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# The Book of Daniel - Number Sixty-Eight

Akwụkwọ Daniel—Nọmba Iri Isii na Asatọ

Unveiling the Prophetic Message of Ezekiel Chapter Eight: The Sunday Law and the Last Days

Ikpughe Ozi Amụma nke Ezikiel Isi nke Asatọ: Iwu Ụbọchị Sọnde na Ụbọchị Ikpeazụ

Author

Jeff Pippenger

Published

February 1, 2024

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Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.

Isi nke asatọ nke Ezekiel bụ otu n’ime isi amụma ndị kachasị mfe n’Akwụkwọ Nsọ. Isi ahụ nwere ebe mmalite doro anya.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.

> O wee ruo n’afọ nke isii, n’ọnwa nke isii, n’ụbọchị nke ise nke ọnwa ahụ, ka m nọ n’ụlọ m, ndị okenye Juda nọkwa ọdụ n’ihu m, na aka Onyenwe anyị Chineke dakwasịrị m n’ebe ahụ. Ezikiel 8:1.

The vision has a distinct ending in chapter eleven.

Ọhụ ahụ nwere njedebe pụrụ iche n’isi nke iri na otu.

> Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.

> Mgbe nke a gasịrị, Mmụọ ahụ weliri m elu, ma site n’ọhụ site n’aka Mmụọ nke Chineke kpọbata m na Kaldia, n’etiti ndị a dọtara n’agha. Ya mere, ọhụ ahụ m hụrụ sitere n’ebe m nọ pụọ. Mgbe ahụ, agwara m ndị a dọtara n’agha ihe niile Onyenwe anyị gosiri m. Ezekiel 11:24, 25.

The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.

Ọhụ nke isi nke asatọ malitere n’ụbọchị nke ise nke ọnwa nke isii nke afọ nke isii, nanị otu ụbọchị tupu ụbọchị ahụ ekwekọọ na “666”; ma n’ezie, ọhụ ahụ bụ banyere iwu Sọnde, nke bụ akara nke anụ ọhịa ahụ, onye ọnụọgụ ya bụ ọnụọgụ nke “mmadụ nke mmehie,” bụrụkwa ọnụọgụ nke alaeze nke asatọ nke sitere n’ihe asaa ahụ. Ndị na-enweta mmeri n’elu ọnụọgụ “666,” na-anata akara Chineke; ma n’isi nke itoolu, a na-etinye akara Chineke n’elu ndị Chineke kwesịrị ntụkwasị obi n’ụbọchị ikpeazụ.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and 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 they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.

> M wee hụkwara ihe ịrịba ama ọzọ n’eluigwe, dị ukwuu ma dị ebube, bụ ndị mmụọ ozi asaa nwere ọrịa ọjọọ asaa ikpeazụ ahụ; n’ihi na n’ime ha ka e mezuru ọnụma Chineke. M wee hụkwa ihe dị ka oké osimiri iko e jikọtara ya na ọkụ: ndị ahụ meriri anụ ọhịa ahụ, na oyiyi ya, na akara ya, na nọmba aha ya, ka ha guzo n’elu oké osimiri iko ahụ, na-ejide ụbọ akwara Chineke. Ha na-abụkwa abụ Mosis, ohu Chineke, na abụ Nwa Atụrụ ahụ, na-asị, Ọrụ gị dị ukwuu ma dị ebube, Onyenweanyị Chineke Pụrụ Ime Ihe Niile; ụzọ gị ziri ezi ma bụrụ eziokwu, gị Eze ndị nsọ. Mkpughe 15:1–3.

Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.

N’oge na-eru nsochi mmechi nke oge amara (n’ihi na ndị mmụọ ozi asaa ahụ nwere ihe otiti asaa ikpeazụ ga-awụsa iwe Chineke n’isi nke na-esote n’Akwụkwọ Mkpughe), a na-akọwapụta ndị nke Chineke nke ụbọchị ikpeazụ. Ha enwetala mmeri n’elu ihe anọ. Okwu ahụ a sụgharịrị dịka mmeri pụtara imeri kpamkpam. Ndị kwesị ntụkwasị obi emeriela anụ ọhịa ahụ, onyinyo nke anụ ọhịa ahụ, akara nke anụ ọhịa ahụ, na ọnụọgụ nke aha ya. Mmeri ahụ gụnyekwara eziokwu ahụ na ha ghọtara ihe ihe nnọchianya amụma anọ ahụ na-anọchi anya ya. Ọ bụ naanị pasent dị ntakịrị nke ndị mmadụ maara ihe ihe nnọchianya amụma anọ ahụ n’ezie na-anọchi anya ya.

