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# The Revelation of Jesus Christ - Number Fifteen

Mkpughe nke Jisọs Kraịst - Nọmba Iri na Ise

The Seventh Seal and the Unsealing of Prophetic Truth

Akara nke Asaa na Mmeghe nke Eziokwu Amụma

Author

Jeff Pippenger

Published

November 13, 2023

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> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Mgbe O meghere akara nke asaa, e nwekwara nkịtị n’eluigwe ihe dị ka ọkara awa. Ahụrụ m ndị mmụọ-ozi asaa ahụ ndị guzo n’ihu Chineke; e nyekwara ha opi asaa. Mmụọ-ozi ọzọ wee bịa guzo n’ebe ịchụàjà ahụ, nwee ihe nsure-ọkụ ọlaedo; e nyekwara ya ọtụtụ ihe na-esi ísì ụtọ, ka o were ya soro ekpere nke ndị nsọ niile chụọ ya n’elu ebe ịchụàjà ọlaedo nke dị n’ihu ocheeze ahụ. Anwụrụ ihe na-esi ísì ụtọ ahụ, nke soro ekpere ndị nsọ ahụ, si n’aka mmụọ-ozi ahụ rigoro n’ihu Chineke. Mmụọ-ozi ahụ wee were ihe nsure-ọkụ ahụ, juputa ya n’ọkụ sitere n’ebe ịchụàjà ahụ, tụba ya n’ụwa; e nwekwara olu dị iche iche, na égbè-eluigwe, na àmụmà, na ala ọma jijiji. Mkpughe 8:1–5.

We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.

Anyị na-ekwu maka nsụpụ nke ọkụ nsọ sitere n’ebe nsọ nke eluigwe, n’oge akụkọ ihe mere eme nke United States ga-eme ka ọkụ na-adịghị nsọ si n’eluigwe mbụ daa. Mkpughe nke ihe égbè eluigwe asaa ahụ kwuru n’Akwụkwọ Mkpughe isi nke iri, ka e kwesịkwara ka a kaa ya akara ruo kpọmkwem tupu oge ebere emechie. A na-anọchikwara oge ebere anya dịka nke nọkwa n’ọnụ imechi mgbe a na-emepe akara nke asaa.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Ọ sịrịkwa m, Akara emechiela okwu nile nke amụma nke akwụkwọ a: n’ihi na oge ahụ dị nso. Onye na-adịghị eme ezi omume, ka ọ nọgide na-adịghị eme ezi omume: onye rụrụ arụ, ka ọ nọgide na-adị rụrụ arụ: onye ezi omume, ka ọ nọgide na-eme ezi omume: onye nsọ, ka ọ nọgide na-adị nsọ. Mkpughe 22:10, 11.

The opening of the seventh seal takes place as the seven angels prepare to sound.

Mmeghe nke akàrà nke asaa na-eme ka ndị mmụọ ozi asaa ahụ kwadebe ịfụ opi.

> And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.

> Ndi mmụọ-ozi asaa ahụ ndị nwere opi asaa ahụ kwadebere onwe ha ịfụ ha. Mkpughe 8:6.

When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.

Mgbe oge amara mechiri, “ọ dịghị onye” “nwere ike ịbanye n’ụlọ nsọ ahụ,” n’ihi na ịrịọchitere mmadụ nke Kraịst n’ihi mmehie ndị mmadụ akwụsịwo. Oge amara emechila, e nyekwara ndị mmụọ ozi asaa ahụ iwu ka ha wụsa iko nile nke iwe Chineke.

> And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.

> E wee jupụtara n’uzuzu ọkụ nke sitere n’ebube Chineke, na n’ike Ya; ọ dịghịkwa onye pụrụ ịbanye n’ụlọ nsọ ahụ, ruo mgbe ihe otiti asaa nke ndị mmụọ ozi asaa ahụ mezuru. M wee nụ nnukwu olu si n’ụlọ nsọ ahụ na-agwa ndị mmụọ ozi asaa ahụ, Gaanụ ụzọ unu, wụkwasịnụ iko asaa nke ọnụma Chineke n’elu ụwa. Mkpughe 15:8, 16:1.

There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.

Ọ dịghị ihe ọ bụla na-egosi na ndị mmụọ ozi asaa ahụ na-akụ opi asaa n’Akwụkwọ Mkpughe isi nke itoolu ruo nke iri na otu dị iche na ndị mmụọ ozi asaa ahụ na-awụsa ọrịa otiti asaa ikpeazụ ahụ. N’aka nke ọzọ, njirimara amụma nke ikpe ndị opi asaa ahụ na-anọchi anya ya na-adakọ na ebe na mmetụta nke iko asaa nke iwe Chineke dị n’isi nke iri na isii. Dị ka njikọ ka kpọmkwem karịa, a na-akpọ ikpe ndị opi ahụ ozugbo ọrịa otiti.

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.

> Ma ndị fọdụrụ n’ime mmadụ, ndị e jighị ọrịa otiti ndị a gbuo, echegharịghịkwa n’ọrụ aka ha, ka ha ghara ife ndị mmụọ ọjọọ, na arụsị nke ọlaedo, na nke ọlaọcha, na nke ọla kọpa, na nke nkume, na nke osisi: ndị na-enweghị ike ịhụ ụzọ, maọbụ ịnụ ihe, maọbụ ije ije. Mkpughe 9:20.

The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.

E debere mmeghe nke akara nke asaa n’ọnọdụ nke ịdị nso nke mmechi oge amara n’amụma. Akara nke asaa na-anọchi anya onye akaebe nke abụọ banyere ihe égbè eluigwe asaa ahụ “kwuru,” nke e machibidoro Jọn na kwa Pọl ide.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> O tiri n’oké olu, dị ka mgbe ọdụm na-ebo mkpu: ma mgbe o tirisịrị mkpu, égbè eluigwe asaa kwuru olu ha. Ma mgbe égbè eluigwe asaa ahụ kwuchara olu ha, m na-achọ ide ihe: m wee nụ olu sitere n’eluigwe na-asị m, Kachie ihe ndị ahụ égbè eluigwe asaa ahụ kwuru, edekwa hala. Mkpughe 10:3, 4.

