In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
N’isi nke iri na asaa na nke iri na asatọ nke Mkpughe, otu mmụọ ozi wetara Jọn ọhụụ nke ikpe a ga-ekpe ọchịchị Papacy. N’ịkọwapụta nkewa nke ikpe ikpeazụ ya, a na-anọchi anya alaeze dị iche iche nke amụma Akwụkwọ Nsọ.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Ma lee, nke a bụ uche nke nwere amamihe. Isi asaa ahụ bụ ugwu asaa, nke nwanyị ahụ nọkwasịrị n’elu ha. E nwekwara ndị eze asaa: ise adaala, otu dịkwa ugbu a, nke ọzọ erubeghị; ma mgbe ọ bịara, ọ ghaghị ịnọgide naanị obere oge. Anụ ọhịa ahụ nke dịbu, ma ugbu a adịghị, ọbụna ya onwe ya bụ nke asatọ, ma si n’ime asaa ahụ pụta, ọ na-alakwa n’iyi. Mkpughe 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
A kpọbatara Jọn n’ụzọ ime mmụọ ruo n’afọ 1798, ebe a gwara ya na isi asaa ndị dị n’anụ ọhịa nke bu nwanyị popu ahụ bụ ndị eze asaa. Eze bụ alaeze, alaeze kwa bụkwa isi n’amụma Akwụkwọ Nsọ. N’afọ 1798, alaeze ise adaala, otu kwa na-achị n’oge ahụ. Ala-eze nke asaa ka bụ nke ga-abịa n’ọdịnihu, a na-anọchikwa ya anya site n’aka ndị eze iri. Mgbe ahụ, a gwara Jọn na alaeze nke asatọ bụ anụ ọhịa popu ahụ, nke sitere n’ime asaa ahụ. Ọchịchị popu bụ alaeze nke ise, e mekwara ka ọ nata ọnyá na-egbu egbu, nke mere na mgbe a gwọrọ ọnyá ya na-egbu egbu ahụ, ọ bụrụzie isi nke asatọ nke sitere n’ime asaa ahụ.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
N’ime Daniel abụọ, alaeze anọ mbụ ahụ bụ Babilọn, Midia na Peshịa, Gris na Rom. Ala-eze anọ ahụ nke nkịtị na-anọchikwa anya alaeze ime mmụọ anọ, ma ọnụ ha na-akọwapụta ndị eze asatọ ahụ, ma ọ bụ isi ndị ahụ nke Mkpughe iri na asaa, n’ihi na Jizọs na-eji mmalite ihe atụsị njedebe ihe mgbe niile. Daniel isi nke abụọ bụ ebe mbụ e kwuru alaeze ndị amụma nke Baịbụl, ma Mkpughe iri na asaa bụ ebe ikpeazụ e kwuru ha, ya mere ha ga-adị n’otu, n’ihi na Chineke anaghị agbanwe agbanwe mgbe ọ bụla.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
Alaeze nke ise nke dara na 1798 bụ Babilọn ime mmụọ, ya bụ, ọchịchị pope. Alaeze nke isii nke nọ n’ike na 1798 bụ alaeze nwere mpi abụọ, nke e jirila alaeze nwere mpi abụọ nke ndị Midia na ndị Peasia kọwaa n’amụma. Alaeze nke asaa, nke mejupụtara ndị eze iri, ndị na-abịabeghị n’afọ 1798, bụ ọchịchị otu ụwa, nke e jirila Gris, ọchịchị otu ụwa nke Aleksanda Onye Ukwu, kọwaa n’amụma. Isi nke asatọ, onye sitere n’ime asaa ahụ, bụ alaeze nke ise nke natara ọnyá na-egbu egbu, ma dịkwa ndụ ọzọ mgbe a gwọrọ ọnyá ahụ na-egbu egbu.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Ikpé nke nnukwu akwụna ahụ na-eme n’“oge awa” nke ọgbaaghara iwu Sọnde, ya bụ, oge nke malitere site n’iwu Sọnde n’United States ma na-aga n’ihu n’ime akụkọ ihe mere eme ruo mgbe oge nnwale mmadụ ga-emechi. N’ime “oge awa” ahụ, nke e ji amata na Daniel dịka “ụbọchị ndị eze ndị a”, Chineke ga-eguzobe alaeze Ya. N’ime “oge awa” ahụ ka a na-awụsa mmiri ozuzo ikpeazụ ahụ.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Mmiri ozuzo ikpeazụ ahụ na-abịa n’elu ndị dị ọcha—mgbe ahụ, ha niile ga-anata ya dịka ọ dị na mbụ.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
