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# The Book of Daniel - Number One-Hundred and Thirty-Two

Akwụkwọ Daniel — Nke Otu Narị na Iri Atọ na Abụọ

Unveiling the Prophetic Significance of the Second Test: Understanding the Image of the Beast and the Sealing Time of the 144,000

Ikpughe Ihe Ọ̀ pụtara n’Amụma nke Ule Nke Abụọ: Ịghọta Onyinyo nke Anụ-ọhịa ahụ na Oge E Ji Akàrà Kaa puku mmadụ 144,000 ahụ

Author

Jeff Pippenger

Published

March 12, 2024

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In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.

N’isiokwu ndị gara aga, anyị tinyere oge n’ịmata njirimara amụma nke ule nke abụọ n’ime ule atọ ndị mmụọ ozi atọ ahụ nọchiri anya. Mmụọ ozi ọ bụla na-anọchi anya otu ule pụrụ iche, a na-anọchikwa ule nke abụọ anya dị ka ule a na-ahụ anya. Anyị amatala mmụọ ozi atọ ahụ niile, a na-akọwapụtakwa ule nke ọ bụla n’ime ha na Daniel isi nke mbụ, ebe ule nke abụọ n’ime ule atọ ahụ dabeere n’ọdịdị Daniel na ndị kwesịrị nsọpụrụ atọ ahụ mgbe ha risịrị nri akwukwo nri, kama nri Babilọn. Njirimara ọzọ nke ule nke abụọ bụ na a na-anọchikarị ya anya site n’onyonyo nke njikọta nke Ụka na Ọchịchị.

All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.

A na-achọpụta ndị mmụọ ozi atọ ahụ na ule ha nke ọ bụla n’ime ọdịda nke Bebel Nimrọd n’Isi nke iri na otu nke Jenesis. Ebe ahụ, a na-anọchi ule atọ ahụ anya site n’iji okwu “bịa ka anyị” ugboro atọ, n’amaokwu nke atọ, nke anọ, na nke asaa. Okwu “bịa ka anyị” nke abụọ ahụ, n’amaokwu nke anọ, na-akara ule nke mmụọ ozi nke abụọ ahụ.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Ha we sịrị, Bịanụ, ka anyị wulite onwe anyị obodo na ụlọ elu, nke isi ya ga-eru n’eluigwe; ka anyị meere onwe anyị aha, ka a ghara ikesa anyị n’elu ụwa dum. Jenesis 11:4.

A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.

Obodo na-anọchi anya steeti, ụlọ elu na-anọchi anya ụka. Ha chọkwara otu agwa pụrụ iche, dịka e gosiri ya n’ọchịchọ ha ime onwe ha aha. N’ule nke abụọ, a na-egosipụtakarị agwa, a na-emekwa ya n’ịtụnyere ya na agwa nke na-emegide ya, dịka e gosiri ya n’ihe banyere Ken na Ebel, ụmụ agbọghọ amamihe na ndị nzuzu, ma ọ bụ n’ule nke abụọ nke Daniel n’ọdịdị ihu a hụrụ anya n’etiti ndị riri nri Babilọn, megide ndị riri akwukwo nri.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.

> Biko, nwaa ndị ohu gị ụbọchị iri; ka ha nye anyị mkpụrụọka na akwukwo nri ka anyị rie, na mmiri ka anyị ṅụọ. Emesịa, ka e leba anya n’ihu anyị n’ihu gị, na ihu ụmụaka ndị na-eri akụkụ nri eze; ma dịka ị ga-ahụ, mee ndị ohu gị otu ahụ. Ya mere, o kwetara ha n’okwu a, wee nwalee ha ụbọchị iri. Ma na ngwụcha ụbọchị iri ahụ, ihu ha pụtara ka mma ma juokwa n’ahụ karịa ụmụaka niile ndị na-eri akụkụ nri eze. Daniel 2:12–15.

In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.

