Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.
Amaokwu nke iri anọ nke Daniel iri na otu bụ otu n’ime amaokwu ndị kacha omimi dị n’Okwu Chineke, dịka Daniel isi nke asatọ, amaokwu nke iri na anọ si dịkwa. Hiddekel bụ ihe nnọchianya nke amaokwu nke iri anọ, Ulai kwa na-anọchi anya Daniel isi nke asatọ, amaokwu nke iri na anọ.
Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.
Ama nke iri anọ na-amalite site n’okwu ndị a, “na n’oge ọgwụgwụ,” si otú a na-akọwapụta n’ụzọ pụrụ iche na mmalite nke amaokwu ahụ bụ 1798. Okwu iri ise na otu nke amaokwu ahụ ka e kpughere n’afọ 1989, mgbe a ghọtara ha dị ka ndị na-egosi ọdịda nke Soviet Union n’oge ahụ. Okwu iri ise na otu ahụ dị n’amaokwu ahụ na-anọchi anya ma oge ọgwụgwụ ahụ na 1798, ma kwa oge ọgwụgwụ ọzọ na 1989. Alfa na Omega tinyere mbinye aka Ya n’amaokwu ahụ maka ndị niile dị njikere ịhụ na ịnụ. Oge ọgwụgwụ maka mmegharị nke ma mmụọ ozi mbụ ma nke atọ ka e gosipụtara n’amaokwu ahụ otu ahụ.
The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.
Amaokwu na-esonụ na-akọwa mgbe ọchịchị papacy, nke e sere dị ka eze ugwu, ga-emeri United States, nke e sere dị ka ala ahụ dị ebube, n’oge iwu Sọnde na-abịa ngwa ngwa na United States. Ya mere, ọ bụ ezie na okwu nke amaokwu nke iri anọ na-akọwa oge ọgwụgwụ n’afọ 1798 dị ka mmalite, na oge ọgwụgwụ n’afọ 1989 dị ka njedebe, eziokwu ya bụ na akụkọ amụma nke a nọchiri anya ya n’amaokwu nke iri anọ anaghị agwụ ruo n’amaokwu nke iri anọ na otu, mgbe eze ugwu ga-emeri ala ahụ dị ebube. Nke a pụtara na akụkọ ihe mere eme site na ida nke Soviet Union n’afọ 1989 ruo n’iwu Sọnde na-abịa ngwa ngwa n’amaokwu nke iri anọ na otu, na-anọchi anya akụkọ ihe mere eme nke United States site n’oge Onye Isi Ala Ronald Reagan ruo n’iwu Sọnde ahụ na-abịa ngwa ngwa. Akụkọ ahụ gụnyere Septemba 11, 2001, na ihe ndị sochiri ya ruo n’oge awa nke nnukwu ala ọma jijiji nke Mkpughe isi nke iri na otu.
When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.
Mgbe e buru ụzọ kpughee amaokwu ahụ, e welitere arụmụka megide eziokwu ahụ bụ na, “nkwupụta Pippenger kwuru, na amaokwu ahụ na-anọchite akụkọ ihe mere eme sitere na 1798 ruo n’iwu Ụka nke Sọnde, bụ nkwupụta nzuzu, n’ihi na amaokwu dị n’Akwụkwọ Nsọ anaghị anọchi anya oge dị ogologo otu a nke akụkọ ihe mere eme.” Anyị echebaraghị echiche banyere echiche ahụ, ma ò nwere ókè oge a pụrụ idobe n’ime otu amaokwu, ma ozugbo ahụ anyị chetara na Mkpughe isi nke iri na atọ, amaokwu nke iri na otu, na-akọwapụta otu akụkọ ihe mere eme ahụ ahụ, ma ọ na-eme ya n’ime otu amaokwu. Akụkọ ihe mere eme nke anụ ọhịa nke ụwa bidoro na 1798, ma ikwu okwu nke anụ ọhịa nke ụwa ahụ dịka dragọn ga-emezu n’iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya.
“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.
“Mgbe e wepụrụ ike Papacy n’aka ya, ma kpọgide ya ka ọ kwụsị mkpagbu, Jọn hụrụ ike ọhụrụ ka ọ na-apụta iji kwughachi olu dragọn ahụ, ma gaa n’ihu n’ọrụ ahụ otu ahụ nke obi ọjọọ na nkwulu Chineke. Ike a, nke ikpeazụ ga-alụ agha megide nzukọ-nsọ na iwu Chineke, ka e jiri anụ ọhịa nwere mpi dịka nke nwa atụrụ nọchianya ya.” Signs of the Times, November 1, 1899.
