The books of Daniel and Revelation complement each other, meaning together they are perfected.
Akwụkwọ Daniel na Mkpughe na-emekọrịta ibe ha, nke pụtara na mgbe ha nọkọtara ọnụ, a na-emezu ha n’izozu oke.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“N’Akwụkwọ Mkpughe ka akwụkwọ niile nke Akwụkwọ Nsọ na-ezukọta ma kwụsị. N’ebe a ka mmeju nke akwụkwọ Daniel dị.” Acts of the Apostles, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Alaeze ndị dị na amụma Baịbụl kwesịrị ịbụ ihe onye na-amụ amụma ga-etinye uche ya na ya, n’ihi na ọ bụ n’ebe ahụ ka e si nke mbụ kọwaa akụkọ ihe mere eme nke mpụta nke ụbọchị ikpeazụ.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Ọ ka nnọọ mma ịmụta, n’ìhè nke okwu Chineke, ihe ndị na-achịkwa ibili na ida nke alaeze dị iche iche. Ka ndị ntorobịa mụchaa ihe ndekọ ndị a, ka ha hụkwa otú ezi ọganihu nke mba dị iche iche siri jikọta ya na nnabata nke ụkpụrụ ndị dị nsọ. Ka ọ mụtakwa akụkọ ihe mere eme nke nnukwu mmegharị mgbanwe ndị ahụ, ka ọ hụkwa otú ụkpụrụ ndị a, ọ bụ ezie na a na-eleda ha anya ma na-akpọkwa ha asị, ndị na-akwado ha ewebatara n’ụlọ mkpọrọ na n’elu osisi igbu mmadụ, si ọbụna site n’ime àjà ndị a merie.” Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Akụkọ ihe mere eme dị nsọ, ma ọ bụ “mmegharị ukwu nke mgbanwe,” ma ọ bụ “mbilite na ọdịda nke alaeze dị iche iche;” akụkọ ihe mere eme dị nsọ bụ okwu nke ndụ ma ọ bụ ọnwụ n’Okwu Chineke. Pọl dere n’Akwụkwọ Ndị Tesalonaịka nke Abụọ isi nke abụọ na ndị na-adịghị ahụ eziokwu n’anya, ma ndị nke na-esite n’ebe ahụ nata aghụghọ siri ike; na-eme otú ahụ n’ihi na ha họrọ ịjụ ozi ahụ Pọl kọwara n’akụkụ Akwụkwọ Nsọ ahụ. Akụkụ Akwụkwọ Nsọ ahụ na-egosi mmekọrịta dị n’etiti Rom ndị ọgọ mmụọ na Rom nke popu, nke bụkwa mmekọrịta dị n’etiti Pegamọs na Tayaịtaịra, bụrụkwa mmekọrịta dị n’etiti ígwè na ụrọ, yana mmekọrịta dị n’etiti dragọn ahụ na ọchịchị popu. Mbilite nke Rom nke popu nke Tayaịtaịra na-anọchi anya ya, na ọdịda nke Rom ndị ọgọ mmụọ nke Pegamọs na-anọchi anya ya, bụ eziokwu nke ndị na-anata aghụghọ siri ike kpọrọ asị.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
N’akụkọ ihe mere eme nke ndị Millerite, esemokwu dị n’etiti ndị Millerite na ndị Protestant nke rutere n’akụkụ chaatị ndị ọsụ ụzọ nke afọ 1843 gbasara ike akụkọ ihe mere eme nke e gosipụtara dịka “ndị na-apụnara ndị gị ihe” n’amaokwu nke iri na anọ nke Daniel isi nke iri na otu. Ọ̀ bụ ndị na-apụnara mmadụ ihe ahụ bụ ịrị elu nke Rom ndị ọgọ mmụọ dịka ndị Millerite siri kwusie ike, ka ọ bụ ọdịda nke ndị Seleucid dịka ndị Protestant siri kwuo?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“E kwewo ka mba ọ bụla bịaruteworo n’elu ikpo okwu nke omume ka e kwe ka o nọrọ n’ọnọdụ ya n’ụwa, ka e wee hụ ma ọ ga-emezu nzube nke ‘Onye Nche na Onye Nsọ.’ Amụma esoaworị ịrị elu na ọdịda nke nnukwu alaeze ukwu nile nke ụwa—Babilọn, Midia na Peshịa, Gris, na Rom. N’ihe gbasara nke ọ bụla n’ime ndị a, dịka ọ dịkwa n’ihe gbasara mba ndị nwere ike nta, akụkọ ihe mere eme megharịrị onwe ya. Nke ọ bụla nwere oge ule ya, nke ọ bụla dara ada, ebube ya kpọrọ nkụ, ike ya hapụrụ ya, onye ọzọ wee were ọnọdụ ya....