In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

N’isiokwu ndị gara aga, anyị gosiri na ndị Millerite ghọtara na ha na-emezu ilu ahụ nke ụmụ agbọghọ iri, Habakkuk isi nke abụọ na Ezekiel isi nke iri na abụọ, amaokwu iri abụọ na otu ruo iri abụọ na asatọ. Amaokwu ndị ahụ dị na Ezekiel na-egosi na mgbe akụkụ amụma atọ ndị a mezuru nke ọma n’ụbọchị ikpeazụ, “mmezu nke ọhụụ ọ bụla” ga-emezu. Nwanneanyị White kwukwara banyere ihe omume a.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“N’Akwụkwọ Mkpughe ka akwụkwọ nile nke Baịbụl na-ezukọ ma bụrụkwa ebe ha na-agwụ. N’ebe a ka mmezu nke akwụkwọ Daniel dị. Otu bụ amụma; nke ọzọ bụ mkpughe. Akwụkwọ ahụ e mechiri emechi abụghị Mkpughe, kama ọ bụ akụkụ ahụ nke amụma Daniel nke metụtara ụbọchị ikpeazụ. Mmụọ ozi ahụ nyere iwu, ‘Ma gị onwe gị, O Daniel, mechie okwu ndị a, ma kaa akwụkwọ ahụ akara, ruo oge ọgwụgwụ.’ Daniel 12:4.” Acts of the Apostles, 585.

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

A na-emegharị ilu ndị amaghị nwoke iri ahụ kpọmkwem n’oge a na-akara otu narị puku iri anọ na anọ akara, nke malitere n’ụbọchị Septemba 11, 2001 ma kwụsị mgbe a mechiri ndị amaghị nwoke nzuzu ụzọ n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. N’oge ahụ nke akụkọ ihe mere eme, mmetụta nke ọhụụ ọ bụla a nọchiri anya ya n’ime “akwụkwọ nile nke Baịbụl na-ezukọta ma kwụsị.”

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

Anyị anọwo na-ewu ntọala nke nghọta n’isiokwu gara aga iji gosipụta ahịrị akụkọ ihe mere eme nke mpụta nke e sere n’amaokwu nke iri anọ nke Daniel iri na otu, nke na-anọchi anya akụkọ ndọrọ ndọrọ ọchịchị nke mpi Republican nke anụ ọhịa nke ụwa. Akụkọ ahụ na-agba n’akụkụ nke akụkọ okpukpe nke ezi mpi Protestant nke anụ ọhịa nke ụwa. Anyị akọwapụtala ụfọdụ ahịrị amụma ole na ole nke na-ekwu banyere mpi Republican nke anụ ọhịa nke ụwa, ma na-etinye ahịrị ndị ahụ n’elu akụkọ amụma nke malitere n’oge ọgwụgwụ na 1989.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

Oge amụma nke anụ ọhịa nke ụwa nke malitere na 1776, ma mechie n’oge ọgwụgwụ na 1798, bụ ahịrị anyị bu n’obi iji mee mgbalị ijikọ ọnụ ahịrị niile ndị ugbu a na-arụ ọrụ ha. Oge nke 1776 ruo 1798 nwere akara nke Alfa na Omega, n’ihi na ọ malitere ma kwụsịkwa site n’omume omebe iwu, nke bụ ikwu okwu nke otu mba.

“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

“Ikwu okwu nke mba bụ omume nke ndị ọchịchị omebe iwu na ndị ọchịchị ikpe ya.” The Great Controversy, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

Otu njirimara bụ isi nke anụ ọhịa nke ụwa bụ ikwu okwu ya. Iwu Nchekwa nke United States bụ akwụkwọ sitere n’aka Chineke nke meghere ọnụ ụzọ nye nnwere onwe okpukpe na nke ndọrọ ndọrọ ọchịchị, ma n’ime ime nke a, o loro “iju mmiri” nke mkpagbu a nọgidere na-eme kemgbe ọtụtụ narị afọ site n’aka ndị eze Europe na ụka Katọlik.

