Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.
N’ụzọ kacha mma, a ga-aghọta ụka asaa ahụ na akàrà asaa ahụ dịka ihe nnọchianya ndị yiri ibe ha, nke na-anọchi anya ahịrị ime na ahịrị mpụta nke otu akụkọ ihe mere eme ahụ. Ọ dịkwa mkpa ịrịba ama na, mgbe a na-atụle ụka atọ ikpeazụ ahụ na akàrà atọ ikpeazụ ahụ, ahịrị akụkọ ihe mere eme nke na-anọchi anya akụkọ ihe mere eme na-aga n’ihu n’usoro abụghị isiokwu bụ isi nke ihe nnọchianya ndị ahụ. Mgbe a na-etinye ụka ndị ahụ n’ọrụ n’ọnọdụ nke akụkọ ihe mere eme ndị yiri ibe ha, ọganihu nke akụkọ ihe mere eme bụ akụkụ dị mkpa nke ihe nnọchianya ahụ; ma nke a abụghị otu a mgbe a na-ele ụka atọ ikpeazụ ahụ na akàrà ahụ anya dịka ihe nnọchianya nke onwe ha.
The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.
Ụka atọ ikpeazụ, dị ka ihe nnọchianya, na-ekwu maka mmekọrịta nke òtù atọ na ngagharị nke mmekorita n’etiti òtù atọ ndị na-efe ofufe ndị e ji ụka dị iche iche nọchite anya ha. Akàrà atọ ikpeazụ na-akọwapụta ndị nke Chineke dịka e si n’aka Mozis na Ịlaịja nọchite anya ha. Ịlaịja na-anọchite anya narị puku iri anọ na anọ ahụ, Mozis kwa ndị ezi omume nwụrụ anwụ.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.
Ma mgbe o mepere akara nke ise, ahụrụ m n’okpuru ebe ịchụàjà mkpụrụobi ndị ahụ e gburu n’ihi okwu Chineke na n’ihi àmà ahụ ha jidesiri ike: Ha wee tie mkpu n’oké olu, sị, Ruo olee mgbe, O Onyenwe anyị, onye dị nsọ ma bụrụ eziokwu, ka ị na-ekpeghị ikpe ma na-abọtaghị ọbara anyị ọbọ n’aka ndị bi n’elu ụwa? E wee nye onye ọ bụla n’ime ha uwe ọcha; a gwa ha kwa ka ha zuo ike obere oge ọzọ, ruo mgbe ndị ọrụ ibe ha na ụmụnna ha, ndị a ga-egbukwa dịka e gburu ha, ga-ezu oke. Ma mgbe o mepere akara nke isii, lee, nnukwu ala ọma jijiji mere; anyanwụ wee bụrụ oji dịka ákwà mkpe nke ntutu isi, ọnwa wee bụrụ dịka ọbara; Kpakpando nke eluigwe wee daa n’elu ụwa, dịka osisi fig na-awụsa fig ya na-erubeghị eru mgbe oke ifufe siri ike na-ama ya jijiji. Eluigwe wee pụọ dịka akwụkwọ mpịakọta mgbe a na-apịakọta ya; ugwu niile na agwaetiti niile wee si n’ebe ha dị kwaga. Ndị eze nke ụwa, na ndị ukwu, na ndị ọgaranya, na ndị isi agha, na ndị dị ike, na ohu ọ bụla, na onye nweere onwe ya ọ bụla, zoro onwe ha n’ọgba na n’okwute nke ugwu; Ha wee sị ugwu na okwute, Daanụ n’elu anyị, zochiekwanụ anyị n’ihu onye ahụ nke nọ ọdụ n’ocheeze, na n’ihu iwe Nwa Atụrụ ahụ: N’ihi na nnukwu ụbọchị iwe ya abịala; ònye ga-enwe ike iguzo? Mkpughe 6:9–17.
Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.
Nwannaanyị White na-eme ka anyị mara na akàrà nke ise na-ekwu banyere “oge n’ihu.” Amaokwu ndị nke akàrà nke ise na-ajụ mgbe Chineke ga-ekpe papacy ikpe n’ihi igbu ndị nke Chineke n’oge ọchịchịrị. E nyere azịza ahụ na n’ime “ụbọchị ikpeazụ,” Chineke ga-ekpe papacy ikpe n’ihi igbu mmadụ ha mere, nakwa n’ihi ìgwè ọzọ nke ndị martịa papal ndị a ga-egbukwara site n’aka papacy n’oge nsogbu iwu Sọnde.
“‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
“‘Mgbe Ọ meghere akara nke ise... [Mkpughe 6:9–11]. N’ebe a, e gosiri Jọn ihe ndị mere eme nke na-abụghị eziokwu n’oge ahụ, kama bụ ihe ga-adị n’oge ụfọdụ n’ọdịnihu.’” Manuscript Releases, volume 20, 197.
Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.
Mkpali-mmụọ nsọ na-ekwenyekwa na mkpụrụ-obi ndị nọ n’okpuru ebe ịchụàjà, ndị na-achọ ịma mgbe Chineke ga-ekpe papacy ikpe, jikọtara na olu abụọ nke mmụọ-ozi ahụ nke na-eme ka ụwa gbaa ìhè site n’ebube ya n’isi nke iri na asatọ nke Mkpughe.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.
“Mgbe e meghere akara nke ise, Jọn Onye Mkpughe, n’ọhụ, hụrụ n’okpuru ebe ịchụàjà ìgwè ndị e gburu n’ihi Okwu Chineke na àmà Jisọs Kraịst. Mgbe nke a gasịrị, e sochiri ya site n’ihe omume ndị a kọwara n’isi nke iri na asatọ nke Mkpughe, mgbe a kpọpụtara ndị ahụ kwesiri ntụkwasị obi ma bụrụ eziokwu ka ha si na Babilọn pụta. Mkpughe 18:1–5 a kpọrọ n’ọrụ.” Manuscript Releases, volium 20, 14.
In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.
