Article

# The Hidden History of Verse Forty - Number One

Akụkọ Nzuzo nke Amaokwu Nke Iri Anọ — Nke Mbụ

Unsealing Prophecies: The Last Days, the Lion of Judah, and the Final Movements of Revelation

Imeghe Amụma: Ụbọchị Ikpeazụ, Ọdụm nke Juda, na Mmegharị Ikpeazụ nke Mkpughe

Author

Jeff Pippenger

Published

September 6, 2024

Formats

PDF
Word
Song MP3

In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s Word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.

N’isi nke ise nke Akwụkwọ Mkpughe, Ọdụm nke ebo Juda na-anọchi anya ọnọdụ Kraịst dịka Onye meriri emeri iji kpuchie ma kpughee Okwu Chineke dịka uche Ya si dị. N’afọ 1989, otu narị afọ na iri abụọ na isii mgbe nnupụisi nke 1863 gasịrị, Ọdụm nke ebo Juda kpughere amaokwu isii ikpeazụ nke isi nke iri na otu nke Daniel. Amaokwu ndị ahụ na-amalite site n’ọnya ahụ na-egbu egbu nke ọchịchị ndị popu n’afọ 1798, ma webata àmà banyere otu a ga-esi gwọọ ọnya ndị popu ahụ, ma gafee nke ahụ ruo n’ọnya ikpeazụ na-egbu egbu nke ọchịchị ndị popu. Amaokwu ndị ahụ na-amalite n’ebe ha na-ejedebe; ya bụ, site n’ikpe Rome nke ndị popu.

Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”

Amaokwu isii ahụ na-akọwa ọgwụgwọ nke ọnya na-egbu egbu nke ọchịchị popu, ma na-egosikwa otú njikọ atọ ahụ nke dragọn, anụ ọhịa, na onye amụma ụgha si edu ụwa gaa Amagedọn, nke a kọwara n’amaokwu nke iri anọ na ise dịka “n’etiti oké osimiri dị iche iche na ugwu nsọ ahụ dị ebube.”

Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.

Alfa na Omega na-anọchi anya àgwà Kraịst nke ị na-egosi njedebe site ná mmalite mgbe niile. Mgbagharị mgbanwe nke puku narị anọ na iri anọ na anọ bụ mgbagharị nke mmụọ-ozi nke atọ, nke bụ mgbagharị ikpeazụ e buru ụzọ gosi site ná mmalite ya, nke bụ mgbagharị Millerite nke mmụọ-ozi mbụ na nke abụọ. Mgbagharị Millerite malitere n’oge ọgwụgwụ na 1798, nke bụ ebe amaokwu isii ikpeazụ nke Daniel iri na otu na-amalite, mgbagharị ahụ wee kwụsị na mmeghe nke ikpe n’ụbọchị Ọktoba 22, 1844. Mgbagharị nke puku narị anọ na iri anọ na anọ na-akwụsị n’iwu ụbọchị Sọnde na United States.

At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.

Ná mmalite nke mmegharị ahụ n’oge ọgwụgwụ na 1989, Ọdụm nke ebo Juda kpughere amaokwu isii ikpeazụ nke Daniel iri na otu, ma ná njedebe nke mmegharị ahụ, tupu iwu ụbọchị Ụka abịa, Ọ na-ekpughe akụkọ zoro ezo nke amaokwu iri anọ nke Daniel iri na otu. Nkọwa Sister White banyere akụkụ nke Daniel a na-ekpughe metụtara mkpughe ahụ nke mere na 1989, ma metụtakwa mkpughe ahụ nke bidoro n’ọnwa Julaị nke 2023.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> “Akwụkwọ ahụ e jiri akara mechie abụghị akwụkwọ Mkpughe, kama ọ bụ akụkụ ahụ nke amụma Daniel nke metụtara ụbọchị ikpeazụ. Akwụkwọ Nsọ na-ekwu, ‘Ma gị onwe gị, O Daniel, mechie okwu ndị a, werekwa akara mechie akwụkwọ ahụ ruo n’oge ọgwụgwụ: ọtụtụ ga na-agagharị ebe a na ebe ahụ, a ga-emekwa ka ọmụma bawanye’ (Daniel 12:4). Mgbe e meghere akwụkwọ ahụ, e kwusara, ‘Oge agaghị adịkwa ọzọ.’ (Lee Mkpughe 10:6.) Akwụkwọ Daniel ugbu a emegheela; mkpughe ahụ Kraịst nyere Jọn ga-erukwa ndị niile bi n’ụwa. Site n’ịbawanye nke ọmụma, a ga-akwadebe otu ndị mmadụ ka ha guzo n’ụbọchị ikpeazụ. . . .”