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,--how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Site n’ịrị elu na ọdịda nke mba dị iche iche dịka e mere ka o doo anya n’ime peeji nke Akwụkwọ Nsọ Dị Nsọ, ha kwesịrị ịmụta otú ebube efu, nke dị naanị n’èzí na nke ụwa, si bụrụ ihe na-enweghị uru. Babilọn, ya na ike ya niile na ịma mma ya, nke ụwa anyị ahụbeghị ụdị ya ọzọ kemgbe ahụ,—ike na ịma mma nke n’anya ndị mmadụ nke ụbọchị ahụ yiri ihe siri ike ma na-adịgide adịgide,--lee otú o si la n’iyi kpamkpam! Dị ka ‘ifuru nke ahịhịa’ ka ọ lara n’iyi. Otu a ka ihe niile na-enweghị Chineke dịka ntọala ha si ala n’iyi. Naanị ihe ahụ e jikọtara na nzube Ya ma na-egosipụta agwa Ya ka pụrụ ịdịgide. Ụkpụrụ Ya bụ naanị ihe ndị kwụ chịm nke ụwa anyị maara.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Akụkọ ihe mere eme nke Akwụkwọ Nsọ bụ ọhụụ ahụ Solomọn kwuru na, ebe ọ na-anọghị, mmadụ na-ala n’iyi. Ndị Millerite matara ma kwusaa otu narị afọ na afọ iri ise ahụ e gosipụtara dị ka “ọnwa ise” n’Isi nke itoolu nke Mkpughe, amaokwu nke ise na nke iri, ma ha amịpụtaghị n’ụzọ miri emi akụkọ ihe mere eme e nọchiri anya ya n’isi nke itoolu nke Mkpughe. Ha kpọpụtara nke ọma ọnwa ise nke amaokwu nke iri, ma o doro anya na ha chere na n’ihi na amaokwu nke ise na nke iri abụọ nwere okwu ahụ bụ “ọnwa ise,” na nke a naanị ya na-anọchi anya nkwusioru ike e tinyere n’amụma banyere ịkpa ahụhụ e nọchiri anya ya n’amaokwu abụọ ahụ. Ugbu a, a pụrụ igosi ya n’ụzọ dị mfe na mgbe amaokwu nke ise na-anọchi anya “ọnwa ise,” ọ na-anọchi anya otu narị afọ na afọ iri ise nke malitere n’ọnwụ Mohammed n’afọ 632, ma kwụsị n’afọ 782 site n’ịtụda ugwu nke Eze Nwanyị Ukwu Irene nke Alaeze Ukwu Byzantine, ma ọ bụ alaeze Rom nke ọwụwa anyanwụ.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both first woes Islam of Arabia and the second woes Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Ndị ọsụ ụzọ ziri ezi n’itinye amaokwu nke iri n’ọrụ dịka agha Nicomedia n’ụbọchị 27 Julaị, 1299, dị ka mmalite nke otu narị afọ na iri ise nke mechara na mmechuihu nke Constantine ikpeazụ nke chịrị na Constantinople n’ụbọchị 27 Julaị, 1449. Ahịrị n’elu ahịrị, oge nke otu narị afọ na iri ise na-akọwapụta Islam nke ụwa nile, dịka e sere ya n’ihe nnọchianya nke ma ahụhụ mbụ, bụ Islam nke Arabia, na ahụhụ nke abụọ, bụ Islam nke Turkey. Islam ahụ nke mechuru ma eze ukwu ma eze nwaanyị ọnụ na-egosipụtakwa mmeri Islam nke ụwa nile n’ihe banyere alaeze nke mejupụtara nwanyị, nke Irene nọchiri anya ya, na nwoke, nke Constantine ikpeazụ nọchiri anya ya.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