N’Mkpughe 18, ikpe Katọlik bụ nke ugboro abụọ; n’ihi na n’ebe ahụ na n’oge ahụ a na-ata ya ahụhụ ọ bụghị naanị n’ihi ndị ahụ ọ ga-egbu n’ime “ụbọchị ikpeazụ,” kama kwa n’ihi ndị e gburu n’oge Ọchịchịrị nke ọchịchị pope.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Anụkwara m olu ọzọ si n’eluigwe, na-asị, Sinụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-ekere òkè na mmehie ya, ka unu ghara ịnara kwa ihe n’ihe otiti ya dị iche iche. N’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya nile. Kụkwanụ ya ụgwọ dịka o kwụrụ unu, meekwa ka e nye ya okpukpu abụọ dị ka ọrụ ya si dị; n’ime iko ahụ ọ juru, junyekwanụ ya okpukpu abụọ. Mkpughe 18:4–6.
The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.
Akara nke isii na-enye otu n’ime ihe atụ ndị a ma ama n’Akwụkwọ Nsọ banyere ihe omume ndị na-ebute ozugbo Ọbịbịa nke Abụọ nke Kraịst n’oge ihe otiti asaa ikpeazụ ahụ. Ọ na-ejedebe site n’ịkpọpụta mmalite nke isi nke asaa nke Mkpughe, nke na-enye azịza nye ajụjụ e welitere n’amaokwu ikpeazụ nke akara nke isii, “onye ga-enwe ike iguzo.” E nwere ìgwè abụọ ga-eguzo dị ka ọkọlọtọ Chineke n’ime nsogbu iwu Sọnde ahụ nke na-ejedebe mgbe ihe otiti asaa ikpeazụ ahụ bịarutere. Ìgwè abụọ ahụ bụ otu narị puku na iri anọ na anọ, ndị a na-anọchi anya site n’aka Ịlaịja, na “oke igwe mmadụ” ahụ, ndị a na-anọchi anya site n’aka Mosis. A kọwapụtala akara ngosi abụọ a nke Mosis na Ịlaịja mbụ dị ka ndị na-eguzo na njedebe nke ụwa, n’ihi na ha abụọ soro Kraịst guzoro n’Ugwu Ntụgharị Ọdịdị.
The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.
E nyere otu ìgwè mbụ nke ndị nwụrụ n’ihi okwukwe papal sitere n’Oge Ọchịchịrị uwe ọcha, ma ìgwè nke abụọ ahụ, nke e gwara ha ka ha chere ya ruo mgbe e mezuru ya, bụ “oké ìgwè mmadụ” ndị na-eyikwasịkwa uwe ọcha. Akara nke ise na nke isii adịghị enye akụkọ ihe mere eme yiri ibe ya nke ụka nke ise na nke isii; kama ha na-enye àmà banyere ìgwè abụọ ahụ ndị na-ebili dị ka ọkọlọtọ nye Onyenwe anyị n’ime “ụbọchị ikpeazụ.” Ìgwè abụọ ahụ bụ ndị na-ekwusa ozi nke olu abụọ ahụ dị na Mkpughe isi nke iri na asatọ. Ozi ahụ a na-ekwusa mgbe ahụ na-esonyere ya na ịwụpụ Mmụọ Nsọ, dịka e gosipụtara ya n’ụdị na akụkọ Pentikọst na akụkọ Mkpu Etiti Abalị na mmalite nke Adventism.
“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 na-ejikọta onwe ya n’ịkpọsa ozi nke mmụọ ozi nke atọ ga-eme ka ụwa dum mụchaa ìhè site n’ebube ya. A na-ebu amụma ebe a banyere ọrụ nke ga-eru ụwa nile ma bụrụ nke ike ya dị ịtụnanya. Mmegharị mbịbịa nke afọ 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e buuru ozi nke mmụọ ozi mbụ gaa n’ụlọọrụ mgbasa ozi ọma nile dị 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 ihe ndị a ga-akawanye elu site n’oké mmegharị ahụ 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 Pentikost. Dị ka e nyere ‘mmiri ozuzo mbụ,’ n’ịwụsa Mmụọ Nsọ na mmalite nke oziọma, ime ka mkpụrụ ahụ dị oké ọnụ ahịa pupụta, otu a ka a ga-enye ‘mmiri ozuzo ikpeazụ’ na njedebe ya maka ime ka owuwe ihe ubi chara acha. ‘Mgbe ahụ ka anyị ga-ama, ma ọ bụrụ na anyị esoro n’ihu ịma Onyenwe anyị: ọpụpụ Ya akwadoro dịka ụtụtụ; Ọ ga-abịakwutekwa anyị dịka mmiri ozuzo, dịka mmiri ozuzo ikpeazụ na mmiri ozuzo mbụ n’elu ụwa.’ Hosea 6:3. ‘Ya mere, ṅụrịanụ ọṅụ, unu ụmụ Zaịọn, ṅụrịakwa ọṅụ n’ime Onyenwe unu Chineke: n’ihi na O nyela unu mmiri ozuzo mbụ n’ókè kwesịrị ekwesị, Ọ ga-emekwa ka mmiri ozuzo dakwasị unu, mmiri ozuzo mbụ, na mmiri ozuzo ikpeazụ.’ Joel 2:23. ‘N’ụbọchị ikpeazụ, ka Chineke kwuru, Aga m awụsa n’ime Mmụọ M n’elu anụ ahụ nile.’ ‘Ọ ga-erukwa na onye ọbụla nke ga-akpọku aha Onyenwe anyị ka a ga-azọpụta.’ Acts 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 ozi-ọma ekwesịghị imechi na ngosipụta nke ike Chineke dị ntakịrị karịa nke gosipụtara mmalite ya. Amụma ndị mezuru n’ịwụsa mmiri ozuzo mbụ n’oge mmeghe nke ozi-ọma ga-emezukwa ọzọ n’ime mmiri ozuzo ikpeazụ n’oge mmechi ya. Ndị a bụ ‘oge ume ọhụrụ’ nke onyeozi Pita lere anya n’ihu mgbe o kwuru, sị: ‘Ya mere, chegharịanụ, laghachikwutekwanụ Chineke, ka e wee hichapụ mmehie unu, mgbe oge ume ọhụrụ ga-esi n’ihu Onyenweanyị bịa; Ọ ga-ezigakwa Jisọs.’ Ọrụ 3:19, 20.” The Great Controversy, 611.