If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.
Ọ bụrụ na mmadụ chọrọ ịkọwa ihe n’ụzọ kpọmkwem, amaokwu nke iri anọ na-ekpuchi akụkọ ihe mere eme nke 1798, ruo n’amaokwu nke iri anọ na otu, ma n’amaokwu nke iri anọ na otu ka a na-akọwapụta iwu ụbọchị Sọnde; ya mere, n’adịghị ka otu amaokwu ahụ dị na Mkpughe isi nke iri na atọ, amaokwu nke iri anọ bụ n’eziokwu ntakịrị mkpụmkpụ n’ihi na iwu ụbọchị Sọnde dị n’amaokwu na-esonụ, ebe, na Mkpughe isi nke iri na atọ, site na 1798 ruo n’iwu ụbọchị Sọnde dị n’otu amaokwu. Nwanneanyị White na-eme ka anyị mata na “otu ahịrị amụma ahụ” nke dị n’akwụkwọ Daniel ka e bulikwara n’akwụkwọ Mkpughe, ma Mkpughe isi nke iri na atọ, amaokwu nke iri na otu, na-agafe n’elu amaokwu nke iri anọ n’enweghị ihe isi ike, ma ọ bụrụ na ị họrọ itinye ụkpụrụ nke ahịrị n’elu ahịrị n’ọrụ.
When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.
Mgbe i ji ụkpụrụ nke ahịrị n’elu ahịrị n’ezie arụ ọrụ, i ga-achọpụta na nnọchiteanya nke anụ ọhịa nke ụwa nke Mkpughe iri na atọ (United States), nke e ji “ụgbọ ịnyịnya agha, ụgbọ mmiri, na ndị na-agba ịnyịnya” nọchite anya ya n’amaokwu nke iri anọ, na-agbanwe site n’anụ ọhịa yiri nwa atụrụ nke nwere mpi abụọ n’afọ 1798 ghọọ anụ ọhịa na-ekwu okwu dịka dragọn n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, nakwa na anụ ọhịa yiri nwa atụrụ ahụ nwere mpi abụọ.
Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).
Amaokwu nke iri anọ nọchikwara afọ iri asaa ihe nnọchianya ahụ mgbe a na-echefu akwụna Taịa, n’ihi na afọ iri asaa ihe nnọchianya ahụ dị ka ụbọchị nke otu eze, ma eze bụ alaeze. Dabere n’amaokwu nke iri anọ, na usoro nke Mkpughe isi nke iri na atọ, alaeze nke amụma Akwụkwọ Nsọ nke na-achị n’ime afọ iri asaa ihe nnọchianya nke Aịsaịa isi nke iri abụọ na atọ bụ anụ ọhịa nke ụwa, nke nwere mpi abụọ nke ike. Anụ ọhịa nke ụwa na-amalite na mpi abụọ nke ike nke na-anọchi anya Republicanism na Protestantism, ma ka akụkọ ihe mere eme nke amaokwu nke iri anọ na-eru nso mmezu ya n’amaokwu nke iri anọ na otu, a na-amata ike amụma ya abụọ ahụ dịka “ụgbọ mmiri” (ike akụ na ụba), na “ụgbọ agha na ndị na-agba ịnyịnya” (ike agha).
During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.
N’ime afọ iri asaa ahụ nke ihe nnọchianya nke Aịsaịa isi nke iri abụọ na atọ, akwụna Taịa, onye n’amaokwu nke iri anọ bụ eze nke ugwu, a chefuru ya. Ma mgbe ahụ, na njedebe nke afọ iri asaa ahụ nke ihe nnọchianya, ọ ga-alaghachi ọzọ ịkwa iko ya na ndị eze nke ụwa, dịka e mere n’akụkọ ihe mere eme nke dugara n’ịda Soviet Union, mgbe ndị ọkà mmụta akụkọ ihe mere eme nile na-ekwenye na Onye isi ala Reagan nwetara njikọ nzuzo na onye ahụ bụ onye na-emegide Kraịst nke amụma Baịbụl maka ebumnuche nke iweda Soviet Union. N’oge nke dugara na 1989, Reagan amalitelarị mmekọrịta nzuzo na-akwadoghị iwu ya na nwoke mmehie ahụ; ya mere, ndị na-akụ egwú Nebukadneza malitere ịmụ ụda olu ahụ nke akwụna ahụ e chefuru echefu na-amalite ịbụ. Ozi ije ozi pụrụ iche n’ụwa nile nke John Paull II, n’ime otu akụkọ ihe mere eme ahụ kpọmkwem, bụ mmalite nke “abụ na egwú” ahụ nke mere ka “ụwa nile” “juo anya soro anụ ọhịa ahụ.”
Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.
Amaokwu nke iri anọ na-anọchikwa anya akụkọ ihe mere eme nke Adventizim Laodisia, nke malitere n’afọ 1798 dịka Saadisi; emesịa, ndị nọ na Saadisi nabatara ìhè ahụ e kpughere, ma mgbe ahụ mmegharị Filadelfia si na Saadisi pụta. Mgbe mmegharị Filadelfia jụrụ ìhè nke 1856, ha wee si n’ịbụ mmegharị gbanwee bụrụ ụka Laodisia n’afọ 1863. N’ihi ya, a kara ụka ahụ aka ka a wụpụ ya n’ọnụ Onyenwe anyị n’amaokwu nke iri anọ na otu, nke bụ iwu Ụka n’ụbọchị Sọnde na-abịa n’oge na-adịghị anya. Amaokwu nke iri anọ na-anọchi anya ọ bụghị naanị akụkọ ihe mere eme nke United States, kamakwa akụkọ ihe mere eme nke Adventizim Laodisia.
Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.
E nyere Adventizim nke Laodisia ìhè dị nsọ nke Okwu Chineke ka ọ bụrụ ebe mgbụnye ya na ike ya, e nyekwara ọchịchị nke United States ìhè dị nsọ nke Iwu Mbụ nke United States ka ọ bụrụ ebe mgbụnye ya na ike ya. Ha abụọ bidoro n’amụma dịka mpi n’afọ 1798, ma na njedebe nke afọ iri asaa ahụ nke ihe nnọchianya, mpi Republican nke dapụrụ n’ezi-okwukwe na mpi Protestant nke dapụrụ n’ezi-okwukwe ga-ezukọta ọnụ bụrụ otu mpi, ma kwuo okwu dịka dragọn.
Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.
Mpi iri anọ nke amaokwu nke iri anọ bụ ọchịchị, na nzukọ a họpụtara, nke na-anọchi anya ahịrị amụma abụọ na-agba ọnụ, n’ihi na a na-anọchi ha anya dịka mpi abụọ n’elu otu anụ ọhịa. Ebe ọ bụla anụ ọhịa ahụ gara, mpi abụọ ahụ na-esokwa, ha na-eme kwa nke a n’otu akụkọ ihe mere eme amụma ahụ. Mpi nke Protestantism nwere ọdịdị amụma okpukpu abụọ nke Laodicea na Philadelphia na-anọchi anya. Mpi nke Republicanism nwekwara ọdịdị amụma okpukpu abụọ nke pati ndọrọ ndọrọ ọchịchị Republican na Democratic na-anọchi anya. Nke abụọ n’ime ọdịdị okpukpu abụọ nke mpi ọ bụla na-apụta n’ikpeazụ ma na-apụta elu karịa, dịka Daniel isi nke asatọ siri dị.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Mgbe ahụ, eweliri m anya m elu, m wee hụ, ma, lee, otu ebule guzo n’ihu osimiri, nke nwere mpi abụọ: mpi abụọ ahụ dịkwa elu; ma otu dị elu karịa nke ọzọ, nke dị elu karị wee pụta n’ikpeazụ. Daniel 8:3.
The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.