The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.

Ụwa na-amabu na papacy bụ akwụna Babilọn dị n’isi nke iri na asaa, ma dịka Okwu Chineke siri kọwaa ya, nghọta banyere akwụna Taịa nke na ndị eze ụwa na-akwa iko e chefuru ya n’oge akụkọ ihe mere eme nke United States. Imeri anụ ọhịa ahụ pụtara ịkewa okwu nke eziokwu nke ọma n’ịghọta nke ziri ezi na anụ ọhịa ahụ nke amụma Akwụkwọ Nsọ bụ papacy. N’isi nke na-esote ozugbo, dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ na-eduga ụwa gaa Amagedọn, ma ndị Chineke ndị kwesịrị ntụkwasị obi nke ụbọchị ikpeazụ ga-amata ndị ike atọ ahụ bụ.

> And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.

> Mmụọ-ozi nke isii we wụsa iko ya n’elu nnukwu osimiri Yufretis; mmiri ya wee kpọọ nkụ, ka e wee dozie ụzọ maka ndị eze nke ọwụwa anyanwụ. M wee hụ mmụọ atọ na-adịghị ọcha, ndị yiri frog, ka ha si n’ọnụ dragọn ahụ pụta, si n’ọnụ anụ-ọhịa ahụ pụta, sikwa n’ọnụ onye amụma ụgha ahụ pụta. N’ihi na ha bụ mmụọ ndị mmụọ ọjọọ, na-arụ ọrụ ebube, ndị na-apụ gakwuru ndị eze nke ụwa na nke ụwa dum, iji kpọkọta ha maka agha nke nnukwu ụbọchị ahụ nke Chineke Pụrụ Ime Ihe Niile. Lee, ana m abịa dịka ohi. Ngọzi na-adịrị onye na-eche nche, ma na-edebe uwe ya, ka ọ ghara ịga ije n’ịgba ọtọ, ka ha wee hụ ihere ya. O wee kpọkọta ha n’otu ebe a na-akpọ n’asụsụ Hibru Amagedọn. Mkpughe 16:12–16.

The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.

Mmeri ahụ e meriri anụ ọhịa ahụ bụ mmeri nke ịghọta n’eziokwu onye anụ ọhịa ahụ bụ. Akụkụ Akwụkwọ Nsọ a ka e kwuworo ugbu a na-ekwupụta ngọzi n’ebe ndị na-eche nche ma na-edebe uwe ha nọ, ma, ruo n’oge ihe-otiti nke isii, oge amara enyere mmadụ nile ekpechala kpamkpam. Mgbe Maikel biliri ọtọ, oge amara mmadụ na-emechi, mgbe ahụ ka a na-awụsa ihe-otiti asaa ikpeazụ ahụ. Enweghị ụzọ ọ bụla isi gbanwee uwe mgbe oge amara mechara emechi, ma otu ọ dị, e nwere ịdọ aka ná ntị nke jikọtara na ihe-otiti nke isii ahụ. Ịdọ aka ná ntị ahụ metụtara inwe nghọta ziri ezi banyere anụ ọhịa ahụ tupu oge amara emechie, ma ọ bụrụ na i nweghị nghọta ahụ, ị ga-atụfu uwe ezi omume nke Kraịst tupu oge amara emechie.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Ndị ndị a na-enwe mgbagwoju anya n’ịghọta okwu ahụ, ndị na-adịghị ahụ ihe antikraịst pụtara, ga-edobe onwe ha n’akụkụ antikraịst n’ezie. Ugbu a, oge adịghịkwa ka anyị jikọọ onwe anyị na ụwa. Daniel guzo n’oke ya na n’ọnọdụ ya. A ga-aghọta amụma Daniel na nke Jọn. Ha na-akọwara ibe ha. Ha na-enye ụwa eziokwu ndị mmadụ nile kwesịrị ịghọta. Amụma ndị a ga-abụ ihe àmà n’ụwa. Site n’imezu ha n’ụbọchị ikpeazụ ndị a, ha ga-akọwara onwe ha.” Kress Collection, 105.

If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.

Ọ bụrụ na mmadụ aghọtaghị na onye na-emegide Kraịst bụ ọchịchị popu, ọ ga-emecha nọrọ n’akụkụ ọchịchị popu, ma ọ bụ, dịka Jọn dere, ha ga-eje ije n’ụzọ ịgba ọtọ ma gosipụta ihere ha. Inweta mmeri n’elu anụ ọhịa ahụ bụ ịghọta na anụ ọhịa ahụ bụ ike popu, na ihe nile ekpughere banyere ike popu. Ndị na-enweta mmeri ahụ ma ghọta na ọchịchị popu bụ nwoke mmehie ahụ, ga-adị mkpa ịghọta na oyiyi nke ọchịchị popu na-anọchi anya ụkpụrụ nke njikọta ụka na ọchịchị, ebe ụka na-achịkwa mmekọrịta ahụ.

