We have been identifying the war in heaven described in chapter twelve of the book of Revelation. Employing the principle of Christ’s character that is Alpha and Omega, we have approached the war in heaven in chapter twelve as a typification of the war in heaven that occurs in the “last days.” The expression “the last days” in the Bible and Spirit of Prophecy means the last days of the investigative judgment.
Anyị na-achọpụta agha ahụ dị n’eluigwe e kọwara n’isi nke iri na abụọ nke akwụkwọ Mkpughe. N’iji ụkpụrụ nke agwa Kraịst nke bụ Alfa na Omega rụọ ọrụ, anyị elewo agha ahụ dị n’eluigwe n’isi nke iri na abụọ anya dịka ihe nnọchianya nke agha ahụ dị n’eluigwe nke na-eme n’“ụbọchị ikpeazụ.” Okwu a bụ “ụbọchị ikpeazụ” n’ime Akwụkwọ Nsọ na Mmụọ nke Amụma pụtara ụbọchị ikpeazụ nke ikpe nyocha ahụ.
We have identified the three satanic powers of chapter twelve and thirteen, not as powers that find their fulfillment in past history, but as the modern fulfillment of those powers that lead the world to Armageddon. The dragon of chapter twelve is the United Nations, the Catholic church who is to be resurrected at the Sunday law in the United States, is the sea beast of chapter thirteen, and the earth beast with two horns is the United States.
Anyi achọpụtala ike atọ ahụ nke Setan dị na isi nke iri na abụọ na iri na atọ, ọ bụghị dị ka ike ndị na-enweta mmezu ha n’akụkọ ihe mere eme gara aga, kama dị ka mmezu nke oge a nke ike ndị ahụ na-eduga ụwa na Amagedọn. Dragọn nke isi nke iri na abụọ bụ Mba Ndị Dị n’Otu, ụka Katọlik nke a ga-eme ka ọ bilite ọzọ n’oge iwu Ụbọchị Sọnde na United States, bụ anụ ọhịa nke si n’oké osimiri pụta nke isi nke iri na atọ, anụ ọhịa nke si n’ala pụta nke nwere mpi abụọ bụkwa United States.
We have been identifying that the warfare customarily understood in chapter twelve as exclusively a representation of Lucifer’s rebellion in heaven, actually illustrates a war that is about to happen in the earthly heavens, beginning at the soon-coming Sunday law in the United States. We have taken time to identify that there is a testing process illustrated from Revelation thirteen, verses eleven through seventeen, that involves recognizing the formation of the image of the beast. The image of the beast represents the combination of church and state, with the church in control of the relationship. When the church is in control, it then uses the state to enforce its doctrines and persecute those it defines as heretics. The worldwide testing process associated with the formation of the image of the beast, is first accomplished within the United States. The prophetic characteristics of each of the two testing processes, is essentially the same in either the United States or the world.
Anyị na-achọpụta na agha ahụ a na-aghọtakarị n’isi nke iri na abụọ dịka nnọchite naanị nke nnupụisi Lucifa n’eluigwe, n’eziokwu na-egosi agha nke na-achọ ime n’eluigwe ụwa, malite n’iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya na United States. Anyị ewerela oge kọwaa na e nwere usoro nnwale e gosipụtara site na Mkpughe isi nke iri na atọ, amaokwu nke iri na otu ruo iri na asaa, nke gụnyere ịmata nguzobe oyiyi nke anụ ọhịa ahụ. Oyiyi nke anụ ọhịa ahụ na-anọchi anya njikọta nke ụka na ọchịchị, ebe ụka na-achịkwa mmekọrịta ahụ. Mgbe ụka nọ n’aka ọchịchị nke mmekọrịta ahụ, ọ na-eji ọchịchị manye ozizi ya ma kpagbuo ndị ọ na-akọwa dịka ndị jụrụ okwukwe. Usoro nnwale zuru ụwa ọnụ nke jikọtara ya na nguzobe oyiyi nke anụ ọhịa ahụ, na-ebido mezuo mbụ n’ime United States. Àgwà amụma nke usoro nnwale abụọ ahụ nke ọ bụla, bụ n’ezoghị ọnụ otu ihe ahụ ma ọ bụrụ na ọ bụ na United States ma ọ bụ n’ụwa.