And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

Agwọ ahụ we si n’ọnụ ya tufuo mmiri dị ka idei mmiri n’azụ nwanyị ahụ, ka o wee mee ka idei mmiri ahụ buru ya laa. Ala wee nyere nwanyị ahụ aka, ala wee meghee ọnụ ya, wee loro idei mmiri ahụ dragọn ahụ si n’ọnụ ya tufuo. Mkpughe 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

Ná njedebe nke ọchịchị anụ ọhịa nke ụwa dị ka alaeze nke isii n’amụma Akwụkwọ Nsọ, ọ ga-ekwu okwu ọzọ, ma n’oge ahụ ọ ga-ekwu okwu dịka dragọn, site n’ime ka iwu Sọnde rụọ ọrụ.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

Ahụkwara m anụ ọhịa ọzọ ka ọ na-apụta n’ala; o nwekwara mpi abụọ dịka nwa atụrụ, ọ kpọkwara okwu dịka agwọ ukwu. Mkpughe 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

Anụ ọhịa nke ụwa malitere dịka alaeze nke isii n’afọ 1798, mgbe e wepụrụ papacy ike ya.

“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.

“Ma mgbe e wepụrụ ndị Papacy ike ha, ma mee ka a manye ha ịkwụsị mkpagbu, Jọn hụrụ ike ọhụrụ ka ọ na-ebili iji kwughachi olu dragọn ahụ, ma gaa n’ihu na otu ọrụ ahụ nke obi ọjọọ na nkwulu Chineke. Ike a, nke bụ nke ikpeazụ ga-alụ agha megide chọọchị na iwu Chineke, e ji anụ ọhịa nwere mpi dị ka nke nwa atụrụ nọchianya ya.” Signs of the Times, November 1, 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

N’afọ 1798, mgbe ọchịchị papal nwetara ọnyá ya na-egbu egbu, United States kwuru okwu, ma dịka ọ na-adị mgbe niile n’ihe metụtara Alfa na Omega, ikwu okwu ahụ ná mmalite gosiri tupu oge eruo ikwu okwu ahụ ná ngwụcha. E tinyere Alien and Sedition Acts n’iwu n’afọ 1798, dị ka ihe na-egosi tupu oge eruo iwu ndị a ga-etinye n’ọrụ n’ọgwụgwụ, ndị na-ekwu maka mbata ndị mmadụ n’enweghị iwu, na mgbasa ozi.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

Oge anyị na-atụle site n’afọ 1776 ruo 1798 nwere akara nke Alfa na Omega, n’ihi na ọ na-akọwapụta “ikwu okwu” nke Nkwupụta Nnwere Onwe na mmalite, nke na-anọchi anya Iwu ndị Ọbịa na ndị na-akpata mgbagwoju anya nke 1798. N’etiti oge ahụ, a hụrụ Iwu Ntọala nke United States. Oge ahụ na-enye nnọchite amụma nke ọchịchị anụ ọhịa nke ụwa, n’ihi na ọ na-amalite ikwu okwu dị ka nwa atụrụ, ma oge ahụ na-ejedebe site n’iwu na-anọchi anya agwọ ukwu. Ma, dịka ọ na-adịkarị, mmalite na njedebe nke ihe na-adakọ na ihe ndị na-abụghị ibe ha. A na-anọchi anya akara ụzọ mbụ nke oge ahụ n’akara ụzọ ikpeazụ, ma akara ụzọ nke etiti bụ Iwu Ntọala nke United States, nke steeti IRI NA ATỌ kwadoro. E ji mkpụrụedemede mbụ, mesịa mkpụrụedemede nke iri na atọ, mesịa mkpụrụedemede ikpeazụ nke mkpụrụedemede Hibru mepụta okwu Hibru ahụ bụ “eziokwu.”

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

Oge a anyị na-atụle ugbu a na-ebu akara nke Mbụ na Nke Ikpeazụ, onye bụ Eziokwu. Oge ahụ na-anọchi anya oge na-eduga n’mmalite ọchịchị anụ ọhịa nke ụwa dịka alaeze nke isii nke amụma Baịbụl, ya mere ọ na-anọchikwa anya oge na-eduga n’ọgwụgwụ ọchịchị anụ ọhịa nke ụwa dịka alaeze nke isii nke amụma Baịbụl. Oge ahụ malitere n’oge ọgwụgwụ na 1989. A ga-adọkọta 1776 ruo 1798 n’elu 1989 ruo iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya mgbe anụ ọhịa nke ụwa na-ekwu okwu dịka dragọn, dịka e si nọchite ya anya n’Iwu ndị Ọbịa na Nrụrụ Isi.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Ọ bara uru itinye eziokwu amụma ọzọ n’ime ọmụmụ anyị. Eziokwu ahụ bụ otu akụkụ nke “oge ọgwụgwụ” dị ka akara nke a na-elegharakarị anya. O yikarịrị ka Adventizim nke Laodisia maara na 1798 bụ “oge ọgwụgwụ,” ma nghọta ha na-akwụsịkarị n’ebe ahụ, n’ihi na ha amaghị ma ọlị na ahịrị mgbanwe ọ bụla na-adakọ n’usoro na ahịrị mgbanwe ndị ọzọ. Ahịrị mgbanwe ọ bụla na-amalite site na “oge ọgwụgwụ.”