After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.
Mgbe akàrà nke isii welitere ajụjụ ahụ nke na-ewebata Ịlaịja na Mosis a nọchiri anya ha n’isi nke asaa nke Mkpughe, a meghere akàrà nke asaa, ọ na-akọwakwa mwụsa nke Mmụọ Nsọ n’elu ìgwè abụọ ahụ. Ekwesịrị ịrịba ama na, n’ime nkọwa ahụ, e nwere nkịtị ruo ọkara otu awa. Mwụsa nke mmiri ozuzo ikpeazụ, nke e ji mmeghe nke akàrà nke asaa nọchite anya ya, gụnyere oge nkịtị.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Ma mgbe O mepere akara nke asaa, e nwere ịgbachi nkịtị n’eluigwe ihe dị ka ọkara awa. Ahụrụ m ndị mmụọ ozi asaa ahụ ndị guzo n’ihu Chineke; e nyere ha opi asaa. Mmụọ ozi ọzọ bịara guzokwa n’akụkụ ebe ịchụàjà ahụ, o nwere ihe-esi-ìsì-ụtọ ọlaedo; e nyere ya ọtụtụ ihe-esi-ìsì-ụtọ, ka o were ya tinyere ekpere nke ndị nsọ niile chụọ ya n’elu ebe ịchụàjà ọlaedo ahụ nke dị n’ihu ocheeze ahụ. Anwụrụ nke ihe-esi-ìsì-ụtọ ahụ, nke soro ekpere ndị nsọ ahụ, si n’aka mmụọ ozi ahụ rigoro n’ihu Chineke. Mmụọ ozi ahụ were ihe-esi-ìsì-ụtọ ahụ, jupụta ya n’ọkụ sitere n’ebe ịchụàjà ahụ, tụba ya n’ụwa: e nwekwara olu dị iche iche, na égbè eluigwe, na amụma ọkụ, na ịma jijiji nke ụwa. Mkpughe 8:1–5.
As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.
Dịka e kwuworo ugbu a n’ebe ahụ dị na The Great Controversy, mmiri ozuzo ikpeazụ ahụ na-amalite ka a na-awụsa ya mgbe mmụọ ozi ahụ dị ike si n’eluigwe rịdata ma mee ka ụwa nwuo ìhè site n’ebube ya. Mmiri ozuzo ikpeazụ ahụ malitere mgbe “a kwatụrụ nnukwu ụlọ ndị dị na Obodo New York n’ala” n’ụbọchị Septemba 11, 2001.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ugbu a, ò bịara okwu ahụ nke m kwupụtarala na a ga-efufu New York site n’oke ebili mmiri? Nke a abụghị ihe m kwuworo mgbe ọ bụla. Ekwuwo m na, dịka m lere nnukwu ụlọ ndị ahụ a na-ewuli elu n’ebe ahụ, elu n’elu, ‘Lee ọnọdụ dị egwu nke ga-eme mgbe Onyenwe anyị ga-ebili ime ka ụwa maa jijiji nke ukwuu! Mgbe ahụ ka a ga-emezu okwu ndị dị na Mkpughe 18:1–3.’ Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’elu ụwa. Ma enweghị m ìhè ọ bụla pụrụ iche banyere ihe na-abịa n’elu New York, naanị na amaara m na otu ụbọchị a ga-atụda nnukwu ụlọ ndị dị n’ebe ahụ n’ala site n’ịtụgharị na ịtụgharịghachi nke ike Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ụwa. Otu okwu sitere n’ọnụ Onyenwe anyị, otu mmetụ nke ike ya dị ukwuu, ụlọ ndị a buru ibu ga-ada. Ọnọdụ ga-eme nke ịdị egwu ha bụ ihe anyị apụghị ichetụ n’echiche.” Review and Herald, Julaị 5, 1906.
On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.
N’ụbọchị Septemba 11, 2001, mmiri ozuzo ikpeazụ ahụ malitere ịdaba, ma iwụsị nke mmiri ozuzo ahụ na-adakwasị ndị e ji Ịlaịja na Mosis nọchie anya, ma ọ gụnyekwara oge ịgbachi nkịtị. Oge ịgbachi nkịtị maka Mosis na Ịlaịja ka a na-anọchikwa anya ya n’isi nke iri na otu nke Mkpughe, ebe Mosis na Ịlaịja, ndị amụma abụọ ahụ bụ́ ndị mere ka ụwa nwee ahụhụ, “e gburu” n’okporo ámá. Ma mgbe ụbọchị atọ na ọkara gafere, ha si n’ọgba Horeb pụta ma rigoro n’eluigwe. N’akụkọ ihe mere eme nke mmiri ozuzo ikpeazụ ahụ, ozi ahụ, nke ndị ozi abụọ ahụ nọchiri anya ya, a na-egbu ya ma tụba ya n’okporo ámá, ma a naghị eli ya ruo mgbe a kpọlitere ha n’ọnwụ. Nke a bụ otu n’ime eziokwu ndị bụ isi nke Ọdụm nke ebo Juda na-emeghe akara ya ugbu a.
The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.
Akàrà-akàrà atọ ikpeazụ ahụ na-akọwapụta mmegharị ikpeazụ nke ndị nke Chineke, dịka e si anọchi ha anya site n’aka Ịlaịja na Mosis. Mmegharị ahụ na-anwụ, e mesịa a kpọlite ya n’ọnwụ. Ọ bụ mmegharị, n’ihi na Adventism bidoro site na mmegharị nke gara n’ihu ruo n’afọ 1863, mgbe ha wepụrụ eziokwu mbụ ahụ William Miller duuru ha ịmata. N’afọ 1863 mmegharị ahụ kwụsịrị, n’ihi na n’afọ 1863 ha ghọrọ chọọchị n’ụzọ iwu kwadoro. Alfa na Omega na-ekwusi ike na, ọ bụrụ na Ọ malitere ndị Ya fọdụrụnụ dịka mmegharị, Ọ ga-ejedebe ha kwa dịka mmegharị.
