Article

# The Hidden History of Verse Forty - Number Four

Akụkọ Nzuzo nke Amaokwu Iri Anọ — Nọmba Anọ

Testing and Triumph: The Formation of the Image of the Beast and the Sealing of the Wise

Ule na Mmeri: Ịmepụta Onyinyo nke Anụ-Ọhịa ahụ na Ịtinye Akara n’elu Ndị Amamihe

Author

Jeff Pippenger

Published

September 23, 2024

Formats

PDF
Word
Song MP3

The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?

Ahịrị amụma nke na-egosi ule ahụ a na-anọchi anya ya site n’ịkpụpụta onyinyo nke anụ ọhịa n’ime United States na-aga n’otu akara na akara ngosi atọ ndị na-anọchi anya ahịrị nke Iwu Ukwu. Ha na-agba ọsọ n’otu akara n’otu n’otu, ma ha na-enye ozi pụrụ iche nke na-ekwu maka ahịrị nke ọzọ. Olee otú ndị ga-agafe ule onyinyo nke anụ ọhịa ga-esi bụrụ ndị a kwadebere ije n’ìhè nke si n’ụlọ-eze nke Chineke apụta, n’oge mkpagbu ahụ nke na-amalite n’iwu Sunday na United States? Gịnị ka ọ bụ banyere ule nke ịkpụpụta onyinyo nke anụ ọhịa nke na-eme ka e mechie amamihe n’ime ahụmahụ nke na-enye ha ohere isi gafee oge mkpagbu ahụ nke na-amalite n’iwu Sunday, mgbe ndapụ-okwukwe nke mba gasịrị, mbibi nke mba esokwa ya, Setan amalitekwa ọrụ ebube ya dị ịtụnanya?

> “It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect.” Testimonies, volume 9, 16.

> “Ọ gaghị ekwe omume inye echiche ọbụla banyere ahụmahụ nke ndị nke Chineke ga-adị ndụ n’elu ụwa mgbe ebube nke eluigwe na mmeghachi nke mkpagbu ndị gara aga ga-agwakọta. Ha ga-eje ije n’ìhè nke si n’ocheeze Chineke apụta. Site n’ọrụ ndị mmụọ ozi, a ga-enwe nkwurịta okwu na-adịgide adịgide n’etiti eluigwe na ụwa. Ma Setan, nke ndị mmụọ ozi ọjọọ gbara gburugburu, ma na-azọrọ na ọ bụ Chineke, ga-arụ ọrụ ebube nke ụdị nile, iji duhie, ma ọ bụrụ na o kwe omume, ọbụna ndị a họpụtara.” Testimonies, volume 9, 16.

Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.

Nwannaanyị White na-ekwu maka ozi Kraịst kwupụtara n’ụlọ nzukọ dị na Kapanọm, dịka e dere ya na Jọn isi nke isii. Nkwupụta ya ndị a dị n’akwụkwọ The Desire of Ages, n’isiakwụkwọ a kpọrọ The Crisis in Galilee. N’ebe ahụ ọ na-ekwusi ike na Kraịst emeghị mgbalị ọbụla igbochi nnupụisi ahụ mere na Jọn 6, ọ bụ ezie na Ọ maara nke ọma na n’oge ahụ karịa oge ọ bụla ọzọ n’ozi Ya n’etiti mmadụ, Ọ ga-atụfu ọtụtụ ndị na-eso ụzọ Ya.

> “When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.

> “Mgbe Jisọs gosipụtara eziokwu nnwale ahụ nke mere ka ọtụtụ n’ime ndị na-eso ụzọ Ya laghachi azụ, Ọ maara ihe ga-abụ nsonaazụ nke okwu Ya; ma O nwere nzube ebere Ọ ga-emezu. Ọ hụrụ tupu oge eruo na n’oge ọnwụnwa, onye ọbụla n’ime ndị na-eso ụzọ Ya ọ hụrụ n’anya ga-anwale nke ukwuu. Ahụhụ Ya n’ubi Getsemane, nrara Ya nye, na ịkpọgide Ya n’obe, ga-abụrịrị ha nnwale kasị sie ike. Ọ bụrụ na e nyebeghị ha ule ọ bụla tupu ahụ, ọtụtụ ndị mkpali ha bụ naanị ebumnobi ịchọ ọdịmma onwe ha gaara ejikọrọ onwe ha na ha. Mgbe a mara Onyenwe ha ikpe n’ụlọikpe; mgbe ìgwè mmadụ ahụ nke toro Ya dịka eze ha malitere ịfụ Ya mkpu ịkwa emo ma na-akparị Ya; mgbe ìgwè mmadụ ahụ na-eti mkpu n’ịkwa emo sịrị, ‘Kpọgidenu Ya n’obe!’—mgbe ọchịchọ ha nke ụwa mebiri emebi, ndị a na-achọ naanị ọdịmma onwe ha gaara, site n’ịjụ ịdị n’okwukwe ha nye Jisọs, wetara ndị na-eso ụzọ ahụ mwute ilu, nke na-eburu obi ibu, n’elu iru uju ha na nkụda mmụọ ha n’ime mbibi nke olileanya ha kacha dị ha ụtọ. N’oge ahụ nke ọchịchịrị, ihe nlereanya nke ndị si n’ebe Ọ nọ pụọ gaara adọta ndị ọzọ ka ha soro ha. Ma Jisọs kpatara ọgbaaghara a mgbe, site n’ịdị adị Ya n’onwe Ya, Ọ ka nwere ike iwusi okwukwe nke ezi ndị na-eso ụzọ Ya ike.”