We pointed to the two identical periods of twelve hundred and sixty days that preceded and followed the cross as a second witness to the identification of two consecutive image of the beast testing processes at the end of the world. The formation of the image of the beast in the United States between September 11, 2001, and the soon-coming Sunday law, precedes the formation of the image of the beast in the United Nations after the soon-coming Sunday law. The twelve hundred and sixty days of Christ’s ministry from His baptism to the cross preceded the twelve hundred and sixty days of His disciple’s ministry that followed the cross. The two lines, both containing two periods that represent identical tests in each period, represent the theme of either the image of Christ or the image of the antichrist.
Anyị rụtụrụ aka n’oge abụọ ahụ hà nhata nke ụbọchị puku otu narị abụọ na iri isii, ndị bu ụzọ tupu obe ma soro ya, dị ka onyeàmà nke abụọ nye njirimara nke usoro ule abụọ na-esochi onwe ha gbasara oyiyi nke anụ ọhịa ahụ n’ọgwụgwụ ụwa. Ịmepụta oyiyi nke anụ ọhịa ahụ na United States n’agbata Septemba 11, 2001, na iwu Sọnde nke na-abịa n’oge na-adịghị anya, na-ebute ụzọ tupu ịmepụta oyiyi nke anụ ọhịa ahụ na United Nations mgbe iwu Sọnde nke na-abịa n’oge na-adịghị anya gasịrị. Ụbọchị puku otu narị abụọ na iri isii nke ozi Kraịst sitere na baptism Ya ruo n’obe, bu ụzọ tupu ụbọchị puku otu narị abụọ na iri isii nke ozi ndị na-eso ụzọ Ya nke soro obe ahụ. Ahịrị abụọ ahụ, nke ọ bụla n’ime ha nwere oge abụọ nke na-anọchi anya ule hà nhata n’oge nke ọ bụla, na-anọchi anya isiokwu nke ma oyiyi Kraịst ma ọ bụ oyiyi onye na-emegide Kraịst.
The twelve hundred and sixty days of Christ’s ministry that ended at the cross, began when the Holy Spirit descended at His baptism, aligning with the mighty angel of Revelation eighteen descending on September 11, 2001.
Ụbọchị puku otu narị abụọ na iri isii nke ije ozi Kraịst, nke kwụsịrị n’obe, malitere mgbe Mmụọ Nsọ bịara n’elu Ya n’oge baptizim Ya, kwekọrọ na mmụọ ozi dị ike nke Mkpughe iri na asatọ na-arịdata na 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 ọ̀ bụ okwu ahụ ka a na-ekwupụta na ekwupụtala m na a ga-ewepụ New York site n’idei mmiri ukwu? Nke a abụghị ihe m kwuru mgbe ọ bụla. Ihe m kwuru bụ, ka m na-ele nnukwu ụlọ ndị ahụ a na-ewu n’ebe ahụ, elu n’elu, sị, ‘Lee ụdị ihe egwu ga-eme mgbe Onyenwe anyị ga-ebili ime ka ụwa maa jijiji nke ukwuu! Mgbe ahụ ka okwu nke Mkpughe 18:1–3 ga-emezu.’ Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịakwasị ụwa. Ma enweghị m ìhè pụrụ iche gbasara ihe na-abịakwasị New York, naanị na amaara m na otu ụbọchị a ga-adọkpụda nnukwu ụlọ ndị ahụ nọ n’ebe ahụ site n’ịtụgharị na ịtụgharịgharị 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 siri ike ga-ada. Ihe ndị ga-eme ga-adị egwu nke na anyị enweghị ike iche n’echiche otú ha ga-esi bụrụ.” Review and Herald, July 5, 1906.
The period of twelve hundred and sixty days in the history of Christ, that ended at the cross, represents the period of time that concludes at the soon-coming Sunday law. The cross typifies the Sunday law. Both are symbols of judgment. Both represent the coming of national ruin for the nation where the event of judgment takes place. Both took place in the glorious land of Judah. In Christ’s history it was the literal glorious land of Judah, and at the Sunday law it is the spiritual glorious land of Judah, the United States of America. At the cross, Christ was lifted up for the purpose of drawing all men to Himself.