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

Mozis nọchiri anya Kraịst, Mozis onwe ya kwa kwuru nke ahụ kpọmkwem, Pita wee kwado ya n’akwụkwọ Ọrụ Ndịozi.

The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

Onyenwe anyị Chineke gị ga-eme ka Onye-amụma bilie nye gị site n’etiti gị, n’etiti ụmụnne gị, dịka m; ọ bụ Ya ka unu ga-ege ntị. Deuteronomy 18:15.

Jesus was to be “like unto” Moses.

Jizọs ga-adị “dịka” Mosis.

And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

Ma ugbu a, ụmụnna, amaara m na ọ bụ n’amaghị ama ka unu mere ya, dịka ndị ọchịchị unu kwa mere. Ma ihe ndị ahụ nke Chineke buru ụzọ gosi site n’ọnụ ndị amụma ya niile, na Kraịst ga-ata ahụhụ, ka O mezuwo otu a. Ya mere, chegharịanụ, laghachikwutenụ Chineke, ka e wee hichapụ mmehie unu, ka oge nke inye ume ọhụrụ wee si n’ihu Onyenweanyị bịa; ka O wee zite Jisọs Kraịst, onye e buru ụzọ kwusara unu banyere ya: onye eluigwe ga-anabata ruo mgbe oge nke mweghachi nke ihe nile ga-abịa, nke Chineke kwuru site n’ọnụ ndị amụma ya dị nsọ niile kemgbe ụwa malitere. N’ihi na Mozis n’ezie gwara ndị nna nna anyị, Onye-amụma ka Onyenweanyị Chineke unu ga-eme ka o si n’etiti ụmụnne unu bilie nye unu, dị ka m; onye ahụ ka unu ga-ege ntị n’ihe niile ọ bụla ọ ga-agwa unu. Ọ ga-erukwa, na mkpụrụobi ọ bụla nke na-agaghị ege Onye-amụma ahụ ntị, a ga-ebibi ya kpamkpam n’etiti ndị mmadụ. Ee, ma ndị amụma niile site na Samuel na ndị bịara n’azụ ya, ọtụtụ dịka ha kwuru okwu, ha bukwa ụzọ kwuo banyere ụbọchị ndị a. Ọrụ Ndịozi 3:17–24.

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

Oge ọgwụgwụ n’akụkọ ihe mere eme nke Moses bụ ọmụmụ ya, ọ bụkwa ihe nnọchianya nke ọmụmụ Kraịst. N’oge ọmụmụ ma Kraịst ma Moses, e nwere mmụba nke ihe ọmụma nke ga-anwale ọgbọ ahụ. Ihe ọmụma banyere ọmụmụ ha abụọ mere ka ike dragọn nke Ijipt na nke Rom gbalịa igbu ndị ahụ e kwere ná nkwa n’amụma. Ndị ọzụzụ atụrụ nọ n’ugwu nta, na ndị amamihe si n’ọwụwa anyanwụ, na-anọchite anya ndị ghọtara mmụba nke ihe ọmụma n’oge ọgwụgwụ ahụ.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

Ihe a na-emekarị ka a ghara ịhụ bụ na e nwere ihe ịrịba ama abụọ n’oge ọgwụgwụ. Ọ bụghị naanị Mosis ka a mụrụ, kama afọ atọ tupu ya, a mụrụ nwanne ya nwoke Erọn. Ọnwa isii tupu a mụọ Kraịst, a mụrụ nwa nwanne nne ya Jọn. Afọ 1798 bụ ihe a na-amakarị dịka “oge ọgwụgwụ,” ma n’afọ 1798 a gburu anụ ọhịa ahụ (ngwaọrụ ọchịchị) nke (akwụnaanyị ahụ) ji agba ya n’ime Oge Ọchịchịrị, ma otu afọ mgbe e mesịrị “nwanyị” ahụ nke nọkwara na-agba anụ ọhịa ahụ nwụrụkwa.