“Mgbe ndị mmụọ ozi anọ ahụ hapụrụ ijide, Kraịst ga-eguzobe alaeze Ya. Ọ dịghị onye na-anata mmiri ozuzo ikpeazụ ma e wezụga ndị na-eme ihe niile ha pụrụ ime.” Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Ịwụsa nke mmiri ozuzo ikpeazụ bụ nke na-aga n’ihu n’ọkwa n’ọkwa, n’ihi na ọ kwekọrọ na ikpe, ma ikpe onwe ya bụkwa nke na-aga n’ihu. Ndị Millerite ghọtara na ha nọ na-ebi n’oge ụkwụ nke onyinyo ahụ dị na Daniel isi nke abụọ. Ha kwenyere na Rom bụ alaeze ikpeazụ nke ụwa, ma ha ziri ezi, ma nghọta ha nwere oke.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
“N’ụbọchị ndị eze ndị a,” na-apụta n’ezie n’akụkọ ihe mere eme nke alaeze Rom, ma ọ bụghị akụkọ ihe mere eme nke Rom ndị ọgọ mmụọ ma ọ bụ nke Rom ndị papa; ọ bụ akụkọ ihe mere eme nke Rom nke oge a. Ndị Millerite tinyere Rom ndị ọgọ mmụọ na Rom ndị papa dịka otu alaeze, ma n’ime ime otú a, ha jiri otu akụkụ Akwụkwọ Nsọ sitere n’akwụkwọ Ezikiel gbasara eze ikpeazụ nke Juda (Zedekaịa), kwado nghọta ha.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Ma gị onwe gị, onye-isi ajọ omume na onye rụrụ arụ nke Izrel, onye ụbọchị ya abịala, mgbe ajọ omume ga-eru ọgwụgwụ, otu a ka Onyenwe anyị Chineke kwuru: Wepụ okpu-eze ahụ, ma wepụkwa okpu eze ahụ: nke a agaghị adịkwa otu a; bulie onye dị ala elu, mee ka onye dị elu daa. Aga m atụgharị ya, atụgharị ya, atụgharị ya: ọ gaghịkwa adị ọzọ, ruo mgbe onye nke ikike ya bụ ya ga-abịa; m ga-enyekwa ya ya. Ezikiel 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Site na Zedekaịa, a ga-enwe alaeze atọ a ga-“atụgharị,” ndị ga-eduga n’ebe Kraịst nọ, onye “ikike ahụ bụ nke ya,” ịchị. Babilọn, Mido-Peshịa na Gris ka a ga-akwatu ha nile ruo n’oge alaeze Rom, ma n’ime akụkọ ihe mere eme nke alaeze nke anọ ahụ, Kraịst ga-abịa guzobe alaeze. O mere kpọmkwem ihe ahụ.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
“Nke kacha pụta ìhè n’etiti ndị ahụ bụ ndị na-akpali ngwa ngwa mba ahụ n’ịla n’iyi bụ Zedekaia, eze ha. N’ịhapụ kpamkpam ndụmọdụ nke Onyenwe anyị dịka e nyere ya site n’aka ndị amụma, n’ichefu ụgwọ ekele ọ ji Nebukadneza, n’imebi iyi nsọ ya nke nkwado o ji aha Onyenwe anyị Chineke nke Izrel ṅụọ, eze Juda nupụrụ isi megide ndị amụma, megide onye mere ya ebere, na megide Chineke ya. N’efu nke amamihe nke aka ya ka ọ tụgharịrị chọwa enyemaka n’aka onye iro ochie nke ọganihu Izrel, “na-eziga ndị nnọchi anya ya n’Ijipt, ka ha nye ya ịnyịnya na ọtụtụ mmadụ.”