N’ime otu narị afọ na iri ise ahụ nke na-ejedebe n’ime mmechuihu Irene, Islam nke Arabia na-achịkwa mpaghara ma ọ bụ ókèala nke Byzantium, na-ahapụ Irene n’ọnọdụ mmechuihu dị ukwuu nke mere na a manyere ya ịkwụ ụtụ ruo afọ atọ, tinyere mmegbu ndị ọzọ. Mgbe mmechuihu Constantine nke ikpeazụ mere, ọ kpọrọ akara mmalite nke oge afọ anọ nke na-ejedebe n’ọkpụkpụ mgbede na nkwatu isi obodo Rom nke ọwụwa anyanwụ. N’ọnọdụ abụọ ahụ, ọ bụ Islam—Islam Arabian maka Irene na Islam Turkish maka Constantine nke ikpeazụ. N’ụbọchị ikpeazụ ndị a, Islam zuru ụwa ọnụ, dịka ndị àmà abụọ nke Islam Arabian na Islam Turkish, e gosipụtara n’ihe ọjọọ nke mbụ na nke abụọ; ga-ebu ụzọ were ókèala ahụ, emesịa isi obodo ahụ. Njikọ ndọrọ ndọrọ ọchịchị nke ụbọchị ikpeazụ ahụ, nke Constantine nke Rom nke ọwụwa anyanwụ na-anọchi anya ya, lụrụ n’ụzọ ihe nnọchianya na njikọ okpukpe nke ụbọchị ikpeazụ ahụ, nke Irene nke Rom nke ọwụwa anyanwụ na-anọchi anya ya. Ana m eji okwu njikọ ndọrọ ndọrọ ọchịchị na nke okpukpe gosi na ihe nnọchianya nke onyinyo anụ ọhịa ahụ na-apụta mbụ na United States ma emesịa n’ụwa. Onyinyo anụ ọhịa ahụ bụ alụmdi na nwunye ihe nnọchianya nke Constantine na Irene, ndị a na-emechuihu ha abụọ site n’ịla ókèala ha na isi obodo ha n’aka Islam.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
A na-amata alụmdi na nwunye ha site n’ịkwekọ akụkọ ihe mere eme abụọ ahụ ọnụ, a gosikwara ya n’ụdị site n’alụmdi na nwunye dị n’etiti Constantia na Licinius n’afọ 313 mgbe e tinyere Iwu Milan n’ọrụ, ma chọọchị ihe nnọchianya nke Smyrna kwụsịrị, chọọchị ihe nnọchianya nke Pergamos amalitekwara. Ndị Pọl kpọrọ ndị na-anata aghụghọ siri ike na-ajụ ịhụ ozi ịdọ aka ná ntị nke Pọl, nke gụnyere ọdịda n’okwukwe, tupu e kpughee nwoke nke mmehie ahụ. Ọdịda n’okwukwe ahụ na-eme n’akụkọ ihe mere eme nke Pergamos, e kpughekwara nwoke nke mmehie ahụ n’afọ 538, mgbe ahụ ka chọọchị nke Thyatira malitere.
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 onye ọ bula ghara iduhie unu n’ụzọ ọ bula: n’ihi na ụbọchị ahụ agaghị abịa, ma ọ bụrụ na ibu-ọzọ ahụ ebu ụzọ abịa, ka e wee kpughee nwoke ahụ nke mmehie, nwa nke ịla n’iyi; onye ahụ na-emegide ma na-ebuli onwe ya elu karịa ihe ọ bụla a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ọ na-anọdụ ala n’ụlọ nsọ Chineke dịka Chineke, na-egosi onwe ya na ọ bụ Chineke. 2 Ndị Tesalonaịka 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
Akụkọ ihe mere eme nke Rom nke ọwụwa anyanwụ na-enye ndị àmà abụọ nke eziokwu amụma ahụ nke a na-egosikwa n’ime mmekọrịta ihe atụ nke Rom nke ọwụwa anyanwụ na Rom nke ọdịda anyanwụ. N’ime mmekọrịta ahụ, Rom nke ọdịda anyanwụ bụ ụka, Rom nke ọwụwa anyanwụ bụkwa alaeze. Rom bụ ngwakọta nke ụka na alaeze, dị ka e sere ya n’onyinyo site n’ígwè na ụrọ n’isi nke abụọ nke Daniel.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Ihe kpatara e ji nwee ike ịhụ n’ezie na n’ụbọchị ikpeazụ Islam zuru ụwa ọnụ na-abịa imegide ike a na-anọchi anya ya dịka njikọ nke ụka na ọchịchị, na-ewere ókèala ya na isi obodo ya, na-akwado ya site n’akaebe abụọ ọzọ sitere n’akụkọ nsọ nke Mkpughe isi itoolu. Osman meriri ókèala Nicomedia na July 27, 1299, ma o wee merikwa ókèala Nicaea afọ abụọ ka e mesịrị n’afọ 1301. Nwa ya nwoke meriri isi obodo Nicaea n’afọ 1331, otu nwa ahụkwa meriri isi obodo Nicomedia n’ime nnọchibido afọ anọ nke kwụsịrị n’afọ 1337. Ndị ọsụ ụzọ depụtara July 27, 1299 na Osman, ma ha eleghị agha sochirinụ anya, ya bụ agha Nicaea, dịka nzọụkwụ nke abụọ n’akụkọ ihe mere eme n’ịtọlite Alaeze Ottoman. July 27, 1299 bụ nzọụkwụ mbụ n’ime ọtụtụ nzọụkwụ iji ruo n’iwu Sunday. Nzọụkwụ abụọ mbụ nke Islam ndị Turkey kpọpụtara mmalite nke amụma nke kwụsịrị n’afọ 1449, mesịa ọzọ n’afọ 1840, mesịa ọzọ na 9/11, ma mesịa ọzọ na December 31, 2023.