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

N’afọ 1989 e nwere ndị isi ala abụọ. Reagan chịrị ruo n’oge emume ibido ọchịchị n’afọ 1989, mgbe ahụ Bush nke mbụ malitere ọchịchị ya. E ji afọ iri asaa nke ndọta n’agha na Babilọn mee ihe nnọchianya nke njedebe nke afọ otu puku narị abụọ na iri isii ahụ; ma mgbe Jeneraal Saịrọs, nwa nwanne Dairọs, gburu Belshaza n’abalị oriri ahụ, Dairọs bụ eze n’eziokwu. Dairọs na Saịrọs na-anọchi anya akara ụzọ abụọ nke oge ahụ nke ọgwụgwụ.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Mmekọrịta amụma dị n’etiti Mozis na Erọn, Jọn na Jizọs, Dariọs na Saịrọs, ọchịchị ndị popu na popu, nakwa Reagan na Bush, bụcha isi mmalite nke ìhè amụma mgbe a na-amụ ha site n’usoro ọmụmụ ziri ezi. Ihe anyị ga-akọwa ebe a bụ na Jọn, nwanne nne Jizọs, bụ olu nke na-eti n’ọzara, nke e ji Erọn, nwanne Mozis, mee ụdị ya mbụ, onye gara n’ọzara izute Mozis, ka ọ bụrụ olu ya.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

N’ime oge afọ iri atọ tupu e tee Kraịst mmanụ, nakwa n’ime afọ iri atọ tupu onye na-emegide Kraịst, e nwere akara ụzọ nke na-akọwapụta “olu” otu. N’ihe metụtara Kraịst, ọ bụ olu Jọn nke na-eti mkpu n’ọzara. N’afọ 533 Justinian nyere iwu nke kọwara onye na-emegide Kraịst dịka onye na-edozi ndị jụrụ okwukwe na onyeisi nke ụka. Iwu Justinian bụ “olu” ahụ nke kwadebere maka “iwu” ụbọchị Sọnde na Kansụl nke Orleans n’afọ 538.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

Ndị agha Sairọs Onyeisi bụ olu ahụ nke na-akọwapụta na imeri Babilọn nke Dairọs dị nso.

“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

“Ọbịbịa nke ndị agha Saịrọs n’ihu mgbidi Babilọn bụụrụ ndị Juu ihe ịrịba ama na mgbapụta ha pụọ n’agha ndọkpụ na-abịaru nso. Ihe karịrị otu narị afọ tupu a mụọ Saịrọs, Mmụọ Nsọ nke mkpughe akpọwo ya aha, ma meekwa ka e dekọọ ọrụ ahụ n’eziokwu nke ọ ga-arụ n’ijide obodo Babilọn n’amaghị ama, na n’ịkwadebe ụzọ maka ntọhapụ ụmụ nke ndọkpụ n’agha. Site n’aka Aịsaịa ka e kwuru okwu ahụ:”

“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

“‘Otú a ka Onye-nwe-anyị gwara onye Ya tere mmanụ, bụ́ Saịrọs, onye m jidere aka nri ya, ime ka mba dị iche iche daba n’okpuru ya; … imeghe ọnụ ụzọ abụọ ahụ n’ihu ya; a gaghị emechikwa ọnụ ụzọ ámá ndị ahụ; Aga m aga n’ihu gị, meekwa ka ebe gbagọrọ agbagọ dị larịị: Aga m akụrisị ọnụ ụzọ ọla, gbukasịa mkpọrọgwụ ígwè: Aga m enyekwa gị akụ nke ọchịchịrị, na àkù zoro ezo nke ebe nzuzo, ka i wee mara na mụ onwe m, Onye-nwe-anyị, onye na-akpọ gị n’aha gị, bụ Chineke nke Izrel.’ Aịzaịa 45:1–3.” Prophets and Kings, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