We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.
Ugbu a anyị agwụchala nchịkọta nke ụka asaa ahụ na akàrà asaa ahụ. N’akàrà atọ ikpeazụ ahụ anyị na-ahụ klaasị abụọ nke ndị a zọpụtara, ndị e ji Mosis na Ịlaịja nọchie anya ha. Akàrà ndị ahụ niile na-agba àmà banyere mmụọ ozi dị ike nke Mkpughe iri na asatọ. Mgbe o siri n’eluigwe rịdata na Septemba 11, 2001, klaasị abụọ nke ndị a zọpụtara batara n’usoro ime ka ha dị ọcha nke e mere iji kpughee ma kewaa klaasị abụọ nke ndị na-efe ofufe nọ n’ime mmegharị ahụ n’ọgwụgwụ Adventizim, dịka e buru ya ụzọ gosi n’ime mmegharị ahụ n’mmalite Adventizim. Daniel na-akọwa na otu klaasị ahụ, nke ọ na-akpọ ndị ajọ omume, agaghị aghọta mmụba nke ihe ọmụma, ma ndị amamihe ga-aghọta ya. Matiu na-eme ka anyị mara na ndị na-enweghị nghọta nke ihe ọmụma ahụ e mepere emepere na-egosi nwa agbọghọ na-amaghị ihe. Ụmụ agbọghọ amamihe na-egosi n’oge nsogbu ahụ n’etiti abalị na ha ghọtara ma nwekwaa mmụba nke ihe ọmụma ahụ. Ndị amamihe na ndị nzuzu nọchiri anya site n’ụka Filadelfia ma ọ bụ ụka Laodisia. A ga-agbapụ ụmụ agbọghọ nzuzu, ndị ajọ omume nke Laodisia, n’ọnụ Onyenwe anyị, ma ndị amamihe na-anata aha Chineke, ma ọ bụ agwa Ya, n’egedege ihu ha. Ọ bụrụ na ụka nke isii, Filadelfia, nọchiri anya ndị amamihe, olee otu ọ ga-esi bụrụ na ụka nke asaa, Laodisia, nọchiri anya ndị ajọ omume? Ọ bụrụ na nke a bụ eziokwu, usoro ahụ adịghịzi n’usoro, ọ́ bụghị ya? Azịza ya, n’ezie, a na-edozi ya site na Alfa na Omega.
At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.
Ná mbido nke ndị mbụ e nyere aha dị iche dịka ndị nke Chineke, ya bụ, Izrel oge ochie, Mozis gosipụtara Kraịst n’ọgwụgwụ nke ndị ahụ e nyere aha dị iche dịka ndị nke Chineke.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.
N’ihi na n’ezie Mozis gwara ndị nna ochie, sị, Onye-amụma ka Onyenwe anyị Chineke unu ga-eme ka o si n’etiti ụmụnne unu bilie nye unu, dịka m; ya ka unu ga-anụ n’ihe niile ọbụla ọ ga-agwa unu. Ọ ga-erukwa, na mkpụrụobi ọ bụla nke na-agaghị anụ Onye-amụma ahụ, a ga-ebibi ya n’etiti ndị mmadụ. Ọrụ Ndịozi 3:22, 23.
At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.
Ná njedebe nke ndị mbụ a kpọrọ aha dị ka ndị nke Chineke, Jọn onye na-eme baptizim bụ onyeozi Ịlaịja ahụ nke kwadebere ụzọ maka Ọbịbịa mbụ nke Kraịst. Mgbe ahụ Jizọs ga-achụ àjà Ya n’obe, ma emesịa malite ọrụ Ya nke nnukwu Onye Nchụàjà n’Ebe Nsọ nke ebe nsọ eluigwe. Ná mmalite nke ndị nke abụọ a kpọrọ aha dị ka ndị nke Chineke, Izrel nke oge a, William Miller bụ onyeozi Ịlaịja ahụ nke kwadebere ụzọ maka Ọbịbịa nke Abụọ nke Kraịst. Mgbe ahụ Jizọs bịara na mberede n’Ebe Kachasị Nsọ ma malite ikpe. Ná njedebe nke ndị nke abụọ a kpọrọ aha dị ka ndị nke Chineke, onyeozi Ịlaịja ikpeazụ kwadebere ụzọ ka Kraịst malite oge nkesa nke ikpe nke ndị dị ndụ, mmechi nke ọrụ Ya dịka Nnukwu Onye Nchụàjà nke Eluigwe na Ọbịbịa Ya nke Abụọ.
William Miller symbolizes not only the messenger, but the movement he was associated with.
William Miller na-anọchi anya ọ bụghị naanị onye-ozi ahụ, kama kwa mmegharị ahụ e jikọtara ya na ya.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….
“N’ịma jijiji, William Miller malitere ikpugheere ndị mmadụ ihe omimi nile nke alaeze Chineke, na-eduga ndị na-ege ya ntị site n’amụma dị iche iche ruo n’ọbịbịa nke abụọ nke Kraịst. N’ọrụ ọ bụla ọ gbara mbọ, ọ natara ike karị. Dịka Jọn Baptist kpọsara ọbịbịa mbụ nke Jisọs ma dozie ụzọ maka ọbịbịa Ya, otú ahụkwa William Miller na ndị sonyere ya kwusara ọbịbịa nke abụọ nke Ọkpara Chineke….”
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.
“A kpọbatara ọtụtụ puku mmadụ ka ha nabata eziokwu ahụ William Miller kwusara, e wee bulie ndị ohu Chineke elu n’ime mmụọ na ike nke Ịlaịja ka ha kpọsaa ozi ahụ.” Early Writings, 229, 230, 233.
