In the previous article we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach for the last three trumpets are three woes.

N’isiokwu gara aga anyị kwekọrọ njirimara amụma nke opi nke ise, nke bụ ahụhụ mbụ, na iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya. Ịtụle opi nke ise dịka nke mbụ n’ime opi atọ ikpeazụ, site n’ụzọ ahụ nke mbụ na-egosi nke ikpeazụ, na-eme ka ọrụ amụma nke Islam nke ahụhụ mbụ kwekọọ na ala ọma jijiji nke Mkpughe iri na otu. Enwetara m ozi ịntanetị sitere n’aka enyi m n’ụbọchị sochirinụ mgbe anyị kparịtachara isiokwu a n’ọgbakọ Sabbath, enyi m ahụ kwa nọkwa na-agbalị ikwekọ opi nke isii, nke bụ ahụhụ nke abụọ, na iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya. Nke a bụ ụzọ ziri ezi n’ihi na opi atọ ikpeazụ bụ ahụhụ atọ.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

M wee le, ma nụ otu mmụọ ozi ka ọ na-efegharị n’etiti eluigwe, na-ekwu n’oké olu, Ahụhụ, ahụhụ, ahụhụ, diri ndị bi n’ụwa n’ihi olu ndị ọzọ nke opi nke ndị mmụọ ozi atọ ahụ, ndị ka ga-akpọ opi ha! Mkpughe 8:13.

The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.

Opì-ùfụ̀ atọ ikpeazụ bụ ihe nnọchianya pụrụ iche n’ime opì-ùfụ̀ asaa ahụ, dịka ụka atọ ikpeazụ si bụrụ ndị dị iche n’ebe anọ mbụ nọ, nakwa dịka akàrà atọ ikpeazụ si dị iche n’ime akàrà asaa ahụ. A na-ekwuputakarị eziokwu amụma a ọtụtụ mgbe n’ime afọ ndị gafeworo. Tinyere ịtụle ìhè a na-enweta site n’ịtụle ahụhụ mbụ na nke atọ dịka ihe nnọchianya Alfa na Omega, anyị aghaghịkwa ịtụle ahụhụ atọ ahụ dịka itinye amụma n’ọrụ ugboro atọ.

A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.

Ngwa nke amụma ugboro atọ na-egosi na àgwà amụma niile nke ahuhu mbụ na nke abụọ ga-adịkwa n’ahuhu nke atọ. Ahuhu mbụ bụ Islam nke Arabia, ahuhu nke abụọ bụkwa Islam nke Turkey. E nyere ahuhu mbụ ka ọ “ta ahụhụ,” e nyekwara ahuhu nke abụọ ka ọ “gbuo” otu ụzọ n’ime atọ nke ụmụ mmadụ.

Torment of the First Woe

Ahụhụ nke Ahụhụ Mbụ

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 they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.

E nyekwara ha iwu ka ha ghara igbu ha, kama ka ha hụ̀ ha ahụhụ ọnwa ise: ahụhụ ha dịkwa ka ahụhụ nke agụ̀, mgbe ọ na-agba mmadụ. … Ha nwekwara ọdụ dị ka nke agụ̀, e nwekwara mkpọ̀ n’ọdụ ha: ike ha bụkwa imerụ mmadụ ọnwa ise. Mkpughe 9:5, 10.

Death of the Second Woe

Ọnwụ nke Ahụhụ nke Abụọ

And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.

A tọhapụrụkwa ndị mmụọ-ozi anọ ahụ, ndị e doziri maka otu awa, na otu ụbọchị, na otu ọnwa, na otu afọ, ka ha gbuo ụzọ nke atọ nke ndị mmadụ. … Site n’ihe atọ ndị a ka e ji gbuo ụzọ nke atọ nke ndị mmadụ, site n’ọkụ, na n’anwụrụ ọkụ, na n’ọvú sulphọ, nke sitere n’ọnụ ha pụta. Mkpughe 9:15, 18.

The two thirds of men that were not killed, did not repent.

Abụọ n’ime ụzọ atọ nke mmadụ ndị a na-egbughị, echegharịghị.

And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

Ma ndị fọdụrụ n’ime mmadụ, ndị e jighị ọrịa ọjọọ ndị a gbuo, ha echegharịghịkwa n’ọrụ aka ha, ka ha ghara ife ndị mmụọ ọjọọ, na arụsị nke ọlaedo, na nke ọlaọcha, na nke ọla kọpa, na nke nkume, na nke osisi: ndị na-apụghị ịhụ ụzọ, ma ọ bụ ịnụ ihe, ma ọ bụ ịga ije: Ha echegharịghịkwa n’ime igbu mmadụ ha, ma ọ bụ mgbaasị ha, ma ọ bụ ịkwa iko ha, ma ọ bụ izu ohi ha. Mkpughe 9:20, 21.

The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood” of “murders,” “sorceries,” “fornication” and “theft.”

Opi asaa ndị ahụ na-anọchi anya ọrịa ikpeazụ asaa ahụ, ma n’amaokwu nke iri abụọ a na-akpọ opi ndị ahụ ọrịa. United States bụ otu ụzọ n’ime atọ nke njikọ atọ ahụ nke dragọn ahụ, anụ ọhịa ahụ na onye-amụma ụgha ahụ, a na-egbukwa ya dị ka alaeze nke isii n’iwu Ụka banyere Sọnde. E wetara ọnwụ ya n’ihi ofufe ụgha, nke a na-anọchi anya ya site n’“ọrụ aka ha,” “ofufe” nke “ndị mmụọ ọjọọ na arụsị ọlaedo, na ọlaọcha, na ọla kọpa, na nkume, na nke osisi,” nke “igbu mmadụ,” “ịgba afa,” “ịkwa iko” na “izu ohi.”

False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.

Ofufe ụgha, nke e ji ofufe ụbọchị Sọnde mee ihe nnọchianya ya, bụ “ihe kpatara” nke a ga-echegharị nchegharị n’ihi ya; ma ha echegharịghị, ya mere “nsonaazụ” ya bụ ahụhụ na ọnwụ nke ụkpara Islam wetara. Ọ bụ ezie na e gburu otu ụzọ n’ime ụzọ atọ nke mmadụ, ya bụ, United States, n’oge iwu Sọnde, ụzọ abụọ ndị ọzọ n’ime ụzọ atọ echegharịghị.

Woes and Angels

Ahụhụ Na Ndị Mmụọ Ozi

The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.