A na-egosipụta àgwà abụọ nke mpi nke ọ bụla n’usoro Kristi site n’aka ndị Sadusii na ndị Farisii, nke n’ime mpi Republican hà nhata na liberalism (ịkwado ohu, ọchịchị onye kwuo uche ya, woke-ism na globalism), na conservatism (imegide ohu, Republic nke dabere n’Iwu Nsọ, ndị ọdịnala, MAGA). Àgwà abụọ nke mpi Protestant hà nhata na Philadelphia na Laodicea. E nweghị nkwekọ zuru oke n’etiti nkewa mpi abụọ ahụ n’ime ihe nnọchianya abụọ, n’ihi na ma liberalism na-aga n’ihu ma ọ bụ MAGA-ism nke ndị conservative adịghị apụta n’akụkụ ziri ezi n’ihe gbasara iwu Sunday, n’ihi na ndị Farisii na ndị Sadusii bịakọrọ ọnụ n’obe; ma n’iwu Sunday nke na-abịa ngwa ngwa, nke obe ahụ bụ ihe e ji kọwaa tupu oge eruo, a na-asọpụ Laodicea n’ọnụ Onyenwe anyị, ma n’oge ahụ ka a na-ebuli mpi Philadelphian elu dịka ọkọlọtọ. N’agbanyeghị nke ahụ, e ji esemokwu nkà mmụta okpukpe dị n’etiti ndị Farisii na ndị Sadusii nọchite ọdịdị abụọ nke mpi abụọ ahụ, ma onye ozi ahụ e zigara ndị mba ọzọ (Paul), n’akụkọ ihe mere eme nke Kristi, bụbu onye Farisii nke ndị Farisii.
The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.
Usoro nke mmiri nke mgbụsị akwụkwọ ikpeazụ, ebe ọ bụ ahịrị n’elu ahịrị, na-amịpụta nnukwu ìhè n’amaokwu nke iri anọ mgbe e tinyere ya n’ọrụ. Mkpughe isi nke abụọ ruo nke iri na asatọ, ha nile kwekọrọ n’amaokwu nke iri anọ. Ịgba-ama nke Aịsaịa isi nke iri abụọ na atọ banyere akwụna nke Taịa kwekọrọ n’amaokwu ahụ. N’ezie, e nwere ọtụtụ akụkụ Akwụkwọ Nsọ ndị ọzọ a ga-adọba n’elu amaokwu nke iri anọ, ma eleghị anya, ihe kacha dị mkpa n’itinye amaokwu nke iri anọ dịka ahịrị n’elu ahịrị bụ amaokwu nke iri anọ n’onwe ya.
In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!
N’amaokwu nke iri anọ, e gosipụtara ma oge ọgwụgwụ ahụ n’afọ 1798, ma oge ọgwụgwụ ahụ n’afọ 1989. Nke a na-edu onye na-amụ amụma ka o dobe oge ọgwụgwụ nke 1798 n’elu oge ọgwụgwụ nke 1989. Mgbe e mere nke a, akụkọ ihe mere eme nke amaokwu nke iri anọ na-emepụta ahịrị abụọ, nke nke ọ bụla na-amalite na 1798, ma na-aga n’ihu ruo iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya nke amaokwu nke iri anọ na otu. Ahịrị nke na-amalite na 1798 na-akọwa ozi ime nke ndị Chineke nke ụbọchị ikpeazụ, ebe ahịrị nke na-amalite na 1989 na-akọwa ozi mpụga nke ndị Chineke nke ụbọchị ikpeazụ n’ime otu akụkọ ihe mere eme ahụ kpọmkwem. Ya mere, amaokwu nke iri anọ nwere n’ime onwe ya ihe nnọchianya e ji egosi otu mmekọrịta amụma ahụ nke ime na mpụga dịkwa ka nke ụka asaa na akàrà asaa n’akwụkwọ Mkpughe. N’ihi ya, a na-anọchi anya ihe omume amụma a n’otu amaokwu, nke e ji okwu iri ise na otu mee!
The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.
Ndị Millerite ghọtara ozi nke ime-na-mpụta nke ụka asaa na akàrà asaa, ma ha ghọtakwa na opì asaa nọchikwara ahịrị nke atọ nke eziokwu, nke bụ akụkụ nke akụkọ ihe mere eme nke ụka asaa na akàrà asaa nọchiri anya ya. Opì ndị ahụ bụ, dịka Miller siri kwuo, “ikpe pụrụ iche” ndị e wetara n’elu Rom. Ndị Millerite ghọtara na ikpe nile nke Chineke nke opì asaa nọchiri anya ha jikọtara na akụkọ ihe mere eme nke ụka asaa na akụkọ ihe mere eme ya kwekọrọ nke akàrà asaa.
Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.