What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.

E mechiri akara ihe “é kwupụtara” site n’ụmụ égbè eluigwe asaa, ma n’isi nke iri abụọ na abụọ, amụma ahụ nke e mechiri akara n’akwụkwọ Mkpughe ka a ga-emeghe akara ya, ma dịkwa ka akara nke asaa, a ga-emeghe akara ya tupu oge amara emechie.

Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.

Nwanyịnna White na-akọwa na ịkachi akara n’ihe “égbè ígwè asaa” ahụ “kwuru” nọchiri anya otu omume ahụ nke Odùm nke ebo Juda mere, dịka mgbe Ọ nyere Daniel iwu ka o kachie akara n’akwụkwọ ya, ruo oge ọgwụgwụ. Akwụkwọ Daniel na Mkpughe bụ otu akwụkwọ ahụ, ma n’ime Mkpughe a na-anọchi anya Jisọs dịka Odùm nke ebo Juda, mgbe Ọ na-emeghe akara n’akwụkwọ ahụ e jiri akara asaa kachie; ya mere, ọ bụkwa Odùm nke ebo Juda nyere Daniel iwu ka o kachie akara n’akwụkwọ ya ruo oge ọgwụgwụ. Odùm nke ebo Juda bụ Onye ahụ na-akachi akara ma na-emeghe akara n’Okwu Ya, n’ihi na Ọ bụ Okwu ahụ.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Mgbe égbè-eluigwe asaa ndị a kwuchara olu ha, a na-enye Jọn iwu ahụ dị ka e nyere Daniel banyere obere akwụkwọ ahụ: ‘Kàchie ihe ndị ahụ égbè-eluigwe asaa kwuru.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.

Ihe àmà dị n’ime akwụkwọ Daniel na Mkpughe na-akọwapụta na imeghe nke akara nke asaa bụ onye-àmà nke abụọ nye imeghe nke ihe àmụmà asaa ahụ kwuru. Ma imeghe nke akwụkwọ Daniel ma imeghe nke akwụkwọ ahụ e ji akara asaa kaa, na-akọwapụta na eziokwu ndị a na-ekpughe mgbe e meghere ozi amụma, bụ nke na-aga n’ihu n’usoro. Nke a bụ ihe mere akwụkwọ Daniel ji kọwaa ya dịka mmụba nke ọmụma, ma akwụkwọ Mkpughe na-egosi ya dịka iwepu otu akara mgbe nke ọzọ gasịrị.

It is a light that grows brighter and brighter unto the perfect day.

Ọ bụ ìhè nke na na-enwuwanye ncha ma na-enwuwanye ncha ruo ụbọchị zuru okè.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Ma ụzọ nke ndị ezi omume dị ka ìhè na-enwu enwu, nke na-enwuwanye ma na-enwuwanye ruo ụbọchị zuru oke. Ilu 4:18.

When “truth” is unsealed, it is progressive.

Mgbe a kpọghechara “eziokwu,” ọ na-aga n’ihu n’usoro mmepe.

> “If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.

> “Ọ bụrụ na ọ dị mkpa ka ndị oge ochie nke Chineke na-echetakarị otú O si emeso ha n’obi ebere na n’ikpe ziri ezi, n’ndụmọdụ na n’ịdọ aka ná ntị, ọ dịkwa otu aka ahụ mkpa ka anyị na-atụgharị uche n’eziokwu ndị e nyere anyị n’Okwu Ya,—eziokwu nke, ma ọ bụrụ na e gee ha ntị, ga-eduba anyị n’ịdị umeala n’obi na n’okpuru isi, na n’irubere Chineke isi. A ga-edo anyị nsọ site n’eziokwu. Okwu Chineke na-eweta eziokwu pụrụ iche maka ọgbọ ọ bụla. O kwesịkwara ka omume Chineke n’ebe ndị Ya nọ n’oge gara aga nata nlezianya anyị nke ọma. Anyị kwesịrị ịmụ ihe mmụta ndị e bu n’obi ka ha kuziere anyị. Ma anyị agaghị ezu ike n’ịdịrị afọ ojuju naanị na ha. Chineke na-eduga ndị Ya n’ihu nzọụkwụ site na nzọụkwụ. Eziokwu na-aga n’ihu n’ọganihu. Onye na-achọsi ike n’ezi obi ga na-anata ìhè sitere n’eluigwe mgbe niile. Gịnị bụ eziokwu? kwesịrị ịbụ ajụjụ anyị mgbe niile.” Signs of the Times, May 26, 1881.

At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.

Ná ngwụsị ọnwa Julaị, 2023, Mkpughe nke Jisọs Kraịst malitere ịkpọpụ mkpuchi ya.

As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.

Dịka ọ dịkwa n’ihe gbasara akàrà nke asaa na kwa okwu ndị égbè-eluigwe asaa kwuru, Mkpughe nke Jizọs Kraịst ka a na-emeghe tupu oge amara emechie. Ọ na-enye àmà nke atọ banyere otu ozi ahụ nke a nọchiri anya ya site n’iwepụ akàrà nke asaa, na égbè-eluigwe asaa. Nnọchiteanya atọ ndị ahụ n’akwụkwọ Mkpughe bụ àmà atọ nke jikọtara ọnụ wee mepụta ozi nke Mkpughe nke Jizọs Kraịst. Mmeghe nke àmà atọ ndị a na-aga n’ihu nwayọ nwayọ. Mmetụta ya dịkwa n’usoro mmepe ahụ.

> “Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.