Oge ahụ nke ụbọchị otu puku narị abụọ na iri isii n’akụkọ ihe mere eme nke Kraịst, nke kwụsịrị n’obe, na-anọchi anya oge ahụ nke na-emezu na iwu Sọnde nke na-abịa n’oge na-adịghị anya. Obe ahụ na-anọchite anya iwu Sọnde. Ha abụọ bụ akara nke ikpe. Ha abụọ na-anọchi anya ọbịbịa nke mbibi mba nye mba ahụ ebe ihe omume ikpe ahụ na-eme. Ha abụọ mere n’ala ebube nke Juda. N’akụkọ ihe mere eme nke Kraịst, ọ bụ ala ebube nkịtị nke Juda, ma n’iwu Sọnde, ọ bụ ala ebube nke mmụọ nke Juda, bụ United States of America. N’obe, e weliri Kraịst elu n’ihi nzube nke ịdọta mmadụ niile n’ebe Ọ nọ.
And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:32, 33.
Ma Mu onwe M elu site n’ụwa, aga M adọta mmadụ niile bịakwute M. Nke a ka Ọ kwuru, na-egosi ụdị ọnwụ Ọ ga-anwụ. Jọn 12:32, 33.
At the Sunday law the ensign of the one hundred and forty-four thousand are lifted up in order to draw all men to Christ.
N’iwu Sọnde, a na-ebuli ọkọlọtọ nke puku narị otu na iri anọ na anọ ahụ elu ka e wee dọpụta mmadụ niile bịakwute Kraịst.
And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.
Ọ ga-ebulikwa ọkọlọtọ elu nye mba ndị nọ n’ebe dị anya, ọ ga-akpọkwa ha site n’nsọtụ ụwa: ma, lee, ha ga-abịa ọsọ ọsọ. Aịsaịa 5:26.
The period of twelve hundred and sixty days in the history of Christ that follows the cross, ends with Michael standing up at the stoning of Stephen.
Oge nke ụbọchị otu puku narị abụọ na iri isii n’akụkọ ihe mere eme nke Kraịst nke na-eso obe, na-ejedebe na Maịkel ibili n’oge a na-atụrụ Stivin nkume.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Acts 7:55, 56.
Ma ya onwe ya, ebe o juputara na Mọ Nsọ, o legidere anya ike n’eluigwe, hụ ebube Chineke, hụkwa Jizọs ka o guzo n’aka nri Chineke, O wee sị, Lee, ahụrụ m ka eluigwe meghere, na Nwa nke mmadụ ka o guzo n’aka nri Chineke. Ọrụ Ndịozi 7:55, 56.
The symbolic forty-two months of the last image of the beast testing time, ends with Michael standing up and marks the close of human probation.
Ọnwa iri anọ na abụọ nke ihe nnọchianya, nke bụ oge ule nke ihe oyiyi ikpeazụ nke anụ ọhịa ahụ, na-agwụ mgbe Maịkel guzoro, nke ahụ na-egosikwa mmechi oge e nyere mmadụ ka ha nata ule.
And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.
Ma n’oge ahụ ka Maịkel ga-ebili, onye-isi ukwu ahụ nke na-eguzo n’ihi ụmụ nke ndị gị: a ga-enwekwa oge mkpagbu, nke a na-ahụtụbeghị kemgbe e nwere mba ruo n’oge ahụ: ma n’oge ahụ ka a ga-anapụta ndị gị, onye ọ bụla a ga-ahụ ka e dere aha ya n’akwụkwọ ahụ. Daniel 12:1.
The complete history of both image to the beast testing processes, contains other internal prophetic witnesses. Correctly understood, and I acknowledge few persons do understand this truth; but the first image of the beast testing process that is fulfilled in the United States, began on September 11, 2001, when the third woe arrived into history. The Sunday law where that first image of the beast testing process ends, marks the arrival of the third woe in judgment against the United States for the passage of the Sunday law. At that time the arrival of the third woe fulfills the angering of the nations, in fulfillment of Revelation eleven, and verse eighteen and the first mention of Islam’s role to anger the nations in Bible prophecy.
Akụkọ ihe mere eme zuru ezu nke usoro ule abụọ ahụ nke oyiyi nye anụ ọhịa ahụ, nwere ihe àmà amụma ndị ọzọ dị n’ime ya. Ọ bụrụ na a ghọta ya nke ọma, ma ekweta m na mmadụ ole na ole na-aghọta eziokwu a; ma usoro ule mbụ nke oyiyi nye anụ ọhịa ahụ nke mezuru na United States, bidoro na Septemba 11, 2001, mgbe ahụhụ nke atọ batara n’akụkọ ihe mere eme. Iwu Ụka nke Sọnde ebe usoro ule mbụ ahụ nke oyiyi nye anụ ọhịa ahụ na-ejedebe, na-akara ọbịbịa nke ahụhụ nke atọ n’ikpe megide United States n’ihi ịgafe iwu Ụka nke Sọnde ahụ. N’oge ahụ, ọbịbịa nke ahụhụ nke atọ na-emezu iwekpasu mba ndị ahụ iwe, n’imezu Mkpughe isi nke iri na otu, amaokwu nke iri na asatọ, na mkpọpụta mbụ banyere ọrụ Alakụba n’ịkpasu mba ndị ahụ iwe n’amụma Akwụkwọ Nsọ.