Ahụhụ nke mbụ na nke abụọ kwekọrọ na ndị mmụọ ozi nke mbụ na nke abụọ n’akụkọ ihe mere eme nke ndị Miller, a na-emegharịkwa akụkọ ahụ ruo n’otú mkpụrụedemede ya dị n’akụkọ ihe mere eme nke narị puku otu na iri anọ na anọ. Akụkọ ihe mere eme nke narị puku otu na iri anọ na anọ bụ akụkọ ihe mere eme nke mmụọ ozi nke atọ, ọ na-ekwekọkwa na ahụhụ nke atọ. Dị nnọọ ka a na-emegharị akara ụzọ nke akụkọ ihe mere eme nke ndị Miller n’akụkọ ihe mere eme nke narị puku otu na iri anọ na anọ, otu a kwa, a ga-emegharị akara ụzọ nke ahụhụ nke mbụ na nke abụọ n’akụkọ ihe mere eme nke mmụọ ozi nke atọ.

“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.

“E nyere ozi nke mbụ na nke nke abụọ n’afọ 1843 na 1844, ma anyị nọ ugbu a n’okpuru mkpọsa nke ozi nke atọ; ma ozi atọ ahụ ka dịkwa mkpa ka a nọgide na-ekwusa ha. Ọ dịkwa mkpa taa dịka ọ dịla mgbe ọ bụla gara aga na a ga-ekwughachi ha nye ndị na-achọ eziokwu. Site n’akwụkwọ na site n’olu ka anyị ga-eme ka mkpọsa ahụ daa ụda, na-egosi usoro ha, na etu amụma ndị ahụ si arụ ọrụ, bụ́ ndị na-eduga anyị n’ozi mmụọ ozi nke atọ. O nweghị ike ịdịrị ozi nke atọ ma ọ bụrụ na nke mbụ na nke nke abụọ adịghị. Ozi ndị a ka anyị ga-enye ụwa n’akwụkwọ e bipụtara, n’okwuchukwu, na-egosi n’usoro akụkọ ihe mere eme amụma ihe ndị dịrịla adị na ihe ndị ga-adị.” Selected Messages, book 2, 104.

Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.

Ọrụ anyị dịka ndị na-amụ amụma bụ ijikọta ozi mmụọ ozi nke mbụ na nke abụọ n’ime ozi mmụọ ozi nke atọ. Enweghị ozi abụọ mbụ ahụ, a pụghị inwe ozi nke atọ, n’ihi na “a pụghị inwe nke atọ ma e wezụga nke mbụ na nke abụọ.” Nke a bụ eziokwu n’ihe gbasara ‘usoro,’ n’ihi na ọ bụrụ na e nweghị nke mbụ na nke abụọ, mgbe ahụ nke atọ bụ n’eziokwu nke mbụ. Ọ bụkwa eziokwu n’ihe gbasara ‘ọdịnaya,’ n’ihi na njirimara amụma nke nke mbụ na nke abụọ na-akọwapụta njirimara nke nke atọ. N’ụzọ mgbakọ na mwepụ, enweghị nke atọ ma e wezụga nke mbụ na nke abụọ, ma n’ụzọ amụma, enweghị ihe-ama n’ime mmụọ ozi nke atọ, ma ọ bụrụ na e hapụ ihe-ama nke nke mbụ na nke abụọ.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

“Chineke enyewo ozi nke Mkpughe 14 ọnọdụ ha n’usoro amụma, ọrụ ha agaghịkwa akwụsị ruo n’ogwugwu akụkọ ihe mere eme nke ụwa a. Ozi nke mmụọ-ozi mbụ na nke abụọ ka bụ eziokwu maka oge a, ha ga-esokwa nke a na-eso n’ahịrị otu. Mmụọ-ozi nke atọ na-ekwusa ịdọ aka ná ntị ya n’olu ukwu. ‘Mgbe ihe ndị a gasịrị,’ ka Jọn kwuru, ‘ahụrụ m mmụọ-ozi ọzọ ka o si n’eluigwe rịdata, onye nwere ike dị ukwuu, e wee mee ka ụwa mụa ìhè site n’ebube ya.’ N’ime ìhè a, a chịkọtara ìhè nke ozi atọ ahụ niile.” The 1888 Materials, 803, 804.

Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.

Ọrụ anyị bụ igosi “n’usoro nke akụkọ ihe mere eme amụma ihe ndị meworo” n’ime mmegharị nke ndị Millerait, “na ihe ndị ga-adịkwa” n’ime mmegharị nke otu narị puku na puku iri anọ na anọ ahụ.

“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

“Onyenwe anyị na-aga ịta ụwa ahụhụ n’ihi ajọ omume ya. Ọ na-aga ịta òtù okpukpe dị iche iche ahụhụ n’ihi ịjụ ha jụrụ ìhè na eziokwu e nyere ha. Ozi ukwu ahụ, nke na-ejikọta ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ, kwesịrị inye ụwa. Nke a ga-abụ ibu ọrụ anyị.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line the three messages by bringing the Millerite history into two parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.

Njikọta ozi nke mmụọ-ozi mbụ na nke abụọ bụ ihe na-eme ka ụwa nwuo ìhè mgbe mmụọ-ozi nke Mkpughe iri na asatọ si n’eluigwe rịdata. Ọ sịrị, “‘Mgbe ihe ndị a gasịrị,’ ka Jọn kwuru, ‘ahụrụ m mmụọ-ozi ọzọ ka o si n’eluigwe na-abịa, nwee nnukwu ike, ụwa wee nwuo ìhè site n’ebube ya.’ N’ime nwuo-ìhè a, a na-ejikọta ìhè nke ozi atọ ahụ niile.” A na-emezu “nwuo-ìhè” ahụ metụtara ka “ụwa” “nwuo ìhè” mgbe “a na-ejikọta ìhè nke ozi atọ ahụ niile.” A ga-emekwa ọrụ nke ijikọta, ahịrị n’elu ahịrị, ozi atọ ahụ site n’iweta akụkọ ihe mere eme nke ndị Millerite ka ọ bụrụ ihe yiri ibe ya abụọ na akụkọ ihe mere eme nke otu narị puku na iri anọ na anọ ahụ, ya na ahụhụ atọ ahụ.