> “Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.

> “Onye mgbapụta jupụtara n’ọmịiko, onye n’ịma nke ọma juputara banyere mbibi nke na-echere Ya, jiri nwayọọ dozie ụzọ maka ndị na-eso ụzọ Ya, kwadebe ha maka ule ha kasịnụ, ma mee ka ha sie ike maka ọnwụnwa ikpeazụ!” The Desire of Ages, 394.

The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?

Iwu nke ụbọchị Sọnde bụ ule ikpeazụ ebe a na-egosipụta agwa. Tupu ule ikpeazụ ahụ, Kraịst, Onye na-agbanwe agbanweghị agbanwe, na-ekwe ka e nwee ule nke a ga-eji kpebie akara aka ebighị ebi nke ndị Ya. Ọ bụ ule ha ga-agafe tupu e mechie ha akara, na tupu oge amara ha emechie n’iwu ụbọchị Sọnde. Ọ bụ ule amụma nke na-akwadebe ụmụ agbọghọ amamihe nwere “maka ule ha kachasị elu, ma na-enye ha ike maka ule ikpeazụ!” “Ule ha kachasị elu” bụ ule ha nke kachasị mkpa, n’ihi na ụmụ agbọghọ amamihe nwere bụ ndị “a sachapụrụ, mee ka ha dị ọcha ma nwalee ha.” Ule ikpeazụ ahụ bụ ule ha kachasị elu, ma n’oge ule ahụ, ụmụ agbọghọ amamihe nwere “ga-eje ije n’ìhè nke na-apụta site n’ocheeze Chineke”. Gịnị bụ ihe dị n’ime usoro ule ahụ nke e gosipụtara dịka “nhazi nke oyiyi anụ ọhịa ahụ” nke na-akwadebe ụmụ agbọghọ amamihe nwere maka ule kachasị elu ahụ ma na-enye ha ohere ije ije n’ìhè nke na-apụta site n’ocheeze Chineke? Gịnị bụ ìhè ahụ nke na-apụta site n’ocheeze Chineke?

> 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 wee nwee nkịtị n’eluigwe ihe dị ka ọkara awa. Ahụrụ m ndị mmụọ-ozi asaa ndị na-eguzo n’ihu Chineke; e wee nye ha opi asaa. Ma mmụọ-ozi ọzọ bịara guzo n’ebe ịchụàjà, o ji ihe nsure-ísì ọlaedo; e wee nye ya ọtụtụ nsure-ísì, ka o were ya tinyere ekpere nke ndị nsọ niile chụọ àjà n’elu ebe ịchụàjà ọlaedo nke dị n’ihu ocheeze ahụ. Anwụrụ nke nsure-ísì ahụ, nke soro ekpere ndị nsọ ahụ, si n’aka mmụọ-ozi ahụ rịgoro n’ihu Chineke. Ma mmụọ-ozi ahụ were ihe nsure-ísì ahụ, jupụta ya n’ọkụ sitere n’ebe ịchụàjà ahụ, tụba ya n’ụwa: e wee nwee olu dị iche iche, na égbè-eluigwe, na amụma-ọkụ, na ala ọma jijiji. Mkpughe 8:1–5.

In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.

N’ụbọchị ikpeazụ, n’oge ahụ nke ilu ahụ gbasara ụmụ agbọghọ iri ka a na-emezu ma a na-akara otu narị puku iri anọ na anọ akara, a na-emeghe akara nke asaa, ọ na-egosikwa ọkụ ka a na-atụba n’ụwa dịka azịza nye ekpere ndị nsọ. Ọkụ ahụ a na-atụda n’ala n’ime mmezu ikpeazụ na nke zuru okè nke ilu ahụ gbasara ụmụ agbọghọ iri bụ ozi nke akwa etiti abalị, dịka e gosiri ya n’ụzọ ihe nnọchianya site n’ịwụsa Mmụọ Nsọ n’ọgbakọ ọmụma nke Exeter, na ịwụsa Mmụọ Nsọ n’ụbọchị Pentikọst, nke e gosipụtara n’ebe ahụ dịka ọkụ. Lezienụ anya na nkọwa Nwanyị White banyere ozi nke akwa etiti abalị ahụ.

> “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.

> “Ndị jụrụ ozi mbụ ahụ apụghị irite uru site n’ozi nke abụọ; otú ahụkwa ka ha na-eriteghị uru site n’iti mkpu etiti abalị, nke bụ iji kwadebe ha ka ha site n’okwukwe soro Jisọs banye n’Ebe Nsọ Kachasị Nsọ nke ụlọ nsọ nke eluigwe. Site n’ịjụkwa ozi abụọ mbụ ahụ, ha emewo ka nghọta ha gbaa ọchịchịrị nke ukwuu, nke na ha apụghị ịhụ ìhè ọbụla n’ozi mmụọ ozi nke atọ, nke na-egosi ụzọ banye n’Ebe Nsọ Kachasị Nsọ. Ahụrụ m na dịka ndị Juu kpọgidere Jisọs n’obe, otu a ka ụka ndị a na-akpọ aha naanị ha kpọgidere ozi ndị a n’obe, ya mere ha enweghị ihe ọmụma banyere ụzọ banye n’Ebe Nsọ Kachasị Nsọ, ha apụghịkwa irite uru site n’arịrịọ Jisọs n’ebe ahụ. Dị ka ndị Juu, ndị chụụrụ àjà ha na-abaghị uru, ha na-ebulite ekpere ha na-abaghị uru n’ime ngalaba ahụ Jisọs hapụrụ; Setan kwa, ebe o nwere afọ ojuju n’aghụghọ ahụ, na-ewere agwa nke okpukpe, ma na-eduga uche nke 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 nke ọma n’ọnyà ya.” Early Writings, 259.