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 16:12.
Ọ ga-abụkwa nwoke anụ-ọhịa; aka ya ga-adị megide mmadụ nile, aka mmadụ nile kwa ga-adị megide ya; ọ ga-ebikwa n’ihu ụmụnne ya nile. Jenesis 16:12.
The soon coming Sunday law is the ending of the first testing period, and also the beginning of the last testing period. The last testing period ends when human probation closes, and at that point in time the four winds, which are a symbol of the third woe, are fully released.
Iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya bụ njedebe nke oge nnwale mbụ, ma bụrụkwa mmalite nke oge nnwale ikpeazụ. Oge nnwale ikpeazụ ahụ na-agwụ mgbe oge amara nke mmadụ mechiri emechi, ma n’oge ahụ ka a na-ahapụ ifufe anọ ahụ, ndị bụ akara nke ahụhụ nke atọ, n’uju.
“When the Saviour saw in the Jewish people a nation divorced from God, He saw also a professed Christian Church united to the world and the papacy. And as He stood upon Olivet, weeping over Jerusalem till the sun sank behind the western hills, so He is weeping over and pleading with sinners in these last moments of time. Soon He will say to the angels who are holding the four winds, ‘Let the plagues loose; let darkness, destruction, and death come upon the transgressors of my law.’ Will He be obliged to say to those who have had great light and knowledge, as He said to the Jews, ‘If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes’?” Review and Herald, October 8, 1901.
“Mgbe Onye Nzọpụta hụrụ n’ime ndị Juu otu mba a gbaa alụkwaghịm n’ebe Chineke nọ, Ọ hụkwara otu Ụka Kraịst nke na-ekwupụta okwukwe ka o so ụwa na ọchịchị popu dịrị n’otu. Ma dịka O guzoro n’elu Ugwu Olivet, na-akwa ákwá n’ihi Jerusalem ruo mgbe anyanwụ dara n’azụ ugwu ndị ọdịda anyanwụ, otu ahụ ka Ọ na-akwa ákwá n’ihi ndị mmehie ma na-arịọkwa ha arịrịọ n’oge ikpeazụ ndị a nke oge. N’oge na-adịghị anya Ọ ga-agwa ndị mmụọ ozi ndị na-ejide ifufe anọ ahụ, ‘Hapụnụ ọrịa ndị ahụ ka ha laa; ka ọchịchịrị, mbibi, na ọnwụ bịakwasị ndị na-emebi iwu m.’ Ò ga-adị Ya mkpa ikwu ndị ahụ natara nnukwu ìhè na ọmụma, dịka O kwuru ndị Juu, ‘A sị na ị maara, ee, ọbụna gị ma ọ dịghị ihe ọzọ n’ụbọchị gị a, ihe ndị bụ nke udo gị! ma ugbu a e zoro ha n’anya gị’?” Review and Herald, October 8, 1901.
In the history of Christ, the first waymark of the first period of twelve hundred and sixty days began at His baptism, which was a symbol of His death and resurrection. That period ended at His death and resurrection, which simultaneously began the last period of twelve hundred and sixty days. That period ended with the death and promised resurrection of Stephen.
N’akụkọ ihe mere eme nke Kraịst, akara ụzọ mbụ nke oge mbụ nke ụbọchị otu puku narị abụọ na iri isii bidoro na baptizim Ya, nke bụ ihe nnọchianya nke ọnwụ Ya na mbilite n’ọnwụ Ya. Oge ahụ kwụsịrị n’ọnwụ Ya na mbilite n’ọnwụ Ya, nke n’otu oge ahụ bidoro oge ikpeazụ nke ụbọchị otu puku narị abụọ na iri isii. Oge ahụ kwụsịrị n’ọnwụ Stivin na mbilite n’ọnwụ e kwere nkwa ya.