> “Nnrubeisi nye iwu Chineke bụ ido nsọ. E nwere ọtụtụ ndị nwere echiche ezighị ezi banyere ọrụ a n’ime mkpụrụobi, ma Jisọs kpere ekpere ka e doo ndị na-eso ụzọ Ya nsọ site n’eziokwu, ma tinye, ‘Okwu gị bụ eziokwu’ (John 17:17). Ido nsọ abụghị ọrụ a na-eme n’otu ntabi anya, kama ọ bụ ọrụ na-aga n’ihu n’ihi na nrubeisi na-adịgide adịgide. Dị nnọọ ogologo oge Setan na-akpalite ọnwụnwa ya imegide anyị, agha nke imeri onwe onye ga-adị mkpa ka a lụọ ya ugboro ugboro; ma site na nrubeisi, eziokwu ga-edo mkpụrụobi nsọ. Ndị kwesiri ntụkwasị obi n’eziokwu ga, site n’uru ọma nile nke Kraịst, merie adịghị ike ọ bụla nke agwa nke mere ka ọnọdụ ndụ dị iche iche kpụzie ha n’ụdị ọ bụla.” Faith and Works, 85.

The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.

Mmepe na-aga n’ihu nke nghọta nke Mkpughe nke Jisọs Kraịst malitere ibipụta na ngwụcha ọnwa Julaị, 2023. Usoro nke ịghọta eziokwu ndị ahụ e bidoro ibipụta n’oge ahụ, malitere obere oge ka Julaị 18, 2020 gasịrị.

The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.

Eziokwu a kọwara n’ozi nke mmeghe nke akara nke asaa na-akọwa ihe-amà nke Mkpu Etiti Abalị. Mkpu Etiti Abalị n’akụkọ ihe mere eme nke ndị Millerite bụ mmepe eziokwu na-aga n’ihu, a pụkwara igosi eziokwu ahụ site n’nyocha akụkọ ihe mere eme banyere ọrụ Samuel Snow. Jizọs ji mmegharị nke mmụọ ozi nke mbụ kọwaa mmegharị nke mmụọ ozi nke atọ, n’ihi na ọ na-eji mgbe niile mmalite akọwa ọgwụgwụ.

The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.

Eziokwu ndị ahụ na-ezukọta ọnụ iji wuo ozi Mkpu Etiti Abalị bụ nghọta banyere onye Chineke bụ, na otu e si egosipụta agwa Ya n’Okwu Ya. Eziokwu ndị ahụ gụnyere nkọwa zuru ezu nke usoro akụkọ ihe mere eme nke ndị ga-emesị kpọsaa ozi Mkpu Etiti Abalị ga-emezu. Akụkọ ihe mere eme zoro ezo nke égbè eluigwe asaa bụ ihe na-akọwapụta usoro akụkọ ihe mere eme ahụ. Akara nke asaa bụ akụkụ nke usoro akụkọ ihe mere eme ahụ zuru ezu, ma mkpughe ya ka e lebara anya n’oge ahụ nke na-amalite mgbe emechara ozi Mkpu Etiti Abalị ka ọ zuo oke, si otú a na-akara mgbe emechara ịkpụ akara n’ahụ puku mmadụ otu narị na iri anọ na anọ. Mwepụ nke Akara nke asaa n’ụzọ na-aga n’ihu na-amalite mgbe ozi Mkpu Etiti Abalị etolitela nke ọma n’uju, dịka e gosiri ya n’ogbako ọdụm Exeter n’oge okpomọkụ nke afọ 1844. Edemede ndị a na-anọchi anya òkù nke onwe gị ka ị bịaruo ogbako ọdụm Exeter.

When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.

Mgbe e meghere akara nke asaa, a tụbara ọkụ sitere n’ebe ịchụàjà ahụ n’ụwa, wee nwee “olu, na égbè eluigwe, na àmùmà, na ala ọma jijiji.” “Olu” na-anọchi anya opi.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Tikwaa mkpu n’olu ukwu, echekwala onwe gị; bulie olu gị elu dịka opi, gosi ndị m mmehie-ha, gosi kwa ụlọ Jekọb mmehie ha. Aịsaịa 58:1.

The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.

Olu opi na-egosi ozi nke na-adọ aka ná ntị banyere ikpe na-abịanụ. Mgbe Aịzaya nyere ndị Chineke iwu ka ha bulie olu ha elu dị ka opi, ha ga “tie mkpu” n’olu ukwu. E kpughewo ozi nke Mkpu Etiti Abalị obere oge tupu awa nke ala ọma jijiji nke iwu Ụka ụbọchị Sọnde. Ozi Mkpu Etiti Abalị ahụ, nke e kpughere obere oge tupu iwu Ụka ụbọchị Sọnde nke na-abịanụ n’oge na-adịghị anya, bụ ozi ahụ nke na-aba ụba ruo n’ịghọ nnukwu mkpu. Mgbe Aịzaya na-ekwu, “Tie mkpu n’olu ukwu,” ọ na-ekwu maka njikọta nke nnukwu mkpu nke mmụọ ozi nke atọ, nke bụ olu nke abụọ nke na-esonyere ozi Mkpu Etiti Abalị. Ozi Mkpu Etiti Abalị dị ukwuu bụ ịdọ aka ná ntị banyere opi nke asaa, nke bụ ahụhụ nke atọ. Ndị Chineke aghaghị ịghọta na mgbe a kpọrọ ozi opi ahụ, ha nọ n’oge ikpeazụ nke ohere nnwale ha. Ya mere, iwu Aịzaya bụ ịdọ aka ná ntị ka a kwadebe maka mmechi nke oge nnwale, ịdọ aka ná ntị na ikpe opi nke ahụhụ nke atọ nke Islam na-achọ ịdakwasị United States n’ihi ịjụ ha jụrụ Ụbọchị Izu Ike nke Chineke. N’oge iwu Ụka ụbọchị Sọnde, Mkpu Etiti Abalị, nke bụ nke mbụ n’ime “olu” abụọ ahụ dị na Mkpughe isi nke iri na asatọ, na-aba ụba ruo n’ịghọ nnukwu mkpu. Ka a na-akpọpụta ụmụ Chineke ndị ọzọ ka nọ n’ime Babilọn.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.

> “A ghaghị ikwusa eziokwu maka oge a, ozi nke mmụọ ozi nke atọ, n’olu ukwu, nke pụtara n’ike na-abawanye, ka anyị na-abịarukwu nso n’ule ukwu ikpeazụ ahụ.” The 1888 Materials, 710.