In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.

N’akụkọ ihe mere eme nke ndị Millerite, ule nke ozi mkpu etiti abalị ahụ “bụ ịkwadebe ha ka ha site n’okwukwe soro Jizọs banye n’Ebe Kachasị Nsọ nke ụlọ nsọ eluigwe.” Ozi mkpu etiti abalị nke a na-emepe emepe ugbu a ka e gosikwara dịka ule nke ịkpụpụta oyiyi anụ ọhịa ahụ. Ha abụọ bụ ule nke na-eduga n’imechi oge amara ebe a na-egosipụta agwa. Mgbe ndị Millerite jiri okwukwe banye n’Ebe Kachasị Nsọ, a nwalere okwukwe ha ọzọ. A ga-anwale okwukwe nke otu narị puku iri anọ na anọ ahụ n’iwu Ụka, ma e kwere ha nkwa na ha ga-adị nchebe, n’ihi na ha ga-eje ije “n’ìhè nke na-esite na” akara nke asaa, nke e meghere mgbe a malitere ikpughe ozi mkpu etiti abalị ahụ n’ọnwa Julaị nke afọ 2023.

The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.

Ozi ahụ e kpughere n’oge ahụ ka e si n’usoro nke ahịrị n’elu ahịrị guzosie ya ike, nke bụ usoro nke mmiri ozuzo ikpeazụ. Mmiri ozuzo ikpeazụ malitere ịfesa na 2001, ule ikpeazụ nke Adventism wee malite. N’ọnwa Julaị nke afọ 2023 oge ikpeazụ n’ime usoro ule ahụ nke na-agwụ n’iwu Sọnde malitere, mgbe ozi nke iti mkpu etiti abalị, nke bụkwa mmiri ozuzo ikpeazụ, nke bụkwa mmụba nke ọmụma a na-emepụta mgbe a na-ewepu akara nke asaa, ma bụrụkwa mkpughe nke égbè eluigwe asaa nakwa Mkpughe nke Jizọs Kraịst. A na-amata ahịrị niile nke na-anọchi anya mkpughe nke ìhè amụma dịka ndị e kpughere n’akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ nke Daniel isi nke iri na otu.

In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.

N’ime akụkọ ihe mere eme ahụ zoro ezo ka e si anọchi anya ahịrị nke ihe ịrịba ama atọ bụ isi nke Iwu Ọchịchị ahụ. Ọ bụ ahịrị ahụ mgbe ụka na ọchịchị jikọtara ọnụ iji kpụọ onyinyo nke anụ ọhịa ahụ. Ọ nwere ahịrị amụma nke na-agwa ndị isi ala nke United States okwu, ndị na-egosi usoro ike na mmegharị nke ọgụ ndọrọ ndọrọ ọchịchị ndị na-eme n’akụkọ ihe mere eme nke mpi nke Republican nke anụ ọhịa nke ụwa. Ahịrị ahụ gụnyekwara akụkọ ihe mere eme ndị yiri ibe ha nke òtù ndọrọ ndọrọ ọchịchị abụọ kachasị ukwuu nke United States. Ahịrị ahụ nwere njikọ chiri anya na mpi nke Protestantism nke dapụụrụ n’ezi okwukwe malite na mmalite ya n’afọ 1844, ruo mgbe ọ napụrụ onwe ya ikike ịchịkwa ọchịchị obodo n’iwu ụbọchị Sọnde.

The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.

Ọrụ amụma nke Protestantism nke dapụrụ n’ezi okwukwe gụnyere àmà nke Ọchịchị Hasmonaean dịka ihe nnọchianya nke Protestantism nke dapụrụ n’ezi okwukwe. N’azụ ndabere nke ahịrị nke mpi nke Protestantism nke dapụrụ n’ezi okwukwe, i nwekwara ahịrị nke chọọchị Seventh-day Adventist nke Laodisia. Site n’ahịrị nke Adventism nke Laodisia ka i nwere ahịrị nke puku iri na anọ na puku anọ. Akụkọ ihe mere eme ahụ zoro ezo nwekwara ahịrị nke Islam nke ahụhụ nke atọ. Rọshịa nwere ahịrị, United Nations nwere ahịrị, ma n’ezie, ike papal nwekwara ahịrị.

If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.

Ọ bụrụ na onye na-amụ amụma etinye onwe ya n’ọrụ dịka onye Berea bi n’ụbọchị ikpeazụ ndị a, ọ ga-eri nri n’ahịrị ndị ahụ a kpọrọ aha n’akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ. Onye na-amụ amụma ahụ ga-ewere akwụkwọ ahụ n’aka mmụọ ozi ahụ ma rie ya. Mgbe ahụ, mgbe ule ikpeazụ nke iwu Ụka ga-abịa, ọ bụghị naanị na ọ ga-abata n’ịghọta ozi nke mkpu etiti abalị ahụ e kpughere, kama ọ ga-aghọta nke ọma otú e si kee oyiyi nke anụ ọhịa ahụ na United States.

The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.

Ìhè nke akàrà nke asaa na-apụta n’ocheeze, ma n’ihe gbasara ilu nke ụmụ agbọghọ na-amaghị nwoke iri ahụ, ọ bụ ozi nke mkpu etiti abalị. Ozi nke mkpu etiti abalị bụ ihe na-akwadebe ụmụ agbọghọ na-amaghị nwoke ndị maara ihe maka oge a ga-emeghachi mkpagbu ndị gara aga.