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“‘Ọ ga-eme nke ọma?’ ka Onyenwe anyị jụrụ banyere onye ahụ nke si otu a nlelị gbaghara ntụkwasị obi nsọ ọbụla; ‘ọ ga-agbanahụ, onye na-eme ihe ndị a? ma ọ bụ ọ ga-emebi ọgbụgba-ndụ, ma a napụta ya? Dị ka m dị ndụ, ka Onyenwe anyị bụ Jehova kwuru, n’ezie, n’ebe eze ahụ bi nke mere ya eze, onye iyi ya o ledara anya, na onye ọgbụgba-ndụ ya o mebiri, ọbụna n’etiti Babilọn, ya na ya, ka ọ ga-anwụ. Fero agaghịkwa eji ndị agha ya dị ike na nnukwu ìgwè ya nyere ya aka n’agha ahụ: … ebe ọ ledara iyi ahụ anya site n’imebi ọgbụgba-ndụ ahụ, mgbe, lee, o nyela aka ya, ma o mewo ihe ndị a niile, ọ gaghị agbanahụ.’ Ezikiel 17:15–18.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
“Nye ‘onye-isi ajọ omume rụrụ arụ’ ahụ ka ụbọchị ikpeazụ nke ikpe-abịa eruola. ‘Wepụ okpu eze nke nchụàjà ahụ,’ ka Onyenwe anyị nyere iwu, ‘werekwa okpueze ahụ pụọ.’ Ọ bụghị ruo mgbe Kraịst n’onwe Ya ga-eguzobe alaeze Ya ka a ga-ekwekwa Juda ọzọ inwe eze. ‘Aga m akwatu ya, akwatu ya, akwatu ya,’ ka iwu nke Chineke kwuru banyere ocheeze nke ụlọ Devid; ‘ọ gaghị adịkwa ọzọ, ruo mgbe Onye ọ bụ ikike ya ga-abịa; m ga-enyekwa Ya ya.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
Miller ziri ezi, ma nghọta ya nwere oke; n’ihi na alaeze ahụ Kraịst guzobere mgbe Ọ na-ejegharị n’etiti mmadụ, abụghị alaeze ikpeazụ nke ụwa. A ka ga-enwekwa ndị eze anọ ọzọ mgbe alaeze Rom nke ndị na-ekpere arụsị gasịrị. N’agbanyeghị nke ahụ, Kraịst guzobere n’ezie alaeze nke “amara” n’obe, ma e guzobereghị alaeze ahụ n’ụbọchị ndị eze iri nke Mkpughe iri na asaa, ma ọ bụ n’oge mmiri-ozuzo ikpeazụ. Alaeze ahụ Kraịst ga-eguzobe n’ụbọchị ikpeazụ bụ alaeze Ya nke “ebube.” Nwanyị White na-ekwu kpọmkwem banyere alaeze abụọ ndị a.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Ndị Mịlàrait ghọtara na Kraịst guzobere alaeze n’oge akụkọ nke alaeze nke anọ, ha kwa ziri ezi, ma nghọta ha nwere oke. N’akụkọ nke alaeze nke anọ, Kraịst hiwere alaeze nke “amara,” ma n’akụkọ nke alaeze nke asatọ, O hiwere alaeze nke “ebube” Ya. N’oge akụkọ mgbe O hiwere alaeze nke “amara,” a wụsara Mmụọ Nsọ n’ụbọchị Pentikọst. Pentikọst na-anọchi anya mwụsa nke mmiri ozuzo ikpeazụ, n’akụkọ mgbe O hiwere alaeze nke “ebube” Ya.