The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.

“A na-amụbawanye ike” nke “mkpu ukwu” nke mmụọ ozi nke atọ ka e sere onyinyo ya na Sinai mgbe Jehova n’onwe ya kpọsara Iwu Iri ahụ. Opì ahụ n’akụkọ ahụ na-amụbawanye ike ka ugwu ahụ na-ama jijiji ma ghọọ anwụrụ ọkụ. Egwu ahụ dị ukwuu nke na ọbụna Mosis n’onwe ya mara jijiji nke ukwuu. N’oge ahụ, ndị mmadụ weliri “olu” ha n’egwu, na-arịọ ka “olu” Chineke kwụsị ịda ụda.

> And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.

> Na ụda opi, na olu nke okwu dị iche iche; olu ahụ ka ndị nụrụ ya rịọrọ ka a ghara ịgwa ha okwu ọzọ: (N’ihi na ha enweghị ike idi ihe ahụ e nyere n’iwu, Sị, Ọ bụrụkwa na ọbụna anụ ọhịa emetụ ugwu ahụ aka, a ga-atụ ya nkume, ma ọ bụ were ube maa ya: Ma ịhụ ahụ dị egwu nke ukwuu, nke mere ka Mozis sị, Ana m atụ egwu nke ukwuu ma na-ama jijiji:). Ndị Hibru 12:19–21.

The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.

“Olu” ahụ “ha” “nụrụ” na-anọchi anya “olu” nke ozi ịdọ aka ná ntị nke mmụọ-ozi nke atọ. N’oke mwute na ụjọ ha zara site n’“olu” nke ha. A na-anọchikwakwa anya olu ndị ahụ n’oge iwu Sọnde site n’aka ụmụ agbọghọ-amaghị-ama ahụ na-arịọ mmanụ, ebe olu ụmụ agbọghọ ndị amamihe nwere na-agwa ha ka ha gaa zụtara onwe ha. N’oge mmechi nke ohere nnwale mmadụ, “olu” ndị nke ndị ghọtara na ha efuola, dịka ụmụ agbọghọ Adventist ndị nzuzu si dị n’oge iwu Sọnde, na-eti mkpu ka nkume na ugwu daa n’ahụ ha. A na-anọchi iwu Sọnde anya site n’inye iwu ahụ n’Ugwu Saịnaị.

> “At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.

> “N’oge ngosipụta ndị dị ebube nke ike nke Chineke n’oge ahụ dị oke nsọ,—olu opi ahụ omimi ya na-arịwanye elu ma na-adịwanye egwu, mkpọtụ égbè eluigwe na-ada ma na-ekwughachi n’akụkụ ugwu niile, amụma àmụ̀mà na-enwu, na-eme ka ebe dị elu ndị ahụ siri ike ma dị oke nsọ pụta ìhè, ma n’elu ugwu Saịnaị, n’etiti igwe ojii, na oké ifufe, na ọchịchịrị gbara ọchịchịrị, ebube nke Chineke dị ka ọkụ na-erepịa ihe,—n’ihu ihe ịrịba ama ndị a nke ọnụnọ Jehova, obi ndị Izrel dara mba n’ụjọ, nzukọ ahụ dum kwa ‘guzoro n’ebe dị anya.’ Ọbụna Mosis kpọkwara, sị, ‘Ana m atụ egwu nke ukwuu ma na-ama jijiji.’ Mgbe ahụ, n’elu ihe ndị ahụ na-alụso onwe ha ọgụ, a nụrụ olu Jehova, ka Ọ na-ekwu iwu iri ahụ nke iwu Ya.”

> “As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.

> “Dịka nnukwu enyo Chineke si kpugheere ụmụ Izrel ezi ọnọdụ ha, mkpụrụ obi ha jupụtara n’oke ụjọ. Ike dị egwu nke okwu nile Chineke kwuru yiri ka ọ karịrị ihe ahụ́ ha na-ama jijiji pụrụ ịnagide. Ha rịọrọ Mozis, ‘Gwa anyị okwu, anyị ga-anụkwa; ma ka Chineke ghara ịgwa anyị okwu, ka anyị ghara ịnwụ.’ Mgbe e gosipụtara n’ihu ha nnukwu ụkpụrụ ezi omume nke Chineke, ha ghọtara, karịa mgbe ọ bụla ọzọ, àgwà mmehie nke na-akpasu iwe, na ikpe ọmụma nke ha onwe ha, n’anya Chineke dị ọcha ma dị nsọ.” Signs of the Times, March 3, 1881.

When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.

Mgbe a tụbara ọkụ sitere n’ebe ịchụàjà ahụ n’ụwa, e nwere “olu, na égbè eluigwe, na amụma ọkụ, na ala ọma jijiji.” “Égbè eluigwe na amụma ọkụ” bụ ihe nnọchianya nke ikpe Chineke. N’oge iwu Ụka banyere ụbọchị Sọnde, United States ga-emezuo kpamkpam “iko ajọ omume” ya, ma “ndapụ n’ezi ofufe nke mba, mbibi nke mba ga-esokwa ya.” “Iko ajọ omume” ahụ na-ejupụta n’ọgbọ nke anọ, n’ihi na mpi abụọ nke anụ ọhịa nke ụwa ahụ na-aga n’ihu site n’ọgbọ anọ nke nnupụisi na-arịwanye elu. Iwu Ụka banyere ụbọchị Sọnde na-akara ebe ikpe Chineke, nke “égbè eluigwe na amụma ọkụ” na-anọchi anya ya, ka a na-ezipu, ma a na-ezipu ha n’ọgbọ nke anọ.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> “Banyere ndị-Amọraiti ka Onyenwe anyị kwuru: ‘N’ọgbọ nke anọ ka ha ga-alọghachi ebe a ọzọ; n’ihi na ajọ omume nke ndị-Amọraiti erubeghị oke.’ Ọ bụ ezie na mba a pụtara ìhè n’ihi ikpere arụsị ya na nrụrụ aka ya, ọ ka emezubeghị iko nke ajọ omume ya, Chineke agaghịkwa enye iwu ka e bibie ya kpamkpam. Ndị mmadụ ga-ahụ ike nke Chineke ka e gosipụta ya n’ụzọ doro anya pụrụ iche, ka a hapụ ha n’enweghị ihe ngọpụ. Onye Okike ahụ jupụtara n’obi ebere dị njikere ịnagide ajọ omume ha ruo n’ọgbọ nke anọ. Mgbe ahụ, ọ bụrụ na a hụbeghị mgbanwe ọ bụla ka mma, ikpe Ya ga-adakwasị ha.”