N’akụkọ ihe mere eme nke ndị Millerite, ule nke mmụọ-ozi nke abụọ gosipụtara ụdị abụọ nke ndị na-efe ofufe. Ụdị nke dara n’ule ahụ ghọrọ ụmụnwaanyị ndị Rom, ebe ụdị nke ọzọ bụ ndị kwesị ntụkwasị obi, ndị na-aga n’ihu iso ìhè ahụ na-abawanye ụba. Ụmụnwaanyị ndị Rom na-egosipụta ọdịdị amụma nke nne ha, a na-akọwakwara nne ahụ ha ghọrọ ụmụnwaanyị ya dị ka nne ndị akwụna. N’amụma, akwụna bụ ụka nke na-abanye n’ime mmekọrịta ya na ọchịchị, dị ka oyiyi nke ọchịchị onyeisi ụka Rom.

The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.

Nke mbụ n’ime ndị mmụọ ozi atọ ahụ dị na Mkpughe isi nke iri na anọ, nwere ule atọ niile nke nke ọ bụla n’ime ndị mmụọ ozi atọ ahụ, dịka Daniel isi nke mbụ nwekwara. N’ime Daniel iri na abụọ a na-akọwapụtakwa usoro ule nke nzọụkwụ atọ ahụ, ya mere usoro ule nke nzọụkwụ atọ ahụ dị ma n’mmalite ma n’ọgwụgwụ nke akwụkwọ Daniel.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> A ga-eme ka ọtụtụ dị ọcha, a ga-emekwa ka ha bụrụ ndị ọcha, a ga-anwakwa ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọ bụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Daniel 12:10.

The first test in verse twelve is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse twelve is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.

Nnwale mbụ dị n’amaokwu nke iri na abụọ bụ ịdị ọcha nke na-eme n’ogige nke ebe nsọ, ebe a na-egbu nwa atụrụ ahụ ma a na-agụnye izi ezi n’aka onye mmehie. Nnwale nke abụọ dị n’amaokwu nke iri na abụọ bụ ime ka ọ dị ọcha dịka ọcha, nke ebe nsọ ahụ na-anọchi anya, nke na-anọchi anya oge a na-ekesa ido nsọ nye onye kwere ekwe. Nzọụkwụ nke atọ bụ ịbụ onye a nwara, nke na-anọchi anya ikpe nke Ebe Kachasị Nsọ, ebe a na-akà ndị nke Chineke akara, ma a na-emezu inye otuto. Ụdị abụọ nke ndị na-efe ofufe ka ndị ajọ omume, ndị na-aghọtaghị, na ndị amamihe, ndị na-aghọta, na-anọchi anya.

The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.

Nnwale nke abụọ, nke a na-anọchi anya ya ọtụtụ ugboro n’Okwu Nsọ, na-anọchi anya nnwale a na-ahụ anya, ebe a na-egosipụta klaasị abụọ nke ndị na-efe ofufe, ma na-anọchikwa anya njikọta nke Ụka na Ọchịchị. Ihe dịkwa mkpa n’otu aka ahụ bụ na otu àgwà nke nnwale nke abụọ bụ na ọ na-ebute ụzọ nnwale nke atọ, ma nnwale nke atọ na-anọchi anya ikpe. Otú ọ dị, e nwere ịkpachara anya dị mkpa gbasara ikpe nke nnwale nke atọ, n’ihi na nke ọ bụla n’ime nnwale atọ ahụ gụnyere ikpe, ma a na-etinye nnwale abụọ mbụ ahụ n’akụkọ ihe mere eme ebe mmepe agwa ka nwere ike ime. Nnwale nke atọ dị iche, n’ihi na ọ bụ nnwale amụma nke na-egosi eziokwu, nke nanị ya na-achọpụta klaasị onye na-efe ofufe nke ị ghọrọla n’ime nzọụkwụ abụọ gara aga nke usoro nnwale ahụ.

In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.

N’oge nke e ji akàrà ndị ahụ dị narị otu na iri anọ na anọ puku, nke malitere n’ụbọchị Septemba 11, 2001, ma kwụsị n’iwu Sọnde na United States, e nwere ule atọ. Ule mbụ bụ mgbe mmụọ-ozi ahụ rịdatara n’ụbọchị Septemba 11, 2001, ma dịka nkwekọrịta ya na mmụọ-ozi ahụ rịdatara n’akụkọ ihe mere eme ndị Millerite n’ụbọchị Ọgọọst 11, 1840, ule ahụ bụ ule banyere nri. N’isi nke mbụ nke Daniel, ule mbụ bụ mgbe Daniel kpebiri n’obi ya na ya agaghị eri nri eze. Mgbe Mmụọ Nsọ rịdatara n’oge baptizim Kraịst, ma O wee rie ọnụ ụbọchị iri anọ, ule mbụ Ya bụ nri.