The line of history that represents the image of Christ, has the identical prophetic structure as the line of history that represents the image of antichrist.
Ahịrị akụkọ ihe mere eme nke na-anọchite anya onyinyo Kraịst, nwere otu nhazi amụma ahụ kpọmkwem dị ka ahịrị akụkọ ihe mere eme nke na-anọchite anya onyinyo onye mmegide Kraịst.
In the Scriptures, Christ is the true king of the north, and it has always been Satan’s purpose to overthrow and counterfeit Christ’s royal authority.
N’Akwụkwọ Nsọ, Kraịst bụ ezi eze nke ugwu, ọ bụkwa mgbe niile nzube Setan ịkwatu na ịnọchi anya n’ụgha ikike eze Kraịst.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.
Lee ka i si si n’eluigwe daa, O Lucifer, nwa nke ụtụtụ! Lee ka e si gbutuo gị daa n’ala, gị onye meworo ka mba dị iche iche bụrụ ndị na-adịghị ike! N’ihi na i kwuru n’obi gị, Aga m arịgo n’eluigwe, aga m ebuli ocheeze m karịa kpakpando nile nke Chineke: aga m anọdụkwa n’elu ugwu nke ọgbakọ, n’akụkụ ugwu nke ugwu: aga m arịgo karịa elu nke ígwé ojii; aga m adị ka Onye kachasị Elu. Aịsaịa 14:12–14.
The “sides of the north” is Jerusalem, the city of the great king, where His sanctuary is.
“Akụkụ ugwu” ahụ bụ Jerusalem, obodo nke Eze ukwu ahụ, ebe ebe nsọ Ya dị.
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. Psalms 48:1, 2.
Abụ na Abụ Ọma maka ụmụ Kora. Jehova dị ukwuu, a ga-eto kwa Ya nke ukwuu n’obodo Chineke anyị, n’ugwu ịdị nsọ Ya. Mara mma n’ọnọdụ ya, ọṅụ nke ụwa nile, bụ ugwu Zayọn, n’akụkụ ugwu, obodo nke nnukwu Eze. Abụ Ọma 48:1, 2.
In the Scriptures, the earthly “kings of the north,” are always represented as enemies of the people of God. They represent Satan’s effort to counterfeit the true king of the north, who is seated upon his throne in Jerusalem, which is the sides of the north. The line that represents two testing processes of the image of the beast, which runs parallel to the line of two testing processes of the image of Christ, has a third witness in the theme of Satan’s effort to be the king of the north who rules over God’s people.
N’ime Akwụkwọ Nsọ, a na-anọchi anya “ndị eze ugwu” nke ụwa mgbe niile dị ka ndị iro nke ndị nke Chineke. Ha na-anọchi anya mgbalị Setan na-agba iji mepụta oyiri aghụghọ nke ezi eze ugwu, onye nọkwasịrị n’ocheeze ya na Jerusalem, nke bụ akụkụ ugwu. Ahịrị ahụ nke na-anọchi anya usoro ule abụọ nke onyinyo anụ ọhịa ahụ, nke na-agba n’akụkụ ahịrị usoro ule abụọ nke onyinyo Kraịst, nwere onyeàmà nke atọ n’isiokwu gbasara mgbalị Setan na-agba ịbụ eze ugwu nke na-achị ndị nke Chineke.
In 723 BC, the king of the north, as represented by Assyria, took the northern ten kingdoms of Israel into slavery in fulfillment of Leviticus twenty-six’s “seven times.” Twelve hundred and sixty years later, in 538, the king of the north, represented at that point in history by literal pagan Rome, surrendered the throne to papal Rome, who then became the spiritual king of the north for another twelve hundred and sixty years. That second period of twelve hundred and sixty years ended in 1798, when the spiritual Roman king of the north received a deadly wound. When the papacy received its deadly wound in 1798, it typified the close of human probation, when the resurrected papacy finally and forever comes to his end with none to help.