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Ozi nke Pentikọst bụ ozi banyere mbilite n’ọnwụ nke Kraịst n’ezie. Ozi nke mmiri ikpeazụ, opekata mpe n’otu akụkụ, bụ ozi banyere mbilite n’ọnwụ nke ihe nnọchianya ya, dịka ilu amụma ahụ na-anọchi anya ya, nke na-ekwu banyere nke asatọ sitere n’ime asaa ahụ, nke a na-emezu n’anụ ọhịa ahụ, nakwa mpi abụọ nke anụ ọhịa si n’ala pụta. Alaeze nke anọ na nke asatọ bụ ebe Kraịst na-eguzobe alaeze Ya.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
“Ozi nke ndị na-eso ụzọ kpọsara n’aha Onyenwe anyị ziri ezi n’akụkụ niile, ihe ndị ọ na-egosi kwa nọ na-eme n’oge ahụ. ‘Oge ahụ ezuola, alaeze Chineke adịkwokwa nso,’ bụ ozi ha. N’ịgwụcha nke ‘oge ahụ’—izu iri isii na itoolu nke Daniel 9, nke ga-eru ruo na Mesaịa ahụ, ‘Onye E Tere Mmanụ’—Kraịst natara mmanụ nke Mmụọ ahụ mgbe Jọn mere Ya baptizim na Jọdan. Ma ‘alaeze Chineke’ ahụ nke ha kwupụtara na ọ dị nso ka e guzobere site n’ọnwụ Kraịst. Alaeze a abụghị, dịka a kụziiri ha ikwere, ọchịchị ụwa. Ọ bụghịkwa alaeze ahụ nke ga-abịa n’ọdịnihu, nke na-adịghị anwụ anwụ, nke a ga-eguzobe mgbe ‘a ga-enye ndị nsọ nke Onye Kachasị Elu alaeze ahụ na ọchịchị, na ịdị ukwuu nke alaeze dị n’okpuru eluigwe dum;’ alaeze ahụ ebighị ebi, nke n’ime ya ‘ọchịchị niile ga-ejere Ya ozi ma gee Ya ntị.’ Daniel 7:27. Dị ka e si eji ya eme ihe n’ime Bible, a na-eji okwu ahụ bụ ‘alaeze Chineke’ akọwa ma alaeze amara ma alaeze ebube. Pọl gosiri alaeze amara n’ime Akwụkwọ Ozi ahụ o degaara ndị Hibru. Mgbe o gosichara Kraịst, onye na-arịọchitere mmadụ ebere, onye ‘nwere mmetụta banyere adịghị ike anyị,’ onyeozi ahụ sịrị: ‘Ya mere ka anyị jiri nkwuwa okwu bịakwute ocheeze amara, ka anyị nweta ebere, ma hụ amara.’ Hebrews 4:15, 16. Ocheeze amara na-anọchi anya alaeze amara; n’ihi na ịdị adị nke ocheeze na-egosi ịdị adị nke alaeze. N’ọtụtụ n’ime ilu Ya, Kraịst ji okwu ahụ bụ ‘alaeze eluigwe’ akọwa ọrụ amara Chineke n’ime obi mmadụ.”