The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.

Nnwale nke atọ na nke ikpeazụ n’oge ịkpọchi nke puku mmadụ otu narị na iri anọ na anọ bụ iwu Sọnde. N’oge ahụ, ndị niile nwere nghọta banyere ihe ụbọchị izu ike nke ụbọchị nke asaa na-arịọ, ma họrọ ife ofufe n’ụbọchị anyanwụ, ga-anata akara nke anụ ọhịa ahụ, ha efuokwa ruo mgbe ebighị ebi. Mgbe afọ atọ gachara, na Daniel isi nke mbụ, e duuru Daniel na ndị ezi mmadụ atọ ahụ n’ihu Nebukadneza (ihe nnọchianya nke iwu Sọnde), ka e kpee ha ikpe n’ihe banyere ọzụzụ ha nwetara n’afọ atọ gara aga. Mgbe Nna na Ọkpara rịdatara n’akụkọ nnupụisi Nimrọd na “gaa” nke atọ, ọ bụ iji gbagwojuo asụsụ ha anya ma chụsasịa ha n’ebe niile; nnwale nke atọ bụ nnwale ikpeazụ nke na-ekewa ìgwè abụọ ahụ ruo mgbe ebighị ebi.

> “Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.

> “Ma ilu nke ọka na ahịhịa ọjọọ, na kwa nke ụgbụ, na-akụzi n’ụzọ doro anya na ọ dịghị oge mgbe ndị ajọ omume niile ga-atụgharịkwuru Chineke. Ọka na ahịhịa ọjọọ na-etokọ ọnụ ruo oge owuwe ihe ubi. A na-adọrọ azụ ọma na azụ ọjọọ ọnụ n’akụkụ mmiri maka nkewa ikpeazụ.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Ozọkwa, ilu ndị a na-akụzi na a gaghị enwe oge amara ọ bụla mgbe ikpe gasịrị. Mgbe ọrụ ozi-ọma ahụ mezuru, nkewa n’etiti ndị ezi omume na ndị ọjọọ na-esochi ozugbo, a na-edokwa ọdịnihu nke òtù ọ bụla ruo mgbe ebighị ebi.” Christ’s Object Lessons, 123.

The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.

Oge nke ịkpụ akara nke narị puku na iri anọ na anọ na-agwụ mgbe iwu Ụka n’ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya rutere, ma n’etiti ule nke atọ ahụ na ule mbụ nke bịara na Septemba 11, 2001, a na-eweta ule nke abụọ n’elu Adventizim Laodisia. E nweghị “oge nnwale mgbe ikpe gasịrị,” n’ihi na ọrụ oziọma ahụ na-emecha mgbe ahụ maka narị puku na iri anọ na anọ ahụ.

Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.

Nwanyị White na-akụzi n’ọtụtụ ebe na ọ bụrụ na anyị agaghị agafe ule mbụ, mgbe ahụ anyị agaghị enwe ike ịgafe ule nke abụọ, ma n’enweghị ịgafe nke ọma ule nke abụọ, anyị ga-egosipụta ọdịda anyị n’ule nke atọ, ule ikpeazụ na-ekpughe ezi ọnọdụ.

