As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.

Dịka akara mbụ nke puku otu narị na iri anọ na anọ ahụ, Pita na-eguzo na Panium n’afọ 2026 na-arụ ọrụ iji dozie amụma ụgha nke Julaị 18, 2020. Ọrụ ya n’akụkụ ahụ kwekọrọ n’ọrụ mmezi nke Josiah Litch banyere Ọgọst 11, 1840 na njirimara nke Samuel Snow banyere Ọktoba 22, 1844. Mmezi Litch nyere ozi mmụọ ozi mbụ ike, nke Snow nyekwara ozi mmụọ ozi nke abụọ ike. Inye ozi mmụọ ozi mbụ na nke abụọ ike na-anọchi anya inye ozi mmụọ ozi nke atọ ike. Njirimara nke nke mbụ na nke abụọ ka a na-anọchite anya n’ime nke atọ dịka ngwakọta nke ozi ahụhụ mpụga na ozi ime nke mkpu etiti abalị nke ilu ụmụ agbọghọ iri ahụ.

In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made of the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.

N’ihe gbasara mmejuputa amụma ugboro atọ, nke mbụ na nke atọ, ndị bụkwa mmalite na ọgwụgwụ, ga-enwe àgwà ndị yiri ibe ha. N’oge na-adịbeghị anya, otu nwanna ekpughere ọtụtụ eziokwu metụtara ahụhụ mbụ nke Mkpughe isi nke itoolu, nke, mgbe etinyere ya n’okpuru ụkpụrụ nke Alfa na Omega, na-akọwapụta nkwenye ọzọ miri emi banyere “ala ọma jijiji” nke Mkpughe iri na otu. Iwu Ụka n’ụbọchị Sọnde na United States bụ “ala ọma jijiji” ahụ nke e mezuru na mbụ n’oge Mgbanwe Ọchịchị France, mgbe a kwaturu France, nke bụ otu akụkụ n’ime mba iri ahụ mere ka e nwee nhazi amụma nke Rome na-ekpere arụsị n’akwụkwọ Daniel. N’ihi ya, isi nke iri na otu na-ekwu na otu ụzọ n’ime ụzọ iri nke obodo ahụ dara.

And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

N’otu awa ahụ kwa ka e nwere nnukwu ala ọma jijiji, otu ụzọ n’iri nke obodo ahụ wee daa, e wee gbuo puku mmadụ asaa n’ala ọma jijiji ahụ: ndị fọdụrụ wee tụọ egwu, nye Chineke nke eluigwe otuto. Mkpughe 11:13.

Immediately after this verse Islam of the third woe arrives.

Ozugbo amaokwu a gasịrị, Alakụba nke ahuhu nke atọ na-abịa.

The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.

Ahụhụ nke abụọ agafewo; ma, lezienụ anya, ahụhụ nke atọ na-abịa ọsọ ọsọ. Mkpughe 11:14.

The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.

Ndị ọsụ ụzọ ahụ tụrụ anya na “ahụhụ nke atọ” ga-eso ozugbo n’azụ ahụhụ nke abụọ, ma okwu a sụgharịrị dị ka “ngwa ngwa” pụtara na mberede na n’enweghị atụmanya, nke bụ njirimara nke mwakpo mberede nke Alakụba. Ahụghị ka ahụhụ nke atọ ga-abịa n’ụbọchị Ọktoba 22, 1844 dịka ndị ọsụ ụzọ ahụ chere, kama mgbe ọ bịara, ọ ga-eme “na mberede na n’enweghị atụmanya,” dịka o mere na 9/11, si otú a na-akara mmalite nke ịka akara nke narị puku na iri anọ na anọ, nke na-agwụ obere oge tupu ala ọma jijiji nke iwu Ụka.

The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”

“Iji ọma jijiji nke ala” nke iwu Sọnde bụ ịma jijiji nke anụ ọhịa “ụwa” ahụ, ma mgbe 9/11 bịara, Nwanneanyị White kọwara na Onyenwe anyị biliri “ịma jijiji ala nke ukwuu.” N’mbido nke ịkpọ akara na na njedebe ya, a na-eme ka anụ ọhịa ụwa maa jijiji, ya mere, “nnukwu ọma jijiji nke ala.”

“This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.

“Nke a ekwughị m ma ọlị. Ihe m kwuru bụ, ka m na-ele nnukwu ụlọ ndị ahụ ka a na-ewuli elu n’ebe ahụ, ụlọ elu n’elu ụlọ elu, sị, ‘Lee ihe omume dị egwu ga-eme mgbe Onyenwe anyị ga-ebili ime ka ụwa maa jijiji nke ukwuu! Mgbe ahụ ka okwu ndị dị na Mkpughe 18:1–3 ga-emezu.’” Review and Herald, July 5, 1906.

The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned and October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.

Onyenwe anyị “na-ebili” mgbe e nwere mgbanwe n’ọrụ nkesa-oge Ya, dịka ọ dị mgbe e tụrụ Stivin nkume, nakwa n’October 22, 1844, mgbe ikpe ndị nwụrụ anwụ malitere. Mgbe ikpe ndị dị ndụ malitere na 9/11, Onyenwe anyị bilikwara ọzọ, mgbe ahụ Ọ maa jijiji anụ ọhịa nke ụwa, dịka Ọ ga-emekwa na njedebe nke ịkàrà akara nke otu narị puku iri anọ na anọ ahụ, mgbe Ọ ga-agbanwe ọrụ nkesa-oge Ya site n’ebe nzukọ Ya nọ gaa n’ebe ìgwè atụrụ Ya nke ọzọ nọ, bụ ndị ka nọ na Babilọn.

What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.

Ihe nwanne Daniel achọpụtala bụ njirimara nke ahụhụ mbụ ahụ, nke kwekọrọ na àmà nke “oke ala ọma jijiji” nke isi nke iri na otu, n’ime nkwekọrịta na akụkọ ihe mere eme na nghọta nke ndị ọsụ ụzọ banyere akụkọ ihe mere eme nke mezuru ahụhụ mbụ ahụ.

And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.

Mmụọ-ozi nke ise wee kpọọ opì-ya, m wee hụ kpakpando ka o si n’eluigwe daa n’ụwa: e wee nye ya mkpịsị-ugodi nke olulu ahụ na-enweghị nsọtụ. O wee meghee olulu ahụ na-enweghị nsọtụ; anwụrụ wee si n’olulu ahụ rigota, dị ka anwụrụ nke nnukwu ọkụ-ite; e wee mee ka anyanwụ na ikuku gbaa ọchịchịrị n’ihi anwụrụ nke olulu ahụ. N’etiti anwụrụ ahụ ka igurube si pụta n’elu ụwa: e wee nye ha ike, dịka akpị nke ụwa nwere ike. E wee nye ha iwu ka ha ghara imerụ ahịhịa nke ụwa, ma ọ bụ ihe ọbụla na-eto akwụkwọ ndụ ndụ, ma ọ bụ osisi ọbụla; kama naanị ndị mmadụ ahụ ndị na-enweghị akara nke Chineke n’egedege ihu ha. Mkpughe 9:1–4.