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “N’ozi mmụọ-ozi mbụ ahụ, a na-akpọ ndị mmadụ ka ha fee Chineke ofufe, Onye Okike anyị, Onye kere ụwa na ihe niile dị n’ime ya. Ha egosila nsọpụrụ nye otu nzukọ nke Papacy, mee ka iwu Jehova ghara ịdị irè, ma a ga-enwe mmụba nke ọmụma n’isiokwu a.” Selected Messages, book 2, 105, 106.

The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.

Akụkụ nke akwụkwọ Daniel nke metụtara ụbọchị ikpeazụ na 1989 bụ amaokwu isii ikpeazụ nke isi nke iri na otu; ma dịka mmegharị nke otu narị puku na iri anọ na anọ na-eru na njedebe nke mmegharị ha, akụkụ nke akwụkwọ Daniel nke a na-emeghe akara ya bụ akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ, nke na-anọchi anya akụkọ ihe mere eme site na 1989 ruo n’iwu Sọnde na United States. Akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ bụ akụkọ ihe mere eme nke otu narị puku na iri anọ na anọ. Onye-amụma ọ bụla na-enye àmà gbasara oge ahụ.

In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.

N’ime akụkụ Akwụkwọ Nsọ ahụ, mmụba nke ọmụma nke “ga-akwadebe otu ndị mmadụ ka ha guzoro n’ụbọchị ikpeazụ,” na-anọchite anya mmeghe nke amaokwu isii ikpeazụ ahụ n’afọ 1989, ọzọkwa, ọ na-anọchite anya mmeghe nke akụkọ nzuzo dị n’amaokwu nke iri anọ. N’akụkọ abụọ ahụ, mmụọ nsọ na-egosi na a ga-enwe mmụba nke ọmụma gbasara ike ọchịchị papal na iwu Sunday. Ma na mbido ma na njedebe nke mmegharị ahụ nke narị puku mmadụ iri anọ na anọ, mmụba nke ọmụma ahụ na-emepụta usoro ule nke nzọụkwụ atọ, dịka e si nọchite ya na Daniel isi nke iri na abụọ.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:9, 10.

> O wee sị, Gaa n’ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a, ma kaa ha akara ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, mee ka ha bụrụ ndị ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Daniel 12:9, 10.

As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.

Dị ka ọ dị n’ihe ndokwa mmegharị mmezigharị nsọ niile, nzọụkwụ atọ ndị Daniel kọwara dịka “eme ka a dị ọcha, na ime ka a bụrụ ọcha, na ịnwa ha” na-anọchi anya akara ụzọ nke ịrịda nke ihe nnọchianya Chineke, nke ule amụma dara ada na-esochi, nke ule litmus nke atọ na-esochi, nke na-egosipụta agwa nke òtù mmadụ abụọ ahụ a na-emepụta dabere n’ịnakwere ha, ma ọ bụ n’ịjụ ha, mmụba nke ihe ọmụma a kpughere emeghe. Na mmalite nke mmegharị nke narị puku iri anọ na anọ ahụ, nzọụkwụ atọ ahụ bụ Septemba 11, 2001, nke Julaị 18, 2020 soro, ma emesia iwu Sọnde. N’ọgwụgwụ nke otu mmegharị ahụ ahụ kpọmkwem, nzọụkwụ atọ ahụ bụ Julaị 2023, mbata nke ozi Mkpu Etiti Abalị na iwu Sọnde.

