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# The Revelation of Jesus Christ - Number Eleven

Mkpughe nke Jisọs Kraịst - Nọmba Iri na Otu

The Image of the Beast

Onyonyo nke Anụ Ọhịa ahụ

Author

Jeff Pippenger

Published

November 5, 2023

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> And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:1–17.

> Ihe-ọmuma ọzọ pụtara n’eluigwe; ma lee, e nwere nnukwu agwọ-ukwu uhie, nke nwere isi asaa na mpi iri, ma nwee okpueze asaa n’isi ya. Ọdụ ya dọtara otu ụzọ n’ime atọ nke kpakpando nke eluigwe, tụfuo ha n’ụwa: agwọ-ukwu ahụ wee guzo n’ihu nwanyị ahụ nke dị njikere ịmụ nwa, ka o wee rie nwa ya ozugbo a mụrụ ya. Nwanyị ahụ wee mụta nwa nwoke, onye ga-eji mkpara ígwè chịa mba nile: e wee kpọrọ nwa ya elu jekwuru Chineke na ocheeze Ya. Nwanyị ahụ wee gbaga n’ọzara, ebe o nwere ebe Chineke doziri nye ya, ka e wee zụlite ya n’ebe ahụ otu puku ụbọchị abụọ narị na iri isii. Agha wee dị n’eluigwe: Maịkel na ndị mmụọ ozi ya wee buso agwọ-ukwu ahụ agha; agwọ-ukwu ahụ wee lụso ya na ndị mmụọ ozi ya agha, ma ha emeriwo ya; a hụkwaghịkwa ebe ha nọ n’eluigwe ọzọ. E wee chụpụ nnukwu agwọ-ukwu ahụ, ya bụ agwọ ochie ahụ, nke a na-akpọ Ekwensu na Setan, onye na-eduhie ụwa niile: a tụfuru ya n’ụwa, a tụfukwara ndị mmụọ ozi ya ọnụ na ya. Anụrụ m nnukwu olu ka ọ na-ekwu n’eluigwe, Ugbu a ka nzọpụta, na ike, na alaeze nke Chineke anyị, na ọchịchị nke Kraịst Ya, abịawo: n’ihi na a tụdawo onye na-ebo ụmụnne anyị ebubo, onye na-ebo ha ebubo n’ihu Chineke anyị ehihie na abalị. Ha meriri ya site n’ọbara Nwa Atụrụ ahụ, na site n’okwu akaebe ha; ha ahụghị ndụ ha n’anya ruo ọnwụ. Ya mere, nwee ọṅụ, unu eluigwe, na unu ndị bi n’ime ha. Ahụhụ ga-adịrị ndị bi n’ụwa na n’oké osimiri! n’ihi na Ekwensu arịdalawo n’ebe unu nọ, nwee oke iwe, n’ihi na ọ maara na oge ya fọdụrụ dị mkpirikpi. Ma mgbe agwọ-ukwu ahụ hụrụ na a tụfuru ya n’ụwa, o sogburu nwanyị ahụ mụrụ nwa nwoke ahụ. E nyere nwanyị ahụ nku abụọ nke nnukwu ugo, ka o wee fee gaa n’ọzara, n’ebe ya, ebe a na-azụ ya otu oge, na oge dị iche iche, na ọkara oge, pụọ n’ihu agwọ ahụ. Agwọ ahụ wee si n’ọnụ ya chụpụ mmiri dịka idei mmiri soro nwanyị ahụ, ka o wee mee ka idei mmiri ahụ buru ya pụọ. Ma ụwa nyere nwanyị ahụ aka; ụwa wee meghee ọnụ ya, loda idei mmiri ahụ agwọ-ukwu ahụ si n’ọnụ ya chụpụ. Agwọ-ukwu ahụ wee were nwanyị ahụ ọkụ n’obi, gaa ibuso fọdụrụ n’ime mkpụrụ ya agha, ndị na-edebe iwu Chineke, ma nwee akaebe Jisọs Kraịst. Mkpughe 12:1–17.

The first battle in the great controversy between Christ and Satan, began in the third heaven with Lucifer’s rebellion, and that first battle typifies the last battle in the first heaven. There is more warfare, for at the end of the thousand-year millennium, Satan is loosed for a little season, and mounts an attack against Jerusalem, but that battle has no possibility of victory. The battle in the third heaven at the beginning, which represents the battle in the first heaven at the end, was carried out while probation was open.

Agha mbụ n’ime nnukwu esemokwu dị n’etiti Kraịst na Setan bidoro n’eluigwe nke atọ site n’inupu isi nke Lusifa, agha mbụ ahụ kwa na-anọchi anya agha ikpeazụ n’eluigwe nke mbụ. E nwere agha ọzọ, n’ihi na n’ọgwụgwụ nke puku afọ otu puku ahụ, a ga-atọhapụ Setan nwa oge nta, ọ ga-ebikwa mwakpo megide Jerusalem, ma agha ahụ enweghị ohere ọ bụla nke mmeri. Agha ahụ n’eluigwe nke atọ ná mmalite, nke na-anọchi anya agha ahụ n’eluigwe nke mbụ ná njedebe, mere mgbe oge amara ka mepere emepe.

The “woman” that is pregnant with child, represents God’s church throughout history, and in the history of Christ she was about to give birth to the man child Jesus. In the last days, she gives birth to twins. Just before the Sunday law she births the one hundred and forty-four thousand, of Revelation seven, and at the Sunday law she begins the travail of birthing the great multitude of Revelation seven. Her twins are not identical, but they are twins, and the first born is Elijah and the younger son is Moses.

“Nwanyị” ahụ nke dị ime, na-anọchi anya ụka Chineke n’akụkọ ihe mere eme niile, ma n’akụkọ ihe mere eme nke Kraịst, ọ nọ na-achọ ịmụ nwa nwoke ahụ bụ Jisọs. N’ụbọchị ikpeazụ, ọ na-amụ ejima. Tupu iwu Ụka Ụka (Sunday law), ọ na-amụ puku narị na iri anọ na anọ ahụ, nke Mkpughe isi nke asaa kwuru banyere ha, ma n’oge iwu Ụka Ụka ahụ, ọ na-amalite ime ihe mgbu ọmụmụ nke ịmụ nnukwu igwe mmadụ ahụ nke Mkpughe isi nke asaa kwuru banyere ha. Ejima ya abụghị ndị yiri onwe ha, ma ha bụ ejima, nwa mbụ a mụrụ bụ Ịlaịja, nwa nke nta bụkwa Mosis.

In the beginning of spiritual Israel, the dragon of pagan Rome was waiting to devour the man child Jesus, and the dragon of modern Rome is now waiting to devour the man child of the one hundred and forty-four thousand. As pagan Rome persecuted the early Christian church, modern Rome will repeat the persecution during the Sunday law crisis. In the early Christian church, the woman fled into the wilderness for twelve hundred and sixty literal years, and the persecution of the Sunday law crisis is symbolized by the forty-two months of Revelation thirteen and verse five. In the wilderness God’s people have a place prepared for them where they are fed and nourished.