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four years” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
Nke mbụ n’ime nzọụkwụ abụọ ahụ gosiri ọ bụghị naanị mmalite nke afọ otu narị na iri ise, kama o gosikwara mmalite nke afọ iri atọ na asatọ. Ọ malitere mgbe Osman weghaara ókèala Nicomedia, ọ kwụsịrịkwa afọ iri atọ na asatọ ka e mesịrị mgbe nwa Osman weghaara obodo isi Nicomedia na ngwụcha nnọchibido afọ anọ n’afọ 1337. Ọnụọgụ iri atọ na asatọ na-anọchi anya “ibilite,” nzọụkwụ mbụ ahụ nke Osman ji weghara ókèala ahụ kpọkwara ibilite nke Alakụba ndị Turkey. N’ime nzọụkwụ mbụ ahụ nke afọ iri atọ na asatọ, “afọ anọ” nke nnọchibido na-akara njedebe. N’ụzọ ikpeazụ nke afọ otu narị na iri ise, a na-eweta mmechuihu ahụ, afọ anọ ka e mesịrị, n’afọ 1453, a na-eweghara obodo isi nke Rom nke ọwụwa anyanwụ.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Ma ọ̀ bụ ndị Ottoman Turks na 1453, ma ọ bụ nwa Osman nke meriri Nicomedia na 1337 ma meriekwa Nicaea na 1331, n’ọnọdụ atọ ahụ niile, obodo-isi ọ bụla n’ime ha arụwo ọrụ n’oge ụfọdụ n’akụkọ ihe mere eme dịka isi obodo Rom nke ọwụwa anyanwụ. Ahịrị atọ ahụ niile na-akọwapụta mmeri e meriri Rom nke ọwụwa anyanwụ. Nke ọ bụla n’ime ahịrị atọ ahụ na-egosi Alakụba ka ọ na-ebu ụzọ merie ókèala, ma emesịa isi obodo Rom nke ọwụwa anyanwụ. Aha isi obodo atọ ahụ niile bụ otu aha ahụ ka aha ókèala ahụ. Nke ọ bụla n’ime ahịrị atọ ahụ nwere ndị ọgụgụ isi akụkọ ihe mere eme pụrụ iche nke alfa na omega. N’agbanyeghị na ha na-akọwa mmekọrịta dị n’etiti ụka na steeti, tinyere iweda eze-ukwu na eze-nwanyị ala site n’aka Alakụba, iweda n’amụma ahụ na-ejikọta ahịrị ha na Rom nke ọdịda anyanwụ, nke Constantine Onye Ukwu wedakwara ala mgbe ọ họọrọ Constantinople kama obodo Rom na 330. Iweda ikpeazụ nke Rom nke ọdịda anyanwụ bịara na 476 site n’aka eze-ukwu ikpeazụ, ma site n’ebe ahụ gaa n’ihu, ọ gara n’ihu ịdaba ngwa ngwa.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
Rom nke ọdịda anyanwụ, n’ihe metụtara Rom nke ọwụwa anyanwụ, bụ ụka; ọwụwa anyanwụ bụ steeti. Nlelị n’mmalite na 330, emesịa nlelị na 476, ma mesịa na 782, ma ọzọkwa na 1449. Ahịrị nlelị malitere site n’ịkewa otu alaeze, nke n’afọ 476 soro ya bụrụ nlelị nke ida eze-ukwu ahụ, ya mere kwa alaeze-ukwu ahụ, ka e wee soro ya site n’aka Alakụba wetara nlelị mbụ n’ókèala nke ọwụwa anyanwụ na 782, ma emesịa n’isi obodo nke ọwụwa anyanwụ na 1453.