> “In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.

> “N’ịtụle akụkọ ndụ anyị gara aga, ebe agafeworom nzọụkwụ ọ bụla nke ọganihu ruo n’ọnọdụ anyị ugbu a, enwere m ike ịsị, Toonu Chineke! Ka m na-ahụ ihe Chineke rụrụ, eju m anya, ma jupụta m n’ịtụkwasị Kraịst obi dịka Onye-ndú. Anyị enweghị ihe ọ bụla anyị ga-atụ egwu n’ọdịnihu ma e wezụga ma anyị echefu ụzọ Onyenwe anyị si duru anyị, na ozizi Ya n’akụkọ ndụ anyị gara aga.” Testimonies to Ministers, 31.

The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic Word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”

Onyenwe anyị na-edu ndị Ya n’ime usoro nnwale ahụ nke malitere n’ọnwa Julaị 2023. Nduzi Ya gụnyere imeghe Okwu amụma ahụ n’ihe metụtara akụkọ zoro ezo nke amaokwu nke iri anọ. Akụkọ ahụ na-akọwapụta otú e si akpụ onyinyo nke anụ ọhịa ahụ na United States, ma n’ezie ọ bụghị naanị ihe ahụ nke ihe omume nke oge ọgwụgwụ. Mgbe anyị hụrụ onwe anyị n’ime nnwale ikpeazụ nke okpueze n’oge iwu ụbọchị Sọnde, mgbe mkpagbu ndị gara aga na-amalite ịmaliteghachi, anyị “enweghị ihe ọ bụla anyị ga-atụ egwu banyere ọdịnihu ma e wezụga dịka anyị ga-echefu ụzọ Onyenwe anyị si duzie anyị, na ozizi Ya n’akụkọ anyị gara aga.”

At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic Word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.

N’oge iwu Ụka Ụka ga-abịa, “akụkọ gara aga” ga-emeghachi ọzọ n’oge e ji akpụ onyinyo anụ ọhịa ahụ na United States. Ọdụm nke ebo Juda emeghewo ozi ikpeazụ ahụ ma duru ndị Ya gaa n’akụkọ nzuzo nke amaokwu nke iri anọ. N’ebe ahụ ka Ọ kuziri ndị Ya ka ha ghara naanị ịghọta Okwu amụma Ya, kama kwa ohere na ọrụ dịịrị ha ịnweta ahụmahụ a tụrụ eru ka ha bụrụ n’etiti ndị nke ndị Ya ga-abụ ndị nnọchi anya Ya n’oge nsogbu ikpeazụ ahụ.

One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.

Otu n’ime àgwà amụma nke ndị ahụ bụ na ha maara otú e si eje ije site n’ìhè nke na-apụta site n’ocheeze ahụ. Ìhè ahụ bụ ìhè nke akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ, nke na-akọwa nke ọma nke nta nke nta ndọrọ ndọrọ okwukwe, ndọrọ ndọrọ ọchịchị, mmekọrịta mmadụ na ibe ya, na ngagharị akụ na ụba ndị metụtara iwulite onyinyo anụ ọhịa ahụ na United States. Ìhè a na-amata banyere akụkọ ihe mere eme nsọ a na-amịpụta site n’itinye ahịrị n’elu ahịrị, ebe a ntakịrị ma ebe ahụ ntakịrị, ọ bụkwa ìhè nke na-akọwa akụkọ ihe mere eme mgbe mkpagbu ndị gara aga malitere ọzọ.

Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.

Ndị na-aghọta mmụba nke ihe ọmụma bụ ndị amamihe, ma mmụba nke ihe ọmụma dị n’elu ịkpụpụta oyiyi nke anụ ọhịa ahụ, ndị amamihe ga-aghọtakwa akụkọ ihe mere eme banyere ịkpụpụta oyiyi nke anụ ọhịa ahụ n’ụwa tupu oge akụkọ ahụ erute. Jisọs, dịka Alfa na Omega, na-egosipụtakarị njedebe nke ihe site na mmalite nke ihe ahụ.

It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.

Ọ dị mkpa iburu n’uche na akụkụ ahụ ebe Nwannaanyị White na-akọwa na ndị Chineke ga-eje ije n’ìhè nke na-esite n’ocheeze Ya pụta bụ mmechi nke isi nke mbụ n’akwụkwọ Testimonies, olu nke itoolu. Isi ahụ na-amalite na peeji nke iri na otu, ya mere isi ahụ na-amalite na itoolu na iri na otu, ọ na-ejedebe kwa n’ịkọwa iwu Ụbọchị Sọnde. Ọ na-akọwa oge ahụ a na-emepụta onyinyo nke anụ ọhịa, a na-egosikwa otu narị puku na iri anọ na anọ ahụ, ma naanị ma ọ bụrụ na i nwere okwukwe iji hụ isi ahụ n’ụzọ dị otu a.

Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.

N’ịbụ akụkụ mbụ nke mpịakọta nke itoolu, ọ na-amalite site n’ịmata aha ahụ, ma na-eji isiokwu a, Maka Ọbịbịa Eze. O doro anya na ọ bụghị naanị Ọbịbịa nke Abụọ nke Kraịst ka a na-ezo aka na ya, kama kwa ilu ahụ banyere ụmụ agbọghọ iri ahụ na-amaghị nwoke, n’ihi na isiokwu nke akụkụ ahụ na-ezikwara Pọl okwu.