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.

> “N’ịdị ziri ezi nke na-adịghị ada ada, Onye ahụ na-enweghị nsọtụ ka na-edobe ihe ndekọ ya n’ebe mba niile nọ. Mgbe a ka na-enye ebere Ya, tinyere ọkpụkpọ ka e chegharịa, ihe ndekọ a ga-anọgide meghere; ma mgbe ọnụ ọgụgụ ahụ ruru ogo ụfọdụ nke Chineke kwadoro, ozi nke iwe Ya na-amalite. A na-emechi ihe ndekọ ahụ. Ndidi nke eluigwe na-akwụsị. E nweghịkwa arịrịọ ebere ọzọ a na-arịọ n’ihi ha.” Testimonies, volume 5, 208.

Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.

Nwannaanyị White na-akọwa ikpe ndị ahụ na-amalite n’oge iwu Ụka-Sọnde dị ka “ikpe mbibi nke Chineke.” Ọ na-akụzi na ọ gafeela oge maka ndị Adventist Laodisia ndị nzuzu, ndị nwerewo ohere ịkwadebe onwe ha maka nsogbu ahụ n’etiti abalị, ma ha jụrụ ime otú ahụ. Oge ahụ nke ikpe mbibi nye ụmụagbọghọ-amaghị ihe, bụ “oge ebere” nye ndị na-anụbeghị eziokwu ahụ.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.

> “Ọ dị mma ka ndị mmadụ mara oge nleta ha! E nwere ọtụtụ ndị na-anụbeghị eziokwu nnwale maka oge a. E nwekwara ọtụtụ ndị Mmụọ nke Chineke na-agba mbọ ime ka ha kwekọọ. Oge ikpe mbibi nke Chineke bụ oge ebere nye ndị na-enwetabeghị ohere ịmụta ihe bụ eziokwu. N’ụzọ dị nro ka Onyenwe anyị ga-elekọta ha. Obi ebere Ya emetụla Ya; aka Ya ka agbatịkwara iji zọpụta, ebe e mechiri ụzọ nye ndị na-achọghị ịbanye.” Testimonies, volume 9, 97.

When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.

Mgbe e meghere akara nke asaa, e nwere “olu dị iche iche, na égbè eluigwe, na amụma ọkụ, na ala ọma jijiji.” “Oge awa” ahụ nke “ala ọma jijiji” nke Mkpughe iri na otu buru ụzọ mezuo bụ Mgbanwe ọchịchị France, ma mmezu zuru okè nke “oge awa” ahụ bụ “ọma jijiji” nke anụ ọhịa nke “ụwa,” n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. Ọ bụ n’ime “oge awa” ahụ ka a na-emeghe akara nke asaa n’uju. Obe ahụ na-anọchite anya iwu Sọnde, e nwekwara nnukwu ala ọma jijiji n’obe ahụ.

> Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.

> Jisọs, mgbe O tiri ọzọ mkpu n’oké olu, nyefere mmụọ Ya. Ma, lee, ákwà-nkpuchi nke ụlọ nsọ ahụ dọwara n’ime ụzọ abụọ site n’elu ruo n’ala; ụwa maa jijiji, nkume dị ichekwa. Matiu 25:51.

At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.

N’obe, e meriri alaeze Setan, dịka a ga-emekwa ya n’oge iwu Ụka.

> “Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.

> “Kraịst enyeghị ndụ Ya ruo mgbe Ọ rụchara ọrụ ahụ O bịara ịrụ, ma site n’ikuku ikpeazụ Ya O tiri mkpu, sị, ‘E mezuworị ya.’ Jọn 19:30. E meriworị ọgụ ahụ. Aka nri Ya na ogwe aka Ya dị nsọ emewo ka O nweta mmeri. Dị ka Onye Mmeri, O kụnyere ọkọlọtọ Ya n’elu ịdị elu ebighị ebi. Ọ̀ dịghị ọṅụ n’etiti ndị mmụọ ozi? Eluigwe nile meriri emeri n’ime mmeri nke Onye Nzọpụta. E meriri Setan, o wee mara na alaeze ya efuwo.” The Desire of Ages, 758.

The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.

Ala ọma jijiji nke obe bụ nnọchianya nke “eziokwu,” nke bụ Alfa na Omega. “Eziokwu” bụ mmalite, etiti, na ọgwụgwụ; ọ bụ okwu Hibru e kere site n’ịkpakọta mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ nke alfabẹt Hibru. E nwere ala ọma jijiji mgbe Kraịst nwụrụ, ma e mesịa, ala ọma jijiji ọzọ n’mbilite n’ọnwụ Ya. N’obe ahụ, e nwere ala ọma jijiji mbụ, mgbe ahụ ili, ma emesịa ala ọma jijiji n’mbilite n’ọnwụ Ya. N’ala ọma jijiji abụọ ahụ, e meghere ili.

> “When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.