In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.
Ná mmalite nke Izrel oge ochie, Chineke kpọrọ Mozis, onye natara afọ iri anọ nke agụmakwụkwọ e mebiri emebi n’Ijipt, nke chọpụtara ka o bie afọ iri anọ n’ọzara n’ịgbalị iwepụ mmetụta nke Ijipt n’akparamàgwà ya. Afọ iri anọ ka a mụsịrị ya, n’ịghọta na a họrọla ya ka ọ duru ndị Chineke pụọ n’Ijipt, Mozis jiri ike mmadụ gbuo onye Ijipt ahụ. Afọ iri anọ ka e mesịrị, n’ọhia ahụ na-ere ọkụ, o nupụrụ isi megide oku Chineke. Mgbe o mechara nabata oku ahụ, o leghaara iwu ahụ anya ka e bie nwa ya nwoke úgwù ruo mgbe e jiri ọnwụ yie ya egwu. N’ókè-ala nke Ala Nkwa ahụ, o nupụrụ isi wee tie Nkume ahụ nke ugboro abụọ. Ná mmalite nke Izrel oge ochie, Mozis nwere àgwà agwa nke onye Laodisia. N’ime ime otú a, o mezuuru oku ya dị elu ma dị nsọ, tinyere ịbụ onyinyo Kraịst na njedebe nke Izrel oge ochie. Kraịst, onye lụso ndị Juu na-arụ ụka efu ọgụ, ma ọ bụ ndị na-ekwu na ha bụ ndị Juu, ma ha abụghị, nọchitere anya agwa nke onye Filadelfia. Ná mmalite nke Izrel oge ochie, Mozis nọchitere anya onye Laodisia nke chọrọ ọlaedo, ude anya, na uwe ọcha. N’ọgwụgwụ ya, Kraịst bụ onye Filadelfia.
At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.
Ná mmalite nke Adventism, William Miller, nke ndị ole na ole ahụ nọ na Sardis bụ́ ndị na-emetọbeghị uwe ha nọchiri anya ha, nọchiri anya onye Filadelfia, dịkwa ka òtù mmegharị ahụ jikọtara ya na ya si dị. Ná ngwụsị nke Adventism, òtù mmegharị ahụ nke ghọtara oge ọgwụgwụ na 1989 bụ ndị Laodisia n’otu aka ahụ Mozis siri bụrụ. Òtù mmegharị Millerite bụ ụdị nke òtù mmegharị Future for America, ya na ịdọ aka ná ntị amụma a: na mmegharị mbụ ahụ mezuru site n’aka ndị Filadelfia n’oge Filadelfia, ma mmegharị ikpeazụ ahụ mezuru site n’aka ndị Laodisia n’oge Laodisia.
I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.
Abụ m onye àmà nke akụkụ ka ukwuu nke akụkọ amụma nke mmegharị a site n’afọ 1989 karịa onye ọ bụla ọzọ a jikọtara na akụkọ Future for America, ma ana m agba àmà na m n’onwe m jere ije n’ime akụkọ ahụ site n’mmalite ya n’afọ 1989 gaa n’ihu dịka onye Adventist Laodisia e kwadoro. E nwere ọtụtụ mkpụrụobi n’ụzọ ahụ ga-akwado àmà m. Ana m enwekwa ike ịgba àmà n’ezie na ndị e jikọtara na mmegharị ahụ n’ọgwụgwụ nke Adventism bụkwa ndị Adventist Laodisia e kwadoro. Ndị mbụ e nyere aha-amara malitere site n’aka onye Laodisia nke ghọrọ onye Filadelfia ma kwụsịkwa na onye Filadelfia. Ndị nke abụọ e nyere aha-amara malitere site n’aka onye Filadelfia ma kwụsị na onye Laodisia a kpọrọ ka ọ ghọọ onye Filadelfia. Nke a bụ akara njirimara nke Alfa na Omega.
In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.
N’agbanyeghị ajọ njọ ahụ, ọnọdụ mgbagwoju anya nke ime mmụọ, na ìsì ime mmụọ nke onye ndú ahụ na ndị jikọtara onwe ha na ya, Chineke ka na-eduzi ma na-achịkwa akara ụzọ amụma ndị mezuru site n’afọ 1989 ruo ugbu a. N’agbanyeghị ịgba ọtọ nke ime mmụọ na ịda ogbenye nke onye ndú ahụ na ndị jikọtara onwe ha na ya, Chineke ka na-eduzi mmeghe nke eziokwu ndị ahụ Ọ hụrụ na o kwesịrị imeghe. N’ebere Ya, nke a na-apụghị ikewapụ mgbe ọ bụla n’aka “eziokwu” Ya, Ọ haziri usoro ime ka mmadụ dị ọcha nke nyere ụzọ ka onye Laodisia nwụọ, ma mesịa bilie n’ọnwụ dịka onye Filadelfia. Ọnwụ ahụ na mbilite n’ọnwụ ahụ ka ndị dere akwụkwọ Daniel na Mkpughe nọchiri anya ya n’ụdị, ebe e gburu ha abụọ n’ụzọ ihe nnọchianya ma mee ka ha bilie ọzọ. E mere ka Jọn bilie n’ọnwụ nke ịbụ nke a tụbara n’ite mmanụ na-esi ọkụ, Danielkwa si n’olulu ọdụm agụụ na-agụ pụta. Ya mere, akwụkwọ abụọ ahụ, bụ́ ndị bụ otu akwụkwọ, na-enye nkwusi ike n’akara nke ọnwụ na mbilite n’ọnwụ dịka akụkụ nke ozi a a na-emepe ugbu a.
As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.