The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.

Ozi nke na-akwadebe ndị Chineke ka ha guzoro, nke e kpughere n’ọnwa Julaị 2023, nwere ọtụtụ ahịrị eziokwu amụma, ma n’etiti ahịrị ndị ahụ e tinyekwara ọkpụkpụ akọrọ nwụrụ anwụ nke Ezikiel n’isi nke iri atọ na asaa. Ezikiel na-enye ozi abụọ. Ozi nke mbụ na-eme ka ọkpụkpụ ndị ahụ bịaghachi ọnụ, ma ọ bụghị ruo n’ozi nke abụọ ka Izrel guzoro n’ụkwụ ya dịka agha dị ike. Ndị àmà abụọ nke Mkpughe isi nke iri na otu guzoro ọtọ mgbe e jupụtara ha na Mmụọ Nsọ.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke batara n’ime ha, ha wee guzoro ọtọ n’ụkwụ ha; egwu dị ukwuu wee dakwasị ndị hụrụ ha. Mkpughe 11:11.

Ezekiel teaches the same truth.

Ezikiel na-akụzi otu eziokwu ahụ.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Ọ sịrị m, Nwa nke mmadụ, guzo n’elu ụkwụ gị, m ga-agwakwa gị okwu. Mmụọ ahụ wee bata n’ime m mgbe ọ na-agwa m okwu, ma mee ka m guzoro n’elu ụkwụ m, ka m wee nụ onye ahụ nke na-agwa m okwu. Ezikiel 2:1, 2.

When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”

Mgbe Nwannaanyị White na-ekwu, “site n’ịbawanye nke ọmụma ka a ga-akwadebe otu ndị mmadụ iguzo n’ụbọchị ikpeazụ.” A kọwara ịbawanye nke ọmụma ahụ dị ka “mmanụ” n’ilu nke ụmụ agbọghọ iri ahụ, ma “mmanụ” ahụ na-anọchi anya “ozi nile nke Mmụọ nke Chineke” nakwa “Mmụọ Nsọ,” tinyere kwa “agwa.”

Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.

N’etiti Julaị 2023 na iwu Sọnde nke na-abịa ngwa ngwa, e nwere mmụba nke ihe ọmụma nke na-eme ka ndị Chineke dị ndụ, ha wee bilie. Ha na-ebili na-anọchi anya na ha nwere “mmanụ” nke ozi ahụ e meghere n’oge ahụ. Ha na-ebili mgbe ha nwere Mmụọ Nsọ n’ime ite ha, ha na-ebilikwa mgbe ha nwere agwa e kwadebere maka akara nke Chineke.

The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.

Nzọụkwụ nnwale mbụ ahụ nke malitere n’ọnwa Julaị 2023, sochiri oge nke na-enye ndị ahụ a na-anwale ohere ịnakwere ma ọ bụ ịjụ mmanụ ahụ. Ndị na-anabata ya ka a na-akàrà, ma emesịa ewelie ha elu dịka ọkọlọtọ n’oge iwu Sọnde nke na-abịa n’oge na-adịghị anya. Ma ndị na-ajụ mmanụ ahụ, na-anata aghụghọ siri ike.

Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.