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“Ya mere ocheeze nke ebube na-anọchi anya alaeze nke ebube; a na-ezo kwa aka n’alaeze a n’okwu Onye Nzọpụta ahụ: ‘Mgbe Nwa nke mmadụ ga-abịa n’ebube Ya, ya na ndị mmụọ ozi nsọ niile soro Ya, mgbe ahụ Ọ ga-anọdụ ala n’ocheeze nke ebube Ya: a ga-achịkọtakwa mba niile n’ihu Ya.’ Matiu 25:31, 32. Alaeze a ka dị n’ọdịnihu. A gaghị ehiwe ya ruo mgbe ọbịbịa nke ugboro abụọ nke Kraịst gasịrị.”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
“Alaeze nke amara ka e hiwere ozugbo mgbe mmadụ dara, mgbe a haziri atụmatụ maka mgbapụta nke agbụrụ ahụ mara ikpe. N’oge ahụ ọ dịworị n’ebumnuche na site ná nkwa Chineke; ma site n’okwukwe, mmadụ pụrụ ịbụ ndị nọ n’okpuru ya. Ma e meghị ka ọ guzosie ike n’ezie ruo mgbe Kraịst nwụrụ. Ọbụna mgbe Ọ batara n’ọrụ Ya n’ụwa, Onye Nzọpụta ahụ, ebe isi-ike na ekweghi ekele nke mmadụ gwụrụ Ya ike, pụrụ ịbụ na Ọ gaara alaghachi azụ pụọ n’àjà Kalvarị. Na Gethsemane iko nhụjuanya ahụ na-ama jijiji n’aka Ya. Ọ pụrụ ọbụna n’oge ahụ ihichapụ ọsụsọ-ọbara ahụ n’egedege ihu Ya ma hapụ agbụrụ ahụ mara ikpe ka ọ laa n’iyi n’ime ajọ omume ha. A sị na O mere otú ahụ, mgbapụta agaghị adị maka ndị dara ada. Ma mgbe Onye Nzọpụta ahụ nyefere ndụ Ya, ma jiri ume ikpeazụ Ya tie mkpu, ‘Emezuwo ya,’ mgbe ahụ ka e ji n’aka na mmezu nke atụmatụ mgbapụta ahụ ga-abịa. E mere ka nkwa nzọpụta e nyere di na nwunye mmehie ahụ nọ n’Eden bụrụ nke e kwadoro. Alaeze nke amara, nke dịworị na mbụ site ná nkwa Chineke, ka e hiwere mgbe ahụ.”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
“N’ụzọ dị otu a, ọnwụ Kraịst—ihe omume ahụ n’onwe ya nke ndị na-eso ụzọ ahụ lere anya dị ka mbibi ikpeazụ nke olileanya ha—bụ ihe ahụ nke mere ka o guzosie ike ruo mgbe ebighị ebi. Ọ bụ ezie na ọ wetara ha ndakpọ olileanya dị ukwuu ma dị ilu, ọ bụ elu nkwubi okwu nke ihe àmà na nkwenkwe ha ziri ezi. Ihe omume ahụ nke jupụtara ha n’iru uju na obi nkoropụ bụkwa ihe ahụ nke meghere ọnụ ụzọ olileanya nye ụmụ nile nke Adam, nke ndụ nke ọdịnihu na ọṅụ ebighị ebi nke ndị nile kwesiri ntụkwasị obi nke Chineke n’ọgbọ nile nke oge niile gbadoro ụkwụ n’ime ya.”
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
“Atụmatụ nke ebere na-enweghị nsọtụ nọ na-eru mmezu ha, ọbụna site n’ime ndakpọ olileanya nke ndị na-eso ụzọ ahụ. Ọ bụ ezie na amara na ike nke ozizi Ya, Onye ‘kwuru okwu dịka ọ dịghị mmadụ ọ bụla kwuworo,’ emeriela obi ha, ma e jikọtakwara n’ọlaedo dị ọcha nke ịhụnanya ha n’ebe Jisọs nọ, adịgboroja rere ure nke nganga ụwa na ọchịchọ onwe onye. Ọbụna n’ụlọ iri Nri Ngabiga, n’oge ahụ dị nsọ mgbe Nna-ukwu ha na-abanyelarị n’onyinyo nke Getsemane, e nwere ‘arụmụka n’etiti ha, onye n’ime ha ka a ga-agụ dị ka onye kachasị ukwuu.’ Luk 22:24. Ọhụụ ha jupụtara n’ocheeze, okpueze, na ebube, ebe ihe ihere na ihe mgbu nke ubi ahụ, ụlọ ikpe ahụ, na obe nke Kalfari dina n’ihu ha. Ọ bụ nganga obi ha, akpịrị ịkpọ nkụ ha maka ebube ụwa, kpatara ha iji jidesie ike n’ozizi ụgha nke oge ha, ma gafere n’eleghị anya okwu Onye Nzọpụta ahụ na-egosi ezi ọdịdị nke alaeze Ya, ma na-atụ aka n’ihu n’ihe mgbu Ya na ọnwụ Ya. Njehie ndị a wee bute ule ahụ—nke siri ike ma dịkwa mkpa—nke e kwere ka ọ bịa maka imezi ha. Ọ bụ ezie na ndị na-eso ụzọ ahụ aghọtahiela ihe ozi ha pụtara, ma ghara imezu ihe ha tụrụ anya ya, ma ha ekwusala ịdọ aka ná ntị ahụ Chineke nyere ha, Onyenwe anyị ga-akwụghachi okwukwe ha ma sọpụrụ nrubeisi ha. Ọrụ nke ikwusa n’agbụrụ niile ozi ọma dị ebube nke Onyenwe ha bilitere n’ọnwụ ka a ga-enyefe ha. Ọ bụ iji kwadebe ha maka ọrụ a ka e kwere ka ahụmahụ ahụ, nke yiri ha ihe ilu nke ukwuu, bịara.” The Great Controversy, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
N’akwụkwọ Mkpughe, “uche nke nwere amamihe” na-agụta “ọnụọgụgụ nke mmadụ”, ma na-amata na “nwoke ahụ” bụkwa alaeze nke asatọ, nke sitere na asaa. “Nwoke mmehie” bụ isi nke alaeze nke asatọ nke na-achị ndị eze na ndị ahịa nke ụwa, ndị ụka asaa ahụ na-ejikọ onwe ha na ha iji zere ihere nke mkpagbu, onye ahụ kwa nọ ọdụ n’elu ọtụtụ mmiri.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Ọ wee sị m, Mmiri ndị ị hụrụ, ebe akwụna ahụ nọ ọdụ, bụ ndị mmadụ, na ìgwè mmadụ dị ukwuu, na mba dị iche iche, na asụsụ dị iche iche. Mkpughe 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
“Nwoke mmehie” ahụ na-achị n’elu ụwa ndọrọ ndọrọ ọchịchị, nke ego, nke okpukpe, na nke ọha mmadụ, ma n’elu mmadụ niile, ma e wezụga ndị ahụ meriri anụ ọhịa ahụ, na onyinyo ya, akara ya, na ọnụ ọgụgụ aha ya.
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 15:2, 3.
M wee hụkwara ihe dị ka osimiri iko a gwakọtara na ọkụ; ahụkwara m ndị meriri anụ ọhịa ahụ, na oyiyi ya, na akara ya, na ọnụọgụ aha ya, ka ha na-eguzo n’elu osimiri iko ahụ, ebe ha ji ụbọ akwara nke Chineke. Ha na-abụkwa abụ Mosis, ohu Chineke, na abụ Nwa Atụrụ ahụ, na-asị, Ọrụ gị dị ukwuu ma dịkwa ịtụnanya, Onyenwe Chineke Pụrụ Ime Ihe Nile; ụzọ gị ziri ezi ma bụrụkwa eziokwu, gị Eze nke ndị nsọ. Nkpughe 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
“Ndị amamihe” ndị na-aghọta “mmụba nke ihe ọmụma,” mgbe mkpughe nke Jisọs Kraịst e mepere, bụ ndị nwere “nghọta” ma “gụọ ọnụ ọgụgụ nke anụ ọhịa ahụ: n’ihi na ọ bụ ọnụ ọgụgụ nke mmadụ; ọnụ ọgụgụ ya bụ narị isii na iri isii na isii.” “Nghọta” ahụ na-anọchi anya akụkụ nke usoro ọnwụnwa nzọụkwụ atọ nke na-eme mgbe niile mgbe Jisọs mepere amụma. Nke a bụ ihe mere e ji kọwaa na ha “nwetara mmeri n’elu” “ọnụ ọgụgụ nke aha ya.”