Amaokwu nke iri anọ gụnyere akụkọ ihe mere eme nke Septemba 11, 2001, ya mere n’amaokwu nke iri anọ ka ahịrị amụma nke opi asaa ahụ kwekọkwara. Mụọ-ozi mbụ bịarutere n’afọ 1798, iji kpọsaa mmeghe nke ikpe ahụ n’afọ 1844. Ikpe ahụ kewara n’ime ikpe nchọpụta na ikpe mmezu. Akụkọ ihe mere eme nke amaokwu nke iri anọ bụ akụkọ ihe mere eme nke ikpe nchọpụta ahụ, ma akụkọ ihe mere eme nke amaokwu nke iri anọ na otu gaa n’ihu ruo mgbe Maịkel biliri ma a wụsa ọrịa-ọjọọ asaa ikpeazụ ahụ, bụ akụkọ ihe mere eme nke ikpe mmezu ahụ.
The executive judgment begins when the United States speaks as a dragon.
Ikpe ikpe mmezu malite mgbe United States na-ekwu okwu dịka dragọn.
““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.
““Mpi dị ka nke nwa atụrụ na olu dragọn nke ihe nnọchianya a na-egosi nkwekọghị doro anya nke ukwuu n’etiti nkwupụta na omume nke mba a nke a na-anọchi anya ya n’ụzọ a. ‘Ikwu okwu’ nke mba ahụ bụ omume nke ndị ọchịchị omeiwu na ndị ọchịchị ikpe ya. Site n’omume dị otu a, ọ ga-agọnarị ụkpụrụ ndị ahụ na-emesapụ aka na ndị udo bụ́ ndị o kwupụtara dịka ntọala nke iwu nduzi ya. Amụma ahụ na ọ ga-ekwu okwu ‘dị ka dragọn’ ma jiri ‘ike nile nke anụ ọhịa mbụ ahụ’ na-arụ ọrụ na-ekwupụta n’ụzọ doro anya mmepe nke mmụọ ekweghị ndidi na mkpagbu nke e gosipụtara site n’aka mba ndị ahụ dragọn ahụ na anụ ọhịa ahụ yiri agụ owuru nọchiri anya ha. Ma okwu ahụ na anụ ọhịa ahụ nwere mpi abụọ ‘na-eme ka ụwa na ndị bi n’ime ya fee anụ ọhịa mbụ ahụ ofufe’ na-egosi na a ga-eji ikike nke mba a mee ka e mezuo emume ụfọdụ nke ga-abụ omume nsọpụrụ nye ọchịchị pope.” The Great Controversy, 443.
When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.
Mgbe United States “na-ekwu okwu,” ma na-eme ka iwu Sọnde na-abịa n’oge na-adịghị anya dị ike, “olu nke abụọ” nke Mkpughe isi nke iri na asatọ “na-ekwu okwu,” site n’ịkpọ ụmụ nwoke na ụmụ nwanyị ka ha si na Babilọn pụta.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Anụrụ m olu ọzọ si n’eluigwe, na-asị, Sinụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-eketa mmehie ya, ka unu ghara ịnara kwa n’ime ihe otiti ya. N’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya nile. Kwụghachinụ ya dị ka o si kwụghachi unu, meekwa ka e kwụghachi ya ugboro abụọ dị ka ọrụ ya si dị: n’ime iko ahụ o mejupụtara, jupụtanụ ya ugboro abụọ. Mkpughe 18:4–6.
In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.
N’amaokwu nke iri anọ na otu, mgbe United States kwuru okwu, a na-akpọpụta ndị ka nọ n’ime gburugburu akụkụ atọ nke Babilọn nke oge a mgbe “olu nke abụọ” nke Mkpughe isi nke iri na asatọ kwuru okwu. Ndị a a na-akpọpụta mgbe ahụ ka e ji “Idom, Moab na ndị isi nke ụmụ Amọn” nọchite anya ha n’amaokwu nke iri anọ na otu. N’amaokwu ahụ, ndị a nọchiri anya n’ime akara akụkụ atọ nke Babilọn nke oge a, na-agbanahụ n’aka eze nke ugwu (papacy). Okwu Hibru a sụgharịrị “gbanahụ” pụtara ịgbapụ site n’ịsọpụrụ elu ala n’ụzọ na-amị amị, ma ihe ọ pụtara n’ime ya bụ na a na-eme mgbapụ ahụ pụọ n’aka ihe nke, tupu mgbapụ ahụ emee, jidere ndị ahụ gbapụrụ n’agha ịbụ ndị a dọọrọ n’agha.
He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.
Ọ ga-abanyekwa n’ala ahụ dị ebube, a ga-akwatu kwa ọtụtụ [mba]: ma ndị a ga-agbapụ n’aka ya, ya bụ, Edom, na Moab, na ndị isi nke ụmụ Amọn. Ọ ga-esetịkwa aka ya n’elu mba ndị ahụ: ala Ijipt agaghị agbanahụkwa. Daniel 11:41, 42.