The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”

Ọdịda Babilọn, dịka mmụọ ozi nke abụọ kwusara ya, apụghị ikewapụ ya na ozi nke mmụọ ozi mbụ. Ozi nke mmụọ ozi mbụ kpọpụtara Ọbịbịa nke Abụọ nke Kraịst n’afọ 1843, ma mgbe ozi ahụ dara, mmetụta nke ozi ahụ butere ọdịda nke ụka ndị Protestant. Mmetụta ahụ bụ mmụọ ozi nke abụọ; ihe kpatara ya bụ ọdịda nke mmụọ ozi mbụ. Ọ bụrụ na mmụọ ozi mbụ adịghị, agaghị enwe ọdịda Babilọn dịka mmụọ ozi nke abụọ kwusara ya. Ihe nke jikọtara ihe kpatara ya na mmetụta ya ọnụ bụ “oge.” “Oge” ahụ (1843) emezuoghị, ma ọdịda ahụ mụtara “mmetụta” ahụ. “Ihe kpatara ya” bụ njehie nke ịkọwa na amụma atọ ndị ahụ, nke Miller ji ezighi ezi kwubie na ha ga-agwụ ihe dị ka afọ 1843. Amụma atọ ahụ nke afọ 1335, 2300, na 2520, Miller kweere na ha ga-akwụsị site n’ịbịa Kraịst n’ígwé ojii n’afọ 1843. Mgbe amụma oge ndị ahụ Miller ghọtara n’ụzọ na-ezighi ezi dara, nke ahụ nyere ndị Protestant ihe kpatara ha ga-eji jụ ozi nke mmụọ ozi mbụ, ma mmụọ ozi nke abụọ bịarutere. Mmụọ ozi mbụ bụ “ihe kpatara ya,” mmụọ ozi nke abụọ bụkwa “mmetụta” ya.

The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.

A pụghị ikewa ozi nke mmụọ-ozi mbụ na nke abụọ, n’ihi na e jikọtara ha n’amụma site n’oge amụma. E jikọtara ahuhu mbụ na nke abụọkwa n’amụma site n’“oge.” Amụma oge nke ahuhu mbụ, nke na-akọwapụta narị afọ iri ise nke mmekpa ahụhụ, na-agwụ kpọmkwem n’ebe amụma oge nke narị afọ atọ na iri itoolu na otu na ụbọchị iri na ise nke ahuhu nke abụọ, nke na-egbu mmadụ, malitere. Amụma oge na-ejikọta ahuhu mbụ na nke abụọ, ma na-ejikọtakwa ozi nke mmụọ-ozi mbụ na nke abụọ.

The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.

Mmezu nke amụma oge nke ahụhụ mbụ na nke abụọ nyere ozi mmụọ ozi mbụ ike ma wetara mmụọ ozi nke Mkpughe isi nke iri ka o jiri ebube ya mee ka ụwa maa ìhè. N’ikwu banyere mmụọ ozi mbụ ahụ, Nwanyị White dere na a “gwara ya na ozi ya bụ ime ka ụwa jiri ebube ya maa ìhè na ịdọ mmadụ aka ná ntị banyere iwe Chineke na-abịa.” Nke ahụ bụ nnọọ otu ozi ahụ nke mmụọ ozi nke atọ nke Mkpughe isi nke iri na asatọ.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

“Mmụọ-ozi ahụ nke jikọtara onwe ya n’ịkpọsa ozi nke mmụọ-ozi nke atọ ga-eme ka ụwa nile nwee ìhè site n’ebube ya. A na-ebu amụma n’ebe a ọrụ ga-eru ụwa dum ma nwee ike pụrụ iche a na-ahụbeghị anya. Mmegharị banyere ọbịbịa Kraịst nke 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e buuru ozi nke mmụọ-ozi mbụ gaa n’ụlọọrụ mgbasa-ozi-ọma ọ bụla n’ụwa, ma n’ụfọdụ mba e nwere mmasị okpukpe kasịnụ a hụworo n’ala ọ bụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma a ga-akachasị ndị a site n’imegharị dị ike n’okpuru ịdọ aka ná ntị ikpeazụ nke mmụọ-ozi nke atọ.

“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

“Ọrụ ahụ ga-adị ka nke Ụbọchị Pentikọst. Dịka e nyere ‘mmiri ozuzo mbụ,’ n’ịwụsa Mmụọ Nsọ na mmalite nke oziọma, ka o mee ka mkpụrụ dị oké ọnụ ahịa too pụta, otu a ka a ga-enye ‘mmiri ozuzo ikpeazụ’ na mmechi ya maka ịmịcha owuwe ihe ubi. ‘Mgbe ahụ ka anyị ga-ama, ma ọ bụrụ na anyị anọgide na-achọ ịma Jehova: ọpụpụ Ya akwadoro dịka ụtụtụ; Ọ ga-abịakwutekwa anyị dịka mmiri ozuzo, dịka mmiri ozuzo ikpeazụ na nke mbụ n’elu ụwa.’ Hosea 6:3. ‘Ya mere, nwee obi ụtọ, unu ụmụ nke Zaịọn, ṅụrịanụ ọṅụ n’ime Onyenweanyị Chineke unu: n’ihi na O nyela unu mmiri ozuzo mbụ n’oke kwesịrị ekwesị, Ọ ga-emekwa ka mmiri ozuzo zoooro unu, mmiri ozuzo mbụ, na mmiri ozuzo ikpeazụ.’ Joel 2:23. ‘N’ụbọchị ikpeazụ, ka Chineke kwuru, Aga m awụsa Mmụọ M n’elu anụ ahụ niile.’ ‘Ọ ga-erukwa na onye ọbụla nke ga-akpọku aha nke Onyenweanyị ka a ga-azọpụta.’ Ọrụ Ndịozi 2:17, 21.”

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

“Ọrụ ukwu nke oziọma agaghị ejedebe site n’ịhụ ngosipụta ike Chineke nke dị ala karịa nke kpọpụtara mmalite ya. Amụma ndị mezuru n’ịwụsa mmiri ozuzo mbụ na mmalite nke oziọma ga-emekwa ọzọ n’ịwụsa mmiri ozuzo ikpeazụ n’ọgwụgwụ ya. Ndị a bụ ‘oge ime ka ume dị ọhụrụ’ nke Pita onyeozi lere anya n’ihu mgbe o kwuru, sị: ‘Ya mere, chegharịanụ, laghachikwutekwanụ Chineke, ka ehichapụ mmehie unu, mgbe oge ime ka ume dị ọhụrụ ga-abịa site n’ihu Onyenwe anyị; ma Ọ ga-ezipụ Jisọs.’ Ọrụ Ndịozi 3:19, 20.” The Great Controversy, 611.

The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.