Ná mmalite nke Izrel ime mmụọ, dragọn nke Rom ndị ọgọ mmụọ nọ na-eche iri Nwa Nwoke ahụ bụ Jizọs; ma ugbu a dragọn nke Rom nke oge a nọ na-eche iri nwa nwoke nke puku iri na anọ na puku anọ. Dịka Rom ndị ọgọ mmụọ si kpagbuo nzukọ Kraịst nke mbụ, Rom nke oge a ga-emeghachi mkpagbu ahụ n’oge nsogbu nke iwu Ụka. N’ime nzukọ Kraịst nke mbụ, nwanyị ahụ gbara ọsọ banye n’ọzara ruo afọ nkịtị otu puku abụọ narị isii, ma a na-anọchi anya mkpagbu nke nsogbu iwu Ụka ahụ site n’ọnwa iri anọ na abụọ nke Mkpughe iri na atọ na amaokwu nke ise. N’ọzara, ndị nke Chineke nwere ebe e kwadebere maka ha ebe a na-enye ha nri ma na-azụkwa ha.

In Revelation chapter eight, and verse thirteen, the last three trumpets are identified as three woes. The woes in Revelation represent the trumpet judgments of Islam against the powers that pass Sunday laws. In the warfare that is illustrated in chapter twelve, the role of Islam is identified when it states, “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.” The persecution that Jezebel accomplishes through her apostate husband Ahab, is directed at the “earth” beast and the “sea” beast.

N’akwụkwọ Mkpughe isi nke asatọ, na amaokwu nke iri na atọ, a kọwara opi atọ ikpeazụ ahụ dịka ahụhụ atọ. Ahụhụ ndị ahụ dị na Mkpughe na-anọchi anya ikpe opi nke Alakụba megide ike ndị na-agafe iwu Sọnde. N’agha ahụ e sere n’isi nke iri na abụọ, a mata ọrụ Alakụba mgbe ọ na-ekwu sị, “Ahụhụ ga-adịrị ndị bi n’elu ụwa na n’elu oké osimiri! n’ihi na ekwensu arịdatala n’ebe unu nọ, nwee oké iwe, n’ihi na ọ maara na o nwere naanị obere oge.” Mkpagbu ahụ Jezebel na-emezu site n’aka di ya Ahab onye dapụrụ n’ezi okwukwe, ka a na-eduziri megide anụ ọhịa nke “ụwa” na anụ ọhịa nke “oké osimiri.”

The movement of the mighty angel of Revelation eighteen, as with every reform movement, has four primary waymarks that lead to and include the judgment. For the movement of the first angel, those four waymarks were August 11, 1840, the first disappointment in the Spring of 1843, the arrival of the message of the Midnight Cry August 12 through 17 in 1844, and the opening of the judgment on October 22, 1844. Each of those four waymarks possessed the same overlying theme of “time.” August 11, 1840, was a fulfillment of the time prophecy of Revelation chapter nine, and verse fifteen. The first disappointment of 1843, represented a failed prediction of time. The Midnight Cry message was the correction of the previously failed prediction of time, and October 22, 1844, was the fulfillment of the predicted time of the message of the Midnight Cry.

Mmegharị nke mmụọ-ozi dị ike nke Mkpughe iri na asatọ, dịka ọ dịkwa na mmegharị ndozigharị ọ bụla, nwere akara ụzọ anọ bụ isi nke na-eduga n’ime ma na-agụnye ikpe ahụ. N’aka mmegharị nke mmụọ-ozi mbụ, akara ụzọ anọ ahụ bụ Ọgọst 11, 1840, mmechuihu mbụ n’oge Opupu Ihe Ubi nke 1843, mbata nke ozi Mkpu Etiti Abalị n’ụbọchị Ọgọst 12 ruo 17 n’afọ 1844, na mmeghe nke ikpe ahụ n’ụbọchị Ọktoba 22, 1844. Nke ọ bụla n’ime akara ụzọ anọ ahụ nwere otu isiokwu ukwu ahụ nke “oge.” Ọgọst 11, 1840, bụ mmezu nke amụma oge dị na Mkpughe isi nke itoolu, amaokwu nke iri na ise. Mmechuihu mbụ nke 1843 nọchiri anya amụma oge nke dara ada. Ozi Mkpu Etiti Abalị bụ mgbazi nke amụma oge ahụ dara ada na mbụ, ma Ọktoba 22, 1844, bụ mmezu nke oge ahụ a buru n’amụma n’ozi Mkpu Etiti Abalị ahụ.

The movement of the third angel has those same four waymarks, for they exist in every reform line, and as with all of those four waymarks of every reform line, each waymark possesses the same prophetic theme. Islam of the third woe, is the theme of the four waymarks in the movement of the one hundred and forty-four thousand. On September 11, 2001 Islam of the third woe was released and then restrained. The failed prediction of July 18, 2020 identified an Islamic attack upon Nashville, Tennessee, and represented Islam of the third woe. The message that awakens the dead dry bones that are in the street of Revelation eleven, is the perfect and final fulfillment of the Midnight Cry message, and it represents a correction of the Nashville prediction (without the element of time). It will be fulfilled at the fourth waymark, which is the Sunday law, where Islam of the third woe will strike the United States because of its enforcement of the soon-coming Sunday law.

Mmegharị nke mmụọ-ozi nke atọ nwere otu akara-ụzọ anọ ahụ, n’ihi na ha dị n’ime ahịrị mgbanwe ọ bụla, ma dịka ọ dịkwa na akara-ụzọ anọ niile nke ahịrị mgbanwe ọ bụla, akara-ụzọ ọ bụla nwere otu isiokwu amụma ahụ. Alakụba nke ahụhụ nke atọ bụ isiokwu nke akara-ụzọ anọ ahụ n’ime mmegharị nke narị puku na iri anọ na anọ. N’abalị iri na otu nke Septemba, 2001, a tọhapụrụ Alakụba nke ahụhụ nke atọ, emesịa e gbochie ya. Amụma dara ada nke Julaị 18, 2020 kọwara mwakpo Alakụba megide Nashville, Tennessee, ma nọchite anya Alakụba nke ahụhụ nke atọ. Ozi nke na-akpọlite ọkpụkpụ akọrọ nwụrụ anwụ ndị dị n’okporo ámá nke Mkpughe iri na otu, bụ mmezu zuru oke na nke ikpeazụ nke ozi Mkpu Etiti Abalị, ma ọ na-anọchi anya mmezi nke amụma Nashville (na-enweghị akụkụ nke oge). A ga-emezu ya n’akara-ụzọ nke anọ, nke bụ iwu ụbọchị Sọnde, ebe Alakụba nke ahụhụ nke atọ ga-akụ United States n’ihi mmanye ya nke iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya.