The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.

Ndị ọsụ ụzọ jiri amaokwu ndị a n'ụzọ ziri ezi tinye n’akụkọ ihe mere eme nke kpọpụtara Mohammed, onye a mụrụ n’afọ 570, jikọtara agbụrụ dị iche iche n’afọ 606, natara mkpughe mbụ ya n’afọ 610, kwagara Medina n’afọ 622, malite agha ya n’afọ 624, ma nwụọ n’afọ 632. “Olulu miri emi na-enweghị nsọtụ” n’amụma na-anọchi anya ngosipụta ọhụrụ nke Setan, ma Mohammed bidoro na Arabia, nke a makwaara dịka olulu miri emi na-enweghị nsọtụ n’ihi ọzara sara mbara dị n’ebe ahụ.

Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.

Mohammed ghọrọ eze amụma, ma ọ bụ dịka e kpọrọ ya, “onye a pụrụ ịtụkwasị obi” na 606, mgbe o doziri esemokwu dị n’etiti agbụrụ dị iche iche ndị nọ n’ọnọdụ mgbagwoju anya banyere onye a ga-ekwe ka o weghachite nkume isi-ụlọ “ojii” nke Kaaba. Kaaba bụ ụlọ e wuru n’ụdị kùbù (n’ihi ya ka e si nweta aha “Kaaba,” nke pụtara “kùbù” n’asụsụ Arabik) nke dị n’etiti Nnukwu Ụlọ Alakụba nke Mecca dị na Saudi Arabia. O ruru ihe dị ka ụkwụ iri anọ na atọ n’ịdị elu, ụkwụ iri na otu n’obosara, na ụkwụ iri n’ogologo, e jiri granite na marble wuo ya, ma e ji akwa ojii e ji silk na owu mee kpuchie ya. Kaaba dịrị adị ogologo oge tupu Muhammad, ma dịka omenala Islam si kwuo, Abraham na nwa ya Ishmael wuru ya na mbụ dịka ụlọ ofufe nye Otu Chineke (Allah). N’ime ọtụtụ narị afọ, o juputara n’arụsị, a na-ejikwa ya dịka ebe nsọ ndị na-ekpere arụsị n’etiti agbụrụ Arab.

The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.

Kaaba bụ etiti ime mmụọ nke ụwa Islam—ụlọ dị mfe, nke ochie, nke na-anọchi anya okwukwe na otu Chineke, ịdị n’otu, na njikọ dị n’etiti okwukwe Abraham na Islam. Ndị Alakụba adịghị ewere ya dịka “ụlọ Chineke” n’echiche nkịtị, kama dịka ebe etiti ofufe nke Chineke họpụtara n’ike mmụọ nsọ. Omume Mohammed n’oge e bibiri Kaaba ma mesịa wughachi ya bụ ebe idu ndú ya malitere.

A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.

Ide mmiri mberede mebiri Kaaba, ebo Quraysh wee wughachi ya. Mgbe oge ruru itinye Nkume Ojii (Hajar al-Aswad) azụ n’akụkụ ya, agbụrụ dị iche iche sere okwu banyere onye kwesịrị inweta nsọpụrụ ahụ. Ha kwetara na onye na-esote ga-abanye n’ebe ahụ ga-ekpebi ya. Muhammad batara, o wee jiri amamihe dozie esemokwu ahụ: o debere Nkume Ojii ahụ n’elu akwa, mee ka onye nnọchiteanya sitere n’agbụrụ ọ bụla bulie ya ọnụ, buru ya ọnụ, emesịa o jiri aka ya tinye ya n’ọnọdụ ya. Ihe omume a wetara ya nnukwu nsọpụrụ na aha Al-Amin (“Onye A Pụrụ Ịtụkwasị Obi”) n’etiti ndị Mecca. Ọ bụ otu n’ime ihe omume ndị bụ isi tupu amụma ya nke a na-egosipụta n’ọtụtụ usoro oge. “Nkume Ojii” ahụ bụ nkume isi nkuku nke Mohammed debere, onye bụ eze amụma n’elu Islam. Nkume isi nkuku ojii ahụ bụ ihe adịgboroja doro anya nke Kraịst (ezi nkume isi nkuku), a dozikwara nrụrụ nke ụlọ Kaaba mgbe ọtụtụ afọ nke itinye arụsị n’ime ya site n’aka Mohammed.

After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.

Mgbe ndị Quraysh mebiri Nkwekọrịta Hudaybiyyah, Muhammad jiri ndị agha ndị Alakụba ruru ihe dị ka puku iri gawa Mecca. Obodo ahụ nyefere onwe ya n’enweghị ọgụ dị ukwuu. Muhammad wee banye n’ime Kaaba, bibie arụsị narị atọ na iri isii ndị dị n’ime ya, ma doo ụlọ nsọ ahụ ọzọ nsọ nye ofufe nke otu Chineke (Allah). N’ụzọ dị otu a, Mohammed, eze nke Islam, tọrọ nkume isi, ma sachapụ ụlọ nsọ ahụ pụọ n’ikwere arụsị.

There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.

E nwere ike atọ ndị na-apụta n’olulu enweghị nsọtụ n’akwụkwọ Mkpughe, ma nke ọ bụla n’ime atọ ahụ na-anọchi anya Kraịst adịgboroja. Setan, bụ dragọn ahụ, na-achọ ịbụ dịka Onye Kachasị Elu, ka o nọdụ n’ocheeze Ya ma were Chọọchị Ya.

How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.

Lee ka i si si n’eluigwe daa, O Luzifa, nwa nke ụtụtụ! Lee ka e si gbutuo gị ruo n’ala, gị onye mere ka mba dị iche iche daa mba! N’ihi na i kwuru n’ime obi gị, Aga m arịgo n’eluigwe, aga m ebuli ocheeze m karịa kpakpando niile nke Chineke: aga m anọdụkwa n’elu ugwu nzukọ, n’akụkụ ugwu nke dị n’ugwu: aga m arịgo karịa ịdị elu nke igwe ojii; aga m adị ka Onye Kachasị Elu. Ma a ga-ebutu gị ala n’ala mmụọ, ruo n’akụkụ olulu. Aịzaya 14:12–15.

The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.

Agụ nke ekweghị na Chineke si n’olulu enweghị nsọtụ pụta n’Mkpughe iri na otu, ma anụ ọhịa nke Katọlik na-arịgo si n’olulu enweghị nsọtụ pụta mgbe a gwọrọ ọnya ọnwụnwa ya.