Mgbe a ghọtara na ọ bụ site n’aka ndị àmà abụọ ma ọ bụ akara ụzọ abụọ ka e si eguzobe “oge ọgwụgwụ” amụma, a pụkwara ịghọta na otu n’ime akara ụzọ abụọ ahụ na-anọchi anya njirimara, nkwupụta ma ọ bụ ịdọ aka ná ntị banyere akụkọ ihe mere eme na-abịa nso. Erọn, Jọn, Saịrọs, na Justinian na-anọchi anya akara ụzọ nke na-ebute ụzọ tupu oge ọgwụgwụ. Oge ọgwụgwụ n’afọ 1798 bụ ọgwụgwụ nke oge e gosipụtara site n’afọ 1776 ruo 1798. Akara ụzọ dị n’etiti akụkọ ihe mere eme ahụ bụ olu nke na-eti mkpu n’ọzara banyere akụkọ ihe mere eme na-abịa nso. Akụkọ ihe mere eme ahụ bidoro site n’akwụkwọ e bipụtara nke jụrụ ọchịchị aka ike nke ma eze ma ọ bụ poopu, ọ kwụsịrịkwa site n’akwụkwọ e bipụtara nke na-anọchi anya agwa onye ọchịchị aka ike. Akwụkwọ e bipụtara dị n’etiti ahụ nọchiri anya “ịdọ aka ná ntị” banyere akụkọ ihe mere eme na-abịa, ịdọ aka ná ntị ahụ bụkwa na a ga-akwatu Iwu Nsọ nke United States na njedebe nke akụkọ ihe mere eme ahụ.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

Ahịrị akụkọ ihe mere eme ahụ malitere ịkpọghachi onwe ya na 1989, ọ na-agwụkwa n’iwu ụbọchị Sọnde mgbe a jụrụ ịdọ aka ná ntị ahụ sitere n’ọzara narị afọ abụọ tupu ahụ, n’afọ 1789. Afọ 1989 bụ oge ọgwụgwụ na njedebe nke amaokwu nke iri anọ, ọ na-adakọkwa na oge ọgwụgwụ nke 1798. Afọ 1989 na-adakọ na 1776, iwu ụbọchị Sọnde ahụ na-anọchi anya 1798. N’etiti akụkọ ihe mere eme ahụ ebe a na-emezu mmetụta nke ọhụụ ọ bụla, akụkọ ahụ nke malitere na Septemba 11, 2001, ma na-aga n’ihu ruo n’ịdọ aka ná ntị nke 1789, na-emezu, a na-atụgharịkwa Iwu Ọchịchị ahụ. A ghaghị inwe akara ụzọ n’etiti ya, n’ihi na Chineke anaghị agbanwe agbanwe mgbe ọ bụla. Akara ụzọ ahụ ga-anọchi anya ịdọ aka ná ntị maka akụkọ ihe mere eme amụma nke na-amalite n’iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

Afọ 1989 na-akara oge ọgwụgwụ e kwuru n’amaokwu nke iri anọ, nke na-eduga n’iwu Sọnde n’amaokwu nke iri anọ na otu. Ozi ịdọ aka ná ntị nke bịarutere mgbe oge ọgwụgwụ gasịrị, ma tupu iwu Sọnde, bụ Septemba 11, 2001. Ọ na-adọ aka ná ntị na, n’ọgwụgwụ oge ahụ nke akụkọ ihe mere eme, Ahụhụ nke atọ nke bịarutere na Septemba 11, 2001, ma e gbochiri ya ozugbo, ga-akụ ọzọ dị ka ihe ijuanya a na-atụghị anya ya, a ga-ebibikwa ọtụtụ puku obodo. Mgbe mbibi ahụ bịarutere, Setan ga-amalite ọrụ ya dị ịtụnanya, ọrụ ahụ kwa na-amalite na iwu Sọnde nke na-abịa n’oge na-adịghị anya.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