Mmezu nke amụma oge nke ahụhụ mbụ na nke abụọ mere ka mmụọ-ozi ahụ gbadata ime ka ụwa chaa n’ìhè nke ebube ya n’afọ 1840, si otú a na-enye ike n’ozi nke mmụọ-ozi mbụ; ma mmezu nke ahụhụ nke atọ mere ka mmụọ-ozi ahụ gbadata ime ka ụwa chaa n’ìhè nke ebube ya n’ụbọchị 9/11, si otú a na-enye ike n’ozi nke mmụọ-ozi nke atọ. A na-eme ka ìhè a na-enye ụwa pụta site n’ijikọta mmegharị abụọ ahụ n’ọrụ ngwá-ọrụ yiri ibe ya—ahịrị n’elu ahịrị. Ọ bụ ozi nke ahụhụ atọ ahụ na-enye ike n’ozi nke ndị mmụọ-ozi atọ ahụ. A kpara ha ọnụ dịka ahịrị abụọ; otu bụ nke ime, nke ọzọ bụ nke mpụga. Ndị mmụọ-ozi atọ ahụ na-anọchi anya ọrụ nke ndị nke Chineke, a na-enyekwa ọrụ ha ike site na mmezu nke ahụhụ atọ ahụ. Nke mpụga bụ Islam na ọrụ amụma ya, nke imekwa bụ Kraịst n’ime ndị Ya—olileanya nke ebube. N’ihi nke a, e jikọtara Juda na ịnyịnya ibu n’amụma Jekọb gbasara ihe nnọchianya nke ụmụ ya nwoke iri na abụọ n’ụbọchị ikpeazụ.

And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.

Jekọb wee kpọọ ụmụ ya ndị ikom, sị, Kpọkótanụ onwe unu ọnụ, ka m wee gwa unu ihe ga-adakwasị unu n’ụbọchị ikpeazụ. Kpọkótanụ onwe unu ọnụ, nụrụ, unu ụmụ Jekọb; geenụkwa ntị n’Izrel nna unu. … Juda, ọ bụ gị ka ụmụnne gị ga-eto: aka gị ga-adị n’olu ndị iro gị; ụmụ nna gị ga-akpọ isi ala n’ihu gị. Juda bụ nwa ọdụm: site n’eri ọ dọpụtara, nwa m, i rigoworịla elu: ọ kpọrọ onwe ya ala, o dinara dị ka ọdụm, na dịka ọdụm toro eto; ònye ga-akpalite ya? Mkpanaka eze agaghị esite n’aka Juda pụọ, ma ọ bụ onye na-enye iwu n’etiti ụkwụ ya, ruo mgbe Shailo ga-abịa; ọ bụkwa ya ka nnọkọkọta nke ndị mmadụ ga-adị. Na-ekekọta nwa inyinya ibu ya n’osisi vaịn, na nwa inyinya ibu nne-ya n’osisi vaịn a họpụtara; o ji mmanya saa uwe ya, na uwe ya n’ọbara mkpụrụ vaịn: Anya ya ga-acha uhie site na mmanya, ezé ya ga-achakwa ọcha site na mmiri ara ehi. Jenesis 49:1, 2, 8–12.

Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.

Kraịst bụ Ọdụm nke ebo Juda, onye ji ọbara saa uwe Ya, onye bụkwa “osisi vaịn a họpụtara ahọpụta,” nke e jikọtara n’amụma na “nwa ịnyịnya ibu.” Ozi mpụta nke ahụhụ atọ ahụ ejikọtara na ozi ime nke ndị mmụọ-ozi atọ ahụ. Mmụọ-ozi mbụ na nke abụọ na-aga n’usoro kwekọrọ na mmụọ-ozi nke atọ, ya mere ahụhụ mbụ na nke abụọ ga-aga kwa n’usoro kwekọrọ na ahụhụ nke atọ.

The Key

Igodo ahụ

The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.

Agha Nineve bụ “igodo” nke na-eweta ọchịchịrị nke Islam n’elu ụwa mgbe a gwọchara ọnya na-egbu egbu nke Okpukpe Katọlik Rom n’iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya, nke bụ ala ọma jijiji nke Mkpughe iri na otu ebe ahụhụ nke atọ na-abịa na mberede. Ọ na-abịa n’ime “awa” nke ala ọma jijiji ahụ.

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. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

N’otu awa ahụ kwa, e nwere nnukwu ala ọma jijiji, otu ụzọ n’ụzọ iri nke obodo ahụ wee daa, e wee gbuo mmadụ puku asaa n’ala ọma jijiji ahụ: ndị fọdụrụ wee tụọ egwu, wee nye Chineke nke eluigwe otuto. Ahụhụ nke abụọ agafeela; ma, lee, ahụhụ nke atọ na-abịa ọsọ ọsọ. Mkpughe 11:13, 14.

The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.

Iwu ụbọchị Sọnde na-amalite oge ule nke oyiyi nke anụ ọhịa ahụ nye ụwa, ma agha Nineve bụ mkpịsị-igodo nke na-achọpụta mmeri e meriri alaeze nke isii ka a na-echeta akwụna Taịa mgbe ọ malitere ịbụ abụ ya n’ime mmezu nke Aịsaịa iri abụọ na atọ. Ule oyiyi nke anụ ọhịa ahụ bụ ule e si ekpebi ọdịnihu ebighị ebi nke mmadụ, a na-ekpekwa ya tupu oge amara emechie. Oge amara na-emechiri ụwa mgbe Maikel guzoro ọtọ. Oge ule nke oyiyi nke anụ ọhịa ahụ nye ụwa nke Mkpughe isi nke iri na atọ, amaokwu nke iri na abụọ gaa n’ihu, ka e ji oge ule nke oyiyi nke anụ ọhịa ahụ nye United States mee ihe nnọchianya ya.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

“Mgbe Amerika, ala nke nnwere onwe n’okwukwe, ga-esonye na Pāpāsī n’ịmanye akọ na uche na ịmanye mmadụ ka ha sọpụrụ sabbath ụgha ahụ, a ga-eduba ndị mmadụ nke mba ọ bụla n’elu ụwa nile ka ha soro ihe atụ ya.” Testimonies, volume 6, 18.

The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.

Oyiyi ule oge nnwale nke onyinyo anu-ọhia ahụ nọ na United States na-ekewa ma na-akàchi akara puku otu narị na iri anọ na anọ nke Mkpughe isi nke asaa, oyiyi ule oge nnwale nke onyinyo anu-ọhia ahụ maka ụwa na-akàchi akara ìgwè ukwu ahụ nke Mkpughe isi nke asaa.