A kpọtere ndị ahụ a họpụtara n’ụra nke mmụọ n’ọnwa Julaị 2023, e wee tinye ha n’ihu usoro ule ikpeazụ tupu mmechi nke oge nnwale nke onye ọ bụla n’ime ha. E debere usoro ule ahụ n’ime gburugburu ule amụma nke jikọtara ya na ịmepụta onyinyo anụ ọhịa ahụ, n’oge ahụ ka ndị ahụ a họpụtara ga-alaghachi n’ndụ ma mepụta onyinyo Kraịst n’ime ha. Ọdịdị amụma nke a ga-emezu ule ahụ n’ime ya bụ akụkọ ihe mere eme sitere na 1989 ruo n’iwu Sọnde. Enweghị ike nke ndị ahụ a họpụtara ịkpọte mere ka Onyenwe anyị kwe ka ozizi nduhie bata.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.

> “Chineke ga-akpali ndị Ya; ọ bụrụ na ụzọ ndị ọzọ ada, ịjụ okwukwe ga-abata n’etiti ha, nke ga-afụcha ha, na-ekewa mkpofu ahịhịa n’ọka. Onyenwe anyị na-akpọ ndị niile kweere n’okwu Ya ka ha si n’ụra teta. Ìhè dị oké ọnụ ahịa abịawo, nke kwesịrị ekwesị maka oge a. Ọ bụ eziokwu nke Akwụkwọ Nsọ, na-egosi ihe ize ndụ ndị nọ anyị nso nnọọ. Ìhè a kwesịrị iduga anyị n’ịmụ Akwụkwọ Nsọ nke ọma na n’inyocha ọnọdụ ndị anyị jidere n’ụzọ kasị sie ike. Chineke chọrọ ka a nyochaa nkenke na n’ịnọgide n’ọrụ, site n’ekpere na ibu ọnụ, ntụgharị na ọnọdụ niile nke eziokwu.” Testimonies, volume 5, 708.

All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and He allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”

Ndị amụma niile na-ekwu banyere ụbọchị ikpeazụ, ya mere, n’ime ụbọchị ikpeazụ ndị a, n’ọnwa Julaị nke afọ 2023, Onyenwe anyị gbalịrị “ịkpọlite” ndị Ya, ma mgbalị Ya dara ada, Ọ kwekwara ka esemokwu mbụ banyere akara nke Rom n’akụkọ ihe mere eme nke Advent mee ọzọ dị ka ịdọ aka ná ntị banyere ịdị nso nke ọgwụgwụ. O mere nke a, n’agbanyeghị na “ìhè dị oké ọnụ ahịa” “abịawo, nke kwekọrọ n’oge a.” Ìhè ahụ nke bịarutere n’ọnwa Julaị 2023 bụ “eziokwu nke Akwụkwọ Nsọ, na-egosi ihe ize ndụ ndị dị nnọọ n’ihu anyị.” Ìhè ahụ kwesịkwara iduga “anyị n’ịmụ Akwụkwọ Nsọ nke ọma na n’inyocha nke ọma nke ukwuu ọnọdụ ndị anyị ji.”

The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.

Akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ ka a na-anọchi anya ya n’amaokwu iri ruo iri na ise nke Daniel iri na otu, n’ihi na Alfa na Omega jiri mmalite ya kọwaa njedebe nke amụma ikpeazụ Daniel. Ka ọ na-eduga ná mmechuihu nke Julaị 18, 2020, Setan ebubatala mgbagwoju anya banyere amaokwu iri ruo iri na ise, n’ihi na ọ matara na mmalite nke isi ahụ bụ isi igodo e ji anọchi anya njedebe nke isi ahụ. Mgbe ahụ, e webatara esemokwu mbụ nke amaokwu iri na anọ.

> “There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.

> “Ọ dịghị ihe ọ bụla onye aghụghọ ukwu ahụ na-atụ egwu nke ukwuu dịka ka anyị mata aghụghọ ya dị iche iche.” The Great Controversy, 516.

It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.