In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”
N’amaokwu nke iri anọ na abụọ, ọkwa ndị popu (eze nke ugwu) meriri ihe mgbochi ala ya nke atọ mgbe ọ jidere Ijipt, nke bụ akara nke Mba Ndị Dị n’Otu, dịka e si gosi ya n’ụbọchị ọmụmụ Herọd, mgbe o dara n’aghụghọ nke egwú Salome (United States), ada Herodias (ọkwa ndị popu). Nke a na-egosi oge Mba Ndị Dị n’Otu (ndị “eze iri” nke Mkpughe iri na asaa) kwetara inye anụ ọhịa ahụ alaeze ha otu awa. Otu awa ahụ bụ awa nke “oke ala ọma jijiji” nke Mkpughe iri na otu, ma bụrụkwa “awa” a na-ekpe nwanyị akwụna nke Babilọn ikpe. N’amaokwu nke iri anọ na abụọ, Ijipt (Mba Ndị Dị n’Otu) “agaghị agbanahụ.”
The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.
Okwu Hibru a sụgharịrị dịka “ịgbanahụ” n’amaokwu nke iri anọ na abụọ dị iche na okwu Hibru dị n’amaokwu nke iri anọ na otu. N’amaokwu nke iri anọ na abụọ, okwu a bụ “ịgbanahụ” pụtara “ịhụghị nzọpụta ọbụla”, ma amaokwu nke iri anọ na otu na-akọwapụta oge ndị ahụ, tupu iwu Ụka nke Sọnde nke na-abịa ngwa ngwa, ji papacy na-emekọrịta aka, emesịa gbanahụ dị ka a ga-asị na ọ bụ site n’ịsụpụ n’aka n’ihi amị amị. Tupu oge nsogbu nke iwu Ụka nke Sọnde eruo, ndị nọ n’ime mmekọrịta nke Babilọn nke oge a anabatala echiche ekwensu ahụ na Sọnde bụ ụbọchị ofufe Chineke. Mgbe a manyere akara nke anụ ọhịa ahụ, mmadụ pụrụ ma ịnakwere ya n’ihi ihe kpatara ya ọbụla, ma ọ bụ n’ezie kwere na ọ bụ eziokwu. Ikwere na ọ dị otu a bụ ịnata akara ahụ n’egedege ihu, ma naanị ịnakwere ya bụ ịnata akara ahụ n’aka gị.
Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.
Ndị ndị gbanahụrụ n’aka ọchịchị popu n’oge iwu ụbọchị Sọnde, jụ echiche Setan ahụ na ụbọchị Chineke e nyere ka e fee ofufe bụ ụbọchị anyanwụ n’oge ahụ kpọmkwem mgbe United States na United Nations na-ejikọ aka ha na akwụna nke Rom, ike popu ahụ, eze nke ugwu.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
“Ndị Protestant nke United States ga-abụ ndị mbụ gbatịa aka ha n’ofe ọwa miri emi ahụ iji jide aka nke Spiritualism; ha ga-eru n’ofe olulu miri emi ahụ iji kpakọrịta aka na ike Rome; ma n’okpuru mmetụta nke njikọ a nke akụkụ atọ, mba a ga-agbaso nzọụkwụ Rome n’ịzọda ikike nke akọ na uche.” The Great Controversy, 588.
It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.
Ọ dị mkpa iwepụta oge ịkọwapụta nhazi nke amaokwu isii ikpeazụ nke Daniel iri na otu ka anyị na-aga n’ihu n’ihe anyị na-atụle banyere amaokwu nke iri anọ. Eze ugwu, nke bụ Rom nke Oge A, na-emeri ihe mgbochi ala atọ iji guzobe onwe ya n’ocheeze nke ụwa. Rom ndị ọgọ mmụọ meriri ihe mgbochi ala atọ, dịka Rom ndị popu mekwara; ya mere Rom nke Oge A na-emeri eze ndịda (Soviet Union mbụ) n’amaokwu nke iri anọ, emesịa emerie ala ahụ dị ebube (United States) n’amaokwu nke iri anọ na otu, ma mesịa emerie Egypt (United Nations) n’amaokwu nke iri anọ na abụọ na nke iri anọ na atọ.
But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.