The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

Anụ-ọhịa ahụ ị hụrụ dịbu, ma ọ dịkwaghị; ọ ga-esikwa n’olulu enweghị ngwụcha rigota, wee laa n’iyi: ndị bi n’ụwa ga-eju anya, bụ ndị e dereghị aha ha n’akwụkwọ nke ndụ site na tọrọ ntọala ụwa, mgbe ha ga-ahụ anụ-ọhịa ahụ nke dịbu, ma ọ dịkwaghị, ma ọ ka dị. Mkpughe 17:8.

The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.

Anụ ọhịa nke Okpukpe Katọlik na-arịgo n’ocheeze nke ụwa n’oge iwu ụbọchị Ụka mgbe e guzobere njikọ okpukpu atọ ahụ. Dị ka dragọn ahụ, Okpukpe Katọlik na-ekwu na ọ bụ Chineke, dịka Pọl kọwara nke ọma.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.

Ka mmadụ ọbụla ghara iduhie unu n’ụzọ ọbụla: n’ihi na ụbọchị ahụ agaghị abịa, ma ọ bụrụ na nnupu-isi ahụ ebuteghị ụzọ, ma ekpughe nwoke ahụ nke mmehie, nwa nke ịla n’iyi; Onye na-emegide ma na-ebuli onwe ya elu karịa ihe ọbụla a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ya, dịka Chineke, na-anọdụ n’ụlọ nsọ nke Chineke, na-egosi onwe ya na ọ bụ Chineke. 2 Ndị Tesalonaịka 2:3, 4.

Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.

Dị ka dragọn ahụ, anụ ọhịa nke Katọlik bụ onye na-emegide Kraịst; ha abụọ na-ekwupụta na ha bụ Chineke, ma njedebe mbibi ikpeazụ ha abụọ jikọtara ya na àmà Akwụkwọ Nsọ ha, n’ihi na a na-ebutu dragọn ahụ ala n’ọkụ mmụọ, anụ ọhịa ahụkwa bụ nwa nke laa n’iyi. Laa n’iyi pụtara mbibi ikpeazụ.

“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

“Mkpebi siri ike nke onye ahụ na-emegide Kraịst imezu nnupụisi ahụ ọ malitere n’eluigwe ga-anọgide na-arụ ọrụ n’ime ụmụ nke nnupụisi.” Testimonies, volume 9, 230.

“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

“Site n’aka poopu Rom ka a na-aga n’ihu n’otu ọrụ ahụ n’ebe a n’ụwa dịka e mere ya n’ụlọikpé nke eluigwe tupu a chụpụ onye-isi ọchịchịrị. Setan chọrọ imezigharị iwu Chineke n’eluigwe, ma tinye ndozigharị nke ya. O buliri ikpe nke ya elu karịa nke Onye Okike ya, ma debe ọchịchọ nke ya n’elu ọchịchọ Jehova, ma n’ụzọ dị otu a o n’eziokwu kwupụtara na Chineke nwere ike imehie. Poopu kwa na-agbaso otu ụzọ ahụ, ma, n’ịzọrọ na onwe ya anaghị emehie, ọ na-achọ imegharị iwu Chineke ka o kwekọọ n’echiche nke ya, na-eche na ya nwere ike imezi njehie ndị o chere na ọ na-ahụ n’ime ụkpụrụ na iwu nile nke Onyenwe anyị nke eluigwe na ụwa. N’eziokwu, ọ na-agwa ụwa, Aga m enye unu iwu ka mma karịa nke Jehova. Lee nnukwu mkparị nke a bụ nye Chineke nke eluigwe!” Signs of the Times, November 19, 1894.

Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.

Alakụba, nke Muhammad nọchiri anya ya n’akụkọ ihe mere eme nke narị afọ nke asaa, sikwa n’olulu enweghị ngwụcha pụta mgbe a tụgharịrị igodo ahụ e nyere Muhammad. Mgbe e meghere olulu ahụ, “anwụrụ ọkụ” si n’ime ya pụta nke mere ka anyanwụ na ikuku gbaa ọchịchịrị. Ndị mbido ahụ kpọpụtara nke ọma na “igodo” nke meghere olulu ahụ bụ agha Nineveh.

When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.

Mgbe anyị na-abịaru amaokwu atọ mbụ nke Mkpughe isi nke itoolu nso site na nghọta ndị ọsụ ụzọ n’ọdịnaya nke itinye amụma n’ọrụ ugboro atọ, anyị na-ahụ na njirimara amụma nke amaokwu ndị ahụ, nke na-anọchi anya ahụhụ mbụ ahụ, na-anọchitekwa anya n’ụdị ihe atụ njirimara amụma nke ahụhụ nke atọ nke na-abịa “ngwa ngwa” n’oge nnukwu ala ọma jijiji ahụ. A na-anọchi iwu Ụka site n’agha Nineveh.

Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen Whites warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”

Pita nwere ibu ọrụ imezi amụma ụgha banyere bọl ọkụ nke Nashville, ọ makwaara na iji n'ụzọ ziri ezi dọọ aka ná ntị Ellen White banyere bọl ọkụ ndị ga-adakwasị Nashville bụ ihe na-akara mmalite nke “mbibi nke ọtụtụ puku obodo ndị e nyefeworị onwe ha fọrọ nke nta ka ọ bụrụ kpamkpam nye ikpere arụsị.”

The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.

Bọọlụ ọkụ nke Nashville na-akara mmalite nke oge mbibi ga-adakwasị obodo dị iche iche, ma ọ na-akwa akara mmalite nke ikwusa ozi mkpu etiti abalị dị mkpirikpi. Ozi ahụ na-amalite site n’ọgụ a na-atụghị anya ya sitere n’aka Alakụba, oge ahụ agwụkwa site n’ọgụ a na-atụghị anya ya sitere n’aka Alakụba n’oge nnukwu ala ọma jijiji ahụ. Oge ikwusa mkpu etiti abalị ahụ na-akara njedebe nke oge ịkaa akara nke puku mmadụ narị otu na iri anọ na anọ, bụ nke malitere site n’ọgụ a na-atụghị anya ya nke Alakụba wakporo na 9/11.

The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.

Mgbochi-aka nke otu narị puku na iri anọ na anọ ahụ malitere mgbe ahụ n’usoro kwekọrọ n’akara Balaam na ịnyịnya ibu ya, ebe e nwere ntiwapụ atọ nke na-eru njedebe n’iwu ụbọchị Sọnde, ma ebe mwakpo nke abụọ a na-atụghị anya ya gụnyere Ọktoba 7, 2023 megide ala ochie ahụ dị ebube, ma mesịa n’oge bọl ọkụ nke Nashville. Akara niile kwekọrọ, Pita kwa na-aghọta na ikpughe eziokwu ndị a, ndị a na-anọchi anya ha dịka nwoke na-eji ahịhịa uzuzu achịkọta ọla ndị gbasasịrị agbasa ma tụba ha n’ime igbe ọla, bụ ọrụ nke Odum nke ebo Juda.