When this truth is recognized, in conjunction with the fact that the mighty movement of the third angel is a warning of impending judgment, the Islamic judgment represented by the third woe can be easily understood as the “woe” that is brought upon “earth” and “sea.”

Mgbe a ghọtara eziokwu a, ya na eziokwu ahụ na mmegharị dị ike nke mmụọ-ozi nke atọ bụ ịdọ aka ná ntị banyere ikpe na-abịa, a pụrụ ịghọta n’enweghị ihe isi ike na ikpe Islam nke e sere onyinyo ya site n’ahụhụ nke atọ bụ “ahụhụ” a na-eweta n’elu “ụwa” na “oké osimiri.”

The judgment of the living began on September 11, 2001, and from that point, until the soon-coming Sunday law, the test of the formation of the image of the beast takes place in the United States. From the Sunday law until Michael stands up and human probation closes, the rest of the world will then be tested by the formation of the image of the beast. Whether Seventh-day Adventists in the United States are being tested, or the entire world after the Sunday law is being tested, the test is defined as the test where our eternal destiny will be decided. It is also the test we must pass, before probation closes at the Sunday law. The prophetic phenomenon of an image to the beast test first in the United States and then again in the world, is essential to understand correctly.

Ikpe nke ndị dị ndụ bidoro na Septemba 11, 2001, ma site n’oge ahụ ruo n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya, ule nke ịkpụpụta oyiyi anụ ọhịa ahụ na-eme na United States. Site n’iwu ụbọchị Sọnde ahụ ruo mgbe Maikel guzoro ọtọ ma oge nnwale mmadụ emechie, a ga-anwale ndị fọdụrụ n’ụwa site n’ịkpụpụta oyiyi anụ ọhịa ahụ. Ma ọ̀ bụ ndị Seventh-day Adventists nọ na United States ka a na-anwale, ma ọ bụ ụwa dum mgbe iwu ụbọchị Sọnde gasịrị ka a na-anwale, a kọwara ule ahụ dịka ule ebe a ga-ekpebi akara aka anyị ebighị ebi. Ọ bụkwa ule ahụ anyị ga-agafe tupu oge nnwale emechie n’iwu ụbọchị Sọnde ahụ. Ihe amụma ahụ pụrụ iche banyere ule oyiyi nye anụ ọhịa ahụ, mbụ na United States, ma emesịa kwa n’ụwa, dị mkpa nke ukwuu ka a ghọta ya nke ọma.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Mgbe Amerika, ala nke nnwere onwe okpukpe, ga-ejikọta aka na Papacy n’ịmanye akọnuche mmadụ ma na-amanye mmadụ ịsọpụrụ ụbọchị izu ike ụgha ahụ, a ga-eduba ndị mmadụ nke mba niile n’elu ụwa dum ka ha soro ihe atụ ya.” Testimonies, volume 6, 18.

When the symbols are understood, then the passage in Revelation thirteen, that addresses these two successive, but identical image of the beast tests, can be easily recognized. It is important for a variety of reasons. One reason is the corrupted communications that Lucifer employed in the first war in the third heaven illustrate how Satan’s corrupted communications will manifest again in the last war in the first heaven.

Mgbe a ghọtara ihe nnọchianya ndị ahụ, mgbe ahụ a pụrụ ịmata n’enweghị ihe isi ike akụkụ Akwụkwọ Nkpughe isi nke iri na atọ nke na-ekwu banyere ule abụọ ndị a na-esochi ibe ha, ma bụrụkwa otu oyiyi nke anụ ọhịa ahụ. Nke a dị mkpa n’ihi ọtụtụ ihe dị iche iche. Otu ihe kpatara ya bụ na nkwurịta okwu ndị e merụrụ emebi nke Lucifer jiri n’agha mbụ ahụ n’eluigwe nke atọ na-egosi otú nkwurịta okwu ndị e merụrụ emebi nke Satan ga-esi pụta ọzọ n’agha ikpeazụ ahụ n’eluigwe nke mbụ.

The war of the first heaven that begins at the Sunday law, is accomplished during the testing period of the image of the beast for the entire world. Since September 11, 2001, the testing period of the image of the beast in the United States has been taking place. When we recognize these two testing periods as sequential, beginning with the United States and then the world, we can then factor in truths that are represented in the war of Revelation chapter twelve, back into the history of 2001, unto the Sunday law. As an example, the corrupted communications of Lucifer that is defined as hypnosis, will be employed in a modern application by the dragon power during the battle of the first heaven, of Revelation chapter twelve. The hypnosis that is employed by the dragon in that history is for the purpose of murdering those that Jezebel has identified as heretics.

Agha nke eluigwe mbụ nke na-amalite n’oge iwu Sunday, ka a na-emezu n’oge ule nke oyiyi nke anụ ọhịa ahụ maka ụwa dum. Ebe ọ bụ na Septemba 11, 2001, oge ule nke oyiyi nke anụ ọhịa ahụ n’ime United States anọwo na-eme. Mgbe anyị ghọtara oge ule abụọ ndị a dịka ndị na-eso ibe ha, malite na United States ma mesịa ụwa dum, anyị pụrụ mgbe ahụ itinye eziokwu ndị a na-anọchi anya n’agha nke Mkpughe isi nke iri na abụọ, azụ n’akụkọ ihe mere eme nke 2001, ruo n’iwu Sunday. Dịka ọmụmaatụ, nkwurịta okwu rụrụ arụ nke Lucifer nke a kọwara dịka hypnosis, ka ike dragọn ahụ ga-eji n’ọrụ n’ọrụ nke oge a n’oge agha nke eluigwe mbụ, nke Mkpughe isi nke iri na abụọ. Hypnosis ahụ nke dragọn ahụ ji arụ ọrụ n’akụkọ ihe mere eme ahụ bụ maka nzube igbu ndị Jezebel akọwapụtala dịka ndị jụrụ okwukwe.

In the history of 2001, to the Sunday law, two witnesses were murdered in the street of Sodom and Egypt. In the first fulfillment of Revelation eleven, the nation represented by Sodom and Egypt, was France. France is a prophetic nation that consists of two powers, as did the Medo-Persian Empire, as did ancient Israel in its divided kingdoms, and as did the two tribes of Judah represented by Judah and Benjamin. All two-horned nations symbolically represent the two-horned nation of the United States.

N’akụkọ ihe mere eme nke afọ 2001, ruo n’iwu ụbọchị Sọnde, e gburu ndị àmà abụọ n’okporo ámá Sọdọm na Ijipt. N’ime mmezu mbụ nke Mkpughe isi nke iri na otu, mba ahụ nke Sọdọm na Ijipt nọchiri anya ya bụ France. France bụ mba amụma nke mejupụtara ike abụọ, dịka Alaeze Midia na Peshịa dị, dịka Izrel oge ochie dị n’ime alaeze ya ndị kewara ekewa, nakwa dịka ebo abụọ nke Juda nke Juda na Benjamin nọchiri anya ha. Mba niile nwere mpi abụọ, n’ụzọ ihe nnọchianya, na-anọchi anya mba ahụ nwere mpi abụọ nke United States.