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Alakụba nke amụma Baịbụl na-eme ka e pụta ìhè ahịrị nke Rom nke ọwụwa anyanwụ na nke ọdịda anyanwụ, ma ìhè Alakụba na-amịpụta taa kwekọrọ na ya, ma ọ dịkwa anya nke ukwuu karịa ihe ìhè ntọala nke Alakụba bụụrụ ndị ọsụ ụzọ Millerite. Oge nnwale ahụ nke malitere n’afọ 2024 site n’ajụjụ onye bụ “ndị na-apụnara mmadụ ihe nke ndị gị nke ga-eme ka ọhụụ ahụ guzosie ike” bụ alfa nke oge nnwale ahụ, ma ugbu a, n’ọgwụgwụ oge nnwale ahụ, ìhè sitere n’isiokwu Alakụba nke Mkpughe isi nke itoolu na-agbakwụnye ndị àmà nke Rom nke ọdịda anyanwụ na nke ọwụwa anyanwụ ndị a na-enyochabeghị ma ọlị ruo ụbọchị ikpeazụ ndị a ugbu a.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Ahịrị amụma nke Alakụba, dịka e gosiri ha n’isi nke itoolu ruo nke iri na otu, na-achịkọta ahịrị akụkọ ihe mere eme ndị dị n’amaokwu nke iri ruo nke iri na isii nke Daniel iri na otu, site n’inye àmà ndị na-ejikọta na ahịrị ndị a na-atụlerị n’isiokwu ndị a. Ma n’ime ihe atụ amụma nke ịrị elu Alakụba ka ịrị elu nke ma mmegharị ndị Millerite ma mmegharị nke puku narị na iri anọ na anọ dịkwa. Oge abụọ nke afọ anọ, ndị e debere nke ọma n’ime ma bụrụkwa akụkụ nke amụma oge dị n’Mkpughe itoolu, na-agba àmà banyere afọ anọ ahụ site n’afọ 1840 ruo n’afọ 1844. N’afọ 1844, oge amụma adịkwaghị, ya mere a na-akọwa oge ihe nnọchianya ahụ nke afọ anọ site n’àgwà amụma ya, ọ bụghị site n’oge. Oge afọ anọ mbụ ahụ na-akọwa Alakụba na-emeri Nicomedia, bụbu isi obodo nke alaeze Rom nke ọwụwa anyanwụ, n’afọ 1337, afọ iri atọ na asatọ mgbe nna ya merichara mpaghara ahụ. Afọ anọ nke abụọ ahụ na-akọwa mmechuihu nke ndị ọchịchị ndọrọ ndọrọ ọchịchị na nke okpukpe nke Rome nke ọwụwa anyanwụ n’afọ 1449, nke Alakụba kpatara; afọ anọ nke atọkwa na-akọwa ngosipụta dị ebube nke ike Chineke mgbe mmụọ ozi ahụ nke ji ebube ya mee ka ụwa na-enwu gbaa rịdatara n’ụbọchị Ọgọst 11, 1840.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Akụkọ ihe mere eme nke ndị Millerite banyere mmụọ ozi nke mbụ na nke abụọ kwekọrọ na akụkọ ihe mere eme nke mmụọ ozi nke atọ n’oge a na-akàrà otu narị puku na puku iri anọ na anọ ahụ. Ọrụ ikpeazụ ahụ nke ịkàrà bụ ihichapụ mmehie, ọ bụ njikọta nke Ịdị-nsọ na mmadụ, ọ na-eme kwa n’oge agha nke Alakụba na-eweta.
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 9:2–4.
O meghere olulu nke enweghị ngwụcha ahụ; anwụrụ si n’olulu ahụ bilie, dịka anwụrụ nke nnukwu ọkụ-ite; anyanwụ na ikuku wee gbaa ọchịchịrị n’ihi anwụrụ si n’olulu ahụ. N’ime anwụrụ ahụkwa ka igurube pụtara bịa n’elu ụwa: e nyekwara ha ike, dịka akpị nke ụwa nwere ike. E nyekwara ha iwu ka ha ghara imerụ ahịhịa nke ụwa, ma ọ bụ ihe ọbụla na-acha akwụkwọ ndụ ndụ, ma ọ bụ osisi ọbụla; kama naanị ndị mmadụ ahụ na-enweghị akara nke Chineke n’egedege ihu ha. Mkpughe 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Mmezu zuru okè nke amụma ọ bụla dị n’ụbọchị ikpeazụ, ya mere akụkụ Akwụkwọ Nsọ a na-akọwapụta ịkabido akara nke puku mmadụ narị otu na iri anọ na anọ ahụ. Amụma banyere Islam dị na Mkpughe isi nke itoolu na-enye mkpịsị ugodi akụkọ ihe mere eme nke na-eweta ihe atụ zuru ezu karịa niile banyere ike ahụ nke na-ejikọta nguzobe ọhụụ ahụ ọnụ n’ime akụkọ ihe mere eme nke kwụsịrị na Ọgọst 11, 1840, mgbe e jidere Islam ka ọ ghara ịga n’ihu. Site n’ebe ahụ, àmà