“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

“Mba ọzọ nile ga-agbaso ihe atụ nke United States. Ọ bụ ezie na ọ na-ebute ụzọ, ma otu nsogbu ahụ ga-abịakwutekwa ndị anyị nọ n’akụkụ ụwa niile.” Testimonies, volume 6, 395.

The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.

Igodo nke agha Nineveh nọchiri anya na-akara mmalite nke oge ule ihe oyiyi ahụ nye ụwa, ebe n’otu oge ahụkwa ọ na-akara njedebe nke oge ule ihe oyiyi ahụ nye United States. Igodo nke agha Nineveh nọchiri anya na-emeghe olulu enweghị nsọtụ nke na-eweta iju-mmiri nke Islam, nke a nọchiri anya dị ka ụkpara n’ụwa. Igodo ahụ n’ọgwụgwụ nke mkpu etiti abalị ka a jiri ihe atụ gosi site n’igodo nke na-emeghe otu olulu ahụ kpọmkwem n’ime United States ná mmalite nke mkpu etiti abalị.

The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.

A na-anọchi anya mkpịsị ugodi dị na United States n’ime Levitikọs iri abụọ na atọ dịka emume opi, mgbe a tọhapụrụ ịnyịnya ibu ná mmalite nke nkwusa nke mkpu etiti abalị. A na-atụgharị mkpịsị ugodi ahụ mgbe bọọlụ ọkụ nke Nashville bịarutere. Emume opi ahụ, na mwakpo a ga-ebuso Nashville mgbe a tọhapụrụ Islam, bụ ihe nnọchianya nke agha Nineveh n’oge iwu ụbọchị Sọnde.

The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.

Iwu Sọnde bụ njedebe nke ikwusa mkpu “etiti abalị,” n’ihi na mkpu ahụ n’oge ahụ na-agbanwe ghọọ mkpu “ukwu,” ma mmalite nke oge ahụ aghaghị, site n’ihe dị mkpa nke amụma, igosi njedebe ya. N’ahụhụ mbụ, e kwesịrị ka Alakụba mekpaa ndị agha Rom ahụhụ, ndị na-anọchi anya United States, ruo otu narị afọ na afọ iri ise. Mkpịsị-igodo ahụ (agha Nineveh) na-akara mmalite nke ikwusa mkpu etiti abalị, dị ka Ememme Ọpịpịkwara si eme. N’akwụkwọ Levitikọs iri abụọ na atọ, e nwere ụbọchị iri na ise n’etiti Ememme Ọpịpịkwara na Pentikọst, nke bụkwa Ememme Ụlọikwuu. Ụbọchị iri na ise ahụ n’oge ule nke onyinyo anụ ọhịa dị na United States kwekọrọ n’otu narị afọ na afọ iri ise nke mkpà ahụhụ dị n’ahụhụ mbụ. Iri na ise bụ otu ụzọ n’ụzọ iri nke otu narị afọ na afọ iri ise.

Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.

Ụbọchị iri na ise ahụ (otu narị afọ na afọ iri ise) na-agwụ mgbe afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise ahụ malitere. Ebe ọ bụ na kemgbe Ọktoba 22, 1844 oge amụma adịkwaghị irè, ya mere otu narị afọ na afọ iri ise ahụ nke ahụhụ bụ ihe nnọchianya nke ụbọchị iri na ise nke Levitikọs iri abụọ na atọ nke na-amalite site n’emume opi, nke e mesịrị, ụbọchị ise gachara, n’ịrịgo elu nke ọkọlọtọ, nke e mesịrịkwa, ụbọchị ise gachara, n’ikpe nke Ụbọchị MkpuchisMmehie, nke e mesịrịkwa site n’ụbọchị ise ruo n’ịwụsa mmụọ nke Pentikọst.

There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.

N’ebe ahụ ka “awa, na otu ụbọchị, na otu ọnwa, na otu afọ, iji gbuo ụzọ nke atọ nke mmadụ” malitere. “Awa” ahụ bụ awa nke nnukwu ala ọma jijiji, nke bụ iwu Ụka. “Ụbọchị” ahụ bụ ụbọchị nkwụghachi ụgwọ nke Onyenwe anyị mgbe a na-agbọpụ Chọọchị Ndị Adventist nke Ụbọchị Nke Asaa nke Laodisia n’ọnụ Onyenwe anyị.

For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.

N’ihi na ha bụ mba efuola ndụmọdụ, ọ dịghịkwa nghọta ọ bụla dị n’ime ha. Ọ bụrụ na ha bụ ndị amamihe, na ha ghọta ihe a, na ha tụlee ọgwụgwụ ha! Olee otú otu ga-esi chụsoo otu puku, mmadụ abụọ emekwa ka puku iri gbaa ọsọ, ma ọ bụrụ na Nkume ha ereghị ha, ma Jehova enyefebeghị ha n’aka? N’ihi na nkume ha adịghị ka Nkume anyị, ọbụna ndị iro anyị onwe ha bụ ndị ikpe. N’ihi na osisi vaịn ha sitere n’osisi vaịn Sọdọm, na n’ubi Gọmọra: mkpụrụ vaịn ha bụ mkpụrụ ilu, ụyọkọ ha dịkwa ilu: Mmanya ha bụ nsi nke dragọn, na egbu egbu obi ọjọọ nke ajụala. Ọ̀ bụghị na edobere ihe a n’ụlọ nkwakọba ihe n’ebe m nọ, ma mechie ya akara n’etiti akụ m? Njemegide na nkwụghachi ụgwọ bụ nke m; ụkwụ ha ga-asọgharị n’oge ya kwesịrị ekwesị: n’ihi na ụbọchị ọdachi ha dị nso, ihe ndị ga-abịakwasị ha na-eme ngwa ngwa. N’ihi na Jehova ga-ekpe ndị Ya ikpe, Ọ ga-enwekwa ebere n’ebe ndị ohu Ya nọ, mgbe Ọ hụrụ na ike ha agwụla, na ọ dịghị onye a kpachiri akpachi, ma ọ bụ nke fọdụrụ. Ọ ga-asịkwa, Òle ebe chi ha nọ, nkume ha nke ha tụkwasịrị obi na ya? Deuteronomi 32:28–37.

The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock was sand.

“Elekere” nke ala ọma jijiji ahụ bụ “ụbọchị nke ọdachi ha.” Ọ bụ ikpe nke ndị nọ n’ime Adventism ndị na-enweghị nghọta banyere ihe ọmụma nke a na-amụba n’ụbọchị ikpeazụ. Ha ahọrọla nkume ụgha ka ha wuo ụlọ ha n’elu ya, ma n’eziokwu, nkume ha bụ aja.