O doro anya site n’ịgbalị Setan na-eme ịghọtahie ihe amaokwu ndị ahụ pụtara na nzube ha, na ha bụ akụkụ dị mkpa nke usoro ule a na-eme ugbu a nke na-enyocha ndị na-azọ ọkwa ka ha bụrụ n’etiti otu narị puku na iri anọ na anọ ahụ. Nwanneanyị White na-ekwusi ike na akụkọ ihe mere eme a nọchiri anya na Daniel iri na otu, nke mezuru tupu oge ọgwụgwụ na 1798, ka a na-emegharị n’amaokwu isii ikpeazụ ahụ.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Anyi enweghị oge anyị ga-atụfu. Oge nsogbu dị n’ihu anyị. Mmụọ agha akpalitela ụwa. N’oge na-adịghị anya, ihe nkiri nke nsogbu e kwuru okwu banyere ya n’amụma ga-eme. Amụma dị n’isi nke iri na otu nke Daniel erutela nso n’imezu ya zuru ezu. Ọtụtụ n’ime akụkọ ihe mere eme nke mezuwo n’imezu amụma a ga-emeghachi ọzọ.” Manuscript Releases, nọmba 13, 394.

I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.

Ana m ekwu na akụkọ ihe mere eme niile e gosipụtara n’amaokwu nke mbụ ruo nke iri atọ na itoolu ka a na-emegharị ọzọ n’amaokwu isii ikpeazụ nke isi ahụ. Ana m ekwukwa na akụkọ ihe mere eme nke ụbọchị ikpeazụ, nke bụ akụkọ mmechi nke ikpe ahụ nke malitere n’October 22, 1844, ka e ji oge amụma abụọ bụ isi nọchite anya ya. Oge mbụ nọchiri anya ikpe a na-emezu n’ụlọ Chineke, nke oge ọzọ na-eso ya mgbe a na-emezu ikpe maka ndị nọ n’èzí ụlọ Chineke. Oge mbụ ahụ malitere na 1989 ma kwụsị na iwu ụbọchị Sọnde na United States, nke n’aka nke ya na-akara mmalite nke oge nke abụọ, nke na-agwụ mgbe Michael ga-ebili elu ma oge nnwale mmadụ emechie. Akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ malitekwara na 1989, ma kwụsị n’amaokwu nke iri anọ na otu, nke bụ iwu ụbọchị Sọnde na United States.

That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.

Nke ahụ bụ otu akụkọ ahụ dị n’amaokwu nke iri ruo nke iri na ise nke otu isiakwụkwọ ahụ. Akụkọ ahụ na-agakọ n’otu ahịrị na akụkọ ndị Millerite site n’oge ọgwụgwụ na 1798, ruo mgbe ikpe malitere n’Ọktoba 22, 1844. Akụkọ abụọ ahụ na-agakọ n’otu ahịrị na akụkọ amụma nke malitere n’oge ọmụmụ Kraịst ma kwụsị n’obe.

The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.

Akụkọ ihe mere eme nke malitere na 1989 gụnyere oge nnwale nke malitere na Septemba 11, 2001, dịka e gosiri ya n’ụdị site n’oge nnwale nke malitere na Ọgọọst 11, 1840 na oge nnwale nke malitere n’oge baptizim Kraịst. E jiri ọtụtụ ahịrị nke akụkọ amụma gosi nhazi nke oyiyi anụ ọhịa ahụ. Otu n’ime ngosipụta ndị ahụ nke otu oge ahụ bụ oge ịkpọchi akara nke puku iri anọ na anọ na puku anọ nke malitere na Septemba 11, 2001 ma na-agwụcha n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya. A pụkwara ịdọkọta akụkọ ezoro ezo nke amaokwu nke iri anọ n’elu ahịrị site n’Ọktoba 22, 1844 ruo nnupụisi nke 1863.

October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.