The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.

Odum nke Juda na-akọwa ozi Peter e megharịrị nke Nashville dị ka ihe na-eme n’oge ikpeazụ nke ịka akara nke puku narị anọ na iri anọ na anọ, nke a na-anọchi anya ya n’akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ nke Daniel iri na otu, ma kpọmkwem karịa n’akụkụ nke akụkọ ihe mere eme ahụ zoro ezo nke a na-anọchi anya ya n’amaokwu nke iri na otu ruo na nke iri na ise nke otu isi ahụ. N’amaokwu ndị ahụ, agha Raphia na agha Panium na-eduga n’iwu Sọnde nke amaokwu nke iri na isii, nke agha Actium na-anọchi anya ya. Mgbe agha Panium jikọtara agha Actium n’iwu Sọnde, a na-emegharịkwa agha Nineveh.

The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.

“Mkpọghe” e nyere Mohammed, eze nke Islam, onye aha ya abụghị naanị àgwà nke Islam, kama ọ bụkwa ebe mbibi ahụ e ji agha Nineveh kaa akara. Aha eze ahụ “n’asụsụ Hibru bụ Abaddon,” ma “n’asụsụ Grik ka o nwere aha ya bụ Apollyon.” Grik na Hibru na-emesi Agba Ochie na Agba Ọhụrụ ike ma na-akụziri anyị na Abaddon pụtara “ebe mbibi” na Apollyon pụtara “onye na-ebibi.” N’amaokwu nke iri na otu nke Mkpughe itoolu, eze nke Islam bụ Mohammed, ma ọ bụkwa “mmụọ ozi nke olulu ahụ na-enweghị ngwụcha,” nke bụ Setan. Dị nnọọ ka popu bụ onye na-emegide Kraịst dịka nwoke aka nri Setan n’ụwa, Mohammed kwa na-adị n’okpuru njikwa kpọmkwem nke Setan, mmụọ ozi nke olulu ahụ na-enweghị ngwụcha.

At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.

N’iwu ụbọchị Sọnde, a na-amanye njikọ atọ ahụ n’elu ụwa, ma a gwọọkwa ọnya ahụ na-egbu egbu nke e nyere ọchịchị papal na 1798, nke si otú a kpọọ njedebe nke Oge Ọchịchịrị. Mgbe a gwọrọ ọnya ahụ na-egbu egbu, oge nke abụọ nke Oge Ọchịchịrị na-abịa, ma n’oge nnukwu ala ọma jijiji ahụ nke bụ iwu ụbọchị Sọnde, Alakụba na-atụgharị igodo ahụ, anwụrụ ọkụkwa, dị ka nke si n’ọkụ uku pụta, na-ekpuchi anyanwụ na kpakpando ka ọchịchịrị na-alọghachi. Agha Nineveh ka a na-eme ọzọ n’iwu ụbọchị Sọnde, n’ihi na ọ bụ igodo nke na-eweta oge ọchịchịrị nke abụọ. N’ebe ahụ, ndapụ n’ezi ofufe nke mba na-esote mbibi nke mba. N’ebe ahụ, “ịchị aka ike na-arụ ọrụ” na-achị n’uju, n’ihi na anwụrụ Alakụba ahụ nke na-eme ka anyanwụ na kpakpando gbaa ọchịchịrị n’agha Nineveh dị ka ọkụ uku na-ere ere. “Ọkụ uku na-ere ere” bụ otu akụkụ nke ọgbụgba ndụ Chineke na Abraham.

And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.

O wee ruo, na mgbe anyanwụ dara, ma ọchịchịrị abịa, lee, oké ọkụ na-ese anwụrụ, na oriọna na-enwu ọkụ nke gafere n’etiti iberibe ndị ahụ. Jenesis 15:17.

The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.

Igwe ọkụ na-ese anwụrụ nke gafere n’etiti àjà ọgbụgba ndụ Ebram mere ka amata ịbụ ohu n’Ijipt nke e sere onyinyo ya n’akụkụ Akwụkwọ Nsọ ahụ n’amaokwu nke iri na atọ.

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

O wee sị Ebram, Mara n’eziokwu na mkpụrụ gị ga-abụ ọbịa n’ala na-abụghị nke ha, ha ga-efekwa ha ozi; ha ga-emekwara ha ahụhụ afọ narị anọ. Jenesis 15:13.

A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.

“Ọkụ n’ime ite ọkụ,” dị ka ite ọkụ Nebukadneza nke a kọwara n’isi nke atọ nke Daniel, na-anọchi anya ịgba n’agbụ na ịbụ ohu, dịka ọ bụkwa ọnọdụ Shedrak, Mishak na Abednego.

“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.

“Ma dị ka kpakpando dị n’ụzọ sara mbara nke ụzọ a họpụtara ha si ejegharị, nzube Chineke amaghị ọsọ ọsọ ma ọ bụ oge igbu oge. Site n’akara nke nnukwu ọchịchịrị na ọkụ a na-esi anwụrụ pụta, Chineke ekpughewo Abraham ịdọkpụ n’agbụ nke Izrel n’Ijipt, ma kwupụta na oge ibi ọbịa ha ga-abụ afọ narị anọ. “Mgbe e mesịrị,” ka Ọ sịrị, “ha ga-apụta na nnukwu akụnụba.” Jenesis 15:14.” The Desire of Ages, 33.

But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.

Ma Onye-nwe anyị ewerewo unu, me kwa ka unu si n’ọkụ-ite ígwè pụta, ọbụna site n’Ijipt, ka unu bụrụụrụ ya ndị nke ihe-nketa, dịka unu dị taa. Deuteronomy 4:20.

The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”

Anwụrụ ọkụ nke na-eme ka anyanwụ na ọnwa gbaa ọchịchịrị mgbe a tụgharịrị igodo agha Nineveh na-akọwapụta mkpagbu ahụ nke na-amalite n’ezi ike n’iwu Sọnde. Ya mere, a na-emeghachi mkpagbu nke Oge Ọchịchịrị ahụ. Ndị ọsụ ụzọ ahụ kọwara nke ọma na agha Nineveh bụ “igodo” nke wetara Alakụba n’ime akụkọ amụma dịka ahụhụ mbụ na 627. Agha ahụ dị n’etiti Rom na Peshịa, ọ nọchitekwara anya mmeri nke Rom, ma ọ bụ ihe a na-akpọ mmeri Pyrrhic. Mmeri nke n’eziokwu ya na-emerụ onye mmeri ahụ. Okwu a sitere na mmeri eze Pyrrhus nke Epirus. Mgbe agha abụọ o lụsoro ndị Rom gasịrị (Heraclea na 280 BC na Asculum na 279 BC), o meriri ndị agha Rom ma tufuo akụkụ buru ibu nke ndị agha nke ya. Dị ka akụkọ si kwuo, o wee sị, “Otu mmeri ọzọ dị otu a, anyị alaa n’iyi.”