> “Mgbe Jisọs, ka Ọ nọ n’elu obe, tiri mkpu, sị, ‘Emezuwo ya,’ nkume ndị ahụ gbawara agbawa, ụwa ama jijiji, e meghekwara ụfọdụ n’ime ili. Mgbe Ọ biliri dị ka Onye mmeri n’elu ọnwụ na ili, mgbe ụwa nọ na-ama jijiji ma ebube nke eluigwe na-enwu gburugburu ebe nsọ ahụ, ọtụtụ n’ime ndị nwụrụ anwụ ezi omume, ndị rubere oku Ya isi, pụtara dị ka ndị àmà na Ọ biliela. Ndị nsọ ahụ e mere amara, ndị e mere ka ha si n’ọnwụ bilie, pụtara n’ebube. Ha bụ ndị a họpụtara na ndị dị nsọ nke ọgbọ niile, site na okike ruo ọbụna n’ụbọchị Kraịst. N’ụzọ dị otu a, mgbe ndị ndu ndị Juu na-achọ izochi eziokwu banyere mbilite n’ọnwụ nke Kraịst, Chineke họpụtara iweta otu ìgwè mmadụ site n’ili ha ka ha gbaa àmà na Jisọs ebiliela, ma kwusakwa ebube Ya.” Early Writings, 184.

At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.

N’ala ọma jijiji mbụ, e meghere ili; ma n’ala ọma jijiji ikpeazụ, e meghere ili Kraịst. N’ime Mkpughe isi nke iri na otu, ndị àmà abụọ ahụ si n’ili ha pụta n’otu awa ahụ ala ọma jijiji ahụ mere. Ala ọma jijiji ahụ bụ iwu ụbọchị Sọnde, nke obe ahụ na-anọchi anya ya. Ya mere, a ga-enwe mbilite n’ọnwụ abụọ n’awa iwu ụbọchị Sọnde ahụ. Nke mbụ na-anọchi anya ọmụmụ nke puku mmadụ otu narị na iri anọ na anọ ahụ nke na-eme tupu nwanyị ahụ amalite ịmụ nwa; nke abụọ na-eme n’ime ịmụ nwa ya. Nwanyị nke Mkpughe isi nke iri na abụọ buru ụzọ mụọ nwa nwoke ahụ nke ga-eji mkpara ígwè chịa mba niile, na-enweghị ihe mgbu ọmụmụ ọ bụla. Mgbe ahụ, n’oge iwu ụbọchị Sọnde, ịmụ nwa ya na-amalite, ọ mụọkwa nwa nke abụọ. Nke mbụ, ọ mụrụ Ịlaịja, nke ikpeazụ, ọ mụrụ Mosis. Iwu ụbọchị Sọnde bụ awa mbilite n’ọnwụ nke ejima ndị Mkpughe isi nke asaa.

When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.

Mgbe a meghere akara nke asaa nke ọma n’iwu Sọnde, e nwekwara nkịtị n’eluigwe ruo ọkara awa.

> “But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.

> “Ma Chineke so Nwa Ya tara ahụhụ. Ndị mmụọ ozi hụrụ ahụhụ mgbu nke Onye Nzọpụta ahụ. Ha hụrụ Onyenwe ha ka ọtụtụ òtù agha ndị nke Setan gbara ya gburugburu, ọdịdị Ya ka ụjọ dị omimi, nke na-akpali ịma jijiji, na-ebukwasị ya ibu. E nwere nkịtị n’eluigwe. Ọ dịghị ụbọ akwara ọbụla a kụrụ. Ọ bụrụ na ndị mmadụ nwere ike ịhụ ịtụnanya nke ìgwè ndị mmụọ ozi ahụ, dịka ha nọ n’obi mwute nkịtị na-ekiri Nna ahụ ka Ọ na-ekewapụ ụzarị nke ìhè, ịhụnanya, na ebube Ya n’ebe Nwa Ya Ọ hụrụ n’anya nọ, ha ga-aghọtakwu nke ọma otú mmehie si bụrụ ihe na-akpasu Ya iwe n’anya Ya.” The Desire of Ages, 693.

The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.

Ọkara awa mbụ nke awa ala ọma jijiji ahụ, na-anọchi anya ọmụmụ mbụ ma ọ bụ mbilite n’ọnwụ nke ndị àmà abụọ ahụ. N’ime ọkara awa ahụ, a na-akara ndị àmà abụọ ahụ akara. A ghaghị ikara ha akara tupu iwu ụbọchị Sọnde ahụ, n’ihi na ha bụ ọkọlọtọ nke na-akpọ nwa nke ọzọ ka o si n’ilu pụta n’ime ọkara awa fọdụrụ. A pụrụ ime ka nwa nke abụọ ahụ dị ndụ naanị site n’ịhụ ndị ikom na ndị inyom nwere akara nke Chineke n’oge ihe mgbu nke ọgba aghara iwu ụbọchị Sọnde ahụ.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Ọrụ nke Mmụọ Nsọ bụ ime ka ụwa kwenye banyere mmehie, banyere ezi omume, na banyere ikpe. A pụrụ naanị ịdọ ụwa aka ná ntị site n’ịhụ ndị kweere eziokwu ka e doro ha nsọ site n’eziokwu ahụ, ka ha na-eme ihe n’ụkpụrụ ndị dị elu na ndị dị nsọ, na-egosi n’ụzọ dị elu ma dị omimi ahịrị nkewa dị n’etiti ndị na-edebe iwu nile nke Chineke, na ndị na-azọpịa ha n’okpuru ụkwụ ha. Ịdị nsọ nke Mmụọ na-akọwapụta ọdịiche dị n’etiti ndị nwere akara nke Chineke, na ndị na-edebe ụbọchị izuike ụgha. Mgbe ule ahụ bịara, a ga-egosi ya n’ụzọ doro anya ihe akara nke anụ ọhịa ahụ bụ. Ọ bụ idebe ụbọchị Sọnde. Ndị, mgbe ha nụchara eziokwu, ka na-aga n’ihu ile ụbọchị a anya dịka ụbọchị dị nsọ, na-eburu akara aka nke nwoke mmehie ahụ, onye chere ichegharị oge na iwu.” Bible Training School, December 1, 1903.