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

“Ịdọ aka ná ntị abịawo: E kwesịghị ikwe ka ihe ọ bụla bata nke ga-akpaghasị ntọala nke okwukwe ahụ nke anyị na-ewuli kemgbe ozi ahụ bịara na 1842, 1843, na 1844. Anọ m n’ime ozi a, ma kemgbe ahụ nile anọwo m n’ihu ụwa, na-adị eziokwu nye ìhè ahụ Chineke nyere anyị. Anyị ebughị n’obi iwepụ ụkwụ anyị n’elu ikpo okwu ahụ e debere ha n’elu ya ka anyị na-achọ Onyenwe anyị ụbọchị n’ụbọchị n’ekpere siri ike, na-achọ ìhè. Ùnu chere na m pụrụ ịhapụ ìhè ahụ Chineke nyere m? Ọ ga-adị ka Nkume Ebighị Ebi. Ọ na-eduzi m kemgbe e nyere ya.” Review and Herald, April 14, 1903.

The “month” represents the first month.

“Ọnwa” ahụ na-anọchi anya ọnwa mbụ.

Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.

Ṅụrịanụ ọṅụ mgbe ahụ, unu ụmụ Zayọn, ṅụrịakwa ọṅụ n’ime Onyenwe anyị Chineke unu: n’ihi na O nyewo unu mmiri ozuzo mbụ n’oke kwesiri ekwesi, Ọ ga-emekwa ka mmiri ozuzo dakwasị unu, mmiri ozuzo mbụ na mmiri ozuzo ikpeazụ, n’ọnwa mbụ. Ebe ịzọ ọka ga-ejupụta na ọka wit, ebe a na-azọ mkpụrụ vaịn na mmanụ ga-ejubiga ókè na mmanya na mmanụ. Aga m eweghachikwara unu afọ ndị igurube riri, na cankerworm, na caterpiller, na palmerworm, nnukwu agha m nke m zitere n’etiti unu. Unu ga-erikwa nri n’ụba, wee ju afọ, too aha Onyenwe anyị Chineke unu, Onye mesoro unu ihe ịtụnanya: ndị m agaghịkwa eme ihere ma ọlị. Unu ga-amakwa na m nọ n’etiti Izrel, na na Abụ m Onyenwe anyị Chineke unu, ọ dịghịkwa onye ọzọ: ndị m agaghịkwa eme ihere ma ọlị. Joel 2:23–27.

The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).

“N’oge” nke iwu Ụka Ụka, Alakụba nke ahụhụ nke atọ na-akụ n’atụghị anya ya, ma Adventism nke Laodisia na-eme ihere n’ihi na ha atụkwasịwo okwute nke agwọ obi. N’oge ahụ, n’ọnwa mbụ, a na-awụsa mmiri ozuzo ikpeazụ n’elu otu ndị e mere ka ha dị ọcha. N’ebe ahụ, a na-egbu United States, mgbe ahụhụ sitere na Nashville gaa n’ihu gasịrị. Ahụhụ ahụ nke bụ mbibi nke obodo dị iche iche amalite, ma n’oge iwu Ụka Ụka ka United States na-akwụsị (a na-egbu ya) dịka alaeze nke isii nke amụma Akwụkwọ Nsọ, na-ebute oge ule oyiyi nke anụ ọhịa nye ụwa, nke na-akwụsị mgbe alaeze nke asatọ rutere ná njedebe ya, na-enweghị onye ga-enyere ya aka (a na-egbu ya).

The Euphrates

Yufretis

The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.

A na-ejikọta Osimiri Yufretis n’ụzọ ihe nnọchianya na Alakụba, ma Yufretis pụtara, “ịmị mkpụrụ, ma ọ bụ ịgbawa pụta.” N’ihe ọjọọ nke abụọ, a tọhapụrụ ifufe anọ ndị ahụ e kegidere n’akụkụ Yufretis.

And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

Mmụọ-ozi nke isii wee fụọ opi ya, m wee nụ olu sitere na mpi anọ nke ebe-ichụ-àjà ọlaedo nke dị n’ihu Chineke, na-asị mmụọ-ozi nke isii ahụ nke nwere opi, Tọhapụ mmụọ-ozi anọ ahụ ndị e kekọrọ n’akụkụ nnukwu osimiri Yufretis. A tọhapụkwara mmụọ-ozi anọ ahụ, ndị e doziri maka otu awa, na otu ụbọchị, na otu ọnwa, na otu afọ, ka ha gbuo otu ụzọ n’ụzọ atọ nke mmadụ. Mkpughe 9:13–15.

The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.

Yufretis nọchiri anya ókè dị n’ọwụwa anyanwụ nke Ala Nkwa ahụ, ma Alakụba bụ “ụmụ nke ọwụwa anyanwụ” n’amụma. Àgwà amụma ha bụ na a na-egbochi ha ma mesịa hapụ ha, malite na Hega ka Sera gbochiri ya.

And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.

Chineke wee sị, Sera, nwunye gị, ga-amụrịrị gị nwa nwoke; ị ga-akpọkwa aha ya Aịzik: m ga-eme ka ọgbụgba ndụ m guzosie ike n’ebe ọ nọ dị ka ọgbụgba ndụ ebighị ebi, na n’ebe mkpụrụ ya nọ mgbe ọ gachara. Ma banyere Ishmel, anụwo m arịrịọ gị: lee, agọzila m ya, m ga-emekwa ka ọ mụbaa mkpụrụ, ma ga-amụbawanye ya nke ukwuu; ọ ga-amụ ndị-isi iri na abụọ, m ga-emekwa ya nnukwu mba. Jenesis 17:19, 20.

Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.

E mere ka a mịrị Ishmael ịmị mkpụrụ, ma Yufretis pụtara ịmị mkpụrụ. N’isi njedebe amụma nke otu narị afọ na afọ iri ise nke ahụhụ nke ọdachi mbụ, amụma nke otu awa, otu ụbọchị, otu ọnwa na otu afọ malitere mgbe a tọhapụrụ Islam ka o gbuo otu ụzọ n’ụzọ atọ nke mmadụ. N’oge iwu Sunday, e gburu alaeze nke isii nke amụma Bible, ọ bụkwa otu ụzọ n’ụzọ atọ nke Rom oge a. E jidere Islam azụ n’ụbọchị Ọgọst 11, 1840, n’oge e nyere ozi mmụọ ozi mbụ ike, a tọhapụkwara ya n’oge e nyere ozi mmụọ ozi nke atọ ike na 9/11.