“Ọ dị m ka a sị na ndị nke Chineke nwere nghọta banyere mbibi na-abịanụ nke ọtụtụ puku obodo, ndị a na-enye onwe ha ugbu a fọrọ nke nta ka ha bụrụ nye ikpere arụsị! Ma ọtụtụ n’ime ndị kwesịkwara ikwusa eziokwu na-ebo ụmụnne ha ebubo ma na-ekpe ha ikpe. Mgbe ike mgbanwe nke Chineke bịakwasịrị uche mmadụ, a ga-enwe mgbanwe doro anya. Ndị mmadụ agaghị enwe ọchịchọ ịkatọ na ịdọkasị ala. Ha agaghị anọ n’ọnọdụ nke na-egbochi ìhè ka o nwuo n’ebe ụwa nọ. Nkatọ ha, ebubo ha, ga-akwụsị. Ike ndị iro na-achịkọta onwe ha maka ọgụ. Agha siri ike dị n’ihu anyị. Bịakọta ọnụ, ụmụnne m ndị ikom na ndị inyom, bịakọta ọnụ. Jikọọ onwe unu na Kraịst. ‘Unu asịla, Njikọ aka,... unu atụkwala egwu nke ha na-atụ, unu adịghịkwa atụ ụjọ. Doonu Jehova nke usuu ndị agha nsọ n’onwe ya; ka ọ bụrụ egwu unu, ka ọ bụrụkwa ihe unu ga-atụ ụjọ. Ọ ga-abụkwa ebe nsọ; ma ọ ga-abụ nkume ịsụ ngọngọ na nkume mmejọ nye ụlọ abụọ nke Izrel, bụrụkwa ọnyà na ụgbụ nye ndị bi na Jerusalem. Ọtụtụ n’etiti ha ga-asụ ngọngọ, daa, gbajie, jidekwa ha n’ọnyà, werekwa ha.’

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Ụwa bụ ihe nkiri. Ndị na-eme ihe n’ime ya, bụ ndị bi n’ime ya, na-akwado imezu òkè ha n’ime nnukwu ejije ikpeazụ ahụ. E chefuola Chineke. N’etiti nnukwu ìgwè mmadụ nke mmadụ, ọ dịghị ịdị n’otu ọbụla, ma e wezụga dịka ndị mmadụ na-emekọrịta n’ọgbakọ iji mezuo nzube ịchọ naanị ọdịmma onwe ha. Chineke na-ele anya. A ga-emezu nzube Ya gbasara ndị na-achịpụ isi n’okpuru Ya. E nyeghị ụwa n’aka ndị mmadụ, ọ bụ ezie na Chineke na-ekwe ka ihe ndị na-akpata mgbagwoju anya na ọgbaaghara nwee ọchịchị ruo nwa oge. Ike sitere n’okpuru na-arụ ọrụ iweta ihe omume ukwu ikpeazụ n’ime ejije ahụ,—Setan na-abịa dịka Kraịst, ma na-arụ ọrụ n’ụzọ aghụghọ nile nke ajọ omume n’etiti ndị ahụ na-ejikọta onwe ha ọnụ n’ime ọgbakọ nzuzo. Ndị ahụ na-enyefe onwe ha n’ọchịchọ ime njikọ na ọgbakọ na-emezu atụmatụ nke onye iro. Ihe kpatara ya ga-esochi ya site na mmetụta ya.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Mmehie agafeela ihe fọrọ nke nta ka ọ ruo ókè ya. Mgbagwoju anya ejupụtawo n’ụwa, ma oke ụjọ ga-abịakwasi ụmụ mmadụ n’oge na-adịghị anya. Ọgwụgwụ dị nnọọ nso. Anyị ndị maara eziokwu ahụ kwesịrị ịdị na-akwadebe onwe anyị maka ihe ga-ada n’ụwa n’oge na-adịghị anya dịka ihe ijuanya na-emeri emeri.” Review and Herald, September 10, 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

Ịdọ aka ná ntị ahụ, nke e gosipụtara n’ụdị site n’itinye Iwu Ọchịchị n’ọrụ n’afọ 1789, bụ ịdọ aka ná ntị nke mmụọ ozi nke atọ, nke na-alaghachi na Kedesh nke abụọ, mgbe akara nke ndị otu narị puku na iri anọ na anọ malitere. Ịdọ aka ná ntị ahụ bụ ịdọ aka ná ntị nke olu mbụ nke Mkpughe isi nke iri na asatọ, ma ọ bụghị nanị na nnukwu ụlọ ndị dị na New York City dara n’oge ahụ, kama e gbanwere ọbụna isi mmalite nke Iwu Ọchịchị ahụ. E dere Iwu Ọchịchị ahụ ma dabere ya n’iwu Bekee, nke a pụrụ ịkọwa nkà ihe ọmụma ya bụ isi n’ụzọ dị mfe dịka, “mmadụ bụ onye aka ya dị ọcha, ruo mgbe e gosiri na ọ bụ onye ikpe mara.” E dere Iwu Ọchịchị ahụ iji jụ ihe a maara dịka iwu Rom, nke a pụrụ ịkọwa nkà ihe ọmụma ya bụ isi n’ụzọ dị mfe dịka, “mmadụ bụ onye ikpe mara, ruo mgbe e gosiri na aka ya dị ọcha.”