The city of Sodom, and nation of Egypt, represents the two horns of Republicanism (Egypt) and Protestantism (Sodom). Two horns were slain in 2020, the horn of Republicanism and the horn of Protestantism. The hypnotism employed by the globalist dragon powers, through the medium of the worldwide web was then employed, in the same fashion that it will be employed in the upcoming war of the first heaven. By controlling the message that the worldwide web produced, the election of 2020, was scientifically manipulated to produce an outcome that agreed with the philosophy of globalism. This is simply an example of the necessity of understanding that the image of the beast test is accomplished first in the United States, and then in the world.

Obodo Sọdọm, na mba Ijipt, na-anọchi anya mpi abụọ nke Republicanism (Ijipt) na Protestantism (Sọdọm). E gburu mpi abụọ n’afọ 2020, mpi nke Republicanism na mpi nke Protestantism. A mesịa jiri ihe anākpọ hypnotism nke ike dragọn ndị globalist ji arụ ọrụ, site n’usoro mgbasa ozi nke worldwide web, mee ihe, n’otu ụdị ahụ a ga-esi jiri ya mee ihe n’agha na-abịa nke eluigwe mbụ. Site n’ịchịkwa ozi nke worldwide web mepụtara, a chịkọbara ntuli aka nke afọ 2020 n’ụzọ sayensị iji mepụta nsonaazụ kwekọrọ na nkà ihe ọmụma nke globalism. Nke a bụ naanị ihe atụ nke mkpa ọ dị ịghọta na ule oyiyi nke anụ ọhịa na-emezu mbụ na United States, e mesịa n’ụwa.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Onyenwe anyị egosila m nke ọma na a ga-emepụta onyinyo nke anụ ọhịa ahụ tupu oge amara emechie; n’ihi na ọ bụ ya ga-abụ nnukwu ule nye ndị nke Chineke, bụ nke a ga-ekpebi site na ya ọdịnihu ebighị ebi ha. Ọnọdụ gị bụ ọgbakọ mgbagwoju anya nke enweghị nkwekọrịta nke na ọ bụ naanị mmadụ ole na ole ka a ga-eduhie.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “N’Akwụkwọ Mkpughe 13, a kọrọ isiokwu a n’ụzọ doro anya; [Mkpughe 13:11–17, e hotara].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Nke a bụ ule ahụ ndị nke Chineke ga-enwerịrị tupu a kaa ha akara. Ndị niile gosipụtara iguzosi ike n’ihe ha nye Chineke site n’idebe iwu Ya, ma jụ ịnakwere ụbọchị izu ike adịgboroja, ga-eguzo n’okpuru ọkọlọtọ nke Onyenwe anyị Chineke Jehova, a ga-anatakwa ha akara nke Chineke dị ndụ. Ndị ahụ na-arara eziokwu nke sitere n’eluigwe nye ma nabata ụbọchị izu ike nke Sọnde, ga-anata akara nke anụ ọhịa ahụ.” Manuscript Releases, volume 15, 15.

Probation closes for Seventh-day Adventists, at the enforcement of the Sunday law. Those countries that follow the example of the United States, will close their probation as did the United States.

Oge ebere na-emechiiri ndị Seventh-day Adventists, n’oge a ga-amanye iwu Sọnde. Mba ndị ahụ ga-eso ihe atụ nke United States, ga-emechi oge ebere ha dịka United States mere.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Mba ọzọ dị iche iche ga-agbaso ihe atụ nke United States. Ọ bụ ezie na ọ na-ebute ụzọ, ma otu nsogbu ahụ ga-abịakwasị ndị anyị nọ n’akụkụ ụwa niile.” Testimonies, volume 6, 395.

The final movements are rapid ones.

Mmegharị ikpeazụ ndị ahụ bụ ndị na-eme ngwa ngwa.

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.

> “Ụlọọrụ nile nke ajọ ihe na-ejikọta ike ha ma na-eme ka ha bụrụ otu. Ha na-agbasi ike maka nnukwu nsogbu ikpeazụ ahụ. Mgbanwe dị ukwuu ga-eme n’ụwa anyị n’oge na-adịghị anya, ma mmegharị ikpeazụ ndị ahụ ga-adị ngwa ngwa.” Testimonies, volume 9, 11.

To understand the test of the image of the beast, requires a certain amount of technical prophetic application. To start with, the mark of the beast and the image of the beast are two different symbols.

Iji ghọta ule nke oyiyi nke anụ ọhịa ahụ, ọ dị mkpa inwe otu oke nkà pụrụ iche n’itinye amụma n’ọrụ. Iji bido, akara nke anụ ọhịa ahụ na oyiyi nke anụ ọhịa ahụ bụ akara nnọchianya abụọ dị iche iche.

> “The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.

> “‘Onyonyo ahụ e kere n’ụdị anụ ọhịa ahụ’ na-anọchi anya ụdị Protestantism dapụrụ n’okwukwe ahụ nke a ga-emepụta mgbe ụka Protestant dị iche iche ga-achọ enyemaka nke ọchịchị obodo iji mee ka e tinyekwuo ike n’itinye ozizi ha n’ọrụ. ‘Akara nke anụ ọhịa ahụ’ ka fọdụrụ ka a kọwaa ya.” The Great Controversy, 445.

The mark of the beast is Sunday observance, and the image of the beast is a church that employs the civil power to enforce her religious doctrines.

Akara nke anụ ọhịa ahụ bụ idebe Ụbọchị Sọnde, ma oyiyi nke anụ ọhịa ahụ bụ ụka nke na-eji ike ọchịchị obodo amanye nkuzi okpukpe ya.

> “The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.

> “Ime ka ụka Protestant si amanye idebe ụbọchị Sọnde bụ ime ka a fee ofufe papacy—nke anụ ọhịa ahụ. Ndị, ebe ha ghọtara ihe iwu nke anọ na-arịọ, họrọ idebe sabbath ụgha kama nke eziokwu, site n’ime otú ahụ na-enye ike ahụ, nke naanị ya ka e ji nye iwu a, nsọpụrụ ofufe. Ma n’ime nnọọ omume ahụ nke iji ike ọchịchị ụwa amanye ọrụ okpukpe, ụka ndị ahụ ga-emepụta onwe ha oyiyi nye anụ ọhịa ahụ; ya mere ime ka e debe ụbọchị Sọnde na United States ga-abụ ime ka a fee ofufe anụ ọhịa ahụ na oyiyi ya.” The Great Controversy, 448, 449.

The image of the beast represents the combination of church and state with the church in control of the relationship. Jezebel ruled over Ahab, as Herodias ruled over Herod. The mark of the beast is Sunday keeping. The image of the beast develops over a period of time. The mark of the beast represents a point in time. The image of the beast progressively develops, but only reaches its full maturity, when it has the power to force the state to pass its religious dogmas. The test is associated with the “formation” of the image.