On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.

N’ụbọchị 9/11, ịkàrà akara nke otu narị puku iri anọ na anọ malitere dịka ikpe nke ndị nwụrụ anwụ kwụsịrị, ma ikpe nke ndị dị ndụ malite. Mgbe e tọhapụrụ Islam nke ahụhụ nke atọ n’ụbọchị 9/11, e wee jide ya ozugbo n’oge ịkàrà akara ahụ.

“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“E nyere ọhụụ a n’afọ 1847 mgbe naanị mmadụ ole na ole n’ime ụmụnna Advent ka na-edebe Ụbọchị Izuike, ma n’ime ndị a, ọ bụkwa naanị ole na ole ka chere na idebe ya dị oke mkpa iji dọpụta akara nkewa n’etiti ndị Chineke na ndị na-ekweghị ekwe. Ugbu a a na-amalite ịhụ mmezu nke ọhụụ ahụ. ‘Mmalite nke oge nsogbu ahụ,’ a kpọrọ aha ya ebe a, adịghị ezo aka n’oge mgbe a ga-amalite ịwụsa ihe otiti ndị ahụ, kama ọ na-ezo aka n’oge dị mkpirikpi tupu a wụsa ha, mgbe Kraịst nọ n’ebe nsọ. N’oge ahụ, mgbe ọrụ nzọpụta na-eru ngwụcha, nsogbu ga na-abịakwasị ụwa, mba dị iche iche ga-ewekwa iwe, ma a ga-edobe ha n’uchekwa ka ha ghara igbochi ọrụ nke mmụọ ozi nke atọ. N’oge ahụ ‘mmiri ozuzo nke ikpeazụ,’ ma ọ bụ ume ọhụrụ sitere n’ihu Onyenwe anyị, ga-abịa, iji nye olu ukwu nke mmụọ ozi nke atọ ike, ma kwadebe ndị nsọ ka ha guzosie ike n’oge a ga-awụsa ihe otiti asaa ikpeazụ.” Early Writings, 85.

The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”

“Oge dị mkpirikpi” nke na-eduga n’imechi oge amara bụ oge nke “Kraịst nọ n’ebe nsọ,” na “na-emechi” “ọrụ nzọpụta.”

“In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.

“N’usoro ofufe ihe-nlereanya ahụ, nke bụ onyinyo nke àjà na ọkwa-nchu-àjà nke Kraịst, ime ka ebe nsọ ahụ dị ọcha bụ ọrụ ikpeazụ nnukwu onye nchụàjà na-arụ n’usoro ọrụ afọ kwa afọ. Ọ bụ ọrụ mmechi nke mkpuchi mmehie—iwepụ ma ọ bụ ikpofu mmehie n’Izrel. Ọ na-egosipụta tupu oge eruo ọrụ mmechi n’ozi nchụàjà nke Nnukwu Onye Nchụàjà anyị nọ n’eluigwe, n’iwepụ ma ọ bụ ihichapụ mmehie nke ndị Ya, nke e dekọrọ n’akwụkwọ ndekọ nke eluigwe. Ọrụ a gụnyere ọrụ nyocha, ọrụ ikpe; ma ọ na-ebukwa ụzọ ozugbo tupu ọbịbịa Kraịst n’igwe ojii nke eluigwe n’ike na n’ebube dị ukwuu; n’ihi na mgbe Ọ bịara, a gaara ekpebiela ikpe ọ bụla. Jizọs kwuru, sị: ‘Ụgwọ ọrụ M dị n’aka M, inye onye ọ bụla dịka ọrụ ya si dị.’ Mkpughe 22:12. Ọ bụ ọrụ ikpe a, nke na-ebute ụzọ ozugbo tupu ọbịbịa nke ugboro abụọ ahụ, ka e kwusara n’ozi mmụọ ozi mbụ nke Mkpughe 14:7: ‘Tụọnụ egwu Chineke, nyekwanụ Ya otuto; n’ihi na awa ikpe Ya eruwo.’” The Great Controversy, 352.

The “blotting out of the sins of His people” occurs during the judgment of the living.

“Ihichapu mmehie nke ndị Ya” na-eme n’oge ikpe nke ndị dị ndụ.

Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.

Ya mere, chegharịanụ, gbanweenụkwa, ka e hichapụ mmehie unu, ka oge ume ọhụrụ wee si n’ihu Onyenwe anyị bịa; Ọ ga-ezikwa Jisọs Kraịst, Onye e buru ụzọ kwusara unu: Onye eluigwe ga-anabata ruo oge mweghachi nke ihe niile, nke Chineke kwuru site n’ọnụ ndị amụma Ya niile dị nsọ kemgbe ụwa malitere. Ọlụ Ndịozi 3:19–21.

In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored in the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant is the sealing time of the one hundred and forty-four thousand.

Ka mmadụ nwee ike ichegharị, ọ ga-adị ndụ, nchegharị ahụkwa nke Pita na-ekwu maka ya n’ebe a n’ozuzu ya nke zuru oke na-eme mgbe “oge ume ọhụrụ ga-abịa.” Ezumike na ume ọhụrụ ahụ bụ mmiri ozuzo nke ikpeazụ, nke malitere mgbe mmụọ ozi dị ike nke Mkpughe iri na asatọ siri n’eluigwe rịdata ime ka ebube Ya mụnye ụwa. Mmụọ ozi ahụ dị ike bụkwa mmụọ ozi mbụ nke Ọgọst 11, 1840, nke rịdatara mgbe e jidere Alakụba, mmụọ ozi ahụkwa abụghị “onye ọzọ ọ bụla karịa Jisọs Kraịst.” “Ume ọhụrụ” ahụ na “oge mweghachi nke ihe niile” na-amalite site n’ịhapụ Alakụba ka ọ kpasuo mba dị iche iche iwe, ma e mesịa jide ya mgbe a na-akara puku mmadụ otu narị na iri anọ na anọ akara. 9/11 na-akara oge ume ọhụrụ na ezumike ahụ, nke bụ mmiri ozuzo nke ikpeazụ, ọ na-akara kwa oge nke “mweghachi nke ihe niile.” Ihe a na-eweghachi n’ime nzukọ uka ahụ, nke kemgbe nnupụisi nke 1863 bụrụwo ụka na-alụ ọgụ, ma nke ga-abụ ụka na-emeri emeri, bụ oge akara nke puku mmadụ otu narị na iri anọ na anọ ahụ.