nke Mkpughe isi nke itoolu gbasara ruo n’isi nke iri na akụkọ ihe mere eme nke mmụọ ozi mbụ na nke abụọ. Mgbe ahụ, n’isi nke iri na otu, ahuhu nke atọ ahụ na-abịa na mberede n’iwu ụbọchị Sọnde, nke bụ mgbe mkpu ukwu nke mmụọ ozi nke atọ malitere. Isi nke itoolu bụ mkpịsị ugodi Islam n’ịhazi ịrị elu na ọdịda nke alaeze dịka e si depụta ha n’ime Daniel na Mkpughe. Isi nke iri na nke iri na otu na-akọwapụta ahụmịhe nke puku mmadụ narị otu na iri anọ na anọ ahụ, bụ ụmụ agbọghọ amamihe. Isi nke itoolu na-akọwapụta akara ahụ nke na-eguzobe ọhụụ mpụga, isi nke iri na nke iri na otu kwa na-akọwapụta ọhụụ ime nke metụtara iso Nwa Atụrụ ahụ banye n’Ebe Kachasị Nsọ.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Mkpughe nke iri nke Mkpughe na-amalite na Kraịst dịka mmụọ ozi dị ike nke na-arịdata ya na obere akwụkwọ e meghere emepe. E mezuru ihe omume ahụ n’August 11, 1840, na njedebe nke amụma nke Mkpughe itoolu nke na-akọwa narị afọ atọ na iri itoolu na otu na afọ, na ụbọchị iri na ise. Mkpughe iri na-akọwa akụkọ ihe mere eme site n’ebe ahụ gaa n’ihu ruo mgbe ozi ahụ ghọrọ ilu n’afọ́ John n’October 22, 1844. Afọ anọ ahụ site na 1840 ruo 1844 na-amalite na mbata nke mmụọ ozi mbụ ma kwụsị na mbata nke mmụọ ozi nke atọ. Afọ anọ ndị ahụ nke sochiri mezuru nke August 11, 1840 ka e jiri afọ anọ site na July 27, 1449 ruo 1453 nọchite anya ha na mmalite nke narị afọ atọ na iri itoolu na otu na afọ, na ụbọchị iri na ise. Oge afọ anọ abụọ ahụ kwekọrọkwa na afọ anọ nke nnọchibido Nicomedia site na 1333 ruo 1337. N’ihe nnọchianya, e meriri Rom nke ọwụwa anyanwụ ugboro atọ site n’aka Islam. Nke mbụ bụ na nnọchibido Nicaea na 1331, mgbe ahụ nnọchibido Nicomedia nke afọ anọ na 1337, ma mesịa nnọchibido Constantinople na 1453.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Diocletian kewara Rome n’iwu n’ọwụwa anyanwụ na ọdịda anyanwụ n’afọ 393, Constantine kwa kewara Rome n’amụma n’ọwụwa anyanwụ na ọdịda anyanwụ n’afọ 330. N’afọ 395, n’ịgbaso ọnwụ eze ukwu Theodosius Mbụ, e kewara alaeze ukwu ahụ n’ụzọ iwu kwadoro na nke na-adịgide adịgide, dịka o nyefere akụkụ ọwụwa anyanwụ na nke ọdịda anyanwụ n’aka ụmụ ya ndị ikom abụọ. Chọọchị Katọlik kewara n’ọwụwa anyanwụ na ọdịda anyanwụ n’afọ 1054 n’oge “nnukwu nkewa” ahụ. Nkewa ahụ bụ nke mere nwayọ nwayọ, dịka mbibi nke sochiri ya siri bụrụkwa. Nkewa ahụ ka dị ruo taa. N’ime afọ iri ise site n’ụbọchị ahụ, chọọchị ọdịda anyanwụ dị na Rome malitere ihe dị ka afọ narị abụọ nke agha ntụte megide Alakụba. Rome ọdịda anyanwụ dara mgbe o tufuru eze ukwu ikpeazụ ya n’afọ 476. Rome ọwụwa anyanwụ dara n’afọ 1453. Rome Papal dara n’afọ 1798. Rome ọgọ mmụọ kewara ruo n’ọwụwa anyanwụ na ọdịda anyanwụ n’afọ 393, 330 na 395. Rome Papal kewara ruo n’ọwụwa anyanwụ na ọdịda anyanwụ n’afọ 1054. Sister White na-akọwapụta mbilite na ọdịda nke alaeze dị iche iche dịka isi ebe a na-ezo aka na ya n’ịmụ Okwu Chineke.