Onyonyo nke anụ ọhịa ahụ na-anọchi anya njikọta nke ụka na ọchịchị, ebe ụka na-achịkwa mmekọrịta ahụ. Jezebel chịịrị Ahab, dịka Herodias chịịrị Herod. Akara nke anụ ọhịa ahụ bụ idebe ụbọchị Sọnde. Onyonyo nke anụ ọhịa ahụ na-etolite n’ime oge. Akara nke anụ ọhịa ahụ na-anọchi anya otu ebe n’oge. Onyonyo nke anụ ọhịa ahụ na-etolite nwayọ nwayọ, ma ọ bụ naanị mgbe o ruru ntozu oke ya ka o nwere ike ime ka ọchịchị kwado ozizi okpukpe ya site n’iwu. Ule ahụ metụtara “ịkpụpụta” onyonyo ahụ.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Ma gịnị bụ ‘onyinyo ahụ nke anụ ọhịa ahụ’? Olee kwa otú a ga-esi kpụọ ya? Ọ bụ anụ ọhịa ahụ nke nwere mpi abụọ na-eme onyinyo ahụ, ọ bụkwa onyinyo nye anụ ọhịa ahụ. A na-akpọkwa ya onyinyo nke anụ ọhịa ahụ. Ya mere, iji mata ụdị onyinyo ahụ dị na otú a ga-esi kpụọ ya, anyị aghaghị ịmụ àgwà dị iche iche nke anụ ọhịa ahụ n’onwe ya—ọchịchị ndị poopu.”

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Mgbe ụka mbụ ghọrọ nke e merụrụ emerụ site n’ịhapụ ịdị mfe nke ozi-ọma ma nabata emume na omenala ndị ọgọ mmụọ, ọ tufuru Mmụọ na ike nke Chineke; ma iji chịkwaa akọnuche nke ndị mmadụ, ọ chọrọ nkwado nke ọchịchị ụwa. Nsonaazụ ya bụ ọchịchị ndị poopu, bụ ụka nke na-achịkwa ike nke steeti ma jiri ya kwalite ebumnuche nke onwe ya, ọkachasị maka ntaramahụhụ nke ‘ịjụ okwukwe.’ Ka United States wee kpụpụta onyinyo nke anụ ọhịa ahụ, ike okpukpe ga-achịkwa ọchịchị obodo n’ụzọ dị otu a nke na ikike steeti ga-abụkwa nke ụka ji emezu ebumnuche nke onwe ya.” The Great Controversy, 443.

The distinction between the image of the beast and the mark of the beast is fairly traditional Adventist understanding. Where Adventism generally loses its way on this subject is in Revelation thirteen. They somehow mix the activity of the United States after the Sunday law, when it forces the world to set up an image to the beast, with the setting up of the image of the beast in the United States. They are two different prophetic periods.

Ọdịiche dị n’etiti oyiyi nke anụ-ọhịa ahụ na akara nke anụ-ọhịa ahụ bụ nghọta ọdịnala nke ndị Adventist n’ozuzu. Ebe Adventism n’ozuzu na-efunahụ ụzọ ya n’okwu a bụ n’Akpughe iri na atọ. N’ụzọ ụfọdụ, ha na-agwakọta ọrụ nke United States mgbe iwu ụbọchị Sọnde gachara, mgbe ọ na-amanye ụwa ka o guzobe oyiyi nye anụ-ọhịa ahụ, na iguzobe oyiyi nke anụ-ọhịa ahụ n’ime United States. Ha bụ oge amụma abụọ dị iche iche.

Christ came to confirm the covenant with many for one week, and in the middle of the week He was crucified. Thus, that week typifies the two periods of time when an image of the beast is formed. Christ’s week was divided into two identical periods, representing the image of Christ. The two testing periods of times in the last days, represents the image of the antichrist.

Kraịst bịara ime ka ọgbụgba-ndụ ahụ guzosie ike n’etiti ọtụtụ mmadụ ruo otu izu, ma n’etiti izu ahụ ka a kpọgidere Ya n’obe. Ya mere, izu ahụ na-anọchi anya oge abụọ ahụ mgbe a na-akpụ ihe oyiyi nke anụ ọhịa ahụ. E kewara izu Kraịst n’ime oge abụọ hà nhata, nke na-anọchite anya ihe oyiyi nke Kraịst. Oge abụọ nke ule ndị ahụ n’ụbọchị ikpeazụ, na-anọchi anya ihe oyiyi nke onye ahụ na-emegide Kraịst.

In the first period of twelve hundred and sixty days, Christ bore His own testimony, and then He died on the cross. There was then an identical twelve hundred and sixty days where the disciples testified, until Michael stood up at the stoning of Stephen. The cross typifies the Sunday law. The two periods of testing in connection with the formation of the image of the beast, identify the first period in connection with the one hundred and forty-four thousand, who are typified by Christ, and that period ends at the Sunday law, which is typified by the cross. The last identical period of testing that was represented by the work of the disciples in the time of Christ, focuses upon the great multitude, and it ends when Michael stands up, not at the stoning of Stephen, but at the close of human probation in Daniel 12:1.

N’oge mbu nke ụbọchị puku otu narị abụọ na iri isii, Kraịst buru àmà nke Ya n’onwe Ya, wee nwụọ n’obe. Mgbe ahụ, e nwere ọzọ ụbọchị puku otu narị abụọ na iri isii nke kwekọrọ kpọmkwem, ebe ndị na-eso ụzọ ahụ gbara àmà, ruo mgbe Maịkel guzoro n’oge e tụrụ Stivin nkume. Obe ahụ na-anọchi anya iwu Sọnde. Oge ule abụọ ahụ, n’ihe gbasara ịkpụpụta onyinyo anụ ọhịa ahụ, na-akọwapụta oge mbụ ahụ n’ihe gbasara otu narị puku na iri anọ na anọ, ndị Kraịst na-anọchi anya, ma oge ahụ na-ejedebe n’iwu Sọnde, nke obe ahụ na-anọchi anya ya. Oge ule ikpeazụ ahụ nke kwekọrọ kpọmkwem, nke ọrụ ndị na-eso ụzọ ahụ nọchiri anya n’oge Kraịst, na-elekwasị anya n’ìgwè mmadụ ukwu ahụ, ma ọ na-ejedebe mgbe Maịkel guzoro, ọ bụghị n’oge e tụrụ Stivin nkume, kama n’oge mmechi nke oge amara mmadụ dị na Daniel 12:1.

Some fail to see the actual sequence of events in Revelation thirteen, verse eleven and onward, due to what often appears to be a purposeful unwillingness to acknowledge that when the United States speaks as a dragon, it represents the complete formation of the image of the beast in the United States. In order for the United States to pass a Sunday law, the image of the beast in the United States must be formed before the Sunday law. Read the few previous passages just cited from The Great Controversy again, if you do not understand the point.