The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.

Agha Nineve bụ mmeri agha e chepụtara nke ọma nye Rom, ma mgbe o kwụsịrị, Rom ma ọ bụ Peshia adịkwaghị enwe ike emesịa iguzogide nke ọma mwakpo nke Alakụba. Peshia bụ United States, Rom bụkwa ndị ọpapacy n’ime mmezu nke oge a nke agha Nineve. Midia-Peshia dị ka ike nwere mpi abụọ na-anọchite anya ike ahụ nwere mpi abụọ nke United States. N’oge iwu Sọnde, United States bụ nanị otu mpi, n’ihi na n’oge na-eduga n’iwu Sọnde, e hiwewo onyinyo nke anụ ọhịa ahụ, ma nhazi ahụ mejupụtara ijikọta mpi abụọ ahụ ka ha bụrụ otu. N’ime Daniel asatọ, e nwere mpi abụọ na-anọchite anya Alaeze Midia-Peshia, mpi Peshia wee pụta n’ikpeazụ.

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, n’ihu osimiri ahụ ka otu ebule guzoro, nke nwere mpi abụọ; mpi abụọ ahụ dịkwa elu; ma otu karịrị ibe ya elu, nke ka elu apụtakwa n’ikpeazụ. Daniel 8:3.

The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.

Mpi abụọ nke United States—Republicanism na Protestantism—na-ejikọta bụrụ otu mgbe ụka na ọchịchị bịakọtara ọnụ iji kpụọ onyinyo nke anụ ọhịa ahụ. A na-emezu nguzobe ahụ n’uju mgbe a na-amanye akara nke anụ ọhịa ahụ n’iwu ụbọchị Sọnde. Nke a na-akọwapụta United States dị nnọọ ka Peasia n’iwu ụbọchị Sọnde. Rome meriri Peasia n’agha Nineveh. Otu Rome si merie Peasia dị mkpa n’akụkọ ihe mere eme, n’ihi atụmatụ agha Heraclius, Eze Ukwu Rome.

Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.

N’ikwu ya n’ụzọ dị mfe, Heraclius mezuru mwakpo mberede, n’adịghị ka mwakpo ịga n’ihu ozugbo. Edekọrọ mbọ ọ gbara iji mezuo mberede ahụ n’akụkọ ihe mere eme. Mberede ahụ gụnyere mkpebi ya ịwakpo n’oge oyi, nke na-abụghị ihe a na-emekarị n’oge akụkọ ihe mere eme ahụ, ma ọ kwụsịghị ebe ahụ. Heraclius malitere mbuso agha ya n’etiti ọnwa Septemba afọ 627 site n’ugwu (ugwu elu Armenia). Kama ịga n’ụzọ a tụrụ anya ya, ya bụ, ịga na ndịda kpọmkwem n’ebe isi obodo Peshia, Ctesiphon, dị, ọ tụgharịrị ụzọ buru ibu, na-aga n’ebe ndịda ọwụwa anyanwụ n’akụkụ mpaghara ókèala (ihe dịka ókèala Turkey na Iran nke oge a). O mechara tụgharịa gaa ndịda na ọdịda anyanwụ, gafee Osimiri Great Zab n’ụbọchị 1 nke Disemba, afọ 627. Nke a mere ka ndị agha ya guzo n’elu Ugwu-ala Nineveh (akụkụ ọwụwa anyanwụ nke Osimiri Taịgris), nso nmkpọmkpọ ebe Nineveh oge ochie. Mmegharị a sitere na ndịda gaa n’ugwu n’ihe metụtara ndị agha Peshia—ihe kpọmkwem megidere ihe ndị Peshia tụrụ anya ya. Ha tụrụ anya na ọ ga-anọgide na-agbasi mbọ ike ịga ndịda n’ebe Ctesiphon dị. O jidere onyeisi agha Peshia, Rhahzadh, n’amaghị ama ma mee ka ọ chụso Heraclius banye n’ala na-adịghị ya mma. O nyere ndị Rom ohere ịhọrọ ebe a ga-alụ agha n’ala dị larịị nso Nineveh. Nhazi agha a gbochiri ndị Rom ka a ghara ijide ha n’etiti ndị agha Peshia ma nyekwa ha ụzọ mgbapụ ma ọ bụrụ na ọ dị mkpa. Mgbe e jikọtara nke a na alụlụ dị n’ụbọchị agha ahụ na aghụghọ ịla azụ nke e mere ka o yie eziokwu n’oge ọgụ ahụ n’onwe ya, e nwere ọtụtụ ọkwa mberede. A na-ewere mbuso agha a siri ike e mere n’oge oyi na ụzọ mgbagharị a si n’akụkụ banye miri emi n’ime ala Peshia dịka otu n’ime ihe ndị Heraclius rụzuru kasị ukwuu n’ihe gbasara agha. O nyere aka imebi obi ike Peshia ma nye nnukwu aka n’ime mmeri ikpeazụ ndị Rom n’agha ogologo ahụ.

“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.

“N’agha Nineveh, nke e ji oké iwe lụso malite n’ụtụtụ ruo n’elekere nke iri na otu, e wepụrụ n’aka ndị Peasia ọkọlọtọ iri abụọ na asatọ, ma e wezụga ndị nke e nwere ike ịgbaji ma ọ bụ ịdọwa; e gburu akụkụ kasị ukwuu nke ndị agha ha n’ibe, ndị mmeri ahụkwa (ndị Rom), na-ezo ọnwụ ha onwe ha, nọrọ n’abalị ahụ n’ubi agha ahụ. E meghere obodo na obí eze nke Asiria nye ndị Rom maka oge mbụ.

“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.

“A chọghị ime ka eze ukwu Rom sie ike site n’ọgụ mmeri ndị o meriri; ma n’otu oge ahụ, sitekwa n’otu ụzọ ahụ, e kwadebere ụzọ nye ìgwè mmadụ ndị Saracen sitere n’Arabia, dịka ụkpara sitere n’otu mpaghara ahụ, ndị, ka ha na-agbasa n’ụzọ ha okwukwe ọchịchịrị na aghụghọ nke Mohammedan, n’oge na-adịghị anya kpuchiri alaeze Peshia na nke Rom abụọ ahụ.”

“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.