Ka mmegharị ahụ n’ime “ụbọchị ikpeazụ” nke ikpe nyocha ahụ, (nke e jiri mmegharị Millerite mee ihe nnọchianya ya), na-abịaru ọgwụgwụ oge, Chineke zubere ka e gbuo onye ndu ahụ na mmegharị ahụ, ma emesịa kpọlite ha n’ọnwụ. N’ọnọdụ nke ụka asaa ahụ, e gburu Laodisia n’ụbọchị Julaị 18, 2020, a ga-akpọlitekwa ya dị ka Filadelfia tupu iwu Ụka banyere ụbọchị Sọnde na-abịa. Mmegharị ahụ a kpọlitere n’ọnwụ ga-abụ nke ụka asaa ahụ, ma ọ ga-abụ nke asatọ. Mmegharị ahụ ga-abụ nke asatọ, ya bụ, nke sitere n’ime asaa ahụ.
This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.
A na-akwado ihe omimi amụma a n’akwụkwọ Mkpughe site n’ọnụ ọtụtụ ndị àmà, ọ bụ ezie na a amatabeghị ya ruo ugbu a. N’oge a anyị na-abanye ugbu a n’ule nke oyiyi anụ ọhịa ahụ, nke Nwanyị White na-eme ka anyị mara na ọ bụ ule ahụ nke na-abịa tupu iwu ụbọchị Sọnde. Ọ bụ n’oge iwu ụbọchị Sọnde ka a na-ebipụta akara nke Chineke n’ahụ ndị Filadelfia nke akụkọ ihe mere eme ahụ. Ma ha aghaghị ịgafe ule nke oyiyi anụ ọhịa ahụ nke na-abịa tupu oge amara emechie.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Onyenwe anyị egosila m nke ọma na a ga-akpụ oyiyi nke anụ ọhịa ahụ tupu oge amara emechie; n’ihi na ọ ga-abụ nnwale ukwu ahụ nye ndị nke Chineke, nke a ga-esi kpebie akara aka ha ebighị ebi. Ọnọdụ gị bụ ngwakọta na-adịghị n’usoro nke esemokwu dị iche iche, nke mere na ọ bụ naanị mmadụ ole na ole ka a ga-eduhie.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“N’akwụkwọ Mkpughe 13, a kpọpụtara isiokwu a n’ụzọ doro anya; [Mkpughe 13:11–17, e hotara ya].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Nke a bụ ule nke ndị nke Chineke ga-enwerịrị tupu e mechie ha akara. Ndị nile gosipụtara nkwụsi ike ha nye Chineke site n’idebe iwu Ya, ma jụ ịnakwere ụbọchị izu ike ụgha, ga-anọ n’okpuru ọkọlọtọ nke Onyenweanyị Chineke Jehova, ha ga-anatakwa akara nke Chineke dị ndụ. Ndị ahụ na-arara eziokwu ahụ nke sitere n’eluigwe nye ma nakwere sabbath nke Sọnde, ga-anata akara nke anụ ọhịa ahụ” Manuscript Releases, volume 15, 15.
In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.
N’akụkọ ihe mere eme nke ugbu a, mpi abụọ ahụ a kpọrọbu Republicanism na Protestantism agbanweela ugbua bụrụ ọchịchị onye kwuo uche ya na Protestantism nupụrụ isi n’okwukwe. Mgbe mpi abụọ ahụ jikọrọ onwe ha n’uju, ha na-emezi mgbe ahụ otu ike, otu mpi. N’otu oge ahụkwa, Chineke ga-akọwa ma bulie ezi mpi nke Protestantism elu iji dọọ aka ná ntị megide oyiyi nke anụ ọhịa ahụ. Mpi abụọ ahụ na-aga n’otu ahịrị, na-eme njem n’otu n’otu, ruo mgbe United States ga-akwụsị ịbụ alaeze nke isii n’amụma Akwụkwọ Nsọ.
Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.
Mkpughe 17 na-akọwapụta na njikọ ugboro atọ ahụ nke dragọn ahụ (Mba Ndị Dị n’Otu), anụ ọhịa ahụ (ike popu), na onye amụma ụgha ahụ (United States) bụ ike ahụ nke bụ isi nke asatọ, nke sitere n’ime isi asaa ahụ. Isi asaa ahụ bụ alaeze ndị amụma Akwụkwọ Nsọ, malite na Babilọn, emesịa Midia na Peshia, Gris, ma emesịa Rom ndị ọgọ mmụọ. Mgbe ahụ alaeze nke ise bụ Rom nke popu, nke natara, n’ụzọ amụma, ọnya na-egbu egbu n’afọ 1798. N’oge ahụ n’akụkọ ihe mere eme, alaeze nke isii nke amụma Akwụkwọ Nsọ, bụ United States, rịgoro n’ocheeze ruo mgbe a ga-akwatu ya n’iwu Sọnde na-abịa n’oge na-adịghị anya.
The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.
A ga-amanye mgbe ahụ Òtù Mba Nile site n’ike ahụ nke na-amanye ụwa dum iwulite oyiyi nke anụ ọhịa ahụ. N’oge ahụ, alaeze nke isii anatawokwa ọnyá na-egbu egbu, ma United States ga-amanye mgbe ahụ ụwa dum ka ọ nabata nduzi ya n’elu Òtù Mba Nile, ma rịọkwa ka ha nabata ikike omume ọma nke ọchịchị papa iji chịkwaa njikọ nke akụkụ atọ ahụ.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.
Ọ na-eduhiekwa ndị bi n’elu ụwa site n’ọrụ ebube ndị ahụ e nyere ya ike ime n’ihu anụ ọhịa ahụ; na-agwa ndị bi n’elu ụwa ka ha meere anụ ọhịa ahụ oyiyi, bụ onye e ji mma-agha merụọ ahụ, ma o wee dị ndụ. E nyekwara ya ike inye oyiyi anụ ọhịa ahụ ume, ka oyiyi anụ ọhịa ahụ wee kwuo okwu, meekwa ka e gbuo ndị niile na-agaghị asọpụrụ oyiyi anụ ọhịa ahụ. Mkpughe 13:13, 14.
The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.