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
Inweta mmeri pụtara ịgafe ule, ma ndị “maara ihe” na ndị “na-aghọta” na-enweta mmeri a jikọtara ya na ọnụọgụ 666, amaokwu ahụ na-akọwakwa na e nwere alaeze asatọ, nakwa na nke asatọ sitere n’ime ndị asaa. A na-anọchi anya “ihe nzuzo” ahụ n’isi nke abụọ nke Daniel, n’ihi na ekpere Daniel bụ ka ọ ghọta “ihe nzuzo” ahụ. Mkpughe ahụ na e nwere alaeze asatọ, na alaeze nke asatọ sitere n’ime ndị asaa, nakwa na ọnụọgụ nke alaeze ahụ bụ 666, bụ ihe nzuzo ahụ e ji na-anọchi anya Daniel dịka onye natara ya site n’ekpere ya, ma Daniel na-anọchi anya ndị “maara ihe” nke Chineke nke ụbọchị ikpeazụ.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Daniel nọchiri anya “ndị amamihe” nke ụbọchị ikpeazụ ndị e meghere ha ihe nzuzo nke Daniel abụọ, ma ihe nzuzo ahụ bụ mkpughe ahụ na ntụaka ikpeazụ na nke mbụ banyere alaeze ndị dị na amụma Akwụkwọ Nsọ bụ na e nwere alaeze asatọ n’ihe oyiyi ahụ. Mkpughe ahụ na-akwado nghọta ndị Millerite banyere Daniel isi nke abụọ, ma ọ na-enwu ugboro iri karịa, ozugbo a ghọtara ya. Ịma mma nke ìhè ya, ebe ọ na-enwu ugboro iri karịa, nọchiri anya ọnwụnwa nke “ndị amamihe” na-emeri, n’ihi na alaeze nke asatọ, nke sitere n’asaa ahụ, bụkwa alaeze nke isii nke bụ njikọ okpukpu atọ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ. N’otu a, dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ bụcha alaeze nke isii, ma ọnụ ha na-anọchite anya 666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
A nwalere Nebukadneza site n’ikpughe nke Daniel isi nke abụọ, ma ọ dara ule ahụ. N’ime Daniel isi nke abụọ, Daniel nọchiri anya ndị “amamihe” na-agabiga ule ahụ banyere ihe nzuzo nke oyiyi ahụ. Nebukadneza n’isi nke atọ nọchiri anya ndị ajọ omume na-adaba n’otu ule ahụ ahụ. Nebukadneza, dịka eze mbụ nke alaeze mbụ, nọchiri anya eze ikpeazụ nke alaeze ikpeazụ. Ya mere, ọ nọchiri anya “nwoke mmehie ahụ,” nwoke amụma ahụ nke ụka asaa ahụ jidere. E kere mmadụ n’ụbọchị nke isii, ya mere ọnụọgụ isii bụ ọnụọgụ nke mmadụ. Ọnụọgụ Nebukadneza bụ isii. Nebukadneza dara ule nke ọnụọgụ 666, ma nọchite anya ndị ajọ omume nke ụbọchị ikpeazụ. Dịka ihe nnọchianya nke nwoke mmehie ahụ, ọnụọgụ ya bụ isii.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
Nebukadneza eze mere ihe oyiyi nke ọla-edo, nke ịdị elu ya bụ kubit iri isii, obosara ya bụkwa kubit isii: o guzobere ya n’ala dị larịị nke Dura, n’ógbè Babilọn. Daniel 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Oyiyi ọlaedo ahụ dị cubit iri isii n’ịdị elu, cubit isii n’obosara, ọ bụkwa Nebukadneza, onye ọnụọgụ ya bụ isii, mere ya. E guzobere oyiyi ahụ n’inupụ isi megide ìhè nke oyiyi nke isi nke abụọ, nkọwa ya kwa nke e nyere ugboro atọ, mgbe ị ghọtara na ọnụọgụ Nebukadneza bụ isii, hà nhata isii, isii, isii.
We will continue this study in the next article.