Ụfọdụ adịghị ahụ usoro n’ezie nke ihe ndị ahụ na-eme n’Akwụkwọ Mkpughe isi nke iri na atọ, amaokwu nke iri na otu gaa n’ihu, n’ihi ihe nke na-apụtakarị ịbụ ajụjụ ịjụ ime n’ezie ịnakwere na mgbe United States na-ekwu okwu dịka dragọn, ọ na-anọchi anya mmezu zuru ezu nke e hiwere onyinyo nke anụ ọhịa ahụ na United States. Ka United States wee gafee iwu ụbọchị Sọnde, a ghaghị ibu ụzọ hiwe onyinyo nke anụ ọhịa ahụ na United States tupu iwu ụbọchị Sọnde ahụ. Gụọ amaokwu ole na ole gara aga ndị ahụ ka e hotara ugbu a site na The Great Controversy ọzọ, ma ọ bụrụ na ị ghọtaghị isi okwu ahụ.

When the United States speaks as a dragon in verse eleven of chapter thirteen, it represents the action of the legislative and judicial authorities passing a Sunday law at the direction of the apostate churches in the United States. The Sunday law decree goes out of the mouth of the United States.

Mgbe United States na-ekwu okwu dị ka dragọn n’amaokwu nke iri na otu nke isi nke iri na atọ, ọ na-anọchi anya omume nke ndị ọchịchị omebe iwu na ndị ọchịchị ikpe na-agafe iwu ụbọchị Sọnde n’okpuru nduzi nke ụka ndị dapụrụ n’ezi okwukwe nọ na United States. Iwu e nyere gbasara ụbọchị Sọnde na-apụta n’ọnụ United States.

> “I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth.” Spalding and Magan, 1.

> “Ahụrụ m na anụ ọhịa ahụ nwere mpi abụọ nwere ọnụ dragọn, nakwa na ike ya dị n’isi ya, nakwa na iwu ahụ ga-esi n’ọnụ ya pụta.” Spalding and Magan, 1.

It has always amazed me that Adventism has a hard time recognizing that when the two horned earth beast speaks as a dragon, it is not simply marking the Sunday law in the United States, but is also marking that the image of the papal sea beast has been fully developed. In order for the United States to pass the Sunday law, the combination of church and state has to have first been fully developed. The apostate churches of the United States do not simply come together on a Monday, then go to Congress on Tuesday, and tell Congress they want Sunday legislation passed by Wednesday. The combining process that takes place between church and state, is represented as the “formation” of the image of the beast like the “formation” of the golden image in Daniel chapter 3, it will take some time to construct. The image of the beast is the system the papacy used to murder the millions of martyrs in the Dark Ages, and it takes social, political, religious and economic developments to create the social environment, and legal precedence necessary, for the Sunday law to be enforced. Those developments represent the test of the image of the beast, by “which our eternal destiny will be decided,” and it represents the test we must pass “before we are sealed.”

Ọ na-eju m anya mgbe niile na ọ na-esiri Adventism ike ịmata na mgbe anụ ọhịa ụwa ahụ nwere mpi abụọ na-ekwu okwu dị ka dragọn, ọ bụghị naanị ịkpọpụta iwu Sọnde na United States ka a na-eme akara ya, kama ọ bụkwa ịkpọpụta na oyiyi nke anụ ọhịa osimiri nke papacy etolitela n’uju. Ka United States wee gafe iwu Sọnde, njikọta ụka na ọchịchị aghaghị ibu ụzọ etolite n’uju. Ụka ndị dapụrụ n’okwukwe nke United States anaghị naanị ezukọta n’ụbọchị Mọnde, wee gaa Congress n’ụbọchị Tuzde, ma gwa Congress na ha chọrọ ka e mee iwu Sọnde ka ọ gafee n’ụbọchị Wenezde. Usoro njikọta ahụ nke na-eme n’etiti ụka na ọchịchị, a na-anọchi anya ya dịka “imepụta” oyiyi nke anụ ọhịa, dịka “imepụta” oyiyi ọlaedo ahụ dị na Daniel isi nke 3, ọ ga-ewekwa oge ụfọdụ iwulite ya. Oyiyi nke anụ ọhịa ahụ bụ usoro papacy jiri gbuo ọtụtụ nde ndị àmà okwukwe n’oge Ọchịchịrị, ọ na-achọkwa mmepe mmekọrịta mmadụ na ibe ya, nke ndọrọ ndọrọ ọchịchị, nke okpukpe, na nke akụ na ụba iji mepụta gburugburu mmekọrịta mmadụ na ibe ya, na nkwado iwu dị mkpa, ka e wee nwee ike ịmanye iwu Sọnde. Mmepe ndị ahụ na-anọchi anya ule nke oyiyi nke anụ ọhịa, nke “site na ya ka a ga-ekpebi ọdịnihu ebighị ebi anyị,” ọ na-anọchikwa anya ule anyị ga-agafe “tupu a kaa anyị akara.”

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . .. This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

> “Onyenwe anyị egosila m nke ọma na a ga-akpụ oyiyi anụ-ọhịa ahụ tupu oge amara agwụ; n’ihi na ọ bụ ya ga-abụ nnukwu ule nye ndị nke Chineke, nke a ga-esi kpebie akara aka ebighị ebi ha.... Nke a bụ ule ahụ ndị nke Chineke ga-enwerịrị tupu e mee ka a kaa ha akara.” Manuscript Releases, olu nke 15, 15.

The Sunday law is the crisis at midnight, that finds its final perfect fulfillment of the parable of the ten virgins. In that midnight crisis, it will be manifested whether we are wise Philadelphian or foolish Laodicean virgins. The foolish receive the mark of the beast and the wise receive the seal of God. Anyone who has ever joined the Seventh-day Adventist church, agreed to the list of doctrinal truths in advance of becoming a member, and therefore every Seventh-day Adventist has been presented with the light of the truth of the Sabbath.

Iwu nke Sọnde bụ ọgbaghara ahụ nke etiti abalị, nke na-achọta mmezu ikpeazụ ya zuru oke nke ilu ndị amaghị nwanyị iri ahụ. N’ọgbaghara etiti abalị ahụ, a ga-egosipụta ma anyị bụ amaghị nwanyị ndị amamihe nke Filadelfia ma ọ bụ amaghị nwanyị ndị nzuzu nke Laodisia. Ndị nzuzu na-anata akara nke anụ ọhịa ahụ, ndị amamihe na-anatakwa akara-ngozi nke Chineke. Onye ọ bụla sonyeworo n’ọgbakọ Seventh-day Adventist, kwetakwara n’usoro eziokwu nile nke ozizi tupu ọ bụrụ onye otu, ya mere a gosipụtala onye ọ bụla Seventh-day Adventist ìhè nke eziokwu nke Ụbọchị Izu Ike ahụ.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.