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

> “A kọghachiri m n’ozizi nke mbata mbụ nke Kraịst. E zigara Jọn n’mmụọ na ike nke Ịlaịja ka o dozie ụzọ Jisọs. Ndị jụrụ àmà Jọn enwetaghị uru n’ozizi Jisọs. Imegide ha megide ozi ahụ nke buru amụma mbata Ya tinyere ha n’ọnọdụ ebe ha na-apụghị ngwa ngwa ịnakwere ihe àmà kasị sie ike na Ọ bụ Mesaịa ahụ. Setan duru ndị jụrụ ozi Jọn ka ha gaa n’ihu karịa, ka ha jụkwaa Kraịst ma kpọgide Ya n’obe. N’ime ime nke a, ha tinyere onwe ha n’ọnọdụ ebe ha na-apụghị ịnata ngọzi ahụ n’ụbọchị Pentikọst, nke gaara akụzi ha ụzọ banye n’ebe nsọ eluigwe. Ịdọwapụ ákwà mgbochi nke ụlọ nsọ gosiri na a gaghịzi anabata àjà na emume ndị Juu. E tinyela Àjà Ukwu ahụ ma nabatakwala Ya, Mmụọ Nsọ kwa, nke rịdatara n’ụbọchị Pentikọst, wepụrụ uche ndị na-eso ụzọ n’ebe nsọ nke ụwa gaa n’ebe nsọ nke eluigwe, ebe Jisọs batara site n’ọbara nke Ya, ka O wụkwasị ndị na-eso ụzọ Ya uru nke mkpuchi mmehie Ya. Ma a hapụrụ ndị Juu n’ọchịchịrị zuru ezu. Ha tufuru ìhè niile ha gaara enwe banyere atụmatụ nzọpụta, ma ka tụkwasịkwa obi n’àjà ha na onyinye ha na-abaghị uru. Ebe nsọ nke eluigwe anọchiwo ebe nke ụwa, ma ha amaghị mgbanwe ahụ. Ya mere ha enweghị ike irite uru n’ịgba afa Kraịst n’ebe nsọ ahụ.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Ọtụtụ na-ele ụzọ ndị Juu siri jụ ma kpọgide Kraịst n’obe anya n’egwu; ma ka ha na-agụ akụkọ mmegbu ihere e mere Ya, ha na-eche na ha hụrụ Ya n’anya, nakwa na ha agaghị agọnarị Ya dịka Pita mere, ma ọ bụ kpọgide Ya n’obe dịka ndị Juu mere. Ma Chineke, Onye na-agụ obi mmadụ niile, etinyela ịhụnanya ahụ ha kwuru na ha nwere n’ebe Jisọs nọ n’ule. Eluigwe dum jiri mmasị kacha miri emi lelee nnabata e nyere ozi nke mmụọ-ozi mbụ. Ma ọtụtụ ndị kwuru na ha hụrụ Jisọs n’anya, ndị kwa bere akwa ka ha na-agụ akụkọ obe ahụ, jiri ịkwa emo nabata ozi ọma nke ọbịbịa Ya. Kama ịnata ozi ahụ n’ọṅụ, ha kwuputara na ọ bụ aghụghọ. Ha kpọrọ ndị hụrụ ngosi Ya n’anya asị, chụpụtakwa ha n’ụlọ ụka. Ndị jụrụ ozi mbụ ahụ enweghị ike irite uru site n’ozi nke abụọ; otu aka ahụkwa, ha eriteghị uru site n’mkpu etiti abalị ahụ, nke ga-akwadebe ha ka ha site n’okwukwe soro Jisọs banye n’Ebe Kasị Nsọ nke ebe nsọ eluigwe. Ma site n’ịjụ ozi abụọ mbụ ahụ, ha emechiela nghọta ha n’ọchịchịrị nke ukwuu nke na ha enweghị ike ịhụ ìhè ọbụla n’ozi nke mmụọ-ozi nke atọ, nke na-egosi ụzọ banye n’Ebe Kasị Nsọ. Ahụrụ m na dịka ndị Juu kpọgidere Jisọs n’obe, otu a ka ụka aha nkịtị siri kpọgide ozi ndị a n’obe, ya mere ha enweghị ọmụma banyere ụzọ banye n’Ebe Kasị Nsọ ahụ, ha enweghịkwa ike irite uru site n’arịrịọ Jisọs n’ebe ahụ. Dịka ndị Juu, ndị chụrụ àjà ha na-abaghị uru, ha na-arịgo ekpere ha na-abaghị uru n’ime ụlọ nsọ nke Jisọs hapụrụ; Setan kwa, ebe aghụghọ ahụ na-atọ ya ụtọ, na-ewere agwa okpukpe, ma na-eduga uche ndị a na-ekwu na ha bụ Ndị Kraịst n’ebe onwe ya nọ, na-eji ike ya, ihe ịrịba ama ya, na ọrụ ebube ụgha ya arụ ọrụ, iji kee ha n’ọnyà ya.” Early Writings, 259–261.

If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.