Ma dịka nkwupụta gara aga nke Sista White si akọwa, United States na-esonyekwa aka na ọchịchị popu na United Nations n’otu oge ahụ. A na-emezu njikọ ahụ nke akụkụ atọ nke dragọn, anụ ọhịa, na onye amụma ụgha n’iwu Sọnde na-abịa n’oge na-adịghị anya, ọ bụ ezie na Daniel isi nke iri na otu amaokwu nke iri anọ na otu ruo iri anọ na atọ na-akọwapụta mmeri ndị ahụ nke na-eme n’otu oge n’usoro. Usoro a e gosipụtara na-anọchi anya mmegharị nke ihe omume, ma a na-emezu ha niile n’iwu Sọnde na-abịa n’oge na-adịghị anya.
At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.
N’oge ahụ, “olu nke abụọ” nke Mkpughe iri na asatọ “na-ekwu,” kpọmkwem n’ebe United States “na-ekwu.” Chineke na-ekwu n’ebe na n’oge Setan na-ekwu. N’amaokwu nke iri anọ na anọ, akụkọ si n’ọwụwa anyanwụ na n’ugwu na-enye eze nke ugwu nsogbu, a na-ebidokwa mbibi ọbara ikpeazụ nke ndị popu. Amaokwu nke iri anọ na anọ, dịka amaokwu nke iri anọ na abụọ na nke iri anọ na atọ dị, na-amalite n’amaokwu nke iri anọ na otu, mgbe mmụọ ozi dị ike nke Mkpughe iri na asatọ malitere oku Ya ka ìgwè atụrụ Ya nke ọzọ si na Babilọn pụta.
The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.
Ozi nke Ọ na-eweta bụ ozi nke na-akọwa Islam nke ahuhu nke atọ dịka ngwá ọrụ ikpe Ya, na ntaramahụhụ nke akwụna nke Babilọn. A na-anọchi Islam anya dịka “ozi sitere n’ọwụwa anyanwụ”, ma ọchịchị papal (eze ugwu adịgboroja ahụ) bụ “ozi sitere n’ugwu”. Daniel isi nke iri na otu amaokwu nke iri anọ na-akọwa ikpe nyocha, ma amaokwu iri anọ na otu ruo iri anọ na ise na-akọwa ikpe mmezu.
We will continue our consideration of verse forty of Daniel eleven in the next article.
Anyị ga-anọgide na-atụle amaokwu nke iri anọ nke Daniel iri na otu n’isiokwu na-esonụ.
“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 na Obodo New York, a kpọrọ m n’oge abalị ka m hụ ụlọ ndị na-ebili elu, elu ụlọ n’elu elu ụlọ, na-arịgo ruo n’eluigwe. E nyere nkwa na ụlọ ndị a agaghị ere n’ọkụ, a wukwara ha ka ha nye ndị nwe ha na ndị wuru ha otuto. Elu karịakwa, ma elu ka ụlọ ndị a nọgidere na-ebili, a kpọkwara ihe ndị kacha ọnụ ahịa n’ime ha arụ ọrụ. Ndị ụlọ ndị a bụ nke ha adịghị ajụ onwe ha, sị: ‘Olee otú anyị pụrụ isi nye Chineke otuto nke ọma karịa?’ Onyenwe 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: ‘Ewoo, a sị na ndị na-etinye ego ha n’ụzọ dị otu a ga-ahụ ụzọ ha dịka Chineke si ahụ ya! Ha na-akwakọba ụlọ ndị mara mma nke ukwuu, ma lee otú atụmatụ na nkpụpụta ha si bụrụ ihe nzuzu n’anya Onye-isi nke eluigwe na ala. Ha anaghị eji ike niile nke obi na uche na-amụ otú ha ga-esi nye Chineke otuto. Ha elefuo nke a n’anya, bụ 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 ụlọ ndị a dị elu na-ebili, ndị nwe ha ṅụrịrị ọṅụ n’ime mpako nke ọchịchọ dị elu na ha nwere ego ha ga-eji gboo onwe ha afọ ma kpalite anyaụfụ nke ndị agbata obi ha. A nwetara nnukwu akụkụ nke ego ahụ ha tinyere n’ụzọ dị otú a site n’ịnapụ mmadụ n’ike, site n’ịzọpịa ndị ogbenye. Ha chefuru na n’eluigwe a na-edobe ndekọ nke azụmahịa ọbụla; nkwekọrịta ọbụla na-ezighị ezi, omume aghụghọ ọbụla, ka e dere ebe ahụ. Oge na-abịa mgbe n’ime aghụghọ ha na nganga ha, mmadụ ga-eru ebe Onyenwe anyị agaghị ekwe ka ha gafee, ha ga-amụtakwa na e nwere ókè nye ndidi Jehova.”