In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.

N’akwụkwọ Daniel, a na-anọchi anya nhazi nke anụ ọhịa ahụ, nke bụ ngwakọta ụka na ọchịchị, dịka mmehie nke ịtọgbọ n’efu. Mmehie bụ njehie, ma mmehie nke na-akpụ anụ ọhịa nke papacy bụ mgbe ndị eze nyefere ike ha n’aka ikike papal. N’ime ime nke a ha na-eme ịkwa iko n’ime mmụọ, nke bụ mmehie Daniel nke ịtọgbọ n’efu, na oyiyi Jọn nye anụ ọhịa ahụ.

To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.

Inweta mmeri megide oyiyi papal bụ ịghọta site n’Okwu Chineke na United States na-ebu ụzọ guzobe mmekọrịta a, ma kwado ya n’iwu Sunday nke na-abịa n’oge na-adịghị anya, wee mesịa manye ụwa dum ka ọ nabata otu mmekọrịta ahụ.

The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.

Mmekọrịta dị n’etiti chọọchị na ọchịchị nke United States ga-amanye ụwa dum ga-adị n’ime ya bụ nke ọchịchị otu ụwa (United Nations), na-abata n’ọgbụgba ndụ na papacy dị ka ike na-achịkwa n’ime ndokwa ndị ahụ. Inweta mmeri n’elu onyinyo nke anụ ọhịa ahụ, bụ ịghọta site n’Okwu amụma Chineke na onyinyo nke anụ ọhịa ahụ na-anọchi anya ihe ndị a kpọmkwem.

Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.

Inweta mmeri n’elu anụ ọhịa ahụ na onyinyo nke anụ ọhịa ahụ gụnyere inweta nghọta banyere akara ikike nke anụ ọhịa ahụ (ọchịchị popu).

The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.

Akara nke anụ ọhịa ahụ bụ mmanye idebe ụbọchị Sọnde dịka Sabat nke Chineke. Iji nweta mmeri n’elu akara ahụ, ọ dị mkpa ịghọta na ofufe Sọnde bụ ofufe anyanwụ, nakwa na ọ dịghị ihe ọ bụ ma e wezụga ofufe Baal nke ndị ọgọ mmụọ. Mmeri ahụ gụnyekwara eziokwu ahụ na ọ dịghị onye na-anata akara nke anụ ọhịa ahụ ruo mgbe a manyere ya n’ahụ mmadụ.

> “But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

> “Ma Ndị Kraịst nke ọgbọ ndị gara aga na-edebe ụbọchị Sọnde, na-eche na site n’ime nke a ha na-edobe Ụbọchị Izuike nke Akwụkwọ Nsọ; ma e nwekwara ugbu a ezi Ndị Kraịst n’ụlọ ụka ọ bụla, ewezuga ọbụna njikọ Roman Katọlik, ndị ji obi eziokwu kwere na Sọnde bụ Ụbọchị Izuike e kenyere site n’aka Chineke. Chineke na-anabata ezi obi nke nzube ha na iguzosi ike n’ezi omume ha n’ihu Ya. Ma mgbe a ga-eme ka idebe Sọnde bụrụ iwu site n’iwu obodo, ụwa wee nweta ìhè banyere ọrụ dịịrị mmadụ idebe ezi Ụbọchị Izuike ahụ, mgbe ahụ onye ọ bụla nke ga-emebi iwu Chineke iji rubere isi n’iwu nke na-enweghị ikike dị elu karịa nke Rome, ga-esi otú a sọpụrụ papacy karịa Chineke. Ọ na-enye Rome na ike ahụ nke na-amanye idobe usoro ahụ Rome tọrọ ntọala nsọpụrụ. Ọ na-efe anụ ọhịa ahụ na oyiyi ya. Dika ndị mmadụ n’oge ahụ na-ajụ usoro ahụ Chineke kwuputara ịbụ ihe ịrịba ama nke ikike Ya, ma sọpụrụ n’ọnọdụ ya ihe ahụ Rome họpụtara ịbụ akara nke ọchịchị elu ya, ha ga-esi otú a nabata akara nke nrubeisi nye Rome—‘akara nke anụ ọhịa ahụ.’ Ma ọ bụghị ruo mgbe a ga-edobe okwu a n’ihu ndị mmadụ n’ụzọ doro anya otu a, a ga-emekwa ka ha họrọ n’etiti iwu Chineke na iwu mmadụ, ka ndị ahụ na-anọgide n’ime mmebi iwu ga-anata ‘akara nke anụ ọhịa ahụ.’” The Great Controversy, 449.

Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.

Ndị na-enweta mmeri n’elu anụ ọhịa ahụ, onyinyo anụ ọhịa ahụ na akara anụ ọhịa ahụ ga-enwetakwa mmeri n’elu ọnụ ọgụgụ nke aha ya. N’oge ahụ n’akụkọ ihe mere eme mgbe akwụna Taịa echezọghị, ụwa Protestant maara na papacy bụ onye na-emegide Kraịst. Ha maara na Pọl akọwapụtala papacy dịka “onye ajọ omume ahụ,” “nwoke mmehie ahụ,” “ihe omimi nke ajọ omume” na “nwa nke ịla n’iyi; Onye na-emegide ma na-ebuli onwe ya elu karịa ihe nile a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ya, dị ka Chineke, nọ ọdụ n’ụlọ nsọ Chineke, na-egosi onwe ya na ọ bụ Chineke.” Ma ugbu a, e chefuola nnukwu akwụna Taịa.

In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.

N’oge ndị gara aga, e nwere ngwa dị iche iche nke isopsephy, ma ọ bụ gematria, nke gosiri na ọnụ ọgụgụ “666” nọchiri anya ọchịchị papacy n’ụzọ ihe nnọchianya. Ihe atụ a ma ama nke a bụ na n’isi okpu pope, e dere okwu ndị a: Vicarius Filii Dei. Vicarius Filii Dei, nke pụtara “Onye nnọchi anya Ọkpara nke Chineke”, ya mere ọ na-ekwu banyere nkwupụta ya na ọ nọ ọdụ n’ụlọ nsọ Chineke, na-ekwukwa na ọ bụ Chineke. Mkpụrụedemede Latịn nke Vicarius Filii Dei hà nhata na ọnụ ọgụgụ narị isii na iri isii na isii.

The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.

A na-amụ anụ ahụ, nke bụ ike papal, site n’ọnụọgụ ya, ọnụ ọgụgụ ya bụkwa “666,” ma nwoke mmehie ahụ natara ọnya na-egbu egbu n’afọ 1798, e chefukwala ya. N’ụbọchị ikpeazụ, a ga-agwọ ọnya na-egbu egbu ahụ, ma ọgwụgwọ nke ọnya ahụ na-egbu egbu na-egosi na United States bu ụzọ na-akpụ onyinyo nye anụ ahụ n’ime mba nke ya, ma emesịa na-amanye ụwa ka o mee otu ihe ahụ.

The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.

Oyiyi ụwa nke anụ ọhịa ahụ bụ ma nke akụkụ abụọ ma nke akụkụ atọ. N’amụma, ọ bụ nke akụkụ abụọ n’ihi na e mepụtara ya site n’ịjikọta ụka na ọchịchị, ma ọ bụ nke akụkụ atọ n’ihi na e mepụtara ya site n’agụ ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ. Mgbe e guzobere njikọ akụkụ atọ nke ike ndị ahụ n’onwe ha ndị ga-eduga ụwa gaa Armageddon, ha ga-abụ anụ ọhịa ahụ nke bụ alaeze nke asatọ nke sitere n’ime asaa ahụ, ma ọ ga-abụkwa njikọ akụkụ atọ nke alaeze nke isii. Ọnụọgụ aha anụ ọhịa ahụ n’ụbọchị ikpeazụ ga-abụkwa ọzọ “666,” n’ihi na ọ na-anọchi anya alaeze atọ nke nke ọ bụla bụ akụkụ nke alaeze nke isii.

To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.

Imeri mmeri nmeri n’elu anụ ọhịa ahụ, onyinyo ya, akara ya na ọnụọgụgụ aha ya bụ ịghọta ilu ahụ na “onye nke asatọ sitere n’ime asaa ahụ,” nke bụ ihe nzuzo nke Daniel isi nke abụọ, nke Daniel kpere ekpere ka o wee ghọta. Ọ bụ otu akụkụ nke Mkpughe nke Jisọs Kraịst nke a na-emeghe akara ya obere oge tupu oge amara emechie, n’ihi na, dịka Jọn kwuru, “oge ahụ adịla nso.” N’ihi nke a, a na-anọchi anya ndị na-enweta mmeri ahụ dị ka ndị ha na ndị mmụọ ozi na-awụsa ihe otiti ahụ nọ, n’ihi na ha na-enweta mmeri ahụ, ma ọ bụ nghọta amụma dị mkpa ahụ, obere oge tupu oge amara emechie.

Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.

Ndị na-aghọta na e meghere Mkpughe nke Jizọs Kraịst ntakịrị tupu mmechi nke oge ule, nakwa na ọnụọgụ “666” bụ otu akụkụ nke ọhụụ ahụ, agaghị atụ uche na ọhụụ nke Isi nke Asatọ nke Ezikiel malitere n’ụbọchị nke ise (nke bụ ụbọchị tupu ụbọchị nke isii), n’ọnwa nke isii nke afọ nke isii. Ka ọ na-erule ngwụcha isi nke asatọ, ndị ikom iri abụọ na ise na-ada ala kpọọ anyanwụ isiala, ma isi nke itoolu na-akọwa ndị na-anata akara nke Chineke.

The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.

Ihe gbara ọhụụ ahụ gburugburu bụ akara nke anụ ọhịa ahụ na akara-ntụkwasị nke Chineke, a na-ekpughekwa ọhụụ ahụ n’oge na-eru nnọọ nso tupu oge ebere emechie n’iwu Sọnde, dịka e ji nọmba “666” mee ihe atụ ya. Ma mmechi nke oge ebere ahụ a kọwara dị ka nke na-eme n’iwu Sọnde na United States, abụghị mmechi nke oge ebere mmadụ nile, kama ọ bụ mmechi nke oge ebere naanị maka ndị Adventist nke Ụbọchị nke Asaa.

The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.

A na-anọchi anya ọhụụ ahụ dị ka ihe na-eme n’ime Jerusalem, nke bụ akara nke ụka Seventh-day Adventist. N’oge iwu Sunday dị na United States, ndị Seventh-day Adventists bụ naanị òtù a na, n’ebe ahụ ma n’oge ahụ, na-aza ajụjụ n’ihu ìhè nke Sabbath.

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

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

The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.

Ọhụ Ezekiel, site n’isi nke asatọ ruo n’isi nke iri na otu, na-akọwapụta akụkọ ihe mere eme nke dugara ruo na mmechi nke oge amara nye Jerusalem. E gosiri ya dịka ihe na-eme nanị otu ụbọchị tupu ọnụọgụ ahụ bụ “666” abịa, isi nke asatọ wee kọwaa nnupụisi na-arị elu n’ime Jerusalem nke na-eru n’ókè ya mgbe ndị ikom na-edu ụzọ na-ehulata n’ihu anyanwụ, si otú a nata akara nke anụ ọhịa ahụ.

Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.

Isi nke itoolu na-anọchi anya mmụọ-ozi nke na-agafe n’etiti Jerusalem (si otu a na-egosi ọganihu n’usoro ihe omume), ma na-etinye akara n’elu otu ìgwè tupu mmụọ-ozi ndị mbibi bịa, ndị ga-emesịa gbuo ndị niile na-enweghị akara ahụ. Isi abụọ ahụ na-anọchi anya akụkọ ihe mere eme na-aga n’ihu nke na-eduga n’iwu ụbọchị Sọnde, ebe otu ìgwè na-akpọ isi ala nye anyanwụ, ebe ìgwè nke ọzọ na-anata akara nke Chineke. Mgbe ahụ, a na-ewepụ ndị ajọ omume n’ime Jerusalem, n’ihi na iwu ụbọchị Sọnde na-ekewa ndị ajọ omume na ndị maara ihe.

The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.

Izipụ nke e sere n’Onye amụma Ezikiel isi nke itoolu bụ otu izipụta ahụ e sere n’Akwụkwọ Mkpughe isi nke asaa.