N’afọ 723 T.K., eze nke ugwu, dịka Asiria nọchiri ya anya, dọrọ alaeze iri nke ugwu nke Izrel n’ime ịgba ohu, n’ime mmezu nke “oge asaa” nke Levitikọs iri abụọ na isii. Otu puku afọ abụọ na narị isii mgbe e mesịrị, n’afọ 538, eze nke ugwu, nke n’oge ahụ n’akụkọ ihe mere eme bụ Rom ndị ọgọ mmụọ nkịtị nọchiri anya ya, nyefere ocheeze ahụ nye Rom nke ndị popu, onye ghọrọkwa eze ime mmụọ nke ugwu ruo afọ ọzọ otu puku narị abụọ na iri isii. Oge nke abụọ ahụ nke afọ otu puku narị abụọ na iri isii bịara na njedebe ya n’afọ 1798, mgbe eze ime mmụọ Rom nke ugwu natara ọnya na-egbu egbu. Mgbe ọchịchị popu natara ọnya ya na-egbu egbu n’afọ 1798, ọ bụ ihe nnọchianya nke mmechi oge ule mmadụ, mgbe ọchịchị popu ahụ e mere ka o si n’ọnwụ bilie ga-emecha ruo ọgwụgwụ ya n’ikpeazụ na ruo mgbe ebighị ebi, n’enweghị onye ga-enyere ya aka.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Ọ ga-akụkwa ụlọikwuu nke obí eze ya n’etiti osimiri dị iche iche n’ugwu nsọ ahụ dị ebube; ma ọ ga-abịa na njedebe ya, ọ dịghịkwa onye ga-enyere ya aka. N’oge ahụ ka Maịkel ga-ebili, nnukwu onye-isi ahụ nke na-eguzoro ụmụ nke ndị gị; a ga-enwekwa oge mkpagbu, nke a na-ahụtụbeghị kemgbe e nwere mba ruo n’oge ahụ; n’oge ahụkwa ka a ga-anapụta ndị gị, onye ọ bụla a ga-ahụ ka e dere aha ya n’akwụkwọ ahụ. Daniel 11:45, 12:1.
The “seven times,” of Leviticus twenty-six, which equates to twenty-five hundred and twenty years, identifies Assyria as the king of the north in 723 BC, and as the king of the north he conquered the “northern” kingdom of ancient Israel. From that point on, paganism, beginning with Assyria on to pagan Rome, trampled down God’s people, the “host” of Daniel 8:13, for twelve hundred and sixty years. In 538, the literal Roman king of the north, was prophetically conquered by the spiritual Roman king of the north, who trampled down God’s spiritual Israel for another twelve hundred and sixty years. The second period of trampling down ended with the spiritual Roman king of the north receiving his deadly wound in 1798.
“Oge asaa” nke Levitikọs iri abụọ na isii, nke hà nhata afọ puku abụọ narị ise na iri abụọ, na-akọwa Asịrịa dịka eze ugwu n’afọ 723 T.K., ma dịka eze ugwu o meriri alaeze “ugwu” nke Izrel oge ochie. Site n’oge ahụ gaa n’ihu, ikpere arụsị, bido na Asịrịa ruo na Rom ndị ọgọ mmụọ, zọọrọ ndị Chineke, ya bụ “ndị agha” nke Daniel 8:13, n’ala ruo afọ otu puku narị abụọ na iri isii. N’afọ 538, eze ugwu Rom nkịtị ka e meriri n’amụma site n’eze ugwu Rom nke mmụọ, onye zọọrọ Izrel ime mmụọ nke Chineke n’ala ruo afọ ọzọ otu puku narị abụọ na iri isii. Oge zọpụchi a nke abụọ kwụsịrị mgbe eze ugwu Rom nke mmụọ natara ọnya ya na-egbu egbu n’afọ 1798.
In the line of the image of Christ, the center point is the cross, where death is identified. In the two periods of the test of the formation of the image of the beast, the center point is the death of the earth beast. In the line of the counterfeit king of the north, the center point is the death of the literal Roman king of the north.
N’ahịrị nke oyiyi Kraịst, ebe etiti ya bụ obe, ebe a na-amata ọnwụ. N’ime oge abụọ nke ule nke iwulite oyiyi anụ ọhịa ahụ, ebe etiti ya bụ ọnwụ nke anụ ọhịa nke ụwa. N’ahịrị nke eze ụgha nke ugwu, ebe etiti ya bụ ọnwụ nke eze nkịtị nke ugwu nke Rom.
These lines represent three biblical witnesses, which each contains two sequential periods of time within one period of time. Each center point is marked by physical death, or death of a kingdom of Bible prophecy. With Christ the center point was His death and resurrection. With the image of the beast the center point is the death of the earth beast, the sixth kingdom of Bible prophecy at the Sunday law. With the line of the counterfeit king of the north, the center point represents the death of the literal Roman king of the north, the fourth kingdom of Bible prophecy.