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

Ịdọ aka ná ntị sitere n’ọzara n’afọ 1789, nke Iwu Ọchịchị na-anọchi anya ya, na-anọchi anya ịdọ aka ná ntị nke Septemba 11, 2001; ọ bụghịkwa naanị na ụlọ ndị ahụ na-enwu ọkụ jiri mmezu nkịtị kaa akụkọ ahụ akara, kama mbugharị (ikwu okwu) nke Iwu Patriot Act nọchikwara anya ịdọ aka ná ntị ahụ.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

Ewebatara Iwu Patriot (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) n’ụlọ omeiwu United States n’oge na-adịghị anya mgbe mwakpo ndị iyi ọha egwu nke Septemba 11, 2001 gasịrị. E webatara akwụkwọ iwu ahụ n’Ụlọ Ndị Nnọchiteanya na Ọktoba 23, 2001, ma n’Ụlọ Omeiwu Ukwu na Ọktoba 24, 2001. Onye isi ala George W. Bush bịanyere ya aka ka ọ bụrụ iwu na Ọktoba 26, 2001. Ebumnobi Iwu Patriot bụ ime ka ikike gọọmenti nwee ume karị n’inyocha na igbochi omume iyi ọha egwu, na ịgbasa ikike nlekọta nzuzo na nke ndị na-ahụ maka mmanye iwu; ọ jụkwara ụkpụrụ bụ isi na nke dị oke ntọala nke iwu Bekee nke na-akọwa na mmadụ bụ onye aka ya dị ọcha ruo mgbe a ga-egosi na ọ mara ikpe. A ka na-eji ya ruo taa site n’aka ndị nọ n’ọkwa elu n’ime gọọmenti iji zere usoro ikpe ziri ezi nke iwu, nzuzo onwe onye, na ikpe ziri ezi.

We will continue this study in our next article.

Anyị ga-aga n’ihu n’ọmụmụ a n’isiokwu anyị ọzọ.

“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

“Gịnị bụ ọnọdụ anyị n’oge a dị egwu ma dị nsọ? Ewoo, nganga dị aṅaa na-achị n’ime nzukọ, ihu abụọ dị aṅaa, aghụghọ dị aṅaa, ịhụnanya nke uwe na ịchọ mma, ihe efu na ntụrụndụ, agụụ dị aṅaa maka ịbụ onye kacha elu! Mmehie ndị a niile emechiela uche, nke mere na a ghọtaghị ihe ndị ebighị ebi. Ọ̀ gaghị abụ na anyị ga-enyocha Akwụkwọ Nsọ, ka anyị wee mara ebe anyị nọ n’akụkọ ihe mere eme nke ụwa a? Ọ̀ gaghị abụ na anyị ga-amata nke ọma ọrụ a na-arụzu n’ihi anyị n’oge a, na ọnọdụ anyị dịka ndị mmehie kwesịkwara ịnọ n’ime ya ka ọrụ mgbaghara mmehie a na-aga n’ihu? Ọ bụrụ na anyị nwere nchegbu ọ bụla banyere nzọpụta nke mkpụrụobi anyị, anyị aghaghị ime mgbanwe doro anya. Anyị aghaghị iji ezi nchegharị chọọ Onyenwe anyị; anyị aghaghịkwa iji nkụda mmụọ miri emi nke mkpụrụobi kwupụta mmehie anyị, ka e wee hichapụ ha.”