Ọ bụrụ na anyị agaghị anabata ozi ịdọ aka ná ntị nke e ji Septemba 11, 2001 nọchite anya ya, mgbe ahụ anyị ga-anabata iwu Sọnde n’ezie mgbe ọ bịarutere, ma ọ bụrụ na anyị ka dị ndụ n’oge ahụ. N’ihi ya, ule ahụ ebe anyị na-ekpebi ọdịnihu ebighị ebi anyị, na ule anyị ga-agafe tupu e kaa anyị akara na iwu Sọnde, nke bụkwa ule anyị ga-agafe tupu oge amara emechie, bụ ule nke abụọ, ma ọ bụkwa ule nke oyiyi anụ ọhịa ahụ.

> “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-akpụ onyinyo nke anụ ọhịa ahụ tupu oge amara agwụ; n’ihi na ọ ga-abụ nnukwu ule nye ndị nke Chineke, nke a ga-esi na ya kpebie ọdịnihu ebighị ebi ha. Ọnọdụ gị bụ ngwakọta nke adịghị-nkwekọrịta dị ukwuu 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 na-egosi 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 ndị mmadụ nke Chineke ga-enwerịrị tupu e mechie ha akara. Ndị nile gosipụtara ikwesị ntụkwasị obi ha nye Chineke site n’idebe iwu Ya, ma jụ ịnabata ụbọchị izu ike ụgha, ga-anọ n’okpuru ọkọlọtọ nke Onyenwe anyị Chineke Jehova, ha ga-anatakwa akara nke Chineke dị ndụ. Ma ndị na-ahapụ eziokwu nke sitere n’eluigwe ma nabata sabbath nke Sọnde, ga-anata akara nke anụ ọhịa.” Manuscript Releases, volume 15, 15.

The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.

Nnwale nke abụọ n’oge e ji akàrà mechie otu narị na puku iri anọ na anọ ahụ bụ nnwale anya amụma. Ọ na-achọ ka a mata ịkpụpụta oyiyi nke anụ ọhịa ahụ na United States, ma nnwale ahụ apụghị ịkpughe onwe ya ma e wezụga site n’Okwu amụma nke Chineke. Karịa nke ahụ, a ga-aghọta Okwu amụma nke Chineke naanị site n’aka ndị họrọ iri ozi nke mmiri ozuzo ikpeazụ, nke a na-anọchi anya ya dịka usoro nke ahịrị n’elu ahịrị. Ọ bụrụ na anyị ajụ iri ozi ahụ nke dị n’aka mmụọ ozi dị ike nke Mkpughe iri na asatọ mgbe ọ na-arịdata, anyị agaghị enwe ike ịmata ịkpụpụta oyiyi nke anụ ọhịa ahụ.

In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.

Iji rie ozi ahụ nke dị n’aka mmụọ-ozi ahụ, ọ dị mkpa ka onye na-amụ amụma nwee ike ịhụ na mmụọ-ozi ahụ nwere ozi n’aka ya. Mgbe mmụọ-ozi ahụ dị ike nke Mkpughe iri na asatọ na-arịda, amaokwu ahụ ekwughị ihe ọbụla dị n’aka ya, ma usoro nke ahịrị n’elu ahịrị na-eguzobe, n’elu ọtụtụ ndị àmà, na e nwere ozi mgbe niile n’aka ndị mmụọ-ozi ndị na-arịda. Ndị na-ajụ usoro nke ahịrị n’elu ahịrị ajụ, kpuru ìsì n’ihe gbasara ozi ahụ nke na-enye ihe akaebe na oyiyi nke anụ ọhịa ahụ na-akpụpụta na United States. A ghaghị ịmata nke ahụ, n’ihi na ebe anyị ga-anọ ruo mgbe ebighị ebi dabeere n’ịmata eziokwu a. Ahịrị n’elu ahịrị, Nwanyị White na-akọwapụta njirimara amụma nke mmụọ-ozi mbụ ahụ dịka otu njirimara ahụ nke mmụọ-ozi ahụ dị ike nke Mkpughe isi nke iri na asatọ.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