Naanị nkọwa e nyere n’ike mmụọ nsọ banyere “onyinyo nke anụ ọhịa ahụ” bụ na ọ na-anọchi anya njikọta nke ụka (ike papal) na ọchịchị (Mba Ụwa Nile, ebe United States na-achịkwa ndị eze itoolu ndị ọzọ.) Jezebel bụ ike papal; Ahab bụ United States, onye bụ eze nke agbụrụ iri nke ugwu.
When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.
Mgbe United States dara n’iwu ụbọchị Sọnde, Taịa (papacy) nke e chefuru echefu kemgbe 1798 ka a “chetara,” ọ malitekwa abụ ya ndị na-adọta adọta. N’ihi ọdịda ego nke e gosipụtara dịka “mbibi mba” n’akwụkwọ Ellen White, a na-amanye United States ka ọ kpọkọta ụwa dum ọnụ iji lebara ike nke Akwụkwọ Nsọ anya, bụ nke na-eme ka aka mmadụ nile sonyere ọnụ imegide ya. Ike ahụ bụ Islam, dịka e si anọchi anya ya n’ime Ishmael, nna ochie Islam.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. 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. Genesis 16:11, 12.
Mmụọ-ozi nke Onyenweanyị wee sị ya, Lee, i di ime, ị ga-amụkwa nwa nwoke, i ga-akpọkwa aha ya Ishmael; n’ihi na Onyenweanyị anụwo ahụhụ gị. Ọ ga-abụkwa nwoke ọhịa; aka ya ga-emegide mmadụ nile, aka mmadụ nile ga-emegidekwa ya; ọ ga-ebikwa n’ihu ụmụnne ya nile. Jenesis 16:11, 12.
The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.
United States na-eme njikọ aka ya na ndị eze itoolu ndị ọzọ, na-ewere ọnọdụ ndu. Ọ na-eme nke a naanị nwa oge dị mkpirikpi, ma mgbe ahụ ọ ga-ekwusi ike ka ike papal bụrụ isi nke ihe niile, dị nnọọ ka Jezebel siri chịkwaa Ahab.
Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.
N’otu a, njikọ ahụ nke akụkụ atọ nke dragọn ahụ, anụ ọhịa ahụ na onye amụma ụgha ahụ, na-aga ọnụ gaa Amagedọn. Ọnụọgụ asatọ na-anọchi anya mbilite n’ọnwụ, ma alaeze ahụ nke amụma kọwara dịka nke natara ọnya na-egbu egbu bụ alaeze nke ise, bụ ike papal. Mgbe a kpọlitere papacy n’ọnwụ, ha aghọ alaeze nke asatọ, a na-enyekwa ha ọchịchị n’elu njikọ ahụ nke akụkụ atọ; ma alaeze nke asatọ ahụ bụ otu isi n’ime alaeze asaa ahụ nke e mere ka a mata dịka nke natara ọnya na-egbu egbu, ma mmụọ nsọkwa na-eme ka a mata ọgwụgwụ nke ọnya ahụ na-egbu egbu.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Ka anyị na-abịarukwu nso n’ọgba-aghara ikpeazụ ahụ, ọ dị oke mkpa na nkwekọrịta na ịdị n’otu dị n’etiti ngwáọrụ dị iche iche nke Onyenweanyị. Ụwa jupụtara n’oké ifufe na agha na esemokwu. Ma n’okpuru otu isi—ike papal—ndị mmadụ ga-ejikọta onwe ha iji guzo megide Chineke n’ime onye nke ndị àmà Ya. Njikọ a ka nnukwu onye si n’ezi okwukwe dapụ na-eme ka o sie ike. Ka ọ na-achọ ijikọta ndị nnọchi-anya ya n’ịlụso eziokwu agha, ọ ga-arụkwa ọrụ ikewa na ịchụsasị ndị na-akwado ya. Ekworo, echiche ọjọọ banyere mmadụ ibe ya, ikwu ihe ọjọọ, ọ bụ ya na-akpalite ha iji mepụta esemokwu na nkewa.” Testimonies, volume 7, 182.
The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.
Alaeze nke ise, alaeze nke isii, na alaeze nke asaa n’oge ahụ, ha niile efunahụla alaeze ha n’otu n’otu; ya mere, a kpọlitere alaeze ha dị iche iche niile ọnụ dịka otu alaeze nke mejupụtara akụkụ atọ, na-eme ka e nwee aghụghọ yiri nhazi atọ nke Isi Chukwu.
The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.
Alaeze nke isii nke malitere site n’mpi abụọ yiri nke nwa atụrụ ma kwụsị dị ka otu mpi nke na-ekwu okwu dịka dragọn nwere agwa amụma ahụ nke ike papal, n’ihi na ọ ghọọla onyinyo anụ ọhịa ahụ. Ọ bụ anụ ọhịa ahụ, ya bụ, ike papal, ka e ji n’ụzọ bụ isi nọchite anya dị ka alaeze nke asatọ a kpọlitere n’ọnwụ, nke sitere n’ime asaa ahụ. Ma ọbụnadị na ọ bụ ike papal ka na-emezu ilu amụma ahụ n’ụzọ kacha kpọmkwem, nke na-ekwu na nke asatọ bụ nke sitere n’ime asaa ahụ, United States na-emepụta onyinyo nke papacy, ya mere n’amụma ọ na-amịpụta otu agwa ndị ahụ ike papal nwere.
The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.
United States malitere n’afọ 1798 mgbe, dị ka Aịzaya iri abụọ na atọ si kwuo, Taịa, ya bụ ike papal, ga-echezọ ruo ọgwụgwụ nke alaeze nke isii. Afọ 1798 bụ oge ọgwụgwụ nye ndị Millerite na mbido Adventism. Ka ọ na-erule opupu ihe ubi nke 1844, Adventism nke ndị Millerite anabatala uwe-ọrụ nke Protestantism nke na-agba n’akụkụ mpi nke Republicanism nke na-anọchi anya ọchịchị nke United States. Mpi abụọ ahụ dị n’otu anụ ọhịa ahụ, ya mere ha na-aga n’ihu n’akụkọ ihe mere eme ọnụ. Mbido na njedebe nke Adventism na-agba n’akụkụ mpi Republican ahụ. Akụkọ ihe mere eme nke 1798, ruo mgbe ndị Protestant jụrụ ozi nke mmụọ-ozi mbụ, bụ oge nke Chineke ji guzobe mpi Protestant ahụ. O mere nke a site n’usoro nnwale, dịka O mere na mpi Republican ahụ. E nwere ọtụtụ ihe a ga-ekwu banyere mpi ndị ahụ na-agba n’akụkụ ibe ha, ma ọ bụghị ugbu a.