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Alaeze ndị e wepụtara n’ìhè nke akụkọ ihe mere eme site n’isi nke itoolu nke Mkpughe na-eme ka arụmụka ahụ sie ike na ọ bụ Rom na-eguzobe ọhụụ ahụ. Njikọ amụma dị n’etiti Islam na puku narị na iri anọ na anọ bụ ihe akaebe nke ozi mkpu etiti abalị ahụ, nke e jiri Kraịst na-abanye na Jerusalem n’elu ịnyịnya ibu mee ihe nnọchianya ya, ka a na-anọchi anya ya site n’amụma oge nke malitere n’oge ahuhu mbụ ahụ, gara n’ihu n’akụkụ nke abụọ nke amụma ahụ n’ahuhu nke abụọ ahụ, ma ruo n’imezu ya n’akụkọ ihe mere eme nke afọ anọ ebe mmegharị Millerite nke mmụọ ozi mbụ na nke abụọ malitere site n’imezu nke amụma ahụ n’onwe ya. Amụma ahụ malitere site n’akara “afọ iri atọ na asatọ na afọ abụọ” (1299 na 1301) nke na-egosi mbilite Islam, ma o kwụsịrị site n’akara “afọ iri atọ na asatọ na afọ abụọ” (1838 na 1840) nke na-egosi mbilite ndị Millerite.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
N’afọ 1844, na njedebe nke afọ anọ nke ndị Millerites, nke e ji nnọchibido nke 1333 ruo 1337, na 1449 ruo nnọchibido nke 1453 gosi ihe atụ ya, oge amụma ekwesịghịkwa itinye n’ọrụ ọzọ. Ibulite ọkọlọtọ nke puku mmadụ narị otu na iri anọ na anọ ahụ jikọtara kpọmkwem na amụma ahụ ebe e buliri Islam elu.
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 49:8–12.
Juda, ọ bụ gị ka ụmụnne gị ga-eto; aka gị ga-adị n’olu ndị iro gị; ụmụ nna gị ga-akpọ isiala n’ihu gị. Juda bụ nwa ọdụm: site n’anụ ọ dọtara, nwa m, i siri pụta; ọ hulatara ala, ọ dinara dịka ọdụm, dịkwa ka ọdụm agadi; ònye ga-akpalite ya? Mkpisi-eze agaghị esi na Juda pụọ, ma ọ bụ onye na-enye iwu agaghị esi n’etiti ụkwụ ya pụọ, ruo mgbe Shilo ga-abịa; ọ bụkwa n’ebe ọ nọ ka nchịkọta nke ndị mmadụ ga-adị. Na-ekekọta nwa inyinya ibu ya n’osisi vaịn, na nwa inyinya ibu nne-ya n’osisi vaịn ọma; o ji mmanya saa uwe ya, jirikwa ọbara mkpụrụ vaịn saa uwe ya niile: Anya ya ga-acha uhie n’ihi mmanya, ezé ya ga-adịkwa ọcha n’ihi mmiri ara ehi. Jenesis 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Puku narị na iri anọ na anọ ahụ na-egosipụta agwa Kraịst nke ọma n’ụzọ zuru oke, ma Kraịst bụkwa, n’etiti ihe nnọchianya ndị ọzọ, “vine a họpụtara ahọpụta.” A kọwara Ishmael dịka nwoke “ọhịa” n’Akwụkwọ Jenesis 16:12.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Ọ ga-abụkwa nwoke ọhịa; aka ya ga-adịgide imegide mmadụ nile, aka mmadụ nile kwa imegide ya; ọ ga-ebikwa n’ihu ụmụnne ya nile.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
Okwu a sụgharịrị dịka “ọhịa” bụ ịnyịnya ibu ọhịa nke Arabia. Ndị nnọchi anya Kraịst n’ụbọchị ikpeazụ na-agba n’elu ozi nke ịnyịnya ibu ọhịa nke Arabia, ịnyịnya ibu ahụ Kraịst ji banye Jerusalem, ịnyịnya ibu ahụ nke mechara kwuo okwu mgbe Belam tiri ya ugboro nke atọ. Ozi ahụ nke nyere ike nye ozi mmụọ ozi mbụ n’afọ 1840 ahụghị amụma narị afọ na iri ise dị mkpa ma dịrị mkpa n’otu akụkọ amụma ahụ n’onwe ya ebe ozi ahụ nke nyere ike nye mmegharị ahụ dị. Ha ahụghịkwa oge abụọ nke afọ anọ n’ime otu amụma oge ahụ ahụ nke nọchiri anya akụkọ ihe mere eme site n’afọ 1840 ruo 1844. Ọdụm nke ebo Juda na-emepe ugbu a ìhè sitere n’“ụzọ ochie” nke a na-ahụbeghị mbụ, ọ bụkwa ìhè kwekọrọ n’ìhè ahụ nke na-emepe kemgbe