Anyị ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esonụ.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
“Echiche nke iguzobe alaeze ukwu na usoro eze nke ga-adịgide ruo mgbe ebighị ebi, dọtara nnọọ ike onye ọchịchị dị ukwuu ahụ, bụ́ onye mba nile nke ụwa enweghị ike iguzogide ogwe aka ya. Site n’ịnụ ọkụ n’obi nke sitere n’oké ọchịchọ na-enweghị ókè na mpako nke onwe, o tinyere onwe ya n’ịgba ndụmọdụ ya na ndị amamihe ya banyere otu a ga-esi mee ka nke a pụta. N’ichefu amara pụrụ iche nile metụtara nrọ ahụ banyere nnukwu oyiyi ahụ; n’ichefukwa na Chineke nke Izrel site n’ọnụ ohu Ya, Daniel, emeela ka ihe oyiyi ahụ pụtara doo anya, nakwa na n’ihe metụtara nkọwa a, a zọpụtara ndị ukwu nke alaeze ahụ n’ọnwụ ihere; n’ichefu ihe niile ma e wezụga ọchịchọ ha iguzobe ike na ịdị elu nke aka ha, eze ahụ na ndị ndụmọdụ ọchịchị ya kpebiri na site n’ụzọ ọ bụla o kwere mee ha ga-agbalị iweli Babịlọn elu dịka onye kachasị elu, na onye kwesịrị ntụkwasị obi nke ụwa nile.”
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
“Ngosi ihe nnọchianya ahụ nke Chineke jiri gosi eze na ndị mmadụ nzube Ya banyere mba nile nke ụwa, a ga-eme ka ọ bụrụ ugbu a ihe ga-eje ozi n’inyere ike mmadụ otuto. A ga-ajụ ma chefuo nkọwa Daniel; a ga-akọwahie eziokwu ma jiri ya n’ụzọ na-ezighị ezi. A ga-eji ihe nnọchianya ahụ nke Eluigwe họpụtara ka o mepee n’uche mmadụ ihe omume ndị dị mkpa nke ga-eme n’ọdịnihu, gbochie mgbasa nke ọmụma ahụ Chineke chọrọ ka ụwa nata. N’ụzọ dị otú a, site n’echiche ndị ikom na-achọ nnukwu aha chepụtara, Setan nọ na-achọ igbochi nzube nsọ ahụ nke Chineke nwere maka agbụrụ mmadụ. Onye iro nke ihe a kpọrọ mmadụ maara na eziokwu na-enweghị ngwakọta njehie bụ ike dị ukwuu nke nwere ike ịzọpụta; ma na mgbe a jiri ya bulie onwe onye elu ma kwalite atumatu ndị mmadụ, ọ na-aghọ ike maka ihe ọjọọ.”
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
“Site n’ụlọakụba ya bara ụba, Nebukadneza nyere iwu ka e mee nnukwu onyinyo ọlaedo, nke yiri nke a hụrụ n’ọhụ n’ihe gbasara njirimara ya n’ozuzu, ma e wezụga n’otu ihe ahụ naanị ya, ya bụ ihe e ji kee ya. Ebe ndị Kaldia maara nke ọma ihe nnọchianya ndị mara mma nke chi ndị ọgọ mmụọ ha, ha ebepụtabeghị mbụ ihe ọbụla dị oke ịtụnanya ma dị ebube dịka ihe oyiyi a na-enwu enwu, nke ịdị elu ya bụ kubit iri isii, obosara ya bụrụkwa kubit isii. Ma ọ bụghị ihe ijuanya na n’ala ebe ife arụsị juru ebe nile, a ga-edo onyinyo ahụ mara mma ma dị oke ọnụ ahịa nke dị n’ala dị larịị Dura nsọ dị ka ihe a ga-efe ofufe, ebe ọ na-anọchi anya ebube Babilọn na ịdị ukwu na ike ya. Nke a ka e mere n’ụzọ kwekọrọ n’uche ahụ, e wee zipụ iwu ka n’ụbọchị emume nsọpụta ahụ, mmadụ nile gosipụta nkwado ha kachasị elu nye ọchịchị Babilọn site n’ịkpọ isi ala n’ihu onyinyo ahụ.” Prophets and Kings, 504, 505.