The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”

Ndị mbụ a mụrụ site n’aka nwanyị ahụ bụ otu narị puku mmadụ iri anọ na anọ ahụ, ndị e ji mara dị ka mkpụrụ mbụ n’akwụkwọ Mkpughe. Ha nọchiri anya ihe ịrịba ama ahụ nke ìgwè atụrụ nke ọzọ ga-amata n’oge nsogbu na ọgụ nke ọgụ iwu ụbọchị Ụka. Ihe ịrịba ama ahụ bụ Ụbọchị Izuike, nke otu narị puku mmadụ iri anọ na anọ ahụ na-akwado n’oge a machibidoro ime otú ahụ n’iwu. Nwanyị White na-akpọ ọkọlọtọ ha “ọkọlọtọ Ọbara-ruru-unyi nke Onyeisi Emmanuel.”

> “In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.

> “N’ọhụ m hụrụ usuu agha abụọ n’ọgụ jọgburu onwe ya. Otu usuu agha ka e ji ọkọlọtọ ndị bu akara nke ụwa na-eduga; nke ọzọ ka e ji ọkọlọtọ e metọrọ n’ọbara nke Onye-isi Emmanuel na-eduga. A hapụrụ ọkọlọtọ n’azụ ọkọlọtọ ka ha na-adọkpụ n’uzuzu, dịka ìgwè n’azụ ìgwè si n’ime usuu agha nke Onyenwe anyị sonyere onye iro, ma ebo n’azụ ebo si n’usoro nke ndị iro jikọta onwe ha na ndị nke Chineke na-edebe iwu Ya. Otu mmụọ-ozi nke na-efegharị n’etiti eluigwe tinyere ọkọlọtọ Emmanuel n’aka ọtụtụ mmadụ, ebe otu ọchịagha dị ike tiri mkpu n’oké olu, sị: ‘Bịanụ n’ahịrị. Ka ndị kwesiri ntụkwasị obi nye iwu nile nke Chineke na àmà Jisọs Kraịst were ọnọdụ ha ugbu a. Sitenụ n’etiti ha pụta, bụrụnụ ndị kewapụrụ onwe unu iche, unu emetụkwala ihe rụrụ arụ aka, m ga-anabatakwa unu, bụrụkwara Nna nye unu, unu ga-abụkwa ụmụ nwoke na ụmụ nwanyị M. Ka ndị nile chọrọ, bianụ n’inyere Onyenwe anyị aka, n’inyere Onyenwe anyị aka megide ndị dị ike.’” Testimonies, volume 8, 41.

The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.

Ọkọlọtọ ahụ e ji ọbara metọọ bụ ihe igwe atụrụ ọzọ nke Chineke ga-ahụ n’oge nsogbu iwu Ụbọchị Izuike. Ọkọlọtọ ahụ bụ ìhè na-arị elu nke narị puku mmadụ iri anọ na anọ na puku anọ na-eburu. Ọkọlọtọ ahụ na-acha ọbara ọbara, n’ihi na ọ bụ ọkọlọtọ e ji ọbara metọọ. E gosipụtara ihe nnọchianya ọkọlọtọ ahụ n’agha Jeriko, mgbe Rehab nabatara ma chebe ndị nledo ahụ, ma mesịa kweta ido onwe ya n’okpuru agha Joshua site n’itinye eriri uhie uhie n’èzí windo ya. Rehab na-anọchi anya ụmụ nke abụọ amụrụ Chineke n’oge nsogbu iwu Ụbọchị Izuike, ndị na-ahụ ma nabata akara uhie ahụ, ma bịa n’irube isi n’ọchịchị agha Joshua. Eriri uhie uhie nke Rehab jiri bụ ihe ịrịba ama nye agha Joshua ka ha ghara ibibi ụlọ Rehab.

Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.

Rehab nọchiri anya ndị ka nọ n’ime Babilọn n’oge nsogbu iwu Ụka banyere Sọnde, ndị agha Joshua nọchikwara anya ọkpara nke otu narị puku iri anọ na anọ ahụ. Eriri uhie uhie ahụ bụ akara nke Sabbath nke Chineke. Eriri uhie uhie ahụ bụ iwu ndị nledo ahụ nyere Rehab nke ọ ghaghị ịgbaso ma ọ bụrụ na ọ ga-enweta nchebe Chineke.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.

> Lee, mgbe anyị batara n’ala ahụ, ị ga-ekekọta eriri a na-acha uhie uhie n’ime windo ahụ nke i jiri wedata anyị: ma ị ga-akpọbata nna gị, na nne gị, na ụmụnne gị, na ndị niile nke ụlọ nna gị, n’ụlọ gị. Joshua 2:8.

The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.

Ihe ịrịba ama nke ndị ka nọ na Babilọn ga-ahụ ka e ji eriri uhie ọbara nọchite ya anya, nke bụ ụbọchị izu ike, ma nke na-egosikwa ọdịiche dị n’etiti ụmụ ejima abụọ ahụ. Nwa ejima a mụrụ mbụ bụ otu narị puku na iri anọ na anọ, n’ihi na ha na-ebu ọkọlọtọ Onye-isi Emmanuel nke e ji ọbara metọọ n’aka ha.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.

> Ọ ga-ebulikwa ọkọlọtọ nye mba dị iche iche, kpọkọtakwa ndị a chụpụrụ n’Izrel, chịkọtakwa ndị Juda a chụsasịrị achụsasị site n’akụkụ anọ nke ụwa. Ekworo Ifrem ga-apụkwa, a ga-ebipụkwa ndị iro Juda: Ifrem agaghị ekworo Juda, Juda agaghịkwa akpagbu Ifrem. Ma ha ga-efegharị n’ubu ndị Filistia n’ebe ọdịda anyanwụ; ha ga-apụnara ndị ọwụwa anyanwụ ihe ọnụ; ha ga-esetịpụ aka ha n’elu Edom na Moab; ụmụ Amọn ga-erubekwa ha isi. Aịzaya 11:12–14.

The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.

Ejima mbụ a mụrụ nwere akara uhie ọbara ọbara ahụ, nke bụ eriri uhie ọbara ọbara na-akara ọkpara. Ejima mbụ a mụrụ bụ Zarah, onye nke abụọ a mụrụ bụkwa Pharez.

> And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.