> “E gosiri m mmasị nke eluigwe niile nwere n’ọrụ ahụ a na-arụ n’elu ụwa. Jizọs nyere otu mmụọ-ozi dị ike iwu ka o rituo ala ma dọọ ndị bi n’ụwa aka ná ntị ka ha kwadebe onwe ha maka ọbịbịa Ya nke ugboro abụọ. Ka mmụọ-ozi ahụ si n’iru Jizọs pụọ n’eluigwe, ìhè nke na-enwu nke ukwuu ma dị ebube nke ukwu gara n’ihu ya. A gwara m na ozi ya bụ ime ka ụwa nweta ìhè site n’ebube ya ma dọọ mmadụ aka ná ntị banyere iwe Chineke na-abịa. Ìgwè mmadụ dị ukwuu nabatara ìhè ahụ. Ụfọdụ n’ime ha yiri ka ha nwere ịdị-nsọ miri emi, ebe ndị ọzọ jupụtara n’ọṅụ ma rapara n’ịṅụrị. Ndị niile nabatara ìhè ahụ tụgharịrị ihu ha n’ebe eluigwe dị ma nye Chineke otuto. Ọ bụ ezie na a kpọsara ya n’ebe mmadụ niile nọ, ụfọdụ bịara naanị n’okpuru mmetụta ya, ma ha ejighị obi ha niile nabata ya. Ọtụtụ jupụtara n’oké iwe. Ndị ozi na ndị mmadụ sonyere ndị ajọ omume ma jiri nnọọ ike guzogide ìhè ahụ nke mmụọ-ozi dị ike ahụ mịrị. Ma ndị niile nabatara ya kewapụrụ onwe ha n’ụwa ma jikọọrịta onwe ha n’otu n’otu nke ukwuu.”

> “Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.

> “Setan na ndị mmụọ ozi ya nọ n’ọrụ ike, na-achọ idọpụ uche nke ọtụtụ mmadụ o kwere mee n’ìhè ahụ. E hapụrụ òtù ahụ nke jụrụ ya n’ọchịchịrị. Ahụrụ m mmụọ ozi nke Chineke ka ọ na-elekọta nke ọma n’obi miri emi ndị ya na-ekwu na ha bụ nke Ya, ka o dekọọ agwa ha mepụtara mgbe e wetara ha ozi ahụ sitere n’eluigwe. Ma dịka ọtụtụ ndị na-ekwupụta ịhụnanya ha n’ebe Jizọs nọ si jiri nlelị, ịkwa emo, na ịkpọasị tụgharịa pụọ n’ozi nke eluigwe ahụ, mmụọ ozi nwere akwụkwọ akpụkpọ e dere ede n’aka ya mere ndekọ ihere ahụ. Eluigwe niile jupụtara n’iwe nsọ n’ihi na e leere Jizọs anya otu a site n’aka ndị na-ekwupụta na ha bụ ndị na-eso Ya.” Early Writings, 245, 246.

In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”

N’akwụkwọ ahụ, e “nyere” mmụọ ozi mbụ nke Mkpughe isi nke iri na anọ “ọrụ” “ịrịdata ma dọọ ndị bi n’ụwa aka ná ntị ka ha kwadebe maka ọbịbịa Ya nke ugboro abụọ,” nke bụ otu ọrụ ahụ nke mmụọ ozi nke Mkpughe isi nke iri na asatọ. Ọrụ nke mmụọ ozi mbụ ahụ bụ “iji ebube ya mee ka ụwa nwuo ìhè ma dọọ mmadụ aka ná ntị banyere iwe Chineke na-abịa,” nke, ọzọkwa, bụ ọrụ nke mmụọ ozi nke isi nke iri na asatọ. Ndị natara ozi ahụ “nyere Chineke otuto,” ma ndị jụrụ ozi ahụ “a hapụrụ n’ọchịchịrị zuru ezu.”

Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.

Daniel na ndị ikom atọ ahụ a ma ama họọrọ iri nri nke eluigwe, ndị ọzọ kwa rie nri nke Babilọn. Ná ngwụcha “ule anya” nke ụbọchị iri ahụ, Daniel na ndị ibe ya nyere Chineke otuto, ebe ihu ha pụtara n’anya ka ndị dị arọ ma maa mma karịa ndị riri nri nke Babilọn. Ozi mmụọ ozi mbụ ahụ nke Mkpughe isi nke iri na anọ na-anọchi anya ule atọ ahụ nile n’ime njirimara ya nke ozi ọma ebighị ebi. Ule mbụ bụ ịtụ egwu Chineke, nke abụọ bụ inye Ya otuto, ule nke atọ kwa bụ mgbe oge ikpe ikpe bịarutere. Ndị wepụtara obere akwụkwọ ahụ n’aka mmụọ ozi mbụ ahụ ma rie ya, dịka e ji Jọn nọchite anya ya n’isi nke iri, nyere Chineke otuto n’ule nke abụọ ahụ, ma e mesịa kwadebe ha ịbanye n’ime ikpe Nebukadneza. Ahịrị n’elu ahịrị, ule mbụ ahụ n’ụbọchị Septemba 11, 2001, bụ iri obere akwụkwọ ahụ nke dị n’aka mmụọ ozi dị ike ahụ. Ule ahụ mere ka e webata ule sochirinụ ebe a ga-egosipụta klas abụọ nke ndị na-efe ofufe tupu ule ikpeazụ nke atọ ahụ, nke naanị ya gosipụtara ma àgwà e nyere otuto, ma ọ bụ àgwà jupụtara n’ọchịchịrị.