> “If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

> “Ọ bụrụ na ihe ndị dị otu a ga-abịa, ụdị ikpe dị egwu otu a n’elu ụwa ikpe mara, ebee ka mgbaba ga-adị maka ndị Chineke? Olee otú a ga-esi chebe ha ruo mgbe iwe ahụ gafere? Jọn hụrụ ihe ndị dị n’okike—ala ọma jijiji, oké ifufe, na esemokwu ndọrọ ndọrọ ọchịchị—ka a na-anọchi anya ha dịka ndị mmụọ ozi anọ na-ejide ha. Ifufe ndị a nọ n’okpuru njikwa ruo mgbe Chineke ga-enye okwu ka a tọhapụ ha. N’ebe ahụ ka nchekwa nke chọọchị Chineke dị. Ndị mmụọ ozi nke Chineke na-eme ihe Ọ na-enye ha n’iwu, na-egbochi ifufe nke ụwa, ka ifufe ahụ ghara ife n’elu ụwa, ma ọ bụ n’elu osimiri, ma ọ bụ n’elu osisi ọbụla, ruo mgbe a ga-akara ndị ohu Chineke akara n’egedege ihu ha. A hụrụ mmụọ ozi ahụ dị ike ka ọ na-arịgo site n’ọwụwa anyanwụ (ma ọ bụ ebe anyanwụ na-awapụ). Mmụọ ozi a, onye kachasị ike n’etiti ndị mmụọ ozi, ji akara nke Chineke dị ndụ n’aka ya, ma ọ bụ nke Onye ahụ naanị Ya pụrụ inye ndụ, Onye pụrụ ide n’egedege ihu akara ma ọ bụ ederede ahụ, ndị a ga-enye anwụghị anwụ, ndụ ebighị ebi. Ọ bụ olu nke mmụọ ozi a kachasị elu nwere ikike inye ndị mmụọ ozi anọ ahụ iwu ka ha jide ifufe anọ ahụ n’ọnọdụ ruo mgbe a ga-arụcha ọrụ a, na ruo mgbe ọ ga-enye oku ka a tọhapụ ha.”

> “Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

> “Ndị na-emeri ụwa, anụ arụ, na ekwensu, ga-abụ ndị a hụrụ n’anya bụ ndị ga-anata akara nke Chineke dị ndụ. Ndị aka ha na-adịghị ọcha, ndị obi ha na-adịghị ọcha, agaghị enwe akara nke Chineke dị ndụ. Ndị na-achịkọ mmehie n’obi ma na-eme ya n’omume ka a ga-agafe. Naanị ndị, n’ọnọdụ obi ha n’ihu Chineke, na-ejuputa ọnọdụ nke ndị na-echegharị ma na-ekwupụta mmehie ha n’ụbọchị ukwu ahụ nke mkpuchi mmehie nke na-anọchi anya nke mbụ, ka a ga-amata ma kaa ha akara dịka ndị kwesịrị nchebe Chineke. A ga-agụ aha ndị ahụ ji ntachi obi na-ele anya, na-eche, ma na-amụ anya maka mpụta nke Onye Nzọpụta ha—n’ike na ọchịchọ karị karịa ndị na-eche ụtụtụ—n’etiti ndị ahụ e kàrà akara. Ndị ahụ, ebe ìhè nile nke eziokwu na-amụkwasị mkpụrụobi ha, kwesịkwara inwe ọrụ ndị kwekọrọ n’okwukwe ha ha kwupụtara, ma a na-arata ha n’ime mmehie, na-ewuli arụsị n’obi ha, na-emebi mkpụrụobi ha n’ihu Chineke, ma na-emetọ ndị na-esonyere ha n’ime mmehie, a ga-ehichapụ aha ha n’akwụkwọ nke ndụ, ma hapụ ha n’ọchịchịrị etiti abalị, ebe ha na-enweghị mmanụ n’ite ha dị iche iche tinyere oriọna ha. ‘Nye unu ndị na-atụ egwu aha M ka Anyanwụ nke Ezi Omume ga-awapụ, ya na ọgwụgwọ n’akụkụ nku Ya.’”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Akara a nke a nke ndị ohu Chineke bụ otu ihe ahụ e gosiri Ezikiel n’ọhụụ. Jọn kwa abụrụla onye àmà nke mkpughe a kachasị ịtụnanya. Ọ hụrụ oké osimiri na ebili mmiri ya ka ha na-agbọ mkpu, na obi ụmụ mmadụ ka ha na-ada mba n’ihi ụjọ. Ọ hụrụ ụwa ka a na-emegharị, na ugwu ka a na-ebuga n’ime etiti oké osimiri (nke n’eziokwu na-eme n’ụzọ nkịtị), mmiri ya ka ọ na-agbọ mkpu ma na-ama jijiji, na ugwu ndị ahụ ka ha na-ama jijiji n’ihi ịrị elu ya. E gosikwara ya ọrịa otiti, ọrịa na-efe efe, ụnwụ, na ọnwụ ka ha na-arụzu ozi ha dị egwu.” Testimonies to Ministers, 445.

The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.