The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.
Mpi Republican ahụ na-akwa iko na Protestantism nke dapụrụ n’ezi okwukwe, ọ bụghị na mpi Protestant nke eziokwu, n’ihi na mpi eziokwu ahụ bụ nwunye Nwa-aturu ahụ, ọ bụkwa nwa-agbọghọ na-amaghị nwoke. Kemgbe oge ọgwụgwụ na 1989, e nweela ndị isi ala asaa. Nke isii n’ime ndị isi ala ahụ natara ọnya na-egbu egbu n’afọ ahụ n’onwe ya nke mmegharị ahụ nke dị na njedebe nke Adventism natakwara ọnya na-egbu egbu. Onye isi ala nke asatọ kemgbe oge ọgwụgwụ na 1989 ga-abụ onye ahụ natara ọnya na-egbu egbu nke a gwọrọ. Ọ ga-abụrịrị onye isi ala nke sitere na ndị asaa ahụ. N’otu oge ahụ, na 2020 mgbe onye isi ala nke isii natara ọnya ya na-egbu egbu, e gbukwara mpi ahụ nke ugbu a na-eburu uwe-nsọ Protestant. Dịka ọ dị n’ebe anụ ọhịa nke Catholicism nọ, ma dịka ọ dịkwa n’ebe oyiyi nke anụ ọhịa ahụ nke Protestantism dapụrụ n’ezi okwukwe nọ, otu a ka ọ dịkwa n’ebe ezi mpi nke Protestantism nọ. A na-anọchi anya mpi Protestantism dị ka ụka nke isii, nke na-aghọ nke asatọ, ma bụrụkwa nke sitere na ndị asaa ahụ.
When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.
Mgbe unu na-anwale nkwupụta ndị a, chetakwanụ na ozi ahụ a na-emeghe akara ya obere oge tupu oge amara emechie ga-abụrịrị nke a ga-eweta n’ime nkọwa nke mmalite na-egosi ọgwụgwụ. A ga-eweta ozi ahụ site n’ụzọ nkọwa a na-akpọ “historicism,” nke na-eji akụkọ ihe mere eme nke Akwụkwọ Nsọ kwekọọ na akụkọ ihe mere eme nke ụwa iji mata ọgwụgwụ ụwa. Ozi ahụ na-apụta site n’ụwa.
Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.
Eziokwu ga-epulite n’ụwa; ezi omume ga-elekwa anya site n’eluigwe. Ee, Onyenwe anyị ga-enye ihe ọma; ala anyị ga-amịpụtakwa mkpụrụ ya bara ụba. Ezi omume ga-aga n’ihu ya; ọ ga-edokwa anyị n’ụzọ nzọụkwụ ya. Abụ Ọma 85:11–13.
It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.
Ọ bụghị naanị na a kọwara ụwa n’akụkụ Akwụkwọ Nsọ ahụ dịka “ala.” Akụkụ Akwụkwọ Nsọ dị na Abụ Ọma ahụ abụghị naanị na ọ na-akọwa “ala” ahụ dịka anụ ọhịa “ụwa” nke Mkpughe iri na atọ, kama ọ na-egosikwa na “eziokwu” “na-epulite” site n’ụwa.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.
“Òlee mba nke Ụwa Ọhụrụ ka, n’afọ 1798, nọ na-ebili n’ike, na-enye nkwa nke ike na ịdị ukwuu, ma na-adọta mmasị nke ụwa? Itinye ihe nnọchianya a n’ọrụ ekweghị ka e nwee ajụjụ ọbụla. Otu mba, ma naanị otu, na-emezu nkọwa nke amụma a; ọ na-ezo aka n’enweghị mgbagha ọ bụla na United States of America. Ugboro ugboro, echiche ahụ, ọ fọrọ nke nta ka ọ bụrụ kpọmkwem okwu nke onye odee nsọ ahụ, ka onye na-ekwu okwu n’ihu ọha na onye ọkọ akụkọ ihe mere eme jiri n’amaghị ama were kọwaa ibili na uto nke mba a. A hụrụ anụ ọhịa ahụ ka ọ ‘na-apụta site n’ụwa;’ ma, dịka ndị ntụgharị si kwuo, okwu e si sụgharịa ebe a dịka ‘na-apụta’ pụtara n’ezie ‘ito ma ọ bụ ipulite dịka osisi.’” The Great Controversy, 440.
The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.
United States bụ anụ ọhịa nke ụwa nke “na-apụta elu.” Ya mere, mgbe unu na-anwale nkwupụta ndị e mere n’isiokwu ndị a, mmụọ nsọ na-akọwapụta na ozi ahụ ga-adabere n’eziokwu ahụ na njedebe na-egosipụta site na mmalite; a ga-edobe ya n’ọnọdụ nke ahịrị akụkọ ihe mere eme n’elu ahịrị akụkọ ihe mere eme; ma ọ ghaghị isi n’olu dị na United States pụta. N’ezie, e nwere olu ụgha n’ime United States, ma dịka Okwu Chineke si dị na n’okpuru ikike ya, onye ozi ọ bụla ma ọ bụ ọrụ ozi ọ bụla nke dị ma ọ bụ nke mmalite ya sitere n’èzí United States bụ ìhè ụgha. Adventism malitere na United States site n’olu otu nwoke na ngagharị e guzobere na United States. Jizọs na-egosipụta njedebe nke ihe site na mmalite nke ihe.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Onye nwere ntị, ya nụ ihe Mmụọ Nsọ na-agwa ụka dị iche iche.