“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 gafere n’ihu m bụ mkpu ọkụ. Ndị mmadụ lere ụlọ ndị ahụ toro elu, ndị a na-eche na ọkụ apụghị imerụ, anya wee sị: ‘Ha nọ n’udo zuru oke.’ Ma ụlọ ndị a ọkụ ripịrị kpamkpam dị ka a ga-asị na e ji pịch wuo ha. Ụgbọ ọrụ mgbanyụ ọkụ enweghị ike ime ihe ọ bụla iji kwụsị mbibi ahụ. Ndị mgbanyụ ọkụ enweghị ike ịrụ ọrụ n’ụgbọ ndị ahụ.”
“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 kụziiri m na mgbe oge Onyenwe anyị ruru, ma ọ bụrụ na mgbanwe ọ bụla emerughị n’obi ndị mmadụ nganga na ọchịchọ ịrị elu jupụtara, ndị 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 kpebiri ruru izitere mmadụ ahụhụ n’ihi ileghara iwu Ya anya na n’ihi ọchịchọ onwe ha.”
“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 bụghị ọtụtụ mmadụ, ọbụna n’etiti ndị nkuzi na ndị ọchịchị ala, na-aghọta ihe kpatara ọnọdụ dị ugbu a nke ọha mmadụ. Ndị jidere mkpanaka ọchịchị enweghị ike idozi nsogbu nke nrụrụ omume, ịda ogbenye, ịrịọ arịrịọ n’ihi ogbenye, na mmụba nke mpụ. Ha na-agba mbọ n’efu itinye arụmọrụ azụmahịa n’ala nkwụsi ike ka ukwuu. Ọ bụrụ na ụmụ mmadụ egekwu ntị n’ozizi nke okwu Chineke, ha ga-achọta azịza nke nsogbu ndị na-agbagwoju ha 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 tupu ọbịbịa nke ugboro abụọ nke Kraịst. Banyere ndị mmadụ ndị, site n’izu ohi na ịpụnara mmadụ ihe, na-achịkọta nnukwu akụnụba, e dere, sị: ‘Unu kpakọbarawo akụ maka ụbọchị ikpeazụ. Lee, ụgwọ ndị ọrụ ubi bụ́ ndị gbutere ubi unu, nke unu jiri aghụghọ jide n’azụ, na-eti mkpu: mkpu ndị ndị ahụ gbutere ihe n’ubi abatala n’ntị nke Onyenwe nke Sabaọt. Unu ebiwo ndụ n’ihe ụtọ n’elu ụwa, bụrụkwa ndị na-eme ihe n’afọ ojuju; unu azụzụwo obi unu, dị ka n’ụbọchị ogbugbu. Unu ekpela onye ezi omume ikpe ma gbuo ya; ọ naghị eguzogide unu.’ Jems 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 nke na-emezu ngwa ngwa? Mmetụta dị aṅaa ka a na-eme n’ahụ ndị nke ụwa? Mgbanwe dị aṅaa ka a na-ahụ n’omume ha? Ọ dịghị karịa nke a hụrụ n’omume ndị bi n’ụwa Noa. N’ịrapara n’azụmahịa na ihe ụtọ nke ụwa, ndị tupu Iju Mmiri ahụ ‘amaghị ruo mgbe Iju Mmiri ahụ bịara, wee wepụ ha niile.’ Matthew 24:39. E nyere ha ịdọ aka ná ntị sitere n’eluigwe, ma ha jụrụ ige ntị. Ma taa, ụwa, n’ileghara olu ịdọ aka ná ntị nke Chineke anya kpamkpam, na-eme ọsọ gaa n’mbibi 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-akpali ụwa dum site n’mmụọ agha. Amụma nke isi nke iri na otu nke Daniel eruola nso n’imezu ya nke zuru ezu. N’oge na-adịghị anya, ihe omume nke nsogbu ndị e kwuru banyere ha n’amụma ga-eme.”
Testimonies to the Church, volume NINE, page ELEVEN.
Ihe Àmà nye Nzukọ, olu nke ITOOLU, ibe nke IRI NA OTU.