A na-anọchikwa ịkpọchi akara nke otu narị puku iri anọ na anọ n’ime Mkpughe isi nke asaa n’ime isi nke itoolu nke Ezikiel, ma mmụọ ozi nke ịkpọchi akara ahụ bụ mmụọ ozi kasị ike, onye na-arịgoro site n’ọwụwa anyanwụ. A na-anọchi anya ndị furu efu, ndị a hichapụrụ aha ha n’akwụkwọ nke ndụ, dịka ndị “na-enweghị mmanụ n’ite ha tinyere oriọna ha.” Ụdị mmadụ abụọ ahụ dị n’ọhụụ nke Ezikiel isi nke asatọ ruo nke iri na otu, bụ ụmụ agbọghọ amamihe na ndị nzuzu nke Matiu iri abụọ na ise, ya mere ha bụ ndị Adventist.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Akụkọ ilu banyere ụmụ agbọghọ iri ahụ dị na Matiu 25 na-egosikwa ahụmahụ nke ndị Adventist.” The Great Controversy, 393.

Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:

Nwannaanyị White kpọmkwem na-akọwa Jerusalem nke ọhụụ Ezekiel dị ka Adventism:

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Ndị ezi mmadụ nke Chineke, ndị nwere mmụọ nke ọrụ nke Onyenwe anyị na nzọpụta nke mkpụrụ obi n’obi, ga-ele mmehie anya mgbe niile n’ụdị ya n’eziokwu, dị ka ihe mmehie n’ezi agwa ya. Ha ga-anọrị mgbe niile n’akụkụ nke ime ihe n’ikwesị ntụkwasị obi na n’ịgwa mmehie okwu n’ụzọ doro anya, bụ mmehie ndị na-adakarị ndị Chineke mfe. Karịsịa n’ọrụ mmechi maka ụka, n’oge akara nke puku mmadụ otu narị na iri anọ na anọ ndị ga-eguzo n’enweghị ntụpọ n’ihu ocheeze Chineke, ha ga-enwe mmetụta miri emi karịa banyere mmehie na ajọ omume nke ndị na-ekwupụta na ha bụ ndị Chineke. E gosipụtara nke a n’ike site n’ihe atụ amụma nke ọrụ ikpeazụ n’okpuru onyinyo nke ndị ikom, onye ọ bụla nwere ngwá agha igbummadu n’aka ya. Otu nwoke n’etiti ha yi uwe linin, ma nwee ite mkpịsị edemede n’akụkụ ya. ‘Onyenwe anyị wee sị ya, Gafee n’etiti obodo ahụ, gafee n’etiti Jerusalem, ma kaa akara n’egedege ihu ndị ikom ahụ na-asụ ude ma na-akwa ákwá n’ihi ihe arụ nile a na-eme n’etiti ya.’” Testimonies, volume 3, 266.

The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.

Ọhụụ nke Ezikiel isi nke asatọ ruo nke iri na otu na-ekwu kpọmkwem gbasara akụkọ ihe mere eme nke Adventism ruo n’oge iwu ụbọchị Sọnde na n’oge ahụ n’onwe ya. Ọ na-akọwapụta klaasị abụọ nke ndị na-efe ofufe nọ n’ime Jerusalem (Adventism), a na-ejikọtakwa ya n’amụma na Mkpughe nke Jizọs Kraịst nke a na-emeghe tupu mmechi nke oge ebere, n’ihi na ntụaka mbụ ya na-edobe nọmba “666” n’ihe nnọchianya amụma. N’ime ime nke a, ọ na-akọwapụta otu n’ime ihe anọ ndị amamihe ga-enwerịrị mmeri n’elu ha n’ụbọchị ikpeazụ, ihe anọ ahụ bụkwa akụkụ nke ìhè nke onye nke asatọ ịbụ “nke asaa”. Mkpughe isi nke iri na ise na-akọwakwa na ndị na-enweta mmeri n’elu akụkụ nnọchianya anọ nke papacy, na-abụ abụ Mozis na nke Nwa Atụrụ ahụ.

In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.

N’ụbọchị ahụ, Aịzaya, n’isi nke iri abụọ na asaa, na-ekwu na ndị ezi omume nke ụbọchị ikpeazụ ga-abụ abụ ubi-vine, nke bụ abụ ahụ Nwa Atụrụ ahụ bụrụrọ mgbe Ọ na-ejegharị n’etiti mmadụ, nke na-akọwapụta otu ndị a họpụtara bụ ndị a na-agabiga ka a na-ahọpụta ndị ọhụrụ ọzọ dịka ndị a họpụtara. Abụ ahụ ka “ndị amamihe” nke ụbọchị ikpeazụ na-abụ n’oge ịka akara nke Iziikiel itoolu na Mkpughe asaa. Ọhụhụ Iziikiel nke isi nke asatọ ruo nke iri na otu bụ akụkụ nke otu abụ ahụ.

We will continue this study in the next article.