> “Section 1—For the Coming of the King

> “Ngalaba 1—Maka Ọbịbịa Eze”

> “‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”

> “‘N’oge dịkwa ntakịrị, Onye ahụ ga-abịa ga-abịa, ọ gaghịkwa anọ ọdụ.’ Hibru 10:37.”

The following two verses are left off, but they contribute to the light in the passage.

E hapụrụ amaokwu abụọ ndị a na-esonụ, ma ha na-etinye aka n’ìhè dị n’ebe a na-ekwu okwu banyere ya.

> For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.

> N’ihi na ọ ka bụ obere oge, onye ahụ nke ga-abịa ga-abịa, ọ gaghịkwa anọ ọdụ. Ma onye ezi omume ga-esi n’okwukwe dị ndụ: ma ọ bụrụ na onye ọbụla alaghachi azụ, mkpụrụ obi m agaghị enwe obi ụtọ n’ebe ọ nọ. Ma anyị abụghị ndị ahụ na-alaghachi azụ ruo n’ịla n’iyi; kama anyị bụ ndị na-ekwere ruo nzọpụta nke mkpụrụ obi. Ndị Hibru 10:37–39.

Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:

Pọl na-ezo aka n’akwụkwọ Habakọk ebe e jiri amaghị nwaanyị ndị amamihe na ndị kwesịrị ntụkwasị obi tụnyere ndị ahụ Pọl kwuru na ha “na-alaghachi azụ ruo n’ịla n’iyi.” Habakọk kwuru ya n’ụzọ a:

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Lee, mkpụrụ-obi ya nke ebuliri elu adịghị ziri ezi n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Habakkuk 2:4.

Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.

Oge ichere nke Habakkuk bụ oge ichere nke ụmụ agbọghọ iri ahụ, ma isi nke Eze na-abịa, n’ihe gbasara okwu Pọl sitere n’akwụkwọ Hibru, na-akọwapụta mmezu zuru okè na itinye isi a n’ọrụ n’oge e ji akara ndị narị puku na iri anọ na anọ. Oge ahụ malitere na Septemba 11, 2001 ma na-agwụ na iwu ụbọchị Sọnde, nke bụ nsogbu ikpeazụ nke Adventizim Laodisia, nke n’ilu ụmụ agbọghọ iri ahụ bụ ngosipụta agwa n’oge iwu ụbọchị Sọnde. Paragraf ikpeazụ nke isi ahụ na-ekwu banyere iwu ụbọchị Sọnde, ma isi ahụ na-amalite site n’ikwu banyere Septemba 11, 2001.

> “The Last Crisis

> “Nsogbu Ikpeazụ”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

> “Anyị na-ebi n’oge ọgwụgwụ. Ihe ịrịba ama nke oge a nke na-emezu ngwa ngwa na-ekwupụta na ọbịbịa Kraịst dị nso n’aka. Ụbọchị ndị anyị nọ na ha bụ ndị dị nsọ ma dị mkpa. A na-eji nwayọọ nwayọọ ma n’ezie na-ewepụ Mmụọ nke Chineke n’ụwa. Ihe otiti na ikpe amalitelarị ịdakwasị ndị na-eleda amara nke Chineke anya. Ọdachi ndị dị n’ala na n’oké osimiri, ọnọdụ ọha mmadụ nke na-adịgideghị n’udo, mkpu ịma aka nke agha, bụ ihe ịrịba ama dị egwu. Ha na-ebu amụma banyere ihe omume na-abịanụ nke ịdị ukwuu kasị elu.”

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

> “Ụlọọrụ nke ihe ọjọọ na-achịkọtakọta ndị agha ha ma na-eme ka ha bụrụ otu. Ha na-eme onwe ha ka ha sie ike maka nnukwu nsogbu ikpeazụ ahụ. Nnukwu mgbanwe ga-eme n’ụwa anyị n’oge na-adịghị anya, ma mmegharị ikpeazụ ahụ ga-adị ngwa ngwa.”

> “The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

> “Ọnọdụ ihe dị n’ụwa na-egosi na oge nsogbu jọgburu onwe ya erutela anyị nso. Akwụkwọ akụkọ kwa ụbọchị juputara n’ihe ngosi nke ọgụ dị egwu nke dị nso ịbịa. Izu ohi n’ike na-eme ugboro ugboro. Ọgbaghara ọrụ bụ ihe a na-ahụkarị. A na-eme izu ohi na igbu ọchụ n’akụkụ niile. Ndị mmụọ ọjọọ jidere na-ewe ndụ ndị ikom, ndị inyom, na ụmụntakịrị. Ndị mmadụ aghọwo ndị e meworo ka ajọ omume maa ha mma, ụdị ọjọọ niile na-achịkwa.”

> “The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

> “Onye iro ahụ enwewo ihe ịga nke ọma n’ịgbanwe ikpe ziri ezi ma mejuo obi mmadụ agụụ maka uru ịchọ naanị onwe ya. ‘Ikpe ziri ezi na-anọ n’ebe dị anya: n’ihi na eziokwu adawo n’okporo ámá, ma ịha nhata apụghị ịbanye.’ Aịsaịa 59:14. N’obodo ukwu dị iche iche, e nwere ìgwè mmadụ bi n’ịda ogbenye na nhụsianya, fọrọ nke nta ka ha ghara inwe nri, ebe obibi, na uwe; ebe n’ime otu obodo ndị ahụkwa e nwere ndị nwere karịa ka obi pụrụ ịrịọ, ndị na-ebi ndụ okomoko, na-emefu ego ha n’ụlọ ndị e ji akụnụba chọọ mma nke ukwuu, n’ịchọ mma nke onwe, ma ọ bụ nke ka njọ, n’imeju agụụ anụ ahụ, n’elu mmanya na-aba n’anya, ụtaba, na ihe ndị ọzọ na-ebibi ike ụbụrụ, na-akpaghasị uche, ma na-emebi mkpụrụ obi. Mkpu nke mmadụ na-agụ agụụ na-arịgo n’ihu Chineke, ebe n’ụzọ ọ bụla nke mmegbu na ịpụnara mmadụ ihe, ụmụ mmadụ na-achịkọba nnukwu akụ na ụba dị egwu.”