“A pụghị ịchọ ihe atụ nke eziokwu a nke zuru oke karịa nke e nyere n’okwu mmechi nke isiakwụkwọ sitere n’aka Gibbon, nke e si n’ime ya were mpekere okwu ndị bu ụzọ. ‘Ọ bụ ezie na e guzobeworị agha mmeri n’okpuru ọkọlọtọ Heraclius, mgbalị ahụ na-ekwekọghị n’okike yiri ka o gwụchara ike ha kama ime ka ọ rụọ ọrụ. Mgbe eze ukwu ahụ nọ na-emeri na Constantinople ma ọ bụ Jerusalem, ndị Saracen kwakọrọ otu obodo nta a na-amaghị ama n’ókèala Siria, ha wee gbujisie ụfọdụ ndị agha ndị gara inye ya enyemaka,—ihe na-emekarị, nke na-enweghị nnukwu ihe ọ pụtara, a sị na ọ bụghị na ọ bụ mmalite nke nnukwu mgbanwe. Ndị ohi ndị a bụ ndịozi Mohammed; obi ike agha ha nke ara siri n’ọzara pụta; ma n’ime afọ asatọ ikpeazụ nke ọchịchị ya, Heraclius tufuru n’aka ndị Arab mpaghara ndị ahụ ọ napụtara n’aka ndị Persia.”

“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.

“‘Mmụọ nke aghụghọ na ịnụ ọkụ n’obi, nke ebe obibi ya na-adịghị n’eluigwe,’ ka a tọhapụrụ n’ụwa. Olulu enweghị ngwụcha ahụ chọrọ naanị mkpịsị igodo iji meghee ya, mkpịsị igodo ahụ bụkwa ọdịda Chosroes. O jiri nlelị dọwaa akwụkwọ ozi nke otu nwa amaala na-amaghị ama si Mecca. Ma mgbe o siri n’‘ọkụ ebube’ ya da n’ime ‘ụlọ elu nke ọchịchịrị’ nke anya ọbụla na-apụghị ịbanye n’ime ya, aha Chosroes ga-apụ n’echiche na mberede n’ihu aha Mohammed; ọnwa mpekere ahụ yikwara ka ọ na-eche naanị ibili ya ruo mgbe kpakpando ahụ dara. Chosroes, mgbe e mebisịrị ya kpamkpam ma wepụrụ ya alaeze ya, e gburu ya n’afọ 628; a kpọkwara afọ 629 akara site na ‘mmeri a meriri Arabia,’ na ‘agha mbụ nke ndị Mohammedan busoro alaeze Rom.’ ‘Mmụọ ozi nke ise wee kpọọ opi, m wee hụ kpakpando ka o si n’eluigwe daa n’ụwa; e wee nye ya mkpịsị igodo nke olulu enweghị ngwụcha. O wee meghee olulu enweghị ngwụcha ahụ.’ Ọ dara n’ụwa. Mgbe ike nke alaeze Rom agwụsịla, ma nnukwu eze nke Ọwụwa Anyanwụ dina nwụrụ anwụ n’ụlọ elu ọchịchịrị ya, ịkwakọrọ otu obodo nta a na-amaghị ama n’ókè Syria bụ ‘mbido nke nnukwu mgbanwe.’ ‘Ndị ohi ahụ bụ ndịozi Mohammed, obi ike ara ha wee si n’ọzara pụta ìhè.’” Uriah Smith, Daniel and the Revelation, 495–497.

The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.

Agha Nineve nọchiri anya mmeri Rom nke oge a na-emeri United States n’iwu ụbọchị Sọnde, ma ọ bụ mmeri pyrrhic, n’ihi na ikpe na-aga n’ihu megide Rom na-amalite n’iwu ụbọchị Sọnde.

Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.

Khosroes bụ isi nke alaeze Peasia; ya mere, Peasia nke na-anọchi anya ọdịda nke United States n’oge iwu Sunday bụ mkpịsị-igodo nke na-emeghe olulu ahụ nke enweghị nsọtụ n’oge ọdịda nke alaeze nke isii n’amụma Akwụkwọ Nsọ. Ọ na-anọchi anya iwu Sunday nke amaokwu iri na isii, iri atọ na otu, na iri anọ na otu nke Daniel isi nke iri na otu, yana kwa, Nkpughe isi nke iri na atọ amaokwu nke iri na otu.

Notice the pioneer Stephen Haskell’s comments on the same verses and history:

Lezienụ anya n’ihe onye ọsụ ụzọ Stephen Haskell kwuru banyere amaokwu ndị ahụ na otu akụkọ ihe mere eme ahụ:

“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.

“Ndị Arab, ma ọ bụ ndị Saracen, enwebeghị mgbe ha jiri ike ọ bụla metụta ụwa. N’akụkọ ihe mere eme nke mba nile, ndị nnwere onwe a nke ọzara gafere ihe fọrọ nke nta ka a ghara iburu ha n’uche. Okpukpe Mohammed jikọtara agbụrụ ndị ahụ gbasasịrị agbasa, wee zipụ ha pụta dịka ndị mmeri nke mba dị iche iche. Ọganihu ngwa ngwa nke soro ngwá agha ndị Saracen bụ, n’ókè dị ukwuu, n’ihi esemokwu dị n’etiti ndị Rom na Chosroes, isi nke alaeze Peshia nke oge ahụ. Esemokwu a butere ọdịda nke nke ikpeazụ. Peshia nke oge ahụ eguzowo dịka mgbidi mgbochi, na-egbochi ike Mohammed; ma mgbe ike ahụ dara, mgbochi ahụ apụla, ‘olulu miri emi na-enweghị nsọtụ’ meghere, ndị Saracen wee sọchie ụwa dịka idei mmiri. Mgbe ‘olulu miri emi na-enweghị nsọtụ meghere, anwụrụ ọkụ biliri nke zoro ihu anyanwụ.’ Onyonyo a siri ike, na-anọchi anya mmetụta ọchịchịrị nke okpukpe Mohammed, dịka ọ gbasara n’elu ụwa dum.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.

That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.

Mgbidi ahụ nke mgbochi n’akụkọ ihe mere eme nke Rom bụ mgbidi nkewa dị n’etiti ụka na ọchịchị, nke a na-ewepụ n’oge iwu Sọnde. E nwekwara ọkwa ọzọ n’ime mmeri Pyrrhic nke Rom meriri Peshịa n’agha Nineveh, n’ihi na e nwere agha Nineveh gara aga, nke na-anọchi anya Alfa, ma agha nke afọ 627 na-anọchi anya Omega. Agha ahụ mere n’afọ 612 T.K., ihe dị ka narị afọ iri na abụọ n’etiti ha. N’agha ahụ, njikọ aka okpukpu atọ meriri Asiria, ma nke a kpọrọ njedebe Alaeze Asiria.