> “Ọ bụrụ na e gosila gị ìhè nke eziokwu, nke na-ekpughe ụbọchị izu ike nke iwu nke anọ, ma na-egosi na ọ dịghị ntọala n’Okwu Chineke maka idebe ụbọchị Sọnde, ma n’agbanyeghị nke ahụ ị ka na-arapara n’ụbọchị izu ike ụgha ahụ, na-ajụ ido nsọ ụbọchị izu ike nke Chineke na-akpọ ‘ụbọchị m dị nsọ,’ ị na-anata akara nke anụ ọhịa ahụ. Olee mgbe ka nke a na-eme?—Mgbe ị na-erube isi n’iwu ahụ nke na-enye gị iwu ka ị kwụsị ọrụ na Sọnde ma fee Chineke ofufe, ebe ị maara na ọ dịghị ọbụna otu okwu n’ime Bible nke na-egosi na Sọnde bụ ihe ọ bụla ọzọ karịa ụbọchị ọrụ nkịtị, ị kwetara ịnara akara nke anụ ọhịa ahụ, ma jụ akara-akara nke Chineke. Ọ bụrụ na anyị anata akara a n’egedege ihu anyị ma ọ bụ n’aka anyị, ikpe ndị ahụ e kwupụtara megide ndị na-enupụ isi aghaghị ịdakwasị anyị. Ma a na-etinye akara-akara nke Chineke dị ndụ n’ahụ ndị ahụ ji akọ na uche debe ụbọchị izu ike nke Onyenwe anyị.” Review and Herald, April 27, 1911.

The formation of the image of the beast in the United States began prophetically on September 11, 2001. There are several prophetic witnesses to uphold this fact. From that point until the soon-coming Sunday law, Seventh-day Adventists are determining their eternal destiny, based upon whether they pass the image of the beast test or fail the image of the beast test. I would argue that very few Seventh-day Adventists even know that the image of the beast is a test. Few, if any, know how it can be a test, and more importantly, they do not know what is required to pass the test. We are judged, not alone by the light we possess, but also by the light we could have possessed, if we would have applied ourselves to understanding the increase of knowledge. Laodicean blindness is therefore the greatest blindness in six thousand years of sin.

Mmepe nke oyiyi anụ ọhịa ahụ na United States malitere n’amụma n’ụbọchị Septemba 11, 2001. E nwere ọtụtụ ndị àmà amụma na-akwado eziokwu a. Site n’oge ahụ ruo n’iwu Sọnde nke na-abịa ngwa ngwa, ndị Seventh-day Adventists na-ekpebi akara aka ha ebighị ebi, dabere n’ihe ma ha gafere ule oyiyi anụ ọhịa ahụ ma ọ bụ daa n’ule oyiyi anụ ọhịa ahụ. Aga m ekwu na mmadụ ole na ole n’ime ndị Seventh-day Adventists maara ọbụna na oyiyi anụ ọhịa ahụ bụ ule. Ole na ole, ma ọ bụrụ na e nwere ọbụna otu, maara otú ọ pụrụ isi bụrụ ule, ma nke ka mkpa, ha amaghị ihe a chọrọ iji gafere ule ahụ. A na-ekpe anyị ikpe, ọ bụghị naanị site n’ìhè anyị nwere, kama kwa site n’ìhè anyị gaara enwe, ma ọ bụrụ na anyị tinyere onwe anyị n’ịghọta mmụba nke ihe ọmụma. Ya mere, ìsì nke Laodisia bụ ìsì kasị ukwuu n’ime puku afọ isii nke mmehie.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> E bibiri ndị m n’ihi enweghị ihe ọmụma: n’ihi na ị jụrụ ihe ọmụma, mụ onwe m ga-ajụkwa gị, ka ị ghara ịbụ onye nchụàjà nye m: ebe ị chefuru iwu nke Chineke gị, mụ onwe m ga-echezọkwa ụmụ gị. Hosia 4:6.

The test of the formation of the image of the beast ends at the soon-coming Sunday law, and if we have not passed that test, we will receive the mark of the beast with all the other foolish Laodicean virgins, who refused to obtain the oil. I am not here defending why I understand the image of the beast test began on September 11, 2001, and ends at the Sunday law. I am simply identifying the prophetic logic necessary to understand the role of the United States, as identified in Revelation thirteen, after it passes the Sunday law. In verse eleven, it speaks as a dragon, and from that point on it is important to follow the word “he.” The image of the beast that the United States is then forcing the world to set up, is not the image of the beast in the United States, for that is already in the past.

Nnwale nke nhazi oyiyi nke anụ ọhịa ahụ na-agwụ na iwu Sọnde nke na-abịa n’oge na-adịghị anya, ma ọ bụrụ na anyị agafebeghị ule ahụ, anyị ga-anata akara nke anụ ọhịa ahụ ọnụ na ndị ọzọ niile bụ̀ amaghị ihe nke ụmụ agbọghọ-amaghị-ama nke Laodisia, ndị jụrụ inweta mmanụ ahụ. Anọghị m ebe a ịgbachitere ihe kpatara m ji aghọta na ule oyiyi nke anụ ọhịa ahụ malitere na Septemba 11, 2001, ma kwụsị n’iwu Sọnde ahụ. Naanị ihe m na-eme bụ ịkọwa ezi uche amụma dị mkpa iji ghọta ọrụ nke United States, dịka e si kọwaa ya na Mkpughe iri na atọ, mgbe ọ gafesịrị iwu Sọnde ahụ. N’amaokwu nke iri na otu, ọ na-ekwu okwu dịka dragọn, ma site n’ebe ahụ gaa n’ihu, ọ dị mkpa iso okwu ahụ bụ “ọ.” Oyiyi nke anụ ọhịa ahụ nke United States na-amanye ụwa ugbu a ka ọ guzobe, abụghị oyiyi nke anụ ọhịa ahụ dị na United States, n’ihi na nke ahụ adịlarị n’oge gara aga.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.

> M wee hụ anụ-ọhịa ọzọ ka o si n’ala na-arịgo; o nwekwara mpi abụọ dị ka nwa atụrụ, ọ na-ekwu okwu kwa dịka dragọn. Ọ na-ejikwa ike niile nke anụ-ọhịa mbụ ahụ n’ihu ya, ma na-eme ka ụwa na ndị bi n’ime ya kpọọ isiala nye anụ-ọhịa mbụ ahụ, onye a gwọrọ ọnyá ọnwụ ya. Ọ na-arụkwa ọrụ ebube dị ukwuu, nke mere na ọ na-eme ka ọkụ si n’eluigwe rịdata n’elu ụwa n’ihu mmadụ. Ọ na-eduhiekwa ndị bi n’elu ụwa site n’ọrụ ebube ndị ahụ e nyere ya ike ime n’ihu anụ-ọhịa ahụ; na-asị ndị bi n’elu ụwa ka ha meere anụ-ọhịa ahụ onyinyo, bụ onye e merụrụ ahụ site n mma-agha, ma dị ndụ. E nyekwara ya ike inye onyinyo anụ-ọhịa ahụ ndụ, ka onyinyo anụ-ọhịa ahụ wee kwuo okwu, meekwa ka e gbuo ndị niile na-agaghị akpọ isiala nye onyinyo anụ-ọhịa ahụ. Ọ na-emekwa ka mmadụ niile, ma nta ma ukwu, ma ndị ọgaranya ma ndị ogbenye, ma ndị nweere onwe ha ma ndị ohu, nata akara n’aka nri ha ma ọ bụ n’egedege ihu ha: ka mmadụ ghara inwe ike ịzụ ma ọ bụ ire ahịa, ma e wezụga onye nwere akara ahụ, ma ọ bụ aha anụ-ọhịa ahụ, ma ọ bụ ọnụ ọgụgụ aha ya. Nkpughe 13:11–17.