The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.

Oge akara-nsoro nke puku otu narị na iri anọ na anọ bụ akụkọ ihe mere eme site na Septemba 11, 2001 ruo n’iwu Sọnde na-abịa n’oge na-adịghị anya na United States. N’ime akụkọ ihe mere eme ahụ, ilu nke ụmụ agbọghọ iri ahụ ga-emeghachi ma mezuo n’ezie ruo n’akwụkwọ ozi ọ bụla. Eziokwu ahụ, ya mere, na-akọwapụta na akụkọ amụma nke Habakuk abụọ ga-emekwa kwa ọzọ ma mezuo n’ezie ruo n’akwụkwọ ozi ọ bụla. Ọ pụtakwara na oge akara-nsoro nke puku otu narị na iri anọ na anọ bụ oge mgbe mmetụta nke ọhụụ amụma ọ bụla na-emeghachi ma mezuo n’ezie ruo n’akwụkwọ ozi ọ bụla.

Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.

E kpughere Daniel isi nke iri na otu, amaokwu nke iri anọ, ka e kpughere n’oge ọgwụgwụ na 1989. Amaokwu ahụ na-amalite site n’oge ọgwụgwụ n’afọ 1798, ma na-ejedebe site n’ịkọwapụta oge ọgwụgwụ na 1989. Ahịrị n’elu ahịrị, oge ọgwụgwụ nke 1798 na-adaba n’oge ọgwụgwụ nke 1989. Akụkọ ihe mere eme nke amaokwu nke iri anọ, nke malitere na 1798, ma na-aga n’ihu ruo n’iwu ụbọchị ụka n’amaokwu nke iri anọ na otu, na-anọchite anya akụkọ ihe mere eme nke anụ ọhịa nke ụwa (United States) dịka alaeze nke isii n’amụma Akwụkwọ Nsọ. A na-anọchite mpi abụọ nke anụ ọhịa nke ụwa ahụ, bụ Republicanism na Protestantism, site n’oge ọgwụgwụ abụọ ahụ.

In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”

N’oge akara n’ahụ nke narị mmadụ na iri anọ na anọ puku, mpi Protestant ga-emepụta klas abụọ nke ndị na-efe ofufe n’oge ule nke abụọ n’ime ule atọ ndị ahụ n’ime oge ahụ. Otu klas ga-abụ nke mepụtara onyinyo Kraịst, nke ọzọkwa ga-abụ nke mepụtara onyinyo anụ ọhịa ahụ. N’oge ule ahụ, mpi Republican ga-esonyere mpi Protestant nke dapụrụ n’ezi okwukwe, wee mepụta onyinyo anụ ọhịa ahụ, dịka ụka Protestant ga-eweghara ọchịchị obodo n’oge ahụ. Oge ahụ ka ọhụụ ọ bụla n’Okwu Chineke na-anọchi anya ya, n’ihi na ebe a ka nke ọ bụla n’ime “akwụkwọ nile nke Bible, na-ezukọta ma na-ejedebe.”

The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”

Ọnwụnwa nke abụọ n’akụkọ ihe mere eme ahụ bụ ọnwụnwa nke oyiyi nke anụ ọhịa ahụ, ma n’ime maka ụmụ agbọghọ ndị na-amaghị nwoke, ma n’èzí maka ndị ndọrọ ndọrọ ọchịchị nke otu ndọrọ ndọrọ ọchịchị abụọ ahụ na-asọ mpi. Ọnwụnwa ahụ bụ ọnwụnwa nke anyị ga-agafe “tupu oge amara emechie” n’iwu Sọnde nke na-abịa ngwa ngwa. Ọnwụnwa ahụ bụ ọnwụnwa anyị na-agafe “tupu a kaa anyị akara.” Ọnwụnwa ahụ bụ ọnwụnwa ebe “a ga-ekpebi ọdịnihu ebighị ebi anyị.”