A. T. Jones comments on the alpha battle of Nineveh:

A. T. Jones na-ekwu okwu banyere ọgụ alfa nke Nineveh:

“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.

“Ihe n’ọchịchị Asiria si n’ihe ọjọọ gaa n’ihe ka njọ, nke mere na n’afọ 612 T.K. e nwere ọzọ nnukwu nnupụisi sitere n’aka otu mba atọ ahụ, Nabopolassar n’onwe ya na-eduzi ya oge a. Nke a gara nke ọma kpamkpam: e mere Nineveh ka ọ bụrụ ikpokọta mkpọmkpọ ebe; e kewakwara Alaeze Asiria n’ime nkewa ukwu atọ,—Media jidere mpaghara ugwu ọwụwa anyanwụ na ugwu nke kacha nso, Babilọn jidere Elam na ndagwurugwu nile na ọzara nile nke Yufretis na Taịgris, ma Ijipt jidere ala nile dị n’ọdịda anyanwụ Yufretis. Akara nkwado nke njikọ a dị n’etiti Babilọn na Media bụ alụmdi na nwunye nke ada eze Media na Nebukadneza, nwa Nabopolassar. Ọ bụ n’ime imezu akụkụ nke ya n’ọgbụgba ndụ a megide Asiria ka Fero-Neko eze Ijipt rigoro imegide eze Asiria ịlụ agha megide Kake-mis n’akụkụ Yufretis, mgbe Eze Josaịa nke Juda pụrụ ịlụso ya ọgụ, a gbukwaa ya na Megido. Mgbe ahụ, ebe mpaghara ọdịda anyanwụ a nile gbasara eze Ijipt, ọ bụ n’iji ọbụbụeze ya ziri ezi, nke o nwetara site n’emeri n’agha, ka o wepụrụ Shalum, nwa Josaịa, n’ịbụ eze Juda, họpụta Eliakim ka ọ bụrụ eze Juda n’ọnọdụ ya, gbanwee aha ya ka ọ bụrụ Jehoiakim, ma tinye ụtụ isi n’ala ahụ.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.

In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.

N’agha alfa nke Nineveh n’afọ 612 BC, Alaeze Ukwu Asiria bịara na njedebe, dịka alaeze nke isii n’amụma Akwụkwọ Nsọ si akwụsị na iwu Sọnde. Onye meriri n’agha ahụ bụ njikọ okpukpu atọ nke Babilọn, Ijipt na Midia. N’agha nke oge ahụ, Eze Josaya nwụrụ na Megido, si otú a na-anọchi anya Amagedọn. N’agha omega nke Nineveh n’afọ 627, a tọhapụrụ Islam nke ahụhụ nke atọ, dịka a na-ewepụ mgbidi nchebe dị n’Iwu Ọchịchị, dịka e gosipụtara ya n’otú Haskell siri kọwaa Peasia dịka “mgbidi mgbochi” nke nchebe a na-ewepụ mgbe e meriri Peasia. Ọnwụ Eze Josaya na Megido na-egosi agha mbụ nke Nineveh dịka ịbụ agha nke abụọ n’ụbọchị ikpeazụ. Nke ikpeazụ n’ime agha abụọ nke Nineveh n’afọ 627, mgbe a tụgharịrị mkpịsị igodo ma mepee olulu ahụ, bụ nke mbụ n’ụbọchị ikpeazụ, n’ihi na nke mbụ ga-abụ nke ikpeazụ. Agha mbụ nke Nineveh n’etiti Asiria na njikọ okpukpu atọ ahụ na-eduga na Amagedọn. Oge nke Ọchịchịrị nke abụọ na-amalite site n’agha Nineveh ma na-ejedebe na agha Nineveh.

The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:

Eziokwu ndị metụtara opi nke ise, nke bụ ahụhụ mbụ nke Mkpughe isi nke itoolu, bụ ihe ndị ọsụ ụzọ ahụ ghọtara na ọ bụ àmà doro anya nke akụkọ ihe mere eme karịa akụkụ ọ bụla ọzọ dị n’akwụkwọ Mkpughe. Uriah Smith kọwara eziokwu ahụ dị ka ndị a:

“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’

“‘AMAKWỤKWỌ 1. Mmụọ-ozi nke ise wee kpọọ opì, m wee hụ kpakpando ka ọ si n’eluigwe daa n’ụwa: e wee nye ya mkpịsị ugodi nke olulu ahụ na-enweghị nsọtụ.’”

“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.

“N’ihi nkọwa banyere opi a, anyị ga-adọtakwa ọzọ site n’akwụkwọ nke Maazị Keith. Onye odeakwụkwọ a na-ekwu n’ezie, sị: ‘Ọ fọrọ nke nta ka ọ bụrụ na e nweghị nkwenye kwekọrọ ọnụ nke ukwuu n’etiti ndị na-akọwa Akwụkwọ Nkpughe banyere akụkụ ọ bụla ọzọ ya dịka nke metụtara itinye opi nke ise na nke isii, ma ọ bụ ahụhụ mbụ na nke abụọ, n’aka ndị Saracen na ndị Turkey. Ọ pụtara ìhè nke ukwuu nke na o siri ike ka a ghọtahie ya. Kama otu amaokwu ma ọ bụ abụọ nke ga-akọwa nke ọ bụla, a na-eji isi nke itoolu dum nke Akwụkwọ Nkpughe, n’akụkụ abụọ hà nhata, kọwaa ha abụọ.’” Uriah Smith, Daniel and the Revelation, 495.

Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.

Pita nọ na Panium n’ibu ọrụ idozi ozi banyere bọl-ọkụ nke Nashville, e wee hụ ya n’ụzọ mbụ na ihe mejupụtara ahuhu mbụ ahụ kwekọrọ nke ọma na ihe mejupụtara iwu Ụka Ụka ga-abịa n’oge na-adịghị anya. Ọdụm nke ebo Juda kpughere nghọta a site n’ịmeghe ya, n’ịkwado ya n’usoro amụma ndị ọzọ Ọ tinyerela n’ọnọdụ ha tupu ahụ. Ndị odeakụkọ ihe mere eme ga-agba akaebe banyere ịdị mkpa nke mwakpo mberede nke Rom mezuru megide ndị Peshia n’afọ 627, ma mgbe ha mere nke a, ha rịba ama aghụghọ Heraclius si gbagharịa n’akụkụ na n’azụ Peshia n’oge oyi dịka ụzọ isi zoo onwe ya ruo mgbe oge mwakpo ahụ ruru.

Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.

Nwannaanyị White na-eme ka anyị mata na Rom na-eche naanị “ebe dị elu nke uru,” ma mgbe ahụ ọ ga-akụ.