In those seven verses, the word “he” occurs eight times. Every time the word “he” is employed it refers back to the original “he,” “that spake as a dragon,” at the Sunday law in the United States. The image of the beast test that Adventists in the United States either passed or failed, when the United States spake as a dragon, is then repeated for Adventists in the other nations of the world, and also for God’s other children that are still in Babylon. We will continue our consideration of the United States in Revelation thirteen in the next article, but let me remind you of why we are considering this truth at this time.

N’amaokwu asaa ahụ, okwu ahụ “ọ” pụtara ugboro asatọ. Oge ọbụla e ji okwu ahụ “ọ” mee ihe, ọ na-alaghachi n’ebe “ọ” mbụ ahụ dị, “onye ahụ kwuru okwu dị ka dragọn,” n’oge iwu Sọnde ahụ na United States. A na-emezigharị ule ihe oyiyi nke anụ ọhịa ahụ nke ndị Adventist nọ na United States ma ọ bụ gafere ma ọ bụ dara, mgbe United States kwuru okwu dị ka dragọn, nye ndị Adventist nọ ná mba ndị ọzọ nke ụwa, nakwa nye ụmụ Chineke ndị ọzọ ka nọ na Babylon. Anyị ga-aga n’ihu n’ịtụle United States n’ime Mkpughe iri na atọ n’isiokwu na-esonụ, ma ka m chetaara unu ihe mere anyị ji atụle eziokwu a n’oge a.

The war that began with Lucifer in the third heaven typifies the war that begins in the first heaven at the Sunday law. The corrupted communications of the dragon are represented in both battles. The modern manifestation of Satan’s corrupted communications represents the hypnotic trance that planet earth succumbs to in the history after the soon coming Sunday law. That delusion is accomplished through the worldwide web’s control of what is called “the information super highway.” Those various avenues of the “information super highway” are social, economic, religious, so-called science, entertainment and more importantly the avenue of the news media.

Agha nke malitere n’aka Lucifa n’eluigwe nke atọ na-anọchi anya agha nke na-amalite n’eluigwe nke mbụ n’oge iwu Ụka. A na-anọchi anya nkwurịta okwu rụrụ arụ nke dragọn ahụ n’agha abụọ ahụ. Ngosipụta nke oge a nke nkwurịta okwu rụrụ arụ nke Setan na-anọchi anya ọnọdụ anwansi nrapado nke mbara ụwa na-adaba n’akụkọ ihe mere eme nke na-esochi iwu Ụka nke na-abịa n’oge na-adịghị anya. A na-emezu nduhie ahụ site n’ịchịkwa nke ụgbụ ụwa nile na-achị ihe a na-akpọ “okporo ụzọ ukwu nke ozi.” Ụzọ dị iche iche ndị ahụ nke “okporo ụzọ ukwu nke ozi” gụnyere mmekọrịta mmadụ na ibe ya, akụ na ụba, okpukpe, ihe a na-akpọ sayensị, ntụrụndụ, ma nke kachasị mkpa, ụzọ nke mgbasa ozi akụkọ.

Once the truth is recognized that the “information super highway,” is the modern manifestation of the Satanic hypnotic communications, and also the subtle hypnosis that was employed by Satan in the battle of the angels in the third heaven, we can establish the “information super highway” is an element of the “last” image of the beast test for the world, that takes place after the Sunday law. It will then be easy to recognize that the “first” image of the beast test for the United States must possess the same corrupted Satanic communications as the last. The witness of Satan’s work of corrupting “the information super highway” from the Sunday law through to the close of probation provides the evidence of how the murder of the two horns of Republicanism and the remnant of true Protestantism on the earth beast was accomplished in 2020. It was accomplished by the “information super highway,” that John calls a “street” in Revelation eleven.

Mgbe a matara eziokwu ahụ na “okporoụzọ ukwu nke ọmụma,” bụ ngosipụta nke oge a nke nkwukọrịta ịkpọ mmụọ n’ụlọ nke Setan, nakwa hypnotizim aghụghọ ahụ Setan ji mee ihe n’agha nke ndị mmụọ ozi n’eluigwe nke atọ, anyị pụrụ iguzobe na “okporoụzọ ukwu nke ọmụma” bụ otu akụkụ nke ule “ikpeazụ” nke oyiyi anụ ọhịa ahụ nye ụwa, nke na-ewere ọnọdụ mgbe iwu Ụka gasịrị. Mgbe ahụ ọ ga-adị mfe ịmata na ule “mbụ” nke oyiyi anụ ọhịa ahụ nye United States aghaghị inwe otu nkwukọrịta Setan rụrụ arụ ahụ dịka nke ikpeazụ. Ihe akaebe banyere ọrụ Setan nke imebi “okporoụzọ ukwu nke ọmụma” site n’iwu Ụka ruo na mmechi nke oge ebere na-enye ihe akaebe banyere otú e si mezue igbu mpi abụọ nke Republicanism na ndị fọdụrụ nke ezi Protestantism n’anụ ọhịa nke ụwa ahụ n’afọ 2020. E mezuru ya site n’“okporoụzọ ukwu nke ọmụma,” nke Jọn kpọrọ “ụzọ” n’Mkpughe isi nke iri na otu.

The unsealing of these prophetic facts is a portion of what is required to be understood by those who intend to pass the test of the image of the beast, which was clearly seen by the prophetess, to be formed before probation closes and before the one hundred and forty-four thousand are sealed.

Mmeghe nke eziokwu amụma ndị a bụ akụkụ nke ihe a chọrọ ka a ghọta site n’aka ndị bu n’obi ịgafe ule nke onyinyo anụ ọhịa ahụ, nke nwanyị-amụma ahụ hụrụ nke ọma na a ga-akpụ tupu oge amara emechie, nakwa tupu a kaa puku mmadụ narị na iri anọ na anọ ahụ akara.

> “When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

> “Mgbe iwu ahụ pụtara ma e tinye akara ahụ, agwa ha ga-anọgide dị ọcha ma na-enweghị ntụpọ ruo mgbe ebighị ebi.” Testimonies, volume 5, 216.

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