Ụbọchị Ọktoba 22, 1844, kpọrọ akara mbata nke mmụọ-ozi nke atọ. Dị ka ọ dị n’ọbịbịa nke mmụọ-ozi amụma ọ bụla, o nwere ozi a ga-eri, ma e kwesịghị ka ọ bụrụ otu ahụ; ya mere Millerism nke Filadelfia gbanwere bụrụ Millerism nke Laodisia, tupu afọ 1863, mgbe ha n’ụzọ iwu kwadoro were aha Seventh-day Adventist ma malite ịkpọgagharị n’ọzara nke nnupụisi ruo taa. Akụkọ ihe mere eme sitere n’afọ 1844 ruo 1863 na-anọchi anya ndị jụrụ òkù a kpọrọ ka ha bụrụ n’etiti otu narị na iri anọ na anọ puku ahụ. Ha bụ ndị ajọ omume Daniel n’isi nke iri na abụọ, nzukọ ndị na-akwa emo nke Jeremaịa, ụlọ ekpere Setan nke Jọn, na ụmụ agbọghọ ndị nzuzu nke Matiu.

The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.

Ozi ịdọ aka ná ntị nke Kraịst nọchiri anya dị ka “ihe arụ nke mbibi, nke Daniel onye-amụma kwuru banyere ya” na-anọchi anya ịdọ aka ná ntị ka a gbapụ tupu mbibi na mgbasa nke ga-esochi. N’afọ 66 AD, ọchịagha Rom bụ́ Cestius mezuru ịdọ aka ná ntị ahụ nye Ndị Kraịst nke oge Rom na-ekpere arụsị. N’arọ mbụ, Pọl onyeozi dere otu ịdọ aka ná ntị ahụ maka Ndị Kraịst ndị ga-ata ahụhụ n’oge Rom nke popu. Ịdọ aka ná ntị ahụ ka ndị na-edebe Ụbọchị Izu Ike si n’obodo pụọ gaa biri n’ime ime obodo bịara n’afọ 1888, bụ́kwa otu afọ ahụ Bill Blair pụtara, mgbalị mbụ e mere iji guzobe Ụka dị ka Ụbọchị Ezumike Mba. Bill Blair bụ ịdọ aka ná ntị ka a gbapụ, n’imezu ntụaka Kraịst banyere ihe arụ nke mbibi nke Daniel kwuru banyere ya.

As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.

Dịka o mere Cestius n’afọ 66 AD, e wepụrụ Iwu Blair n’ụzọ nlekọta Chineke. Afọ 1888 na-anọchi anya Septemba 11, 2001, n’ihi na Sister White na-akọwa ịrịda nke mmụọ ozi nke Mkpughe iri na asatọ n’akụkọ ihe mere eme abụọ ahụ. Ịdọ aka ná ntị ka e si n’obodo ukwu gbapụ n’ụbọchị ikpeazụ ghọrọ nke malitere ịdị irè na Septemba 11, 2001. Ya mere, Iwu Blair nke 1888 nọchiri anya Patriot Act nke 2001. Mmụọ ozi ahụ nke rịdara na Septemba 11, 2001 na-ekwusa ozi ịdọ aka ná ntị ikpeazụ n’amaokwu atọ mbụ nke Mkpughe iri na asatọ, ozi ịdọ aka ná ntị ikpeazụ ahụ bụkwa ozi mmụọ ozi nke atọ, n’agbanyeghị na ozi ahụ nke mmụọ ozi nke atọ nọchiri anya ya n’isi nke iri na anọ abụghị otu mkpụrụokwu nke eziokwu dị ka nke dị n’isi nke iri na asatọ. Ahịrị n’elu ahịrị, ha bụ otu ozi ịdọ aka ná ntị ahụ.

The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s Word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.