“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

“Okwu Chineke enyewo ịdọ aka ná ntị banyere ihe ize ndụ na-abịanụ; ọ bụrụ na a ghara ilebara nke a anya, ụwa Protestant ga-amata ihe nzube Rom bụ n’ezie, naanị mgbe oge agafela iji gbanahụ ọnyà ahụ. Ọ na-etolite n’ike nwayọ nwayọ n’enweghị mkpọtụ. Ozizi ya na-arụ ọrụ mmetụta ha n’ụlọ omeiwu, n’ime ụka, na n’obi mmadụ. Ọ na-akwakọba ụlọ ya ndị dị elu ma sie ike, n’ime ebe nzuzo ha ka a ga-emegharị mkpagbu ya ndị gara aga. Nwayọ nwayọ na n’enweghị onye na-enyo enyo ọ na-ewusi agha ya ike iji kwalite ebumnuche nke ya mgbe oge ga-abịa ka o tie ihe. Ihe niile ọ chọrọ bụ ebe ga-enye ya uru, ma a na-enye ya nke a ugbua. N’oge na-adịghị anya anyị ga-ahụkwa ma nwee mmetụta nke ihe nzube nke akụkụ Rom bụ. Onye ọbụla ga-ekwere ma rubekwa isi n’okwu Chineke ga-esi n’ihi nke a nweta ịta ụta na mkpagbu.” The Great Controversy, 581.

As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.

Dịka o mere n’oge Eze Ukwu Heraclius, ọchịchị papa anọwo na-aga n’ihu n’ebe ebumnuche ya dị “n’uzo nzuzo na n’atụghị anya” n’ime mmezu nke Aịsaịa isi nke iri abụọ na atọ, ebe e chefuru akwụna Taịa n’akụkọ ihe mere eme nke alaeze nke isii nke amụma Akwụkwọ Nsọ. Mwakpo nzuzo na mberede nke Heraclius bụ ka ụwa chefuo ọchịchị papa site n’afọ 1798 ruo n’iwu Sọnde. Ahịrị n’elu ahịrị, nsogbu nke mbụ na-anọchi anya nsogbu nke atọ na nke ikpeazụ. N’ime nsogbu nke mbụ, e nwere nkwupụta e mere nke dakọtara kwa na akụkọ ihe mere eme nke Alakụba na oge nke ịnọchite akara nke otu narị puku na iri anọ na anọ.

And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.

E nyekwara ha iwu ka ha ghara imebi ahịhịa nke ụwa, ma ọ bụ ihe ọ bụla na-acha ndụ ndụ, ma ọ bụ osisi ọ bụla; kama naanị ndị ahụ ndị na-enweghị akara nke Chineke n’egedege ihu ha. E nyekwara ha ikike ka ha ghara igbu ha, kama ka a taa ha ahụhụ ọnwa ise: ma ahụhụ ha dị ka ahụhụ nke akpị, mgbe ọ tara mmadụ. N’ụbọchị ndị ahụ ndị mmadụ ga-achọ ọnwụ, ma ha agaghị ahụ ya; ha ga-achọkwa ịnwụ anwụ, ọnwụ ga-agbapụkwa n’ihu ha. Mkpughe 9:4–6.

Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.

Tupu a tụgharịa mkpịsị igodo ahụ n’agha Nineveh, nke bụ iwu Sọnde na-abịa n’oge na-adịghị anya, ndị otu narị puku iri anọ na anọ ahụ e mechiela akara ha ugbua. N’oge iwu Sọnde ahụ, mbibi nke obodo ndị ahụ, nke e ji bọl ọkụ Nashville bido ya, ka a na-anọchi anya ya dịka oge nke “ọnwa ise,” mgbe agha na-ewe iwe, ma a na-ebidokwa ịsa ahụ n’ọbara papal nke abụọ, n’ime mmezu nke azịza e nyere ndị martyr nke Oge Ọchịchịrị n’akara nke ise.

And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

Ma mgbe O meghere akara nke-ise, ahụrụ m n’okpuru ebe ịchụàjà mkpụrụ-obi ndị ahụ e gburu n’ihi okwu Chineke na n’ihi àmà ahụ ha jidere; ha wee tie mkpu n’olu dị ukwuu, sị, Ruo ole mgbe, Onyenwe anyị, Onye dị nsọ na Onye eziokwu, ka Ị na-ekpeghị ikpe ma na-abọtaghị ọbara anyị ọ́bọ̀ n’aka ndị bi n’elu ụwa? E wee nye onye ọ bụla n’ime ha uwe-ukwu ọcha; e wee gwa ha ka ha zuo ike nwa oge ọzọ, ruo mgbe a ga-emezu ọnụ ọgụgụ nke ndị ozi ibe ha na ụmụnna ha, ndị a ga-egbu dị ka e gburu ha. Mkpughe 6:9–11.

The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.

Ndị nwụrụ n’ihi okwukwe n’Oge Ọchịchịrị bụ ìgwè mbụ nke na-anọchi anya ndị nwụrụ n’ihi okwukwe nke Rom nke oge a n’oge nsogbu iwu Ụka n’Ụbọchị Sọnde. Tupu nsogbu ahụ erute, a na-akàrà otu narị puku iri anọ na anọ ahụ, usoro ịkàrà ahụ malitekwara na 9/11 site n’ịbịarute nke Alakụba nke ahụhụ nke atọ, na ifesa mmiri ozuzo ikpeazụ ahụ. Mgbe ndị nwụrụ n’ihi okwukwe n’Oge Ọchịchịrị mbụ ahụ jụrụ mgbe a ga-ekpe papacy ikpe, a gwara ha na a ga-enwe ìgwè nke abụọ nke ndị nwụrụ n’ihi okwukwe mgbe a ga-emeghachi Oge Ọchịchịrị ahụ, nke bụ mgbe a ga-emezu isi-okwu nke ọgụ Nineveh n’iwu Ụbọchị Sọnde na-abịa n’oge na-adịghị anya. Tupu ezuo ìgwè nke abụọ nke ndị nwụrụ n’ihi okwukwe ahụ, a na-akàrà otu narị puku iri anọ na anọ ahụ, a na-akọwapụtakwa oge ịkàrà ahụ nke malitere na 9/11 n’akàrà nke ise; n’ihi na mkparịta ụka e depụtara n’ebe ahụ dị n’Akwụkwọ Mkpughe isi nke isii, amaokwu ITOO ruo IRI NA OTU, ya mere na-akara mmalite na njedebe nke ịkàrà ahụ site na 9/11. Njedebe ahụ na-ebute mbibi nke Alakụba dị ka e depụtara ya n’Akwụkwọ Mkpughe ITOO, IRI NA OTU, ndị ahụ e kàràkwa ga-emezu ahụmịhe Daniel nke e gosiri n’akwụkwọ Daniel ITOO, IRI NA OTU.

We will continue these things in the next article.

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