“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

“Anyị agaghịzi anọgide n’elu ala a tara amụ. Anyị na-abịaru nso ngwa ngwa ná njedebe nke oge e nyere anyị maka nnwale. Ka mkpụrụobi ọ bụla jụọ onwe ya, Olee otú m si guzo n’ihu Chineke? Anyị amaghị otú ọ ga-esi bụrụ n’oge na-adịghị anya ka a kpọọ aha anyị n’ọnụ Kraịst, ma kpebie ikpe anyị n’ụzọ ikpeazụ. Gịnị, ee, gịnị ka mkpebi ndị a ga-abụ? A ga-agụ anyị n’etiti ndị ezi omume, ka a ga-agụnye anyị n’ọnụ ọgụgụ ndị ajọ omume?”

“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

“Ka nzukọ‑nsọ bilie, ma chegharịa n’ihu Chineke n’ihi nlaghachi azụ ya nile. Ka ndị nche tetakwa, ma nye opi ahụ ụda doro anya. Ọ bụ ịdọ aka ná ntị kpọmkwem ka anyị ga-ekwusa. Chineke na-enye ndị ohu Ya iwu, sị, ‘Tie mkpu n’olu ike, egbekwala nkịtị; bulie olu gị elu dịka opi, gosi ndị m mmehie ha, gosi ụlọ Jekọb mmehie ha nile.’ A ghaghị inweta ntị ndị mmadụ; ma ọ bụrụ na a pụghị ime nke a, mgbalị nile abaghị uru; ọbụna ma mmụọ ozi si n’eluigwe rịdata gwa ha okwu, okwu ya agaghị aba uru karịa ka a ga-asị na ọ na-agwa ntị oyi nke ọnwụ okwu. Nzukọ‑nsọ ahụ aghaghị ịkpọte ime ihe. Mmụọ nke Chineke apụghị ịbata ma ọlị ruo mgbe ọ ga-akwadebe ụzọ. A ghaghị inwe nchọpụta obi siri ike. A ghaghị inwe ekpere jikọtara ọnụ nke na-anọgidegide, na site n’okwukwe ijidesi nkwa nile nke Chineke ike. A ghaghị inwe, ọ bụghị iyi ahụ́ akwa mkpe dịka n’oge ochie, kama ịdị umeala miri emi nke mkpụrụ obi. Anyị enweghị ọbụna ihe mbụ ga-eme ka anyị kele onwe anyị ma ọ bụ bulie onwe anyị elu. Anyị kwesịrị iweda onwe anyị n’okpuru aka dị ike nke Chineke. Ọ ga-apụta ịkasi ma gọzie ndị na-achọ Ya n’eziokwu.”

“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

“Ọrụ ahụ dị n’ihu anyị; ọ̀ ga-abụ na anyị ga-etinye onwe anyị n’ime ya? Anyị aghaghị ịrụ ọrụ ngwa ngwa, anyị aghaghị ịga n’ihu n’ụzọ kwụsie ike. Anyị aghaghị ịdị na-akwadebe maka nnukwu ụbọchị nke Onyenwe anyị. Anyị enweghị oge ịla n’iyi, enweghị oge itinye onwe anyị n’ọrụ ebumnobi ịchọ ọdịmma onwe onye. A ghaghị ịdọ ụwa aka ná ntị. Gịnị ka anyị, dịka ndị n’otu n’otu, na-eme iji wetara ndị ọzọ ìhè ahụ? Chineke ahapụla mmadụ ọ bụla ọrụ ya; onye ọ bụla nwere akụkụ ọ ga-arụ, anyị apụghịkwa ileghara ọrụ a anya ma e wezụga n’ihe ize ndụ nke mkpụrụobi anyị.

“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

“Ụmụnna m, ọ̀ ga-eme ka unu wute Mmụọ Nsọ, ma mee ka Ọ pụọ? Ọ̀ ga-eme ka unu mechie ụzọ megide Onye Nzọpụta a gọziri agọzi, n’ihi na unu adịghị njikere maka ịnọ n’ihu Ya? Ọ̀ ga-eme ka unu hapụ mkpụrụobi ka ha laa n’iyi n’enweghị ọmụma nke eziokwu, n’ihi na unu hụrụ izuike unu n’anya nke ukwuu nke na unu agaghị eburu ibu ahụ Jisọs buru n’ihi unu? Ka anyị teta n’ụra. ‘Nweenụ uche ziri ezi, mụtakwanụ ịnọ na nche; n’ihi na onye iro unu, Ekwensu, dịka ọdụm na-ebigbọ, na-agagharị, na-achọ onye ọ pụrụ iripịa.’” Review and Herald, March 22, 1887.