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “N’otu oge, mgbe m nọ n’Obodo New York, a kpọrọ m n’oge abalị ka m hụ ụlọ ndị na-ebili, ala n’elu ala, n’iru eluigwe. E nyere nkwa na ụlọ ndị a agaghị ere ọkụ, e wukwara ha iji nye ndị nwe ha na ndị wuru ha otuto. Ụlọ ndị a nọgidere na-ebili elu, na-ebiliwanye elu, e jikwa ihe ndị kasị oké ọnụ ahịa wuo ha. Ndị ụlọ ndị a bụ nke ha adịghị ajụ onwe ha, sị: ‘Olee otú anyị pụrụ isi kacha nye Chineke otuto?’ Onye-nwe-anyị anọghị n’echiche ha.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Echere m, si: ‘Ewoo, a sị na ndị na-etinye akụ ha n’ụzọ a pụrụ ịhụ ụzọ ha dịka Chineke si ahụ ya! Ha na-akpakọba ụlọ ndị mara mma nke ukwuu, ma lee otú atụmatụ na ndokwa ha si bụrụ ihe nzuzu n’anya Onye Ọchịchị nke eluigwe na ụwa. Ha adịghị eji ike nile nke obi na uche na-amụ otú ha pụrụ isi nye Chineke otuto. Ha atụfuola nke a n’anya, bụ́ ọrụ mbụ nke mmadụ.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Ka e wuru ụlọ ndị a dị elu, ndị nwe ha ṅụrịrị ọṅụ n’ịnya isi nke ọchịchọ ukwu, n’ihi na ha nwere ego ha ga-eji mejuo onwe ha afọ ma kpalie anyaụfụ n’obi ndị agbata obi ha. A nwetara nnukwu akụkụ nke ego ahụ ha tinyere n’ụzọ a site n’ịkpa ike n’ịnakọta, site n’ịzọda ndị ogbenye. Ha chefuru na n’eluigwe a na-edebe ndekọ nke azụmahịa ọ bụla; azụmahịa ọ bụla na-ezighị ezi, omume aghụghọ ọ bụla, ka e dekọrọ n’ebe ahụ. Oge na-abịa mgbe n’aghụghọ na n’ịkpa ike ha, mmadụ ga-eru ókè nke Onyenwe anyị agaghị ekwe ka ha gafee, ha ga-amụtakwa na ndidi Jehova nwere ókè.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Ihe onyonyo nke sochirinụ nke gara n’ihu m bụ mkpu mgbanyụ ọkụ. Ndị mmadụ lere ụlọ ndị ahụ toro elu, ndị e chere na ọkụ apụghị imerụ, ma kwuo, sị: ‘Ha dị nnọọ nchebe kpamkpam.’ Ma ụlọ ndị a ka ọkụ ripịara dị ka a ga-asị na e ji ta ha tee. Igwe mgbanyụ ọkụ enweghị ike ime ihe ọ bụla iji kwụsị mbibi ahụ. Ndị ọrụ mgbanyụ ọkụ enweghị ike ịrụpụta igwe ndị ahụ ọrụ.”

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> “A gwara m na mgbe oge Onyenwe anyị ruru, ọ bụrụ na mgbanwe ọ bụla emebeghị n’obi mmadụ ndị nganga na-achọkwa ịrị elu, mmadụ ga-achọpụta na aka ahụ nke siri ike ịzọpụta ga-adịkwa ike ibibi. Ọ dịghị ike ọ bụla nke ụwa pụrụ igbochi aka Chineke. Ọ dịghị ihe owuwu ọ bụla a pụrụ iji wuo ụlọ nke ga-echebe ha pụọ n’mbibi mgbe oge Chineke họpụtara ruru izipu mmeghachi omume n’ahụ mmadụ n’ihi ileghara iwu Ya anya na n’ihi ọchịchọ onwe ha nke ịrị elu.

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> “Ọ dịghị ọtụtụ, ọbụna n’etiti ndị nkuzi na ndị ndú ọchịchị, na-aghọta ihe ndị na-akpata ọnọdụ dị ugbu a nke ọha mmadụ. Ndị na-ejide njikwa ọchịchị adịghị enwe ike idozi nsogbu nke mmebi omume, ịda ogbenye, ịlụ ogbenye, na mmụba nke mpụ. Ha na-agbalị n’efu ime ka arụmọrụ azụmahịa guzosie ike n’ụzọ ka nchebe karịa. Ọ bụrụ na ndị mmadụ elebara nkuzi nke okwu Chineke anya karịa, ha ga-achọta ngwọta nke nsogbu ndị na-eme ka ha nwee mgbagwoju anya.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> “Akwụkwọ Nsọ na-akọwa ọnọdụ ụwa ga-adị n’oge dị nnọọ nso tupu ọbịbịa nke ugboro abụọ nke Kraịst. Banyere ndị mmadụ ndị na-eji ohi na ịnara mmadụ ihe n’ike na-akpakọba nnukwu akụnụba, e dere, sị: ‘Unu akpakọbawo akụnụba ọnụ maka ụbọchị ikpeazụ. Lee, ụgwọ ọrụ ndị ọrụ ubi, ndị gbutere ihe ubi n’ubi unu, nke unu ji aghụghọ jideghachiri, na-eti mkpu: mkpu ndị ahụ nke ndị gbutere ihe ubi abatawo na ntị nke Onyenwe anyị nke Sabaọt. Unu ebiela ndụ ụtọ n’elu ụwa, bụrụkwa ndị na-eme ihe n’ụzọ aghara aghara; unu azụlitela obi unu, dị ka n’ụbọchị mgbukpọ. Unu amawo onye ezi omume ikpe, gbuokwa ya; ọ dịghị eguzogide unu.’ James 5:3–6.”