The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.

Nzukọ-nsọ na-alụ agha bụ ngwakọta nke ọka wit na ahịhịa ọjọọ, ma Nzukọ-nsọ mmeri bụ onyinye mkpụrụ mbụ nke ọka wit nke Pentikọst. 9/11 bụ oge mbụ Belam tiri ịnyịnya-ibu ahụ, ma Belam (United States) malitere agha zuru ụwa ọnụ megide iyi ọha egwu ozugbo mgbe mwakpo mberede ahụ gasịrị. Ịnyịnya-ibu Belam nọchiri anya ahụhụ atọ ndị mejupụtara ahụhụ nke atọ, bụkwa ndị na-agba n’otu ahịrị na ozi ndị mmụọ-ozi atọ ahụ. Ya mere, a na-achịkwa ahụhụ atọ ahụ n’amụma site na nzọụkwụ atọ nke ndị mmụọ-ozi atọ ahụ. N’ihi nke a, oge nke abụọ Belam tiri ịnyịnya-ibu ahụ, ọ bụ ime ka ọ bụrụ ugboro abụọ, dịka ọ na-adị mgbe niile n’nzọụkwụ nke abụọ. N’etiti ubi vaịn abụọ nke ala ebube ahụ nke oge ochie nke nkịtị na nke ọgbara ọhụrụ nke ime mmụọ, Islam tiri Izrel na Ọktoba 7, 2023, ma e tinyere ozugbo mgbochi n’elu Gaza, mgbe ahụkwa Islam ga-atịkwa Nashville.

The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.

Mwakpo Nashville bụ nke abụọ n’ime mwakpo abụọ ahụ a tụrụ n’atụghị anya nke, n’ịgba-ama Balaam, na-eme n’etiti ubi vaịn. Nashville na-akara waymark amụma ahụ mgbe ozi mkpu etiti abalị na-ejikọta na mmụọ-ozi nke abụọ. Ozi mkpu etiti abalị na-amalite mgbe ụmụazụ Kraịst abụọ ya, (na-anọchi anya ozi mmụọ-ozi nke abụọ) tọhapụrụ ịnyịnya ibu ahụ na mmalite nke nbata mmeri ahụ. Njem ije ahụ n’ikpeazụ na-eduga n’obe, nke na-anọchi anya ala ọma jijiji nke iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya, ebe akwụna Rom na-emeri alaeze nke isii nke amụma Akwụkwọ Nsọ, mgbe e chefuru ya n’akụkọ ihe mere eme nke United States.

When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.

Mgbe akwụna ahụ malitere ịbụ abụ ya n’iwu Ụka Ụbọchị Sọnde, a ga-adịla emegharịrị agha Nineveh, a ga-adịkwala atụgharịrị igodo ahụ nke na-akara mmeghe oge ule nke onyinyo anụ ọhịa n’ụwa. Agha Nineveh bụ njedebe nke ikwusa mkpu etiti abalị, nke na-esite mgbe ahụ gbanwee bụrụ nnukwu mkpu nke mmụọ-ozi nke atọ. Mmalite nke oge ahụ, nke mwakpo mberede a wakwasịrị Nashville na-akara, ga-abụkwala nke agha Nineveh gosipụtara n’ụdị amụma; n’ihi na Jizọs, dịka Alfa na Omega, na-egosi njedebe mgbe niile site na mmalite. Mwakpo Nashville ahụ ga-enwe, site n’ihe amụma chọrọ, akụkụ nke mmeri Rom meriri Peasia nke na-enye Islam ohere ijupụta ụwa n’ọchịchịrị. Donald Trump bụ akara nke onyinyo Rom, ya mere ọ ga-emeri n’agha Nineveh nke ejikọtara na mwakpo Nashville ahụ, ma ike ya iguzogide iju mmiri nke Islam ga-adịrịla emebiela.

The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.

Agha ahụ Ronald Reagan gara nke ọma merie n’afọ 1989 bụ agha oyi nke malitere na njedebe nke Agha Ụwa nke Abụọ. Agha oyi Trump bụ agha Panium, ọ na-edugakwa n’Agha Ụwa nke Atọ n’iwu Sunday, nke e jirila agha Actium na kwa agha Nineveh gosipụta dị ka ụdị ya. Agha oyi Trump, nke agha Panium nọchiri anya ya, na-eduga n’ịkwatu “mgbidi” nke nkewa dị n’etiti ụka na ọchịchị n’Iwu Nsọ, dịka e gosiri ya n’ịkwatu “mgbidi” Berlin n’afọ 1989.

Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.

Nashville na-anọchi anya ebe inyịnya ibu Belam na-akụgide ụkwụ Belam n’ahụ mgbidi, si otú a na-akọwa mmebi na-akụda mmadụ n’akụkụ mgbidi ahụ. Oge nke mkpu etiti abalị na-amalite site n’otu ihe omume nke na-akụda n’ime mgbidi nkewa dị n’Iwu Ọchịchị, si otú a na-akara mmalite nke iwulite oyiyi nke anụ ọhịa ahụ (ngwakọta nke ụka na ọchịchị) site n’otu ihe ncheta ụzọ nke na-anọchi anya ịdọda mgbidi nkewa ahụ n’ọgwụgwụ iwulite oyiyi nke anụ ọhịa ahụ. Donald Trump ga-ekwu okwu n’amụma site n’otu iwu nchịkwa nke na-anọchi anya ikwu okwu ahụ n’iwu Ụbọchị Ụka, dịka e si anọchi ya anya site n’Iwu Alien and Sedition nke 1798. N’ebe ahụ ka ọ ga-emeri ndị globalist nke òtù Democratic na ndị ibe ha bụ ndị globalist RINO nke òtù Republican. Mmeri ya n’ebe ndị iro ahụ e ji Peasia anọchi anya n’agha Nineveh nọ ga-eme ka akụkụ abụọ nke agha ndọrọ ndọrọ ọchịchị ahụ daa mbà n’ike dị mkpa iji guzogide igurube nke Islam nke ga-agbasa n’ala ahụ. Ụkwụ Trump e gburu agbụgbu bụ mgbidi ahụ na mmalite nkwusa nke mkpu etiti abalị nke na-eduga na mgbidi ahụ n’ọgwụgwụ.

We will continue this consideration of the three woes in the next article.

Anyị ga-aga n’ihu na-atụle ahụhụ atọ ndị a n’isiokwu na-esonụ.