We will continue this study in the next article.

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

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..

> “A ziri mmụọ ozi ọzọ dị ike ka o rịdata n’ụwa. Jisọs tinyere n’aka ya ihe e dere ede, ma ka ọ na-abịa n’ụwa, o tiri mkpu sị, ‘Babịlọn adaala, adaala.’ Mgbe ahụ, ahụrụ m ndị ahụ nwere mmechuihu ọzọ ka ha weliri anya ha n’eluigwe, na-ele anya site n’okwukwe na olileanya maka ngosi nke Onyenwe ha. Ma ọtụtụ dị ka ndị nọgidere n’ọnọdụ amamihe dara ogbenye, dị ka a ga-asị na ha na-arahụ ụra; ma m pụrụ ịhụ akara nke nnukwu iru uju n’ihu ha. Ndị ahụ nwere mmechuihu hụrụ site n’Akwụkwọ Nsọ na ha nọ n’oge ichere ahụ, nakwa na ha aghaghị iji ndidi chere mmezu nke ọhụụ ahụ. Otu ihe akaebe ahụ nke dugara ha ile anya Onyenwe ha n’afọ 1843, dugara ha ịtụ anya Ya n’afọ 1844. Otú ọ dị, ahụrụ m na ihe ka ọtụtụ n’ime ha enweghi ume ahụ nke gosipụtara okwukwe ha n’afọ 1843. Mmechuihu ha emeela ka okwukwe ha daa mbà....”

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.

> “Dịka ozi-ọrụ Jizọs kwụsịrị n’Ebe Nsọ, ma Ọ banye n’Ebe Kachasị Nsọ, ma guzo n’ihu igbe ọgbụgba ndụ nke nwere iwu Chineke, O zipụrụ mmụọ ozi ọzọ dị ike nke nwere ozi nke atọ gaa ụwa. E tinyere mpịakọta akwụkwọ n’aka mmụọ ozi ahụ, ma ka ọ na-arịdata n’ụwa n’ike na n’ebube, o kpọsara ịdọ aka ná ntị dị egwu, nke nwere iyi egwu kachasị njọ a kpatụrụla mmadụ. E mere ozi a ka o debe ụmụ Chineke n’ọnọdụ nche, site n’igosiri ha oge ọnwụnwa na nhụjuanya nke dị n’ihu ha. Mmụọ ozi ahụ kwuru, ‘A ga-ebute ha n’agha siri nnọọ ike megide anụ ọhịa ahụ na oyiyi ya. Naanị olileanya ha maka ndụ ebighị ebi bụ ịnọgide na-eguzosi ike. N’agbanyeghị na ndụ ha nọ n’ihe ize ndụ, ha ga-ejidesi eziokwu ahụ ike.’ Mmụọ ozi nke atọ mechiri ozi ya otu a: ‘Nke a bụ ntachi obi nke ndị nsọ: ebe a ka ndị na-edebe iwu Chineke, na okwukwe Jizọs nọ.’ Ka ọ na-ekwughachi okwu ndị a, o tụrụ aka n’ebe nsọ eluigwe. Uche ndị niile nabatara ozi a ka a na-eduga n’Ebe Kachasị Nsọ, ebe Jizọs guzo n’ihu igbe ahụ, na-eme arịrịọ-ọnụ ikpeazụ Ya n’ihi ndị niile ebere ka na-adịgide maka ha, nakwa n’ihi ndị n’amaghị ama mebiri iwu Chineke. A na-eme mkpuchi mmehie a n’ihi ndị ezi omume nwụrụ anwụ, dịka a na-emekwa ya n’ihi ndị ezi omume dị ndụ. Ọ gụnyere ndị niile nwụrụ anwụ n’ịtụkwasị Kraịst obi, ma ndị, n’ihi na ha anataghị ìhè banyere iwu Chineke, mehiere n’amaghị ama site n’ịdapụ n’iwu ya nile.” Early Writings, 245, 255.

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