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “Ma ònye na-agụ ịdọ aka ná ntị ndị e nyere site n’ihe ịrịba ama nke oge ndị a na-emezu ngwa ngwa? Olee mmetụta ọ na-emetụta ndị nke ụwa? Olee mgbanwe a na-ahụ n’omume ha? Ọ dịghị karịa nke a hụrụ n’omume ndị bi n’ụwa Noa. N’ịbụ ndị mikpuru n’azụmahịa na ihe ụtọ nke ụwa, ndị bi tupu iju mmiri ahụ ‘amaghị ruo mgbe Iju Mmiri bịara, wee kpochapụ ha niile.’ Matiu 24:39. E nyere ha ịdọ aka ná ntị sitere n’eluigwe, ma ha jụrụ ịnụ. Ma taa, ụwa, n’ileghara olu ịdọ aka ná ntị nke Chineke anya kpamkpam, na-eme ọsọ ọsọ gaa n’ọla n’iyi ebighị ebi.”

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.

> “A na-akpalite ụwa site n’mmụọ agha. Amụma nke isi nke iri na otu nke Daniel eruola ihe fọrọ nke nta ka ọ bụrụ mmezu ya zuru ezu. N’oge na-adịghị anya, ihe omume ndị ahụ nke nsogbu e kwuru maka ha n’amụma ga-eme.”

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.

> “‘“Lee, Onyenwe anyị na-eme ka ụwa tọgbọ chakoo, na-eme kwa ka ọ bụrụ mkpọmkpọ ebe, na-atụgharịkwa ya n’isi ala, ma na-achụsasị ndị bi n’ime ya n’ebe dị iche iche.... N’ihi na ha emebiela iwu ndị ahụ, agbanweela ụkpụrụ ahụ, mebiekwa ọgbụgba ndụ ebighị ebi ahụ. Ya mere ọbụbụ ọnụ eripịala ụwa, ndị bi n’ime ya aghọwokwa ndị tọgbọ n’iyi.... Ọṅụ ụda ịgba egwú akwụsịwo, mkpọtụ ndị na-aṅụrị ọṅụ akwụsịla, ọṅụ ụbọ akwara akwụsịwo.’ Aịsaịa 24:1–8.

> “‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.

> “‘Ewoo maka ụbọchị ahụ! n’ihi na ụbọchị Onyenwe anyị dị nso, ọ ga-abịakwa dịka mbibi sitere n’aka Onye Pụrụ Ime Ihe Niile…. Mkpụrụ ahụ eriela n’okpuru nkume-ala ha, ebe a na-edobe ọka aghọwo nkịtị, ụlọ nkwakọba ọka etisasịwo, n’ihi na ọka akpọnwụwo. Lee otú anụmanụ si sụ ude! Ìgwè ehi gbagwojuru anya, n’ihi na ha enweghị ebe ịta nri; ee, ọbụna ìgwè atụrụ emewo ka ha bụrụ ndị tọgbọrọ n’efu.’ ‘Osisi vaịn akpọnwụwo, osisi fig adaala mba; osisi pọmigranet, osisi nkwụkwa, na osisi apụl, ee, osisi niile nke ubi akpọnwụwo: n’ihi na ọṅụ akpọnwụla n’etiti ụmụ mmadụ.” Joel 1:15–18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.

> “‘Ihe mgbu erutewo m n’obi m nke ukwuu; … enweghị m ike idebe udo m, n’ihi na ị nụwo, O mkpụrụ obi m, olu opi ahụ, mkpu ịkpọ agha. Mbibi n’elu mbibi ka a na-akpọsa; n’ihi na e mebiela ala ahụ dum.’ Jeremiah 4:19, 20.

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.

> “‘Elere m ụwa, ma, lee, ọ bụ ihe na-enweghị ọdịdị ma tọgbọrọ n’efu; na eluigwe, ma ha enweghị ìhè. Elere m ugwu ndị ahụ, ma, lee, ha na-ama jijiji, ugwu nta niile kwa na-akpụ akpụ nwayọọ. Elere m, ma, lee, ọ dịghị mmadụ ọ bụla, nnụnụ niile nke eluigwe agbakwala ọsọ. Elere m, ma, lee, ebe ahụ na-amị mkpụrụ aghọwo ọhịa, obodo ya niile akwatuwokwa.’ Amaokwu 23–26.

> “‘“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jeremiah 30:7.