Ihe arụ nke mbibi, nke e kwuru maka ya site n’ọnụ Daniel onye amụma, bụ ihe ịrịba ama Kraịst nyere nke mere ka amata mgbe ndị Ya kwesịrị ịgbapụ maka nchebe ha. Ọ bụ ozi ịdọ aka ná ntị, ya mere ọ ga-abụ ozi ịdọ aka ná ntị ikpeazụ, n’agbanyeghị na e ji okwu dị iche kwuo ya karịa ozi ahụ a nọchiri anya ya n’isi nke iri na anọ nakwa n’isi nke iri na asatọ nke Mkpughe. Akụkọ ihe mere eme nke na-amalite n’amaokwu nke iri na isii, nke Jeremiah iri na ise, bụ otu oge amụma ahụ nke ozi ịdọ aka ná ntị na-anwale. Ọ na-amalite mgbe Jeremiah riri Okwu Chineke, nke ahụ na-emekwa mgbe mmụọ ozi ahụ na-arịdata, dịka O mere mgbe nnukwu ụlọ ndị dị na New York City dara.

When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.

Mgbe Jeremaịa na-ekwupụta, sị, “A hụrụ okwu gị, m wee rie ha; okwu gị wee bụrụrị m ọṅụ na ịnụrị-obi nke obi m,” ọ na-anọchi anya ule mbụ Daniel banyere nri n’isi nke mbụ, na Jọn n’isi nke iri nke Mkpughe na-ewere akwụkwọ ahụ n’aka mmụọ ozi ahụ rie ya. Irikwa ozi ahụ na-amalite mgbe mmụọ ozi bịarutere, ma mgbe mmụọ ozi bịarutere, e nwere amụma ule nke ekpughere. Mgbe mmụọ ozi bịarutere, oge ule mbụ ahụ na-amalite, ọ na-akwụsịkwa mgbe oge ule nke abụọ malitere, ma mgbe Maịkel biliri, oge ule nke abụọ ahụ na-akwụsị.

When the angel arrives, the latter rain begins to fall.

Mgbe mmụọ ozi ahụ bịarutere, mmiri ikpeazụ ahụ malitere izo.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Mmiri ozuzo ikpeazụ ga-adakwasị ndị nke Chineke. Mmụọ-ozi dị ike ga-esi n’eluigwe rịdata, ụwa niile ga-ejupụtakwa n’ìhè nke ebube ya.” Review and Herald, Eprel 21, 1891.

The latter rain is received by those who walk in Jeremiah’s old paths.

A na-anata mmiri nke ikpeazụ n’aka ndị na-eje ije n’ụzọ ochie Jeremaịa.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Otú a ka Onyenwe anyị kwuru, Guzonụ n’ụzọ dị iche iche, hụkwa, jụkwanụ ajụjụ banyere ụzọ ochie nile, ebe ezi ụzọ ahụ dị, gagharịkwanụ n’ime ya, unu ga-ahụkwa izu-ike nye mkpụrụ obi unu. Ma ha kwuru, Anyị agaghị ejegharị n’ime ya. E dokwasịrị m unu ndị nchekwa, sị, Nụrụnụ ụda opi ahụ. Ma ha kwuru, Anyị agaghị anụ. Jeremiah 6:16, 17.

The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.

“Opì” ahụ ndị “ndị nche” na-afụ bụ ozi Laodisia, nke Jones na Waggoner wetara n’afọ 1888.

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

> Tie mkpu n’olu-ike, egbula azụ, welie olu gị elu dị ka opi, gosikwa ndị m mmehie ha, na ụlọ Jekọb mmehie ha. Aịzaya 58:1.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.

N’ụbọchị Septemba 11, 2001, e bidoro ịkàrà akara nke puku mmadụ narị otu na iri anọ na anọ. E kwusara ozi ịdọ aka ná ntị nye Laodisia.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Ozi nke A. T. Jones, na E. J. Waggoner nyere anyị bụ ozi Chineke nye nzukọ Laodisia, ma ahụhụ ga-adịrị onye ọ bụla nke na-ekwupụta na ya kwere eziokwu ma o sina dị, adịghị egosipụta nye ndị ọzọ ìhè ndị ahụ Chineke nyere.” The 1888 Materials, 1053.

The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.

