Ya ka ha tetakwa n’ụra. Ìhè dị oké ọnụ ahịa abịawo, nke kwesiri oge a. Ọ bụ eziokwu nke Akwụkwọ Nsọ, na-egosi ihe ize ndụ ndị dịrị anyị kpọmkwem n’ihu. Ìhè a kwesịrị iduga anyị n’ịmụ Akwụkwọ Nsọ nke ọma nke ukwuu na n’inyocha nke siri ike nke ukwuu ọnọdụ anyị na-ejide. Chineke chọrọ ka a nyochaa nkuzi niile na ọnọdụ niile nke eziokwu nke ọma, n’isi ike, na ekpere na ibu ọnụ. Ndị kwere ekwe ekwesịghị izu ike n’ihe a na-eche n’echiche na n’echiche ndị a na-akọwaghị nke ọma banyere ihe mejupụtara eziokwu. Okwukwe ha aghaghị ịdabere n’ike n’Okwu Chineke, ka mgbe oge ule ga-abịa, ma kpọọ ha n’ihu ndị kansụl ka ha zaa maka okwukwe ha, ha nwee ike inye ihe kpatara olileanya dị n’ime ha, na ịdị nwayọọ na egwu.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Jee, jee, jee. Isiokwu ndị anyị na-ewetara ụwa ga-abụrịrị ihe dị ndụ n’ezie n’ime anyị. Ọ dị mkpa na, n’ịgbachitere ozizi ndị anyị na-ewere dị ka isi nkwenkwe nke okwukwe, anyị aghaghị ịkpachara anya ka anyị ghara iji arụmụka ndị na-abụghị nke ziri ezi kpamkpam. Ndị a pụrụ ịdị irè ime ka onye na-emegide anyị daa jụụ, ma ha anaghị asọpụrụ eziokwu ahụ. Anyị kwesịrị iweta arụmụka ndị ziri ezi, ndị na-agaghị naanị ime ka ndị na-emegide anyị daa jụụ, kama ha ga-anagide nyocha kacha nso na nke kacha omimi. N’etiti ndị zụlitere onwe ha dịka ndị na-arụ ụka, e nwere nnukwu ihe ize ndụ na ha agaghị eji okwu Chineke arụ ọrụ n’ezi ikpe ziri ezi. N’ịzute onye na-emegide anyị, ọ kwesịrị ịbụ mgbalị anyị nke sitere n’obi iweta isiokwu dị iche iche n’ụzọ ga-eme ka nkwenye bilie n’obi ya, kama ịbụ naanị ịchọ inye onye kwere ekwe obi ike.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies. Volume 5, 708.
“N’agbanyeghị ọganihu ọ bụla mmadụ nwere ike iru n’uche, ka ọ ghara ọbụna otu ntabi anya iche na ọ dịghị mkpa ịchọgharị Akwụkwọ Nsọ nke ọma ma na-aga n’ihu mgbe niile ka e wee nweta ìhè ka ukwuu. Dị ka otu ndị mmadụ, a kpọrọ onye ọbụla n’ime anyị n’otu n’otu ka ọ bụrụ ụmụakwụkwọ amụma. Anyị ga na-eche nche n’ịdị uchu ka anyị wee nwee ike ịmata ọkụ ọ bụla nke ìhè Chineke ga-egosi anyị. Anyị ga-ejide mmalite mbụ nke eziokwu; ma site n’ọmụmụ nke e ji ekpere soro ya, a pụrụ inweta ìhè doro anya karị, nke a pụrụ iweta n’ihu ndị ọzọ.” Testimonies. Mpịakọta nke 5, 708.
The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.
Ndị Protestant nke oge Miller jụrụ ka iwu nke ụtọasụsụ chịkwaa ha, ma họrọ ileghara okwu ahụ bụ “also” anya n’amaokwu nke iri na anọ, nke n’ụzọ ụtọasụsụ si kọwaa na “ndị ohi nke ndị gị” nọchiri anya ike ọhụrụ a na-ebubata n’usoro ihe omume ndị e gosipụtara n’amaokwu ndị ahụ ebe amaokwu nke iri na anọ dị. Uriah Smith mere kpọmkwem otu ihe ahụ mgbe ọ leghaara ihe àmà ụtọasụsụ na-egosi anya, nke na-egosi na eze ugwu ahụ n’amaokwu nke iri atọ na isii, ma e mesịa n’amaokwu nke iri anọ, aghaghị ịbụ otu eze ugwu ahụ nke bụ isiokwu kemgbe amaokwu nke iri atọ na otu.
Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.
Taa ndị na-akụzi taa na United States bụ “ndị ohi” na-eji otu akụkụ okwu sitere n’aka Sister White nke na-akọwa ike popu na United States dịka ike mkpagbu abụọ bụ isi nke ụbọchị ikpeazụ, ma na-agbagọ asụsụ ahịrịokwu ahụ iji kwuo na ntụaka ahụ nke “old world,” nke Sister White ji akọwa Europe, n’ezie na-anọchi anya akụkọ ihe mere eme gara aga. Asụsụ ahịrịokwu ahụ na-egosi n’ezie na nkwubi okwu ahụ bụ echiche na-ezighị ezi, ma ụzọ Sister White si eji “old world” n’ime akụkụ okwu ahụ kwekọrọ na otu o si eji ya n’ebe ndị ọzọ n’akwụkwọ ya. Mgbe ọ na-eme otu a, ọ na-ekwenyekwa na ndị ọkà mmụta akụkọ ihe mere eme na-eji okwu “old world” n’ihe gbasara “new world” mee ka ọdịiche dị n’etiti Europe na Americas pụta ìhè.
“Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
“Okpukpe Rom n’Ụwa Ochie na Protestantizim nke dara n’ezi okwukwe n’Ụwa Ọhụrụ ga-agbaso ụzọ yiri nke ahụ n’ebe ndị na-asọpụrụ iwu nile nke Chineke nọ.” The Great Controversy, 615.
Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened the image of the beast test will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.
N’usoro asụsụ, mkpụrụokwu ahụ bụ “ga-achụso” na-egosi na ike abụọ ahụ nke “ụwa ochie” na “ụwa ọhụrụ” nọchiri anya, ha abụọ na-“achụso” mkpagbu nke ndị Chineke n’ụbọchị ikpeazụ; ya mere, ọ bụ mmejọ n’usoro asụsụ ikwu na ahịrịokwu a na-ekwu maka “ụwa ochie” dịka akụkọ ihe mere eme gara aga, ma “ọhụrụ” dịka ụbọchị ikpeazụ. “Ahịrị n’elu ahịrị,” esemokwu ochie niile nke Rome na-eme ka onye na-amụ amụma banyere ụbọchị ikpeazụ mata na mgbe a kpọtere ha, ule oyiyi nke anụ ọhịa ahụ ga-agụnye ọnọdụ ebe e gosipụtara njirimara ziri ezi nke ndị ohi nke ndị gị. Nghọta ziri ezi banyere “ndị ohi” ahụ ka edobere n’elu chaatị ndị pionia nke 1843, ya mere ọ bụ eziokwu ntọala, nke e ji ikike nke Mmụọ nke Amụma kwado. Nke a na-egosi na mgbe ndị na-amụ amụma tetara n’ule ikpeazụ ha, isiokwu banyere “ndị ohi” ga-anọchikwa anya mwakpo ikpeazụ a ga-eme megide eziokwu ntọala ndị ahụ, na Mmụọ nke Amụma.
We will continue these thoughts in the next article.
Anyị ga-aga n’ihu n’echiche ndị a n’isiokwu na-esote.