> “‘“Ewoo! n’ihi na ụbọchị ahụ dị ukwuu, nke na ọ dịghị nke yiri ya: ọ bụkwa oge nsogbu Jekọb; ma a ga-azọpụta ya n’ime ya.” Jeremiah 30:7.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> “Ọ bụghị mmadụ nile nọ n’ụwa a ewerewo akụkụ n’aka onye iro megide Chineke. Ọ bụghị ha nile aghọwo ndị na-ekwesịghị ntụkwasị obi. E nwere mmadụ ole na ole kwesịrị ntụkwasị obi bụ́ ndị eziokwu nye Chineke; n’ihi na Jọn na-ede, sị: ‘Nke a bụ ndidi nke ndị nsọ: ndị na-edebe iwu Chineke, na okwukwe Jisọs.’ Mkpughe 14:12. N’oge na-adịghị anya, a ga-alụ ọgụ ahụ n’ike n’etiti ndị na-ejere Chineke ozi na ndị na-adịghị ejere Ya ozi. N’oge na-adịghị anya, ihe nile a pụrụ ịma jijiji ga-ama jijiji, ka ihe ndị ahụ a na-apụghị ịma jijiji wee dịgide.”

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

> “Setan bụ nwa akwụkwọ Akwụkwọ Nsọ na-agbasi mbọ ike. Ọ maara na oge ya dị mkpirikpi, ọ na-achọkwa n’ebe ọ bụla igbochi ọrụ nke Onyenwe anyị n’elu ụwa a. Ọ gaghị ekwe omume inye echiche ọbụla banyere ahụmahụ nke ndị Chineke ga-adị ndụ n’elu ụwa mgbe ebube nke eluigwe na mmegharị ọzọ nke mkpagbu ndị gara aga ga-agwakọta ọnụ. Ha ga-eje ije n’ìhè nke na-esi n’ocheeze Chineke apụta. Site n’ọrụ ndị mmụọ ozi, nkwurịta okwu ga-adịgide adịgide n’etiti eluigwe na ụwa. Ma Setan, nke ndị mmụọ ozi ọjọọ gbara gburugburu, ma na-azọrọ na ya bụ Chineke, ga-arụ ọrụ ebube nke ụdị nile, iji duhie, ma ọ bụrụ na o kwere omume, ọbụna ndị a họpụtara. Ndị Chineke agaghị ahụ nchekwa ha n’ịrụ ọrụ ebube, n’ihi na Setan ga-emegharị ọrụ ebube ndị a ga-arụ. Ndị Chineke a nwara ma nyochaa ga-achọta ike ha n’ihe ịrịba ama e kwuru banyere ya n’Ọpụpụ 31:12–18. Ha ga-eguzo n’okwu dị ndụ ahụ: ‘E dere ya ede.’ Nke a bụ naanị ntọala ha pụrụ iguzo n’elu ya n’enweghị ịma jijiji. Ndị mebiri ọgbụgba ndụ ha na Chineke ga-adị n’ụbọchị ahụ n’enweghị Chineke na n’enweghị olileanya.”

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> “A ga-amata ndị na-efe Chineke iche n’ụzọ pụrụ iche site n’otú ha si ele iwu nke anọ anya, n’ihi na nke a bụ akara nke ike okike Chineke, nakwa ihe àmà na-egosi nkwupụta Ya n’ebe nsọpụrụ na ofufe mmadụ dị. A ga-amata ndị ajọ omume site n’mbọ ha na-agba ịkwatu ncheta Onye Okike ma bulie ụlọọrụ Rome elu. N’ihe gbasara esemokwu ahụ, a ga-ekewa Krịstendom dum n’otu abụọ ukwu: ndị na-edebe iwu Chineke na okwukwe Jisọs, na ndị na-efe anụ ọhịa ahụ na onyinyo ya, ma nata akara ya. Ọ bụ ezie na ụka na ọchịchị ga-ejikọta ike ha iji manye mmadụ nile, ‘ma ndị nta ma ndị ukwu, ndị ọgaranya na ndị ogbenye, ndị nwere onwe ha na ndị ohu,’ ka ha nata akara nke anụ ọhịa ahụ, ma ndị Chineke agaghị anata ya. Nkpughe 13:16. Onye amụma nke Patmọs hụrụ ‘ndị ahụ meriri anụ ọhịa ahụ, na onyinyo ya, na akara ya, na ọnụọgụ aha ya, ka ha guzo n’elu oké osimiri iko, na-ejide ụbọ akwara Chineke,’ ma na-abụ abụ Mosis na nke Nwa Atụrụ. Nkpughe 15:2.”

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.

> “Ọnwụnwa na ule ndị na-atụ egwu na-echere ndị nke Chineke. Mmụọ agha na-akpali mba dị iche iche site n’otu nsọtụ ụwa ruo n’ọzọ. Ma n’etiti oge nsogbu ahụ na-abịa,—oge nsogbu dị ka a na-ahụbeghị kemgbe e nwere mba,—ndị Chineke họpụtara ga-eguzosi ike na-enweghị ịma jijiji. Setan na ìgwè ya apụghị ibibi ha, n’ihi na ndị mmụọ ozi ndị karịrị akarị n’ike ga-echebe ha.” Testimonies, volume 9, 11–17.

The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.

Ndị ahụ otu narị puku na iri anọ na anọ, bụ ndị bụ “ndị Chineke nwara ma nwalee” ndị Ya “ndị a họpụtara,” “ga-eguzo n’enweghị mmegharị” mgbe a ga-emeghachi “mkpagbu ndị gara aga.” Ìhè ha “ga-ejegharị n’ime ya” bụ ìhè nke ozi nke akara nke asaa, nke bụ mkpu etiti abalị, nke bụkwa ìhè na-akọwa mmalite nke ịkpụpụta onyinyo anụ ọhịa ahụ.

Back to Articles