Disemba 31, 2023. Ọ na-ewepụ obi abụọ ọbụla banyere ma ọ bụ Islam ka na-akụ Nashville. Ìhè ahụ na-eme ka ihe nnọchianya Rome pụta ìhè, si otu a bụrụ nkwupụta omega nye esemokwu alpha nke n’afọ 2024 banyere ndị ohi nke ndị gị, ọ bụkwa ihe nnọchianya omega nke arụmụka banyere otu ihe nnọchianya ahụ n’akụkọ ihe mere eme nke ndị Millerite. Ọ na-akọwapụta na Islam nke amụma oge nke Mkpughe isi nke itoolu bụ ozi mpụga n’oge akụkọ ihe mere eme nke ime nke oge nke akara nke otu narị puku iri anọ na anọ. Anyị anọwo na-akụzi eziokwu a kemgbe oge ụfọdụ, ma ugbu a a pụrụ igosi ya n’otu ahịrị nke na-amalite na Mkpughe isi nke itoolu ma kwụsị na Mkpughe isi nke iri na otu. Oge nke atọ nke afọ anọ jikọtara ya na amụma oge Islam nke mezuru site n’afọ 1840 ruo 1844 na-egosi oge nke akara nke otu narị puku iri anọ na anọ. Site n’ala ọma jijiji ukwu nke Mkpughe isi nke iri na otu, a na-ebuli otu narị puku iri anọ na anọ elu dịka ọkọlọtọ.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
N’Isi Ezekiel iri atọ na asaa, iwulite ndị nke Chineke dị ka agha bụ usoro nzọụkwụ abụọ nke e jirila okike Adam mee ihe nnọchianya ya. Nke mbụ, e si n’ụrọ kpụpụta Adam, emesịa Kraịst fụnye ya ume nke ndụ. N’Ezekiel, amụma mbụ na-akpụ ozu ndị ahụ, ma ha ka bụ ndị nwụrụ anwụ. Mgbe ahụ, a fụnyere ifufe anọ ahụ n’ahụ ndị ahụ, ha wee bilie dị ka agha dị ike. Ọnụọgụ iri atọ na asatọ na iri anọ na-anọchite anya nzọụkwụ abụọ ahụ.
We will continue these things in the next article.
Anyị ga-aga n’ihu n’ihe ndị a n’isiokwu na-esonụ.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Mgbe ihe ndị a gasịrị, e nwere ememme nke ndị Juu; Jisọs wee rịgoro Jerusalem. Ugbu a, n’Jerusalem, n’akụkụ ọnụ ụzọ atụrụ, e nwere ọdọ mmiri, nke a na-akpọ n’asụsụ Hibru Betesda, nke nwere ụlọ-nzukọ ise. N’ime ndị a ka nnukwu ìgwè ndị na-adịghị ike dina, ndị ìsì, ndị ngwụrọ, ndị akpọnwụwo akpọnwụ, na-eche ịkpali nke mmiri. N’ihi na mmụọ ozi na-arịdata n’oge ụfọdụ n’ime ọdọ mmiri ahụ, na-akpaghasị mmiri ahụ: onye ọ bụla nke buru ụzọ banye n’ime ya mgbe a kpaghasịrị mmiri ahụ, a na-eme ka ọ bụrụ onye zuru oke n’agbanyeghị ọrịa ọ bụla o nwere. Ma otu nwoke nọ ebe ahụ, onye nọworo n’ọrịa afọ iri atọ na asatọ. Mgbe Jisọs hụrụ ya ka ọ dina, ma mara na ọ nọwo ogologo oge ugbu a n’ọnọdụ ahụ, Ọ sịrị ya, Ì chọrọ ka e mee ka ị bụrụ onye zuru oke? Nwoke ahụ na-adịghị ike zara Ya, Onyenwe m, enweghị m onye ọ bụla, mgbe a kpaghasịrị mmiri ahụ, ga-etinye m n’ime ọdọ mmiri ahụ: ma ka m na-abịa, onye ọzọ na-ebuda ụzọ rịdata tupu m. Jisọs sịrị ya, Bilie, bulie ihe ndina gị, gagharịa. Ozugbo ahụ, e mere nwoke ahụ ka ọ bụrụ onye zuru oke, o buliekwa ihe ndina ya, wee gagharịa: ma ụbọchị ahụ bụ ụbọchị izu ike. Jọn 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Ugbu a, bilienụ, ka m kwuru, gabigakwa iyi Zered. Anyị wee gabiga iyi Zered. Oge ahụ anyị siri na Kadeshbarnea bịa ruo mgbe anyị gabigara iyi Zered bụ afọ iri atọ na asatọ; ruo mgbe ọgbọ ahụ dum nke ndị ikom agha lara n’iyi site n’etiti ìgwè ahụ, dịka Onyenwe anyị ṅụrụ ha iyi. Deuteronomi 2:13, 14.