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

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’

> “Ndi ezi ndị Chineke n’ezie, ndị nwere mmụọ ọrụ nke Onyenwe anyị na nzọpụta nke mkpụrụobi n’obi ha, ga na-ele mmehie anya mgbe niile n’ezi ọdịdị ya dị ka mmehie. Ha ga-anọrị mgbe niile n’akụkụ nke iji ntụkwasị obi na ikwu okwu kpọmkwem na-emeso mmehie ndị na-adakarị ndị Chineke mfe. Karịsịa n’ọrụ mmechi maka nzukọ ahụ, n’oge akara nke ndị otu narị puku na iri anọ na anọ ahụ, ndị ga-eguzo n’enweghị ntụpọ n’ihu ocheeze Chineke, ha ga-enwe mmetụta miri emi karịa banyere ihe ọjọọ nke ndị na-ekwu na ha bụ ndị Chineke. E gosipụtara nke a n’ike site n’ihe atụ onye amụma ji kọwaa ọrụ ikpeazụ ahụ n’okpuru onyinyo nke ndị ikom, onye ọbụla n’ime ha ji ngwa agha igbu n’aka ya. Otu nwoke n’etiti ha yi uwe ọcha linin, nwee ite ink onye odeakwụkwọ n’akụkụ ya. ‘Onyenwe anyị wee sị ya, Gafee n’etiti obodo ahụ, gafee n’etiti Jerusalem, tinye akara n’egedege ihu ndị ikom ndị ahụ na-asụ ude na ndị na-eti mkpu n’ihi arụ nile ndị ahụ jọgburu onwe ha a na-eme n’etiti ya.’”

> “Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.

> “Ònye ka na-eguzo n’ọgbakọ ndụmọdụ nke Chineke n’oge a? Ọ̀ bụ ndị na-eme ka mmehie dị n’etiti ndị na-ekwu na ha bụ ndị nke Chineke dị ka ihe a ga-agbaghara, ma na-atamu ntamu n’ime obi ha, ma ọ bụrụgodị na ọ bụghị n’ihu ọha, megide ndị ga-adụ mmehie ọdụ? Ọ̀ bụ ndị na-eguzo imegide ha ma na-enwe ọmịiko n’ebe ndị na-eme ihe ọjọọ nọ? Mba, n’ezie! Ọ bụrụ na ha echegharịghị, ma hapụ ọrụ Setan nke ịkpagbu ndị bu ibu ọrụ ahụ na nke ijide aka ndị mmehie ike na Zayọn, ha agaghị anata akara nkwenye nke ịkpọchie nke Chineke. Ha ga-ada n’ime mbibi izugbe nke ndị ajọ omume, nke ọrụ ndị ikom ise na-ebu ngwá agha mgbukpọ nọchiri anya ya. Kaa akara isi okwu a nke ọma: Ndị na-anata akara dị ọcha nke eziokwu, nke a rụpụtara n’ime ha site n’ike nke Mụọ Nsọ, nke akara nke nwoke ahụ yi uwe ọcha ọcha nọchiri anya ya, bụ ndị ahụ ‘na-asụ ude ma na-eti mkpu n’ihi arụ nile arụ arụ a na-eme’ n’ime nzukọ. Ịhụnanya ha nwere n’ebe ịdị ọcha nọ, na nsọpụrụ na ebube nke Chineke, dị ukwuu nke na ha nwerekwa nghọta doro anya banyere ịdị njọ nke mmehie nke karịrị akarị, ya mere a nọchiri ha anya dị ka ndị nọ n’oké ihe mgbu, ọbụna na-asụ ude ma na-eti mkpu. Gụọ isi nke itoolu nke Izikiel.”

> “But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.

> “Ma mkpochapụ n’ozuzu nke ndị niile na-adịghị ahụ otú a nnukwu ọdịiche dị n’etiti mmehie na ezi omume, ndị na-anaghịkwa enwe mmetụta dịka ndị ahụ na-eguzo n’ụlọ nzuzo Chineke ma na-anata akara ahụ si enwe, ka e kọwara n’iwu e nyere ndị ikom ise ahụ nwere ngwa agha mgbukpọ: ‘Soro ya gafee obodo, tigbuonu: ka anya unu ghara ịzọpụta, unu enwekwala ọmịiko: kpochapụrụ kpamkpam ndị agadi na ndị na-eto eto, ma ụmụ agbọghọ na ụmụntakịrị, na ụmụ nwanyị: ma unu abịakwala nso n’ebe onye ọbụla nọ nke e nwere akara ahụ n’ahụ ya; malitekwa n’ebe nsọ M dị.’ Testimonies, mpịakọta nke 3, 266, 267.”

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