> O wee ruo n’oge ọmụmụ ya, le, ejima dị n’afọ ime ya. O wee ruo, mgbe ọ na-amụ nwa, na otu wepụtara aka ya; nwanyị na-enyere n’ịmụ nwa wee were eriri uhie kekọta ya n’aka, na-asị, Nke a bụ onye buru ụzọ pụta. O wee ruo, ka ọ dọpụtara aka ya azụ, le, nwanne ya nwoke wee pụta; nwanyị ahụ wee sị, Olee otú i si dapụtachaa? Ka mmebi a dịkwasị gị: n’ihi ya, a kpọrọ aha ya Farez. Ma emesịa nwanne ya nwoke pụtara, onye ahụ nwere eriri uhie n’aka ya: a kpọrọ aha ya Zera. Jenesis 38:27–30.

Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.

Zarah pụtara ìhè na-arị elu, ebe Pharez pụtara ịgbawa pụta. Mgbe ejima ahụ, Pharez, hụrụ ìhè na-arị elu nke ihe ịrịba ama nke eri uhie uhie ahụ n’aka ejima nwanne ya nwoke, Zarah, ọ “na-agbawa pụta,” ma ọ bụ si na Babilọn pụta. Nnabatara Zarah banyere ìhè na-arị elu nke eri uhie uhie ahụ na-akọwapụta ido onwe n’okpuru nke ejima a mụrụ n’ikpeazụ nye ejima a mụrụ mbụ.

> And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.

> Ha ga-esi n’ọwụwa-anyanwụ, na n’ọdịda-anyanwụ, na n’ugwu, na n’ndịda, bịa, ha anọdụkwa ala n’alaeze Chineke. Ma, le, e nwere ndị ikpeazụ ga-abụ ndị mbụ, e nwekwara ndị mbụ ga-abụ ndị ikpeazụ. Luk 13:29, 30.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.

Akụkọ ihe mere eme zoro ezo nke égbè eluigwe asaa na-akọwapụta akara ụzọ atọ. Akara ụzọ mbụ na nke ikpeazụ bụ nkụda-mmụọ. Oge dị n’etiti nkụda-mmụọ mbụ na ozi Mkpu Etiti Abalị bụ oge ichere. Site na Mkpu Etiti Abalị, nke bụ akara ụzọ nke abụọ, oge ahụ bụ oge nke ịkpọchi. Oge ahụ nke bụ oge ịkpọchi na-akwụsị na nkụda-mmụọ ikpeazụ.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.

Akụkọ nzuzo nke égbè eluigwe asaa ahụ na-akọwa akara ụzọ atọ. Akara ụzọ mbụ na nke ikpeazụ bụ mmeghe nke ili n’oge ala ọma jijiji. Oge dị n’etiti mmeghe nke ili mbụ na ozi nke Mkpu Etiti Abalị bụ oge ichere. Site na Mkpu Etiti Abalị, nke bụ akara ụzọ nke abụọ, oge ahụ bụ oge nke nbipụta akara. Oge ahụ nke bụ oge nke nbipụta akara na-akwụsị na mmeghe nke ili ikpeazụ ahụ.

These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.

Ndị àmà abụọ a nke nzọụkwụ atọ nke akụkọ zoro ezo nke égbè eluigwe asaa ka ọnwụ na mbilite n’ọnwụ nke Kraịst na-agbakwa àmà banyere ha. E jiri baptizim Kraịst n’ime ili mmiri nọchie anya mmeghe mbụ nke ili ahụ, ili ikpeazụ bụkwa obe. N’etiti baptizim Kraịst na obe, Kraịst kpọsara ozi Ya, nke nọchiri anya Mkpu Etiti Abalị. O mezuru mkpọsa ahụ n’ime ụbọchị otu puku narị abụọ na iri isii. Mgbe obe gasịrị, n’ime onyeozi ndị na-eso ụzọ Ya, e kwughachiri ozi Mkpu Etiti Abalị ahụ ruo ụbọchị otu puku narị abụọ na iri isii, ruo ọnwụ Stivin.

The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.

E nyere ndị àmà abụọ nke Mkpughe iri na otu ike ikwusa ozi nke Mkpu Etiti Abalị ruo ụbọchị puku otu narị abụọ na iri isii. E mechara gbuo ha, tụfuo ha n’okporo ámá ruo ụbọchị puku otu narị abụọ na iri isii, ruo mgbe e mere ka ha dị ndụ ọzọ, wee nye ha ike.

We will continue to investigate these truths in the next article.

Anyị ga-aga n’ihu nyochaa eziokwu ndị a n’isiokwu na-esonụ.

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> “Ọ gwụla ma e nwee ezi nchegharị nke mkpụrụ obi n’ebe Chineke nọ; ọ gwụla ma ume ndụ nke Chineke mee ka mkpụrụ obi dị ndụ n’ime ndụ nke mmụọ; ọ gwụla ma ndị na-ekwupụta eziokwu bụrụ ndị ụkpụrụ a mụrụ n’eluigwe na-akpalite, a mụbeghị ha site n’ime mkpụrụ ahụ na-adịghị ere ure, nke dị ndụ ma na-anọgide ruo mgbe ebighị ebi. Ọ gwụla ma ha atụkwasị ezi omume nke Kraịst obi dịka naanị nchekwa ha; ọ gwụla ma ha ṅomie agwa Ya, na-arụ ọrụ n’ime mmụọ Ya, ha bụ ndị gba ọtọ, ha eyibeghị uwe mwụda nke ezi omume Ya. A na-emekarị ka ndị nwụrụ anwụ gafee dị ka ndị dị ndụ; n’ihi na ndị na-arụpụta ihe ha na-akpọ nzọpụta dịka echiche nke aka ha si dị, enweghị Chineke na-arụ ọrụ n’ime ha ma ime ka ha chọọ ma meekwa ihe dị Ya mma.”

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> “A na-anọchi anya òtù a nke ọma site n’ndagwurugwu ọkpụkpụ akọrọ Ezikiel hụrụ n’ọhụụ.” Review and Herald, January 17, 1893.

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