Ịdọ aka ná ntị e nyere Laodisia bụ ụda opi ndị nche Jeremaịa, nke ụka Seventh-day Adventist nke Laodisia jụrụ ịnụ. Ọ bụ ịdọ aka ná ntị ka a gbapụ n’obodo ukwu gaa n’ala ime obodo tupu iwu Sọnde nke na-abịa n’oge na-adịghị anya eruo.

What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.

Ihe m ka kwuworo banyere ahịrị amụma ndị a dị iche iche bụ mgbalị iji kpalite nghọta unu, n’ịgbalị ịgba unu ume ka unu nwalee n’ezie ihe m na-achọ ide. Ma eleghị anya, njirimara kachasị mkpa nke oyiyi nye anụ-ọhịa ahụ na nke anụ-ọhịa ahụ bụ na e nwere nhazi abụọ nke oyiyi nke anụ-ọhịa ahụ na nke a na-emere anụ-ọhịa ahụ n’ụbọchị ikpeazụ. Nke mbụ dị na United States, ma emesịa n’etiti mba nile nke ụwa.

There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.

E nwere ụfọdụ àgwà amụma e jikọtara na oyiyi ahụ nye, na nke, anụ ọhịa ahụ, ndị dị mkpa ka e tinye n’ọrụ n’ezi ụzọ ma ọ bụrụ na anyị ga-agafe usoro nnwale amụma nke oyiyi a nke Rom. Otu ihe nke abụọ dị mkpa n’oge nnwale nke oyiyi anụ ọhịa ahụ (nke a pụrụ igosi site n’aka ọtụtụ ndị àmà), bụ na oge akara nke otu narị puku iri anọ na anọ na-eme n’oge nnwale oyiyi anụ ọhịa ahụ na United States, nakwa na oge nnwale oyiyi anụ ọhịa ahụ n’etiti mba nile nke ụwa bụ oge a na-achịkọta ụmụ Chineke ndị ọzọ, ndị ka nọ na Babilọn n’oge iwu Sọnde ahụ (nke 321 na-anọchi anya ya), banye n’ìgwè atụrụ ahụ.

The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.

Onyonyo nke anụ ọhịa ahụ na-anọchi anya oge ule abụọ a kapịrị ọnụ nke jikọtara onwe ha, ma oge ule abụọ ahụ kwa na-anọchikwa anya nchịkọta ikpeazụ nke ndị otu narị puku na iri anọ na anọ nke Mkpughe isi nke asaa, nke ìgwè mmadụ ukwu nọ n’otu isi ahụ na-esokwa.

At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation kneels to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.

N’iwu ụbọchị Sọnde, United States na-ekwu okwu dịka dragọn n’amaokwu nke iri na otu nke Mkpughe isi nke iri na atọ. Mgbe ahụ ọ na-apụta ịghọgbu mba niile nke ụwa, na-agwa mba ndị ahụ na ha kwesịkwara ime oyiyi anụ ọhịa ahụ nke ga-adị n’ụwa nile, dịka United States ka mere. Oge ahụ nke malitere n’iwu ụbọchị Sọnde, nke iwu ụbọchị Sọnde Constantine nke afọ 321 nọchiri anya ya, na-agwụ mgbe mba ikpeazụ gbuuru ikpere n’ala nye Rome nke ndị pope, ebe iwu ụbọchị Sọnde nke afọ 538 nọchiri anya ya; n’ihi na n’isi nke iri na atọ, United States nwere ike ime ka oyiyi anụ ọhịa ahụ dịrị ndụ ma mee ka ọ kwuo okwu. Oge ahụ na-amalite n’iwu ụbọchị Sọnde nke afọ 321 ma na-agwụ n’iwu ụbọchị Sọnde nke afọ 538.

In 2001 the government of the United States “spoke” the Patriot Act into law.

N’afọ 2001, gọọmenti United States “kwuru” Iwu Patriot ka ọ bụrụ iwu.

We will continue this study in the next article.

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

Back to Articles