Ahịrị ndị a na-anọchi anya ndị àmà atọ nke Akwụkwọ Nsọ, nke nke ọ bụla n’ime ha nwere oge abụọ na-esochi ibe ha n’ime otu oge. A na-akara ebe etiti nke ọ bụla site n’ọnwụ anụ ahụ, ma ọ bụ ọnwụ nke alaeze nke amụma Akwụkwọ Nsọ. N’ihe banyere Kraịst, ebe etiti ahụ bụ ọnwụ na mbilite n’ọnwụ Ya. N’ihe banyere oyiyi nke anụ ọhịa ahụ, ebe etiti ahụ bụ ọnwụ nke anụ ọhịa nke ụwa, alaeze nke isii nke amụma Akwụkwọ Nsọ n’oge iwu Ụka. N’ihe banyere ahịrị nke eze ụgha nke ugwu, ebe etiti ahụ na-anọchi anya ọnwụ nke eze Rom nkịtị nke ugwu, alaeze nke anọ nke amụma Akwụkwọ Nsọ.
The two witnesses of Revelation eleven, according to Sister White in The Great Controversy, represent the Word of God. Christ is the Word of God. Those two witnesses were given power to prophesy for a thousand two hundred and threescore days, clothed in sackcloth. They were then slain in the street, and did not arise for three days and a half. “A thousand two hundred and threescore days,” and “three days and a half” are both symbols of the wilderness period of twelve hundred and sixty years. They began with an empowerment where they prophesied clothed in sackcloth that ended in death. Then for the same prophetic period they were silent and clothed with death, until they were resurrected to present the warning of the third angel that announces the close of probation.
Dị ka Sister White si kwuo n’akwụkwọ The Great Controversy, ndị àmà abụọ ahụ nke Mkpughe isi nke iri na otu na-anọchite anya Okwu Chineke. Kraịst bụ Okwu Chineke. E nyere ndị àmà abụọ ahụ ike ibu amụma ruo otu puku ụbọchị narị abụọ na iri isii, ka ha yi uwe akwa mwute. E mesịa gbuo ha n’okporo ámá, ha ebilighịkwa n’ọnwụ ruo ụbọchị atọ na ọkara. “Otu puku ụbọchị narị abụọ na iri isii,” na “ụbọchị atọ na ọkara” bụ ha abụọ ihe nnọchianya nke oge ọzara ahụ nke afọ puku abụọ na narị isii. Ha malitere site n’inweta ike ebe ha buru amụma ka ha yi uwe akwa mwute, nke kwụsịrị n’ọnwụ. Mgbe ahụ, n’otu oge amụma ahụ kwa, ha gbachiri nkịtị ma yikwa onwe ha n’ọnwụ, ruo mgbe e mere ka ha si n’ọnwụ bilie iji kwupụta ịdọ aka ná ntị nke mmụọ ozi nke atọ, nke na-ekwusa mmechi nke oge ebere.
These four prophetic lines equate to four witnesses. The prophetic structure of each of the four witnesses is identical. The periods of time of each of the eight periods, with the exception of September 11, 2001, to the soon-coming Sunday law, which is found in the four lines are prophetically identical. Every center point represents some type of death. Two of the lines address Christ, either as His image, or as the Word of God. The other two lines represent the antichrist, either as his desire to counterfeit Christ as king of the north, or to counterfeit Christ’s system of government.
Ahịrị amụma anọ ndị a hà nhata na ndịàmà anọ. Ọdịdị amụma nke onye ọbụla n’ime ndịàmà anọ ahụ bụ otu ihe ahụ. Oge ndị dị n’ime oge asatọ ahụ nke onye ọbụla, ewezuga site na Septemba 11, 2001, ruo n’iwu Ụka ga-abịa n’oge na-adịghị anya, nke a hụrụ n’ime ahịrị anọ ahụ, hà bụ otu n’amụma. Ebe etiti ọ bụla na-anọchi anya ụdị ọnwụ ụfọdụ. Ahịrị abụọ n’ime ha na-ekwu banyere Kraịst, ma dị ka onyinyo Ya, ma ọ bụ dị ka Okwu Chineke. Ahịrị abụọ ndị nke ọzọ na-anọchi anya onye na-emegide Kraịst, ma dị ka ọchịchọ ya ịṅomi Kraịst dịka eze nke ugwu, ma ọ bụ ịṅomi usoro ọchịchị Kraịst.
We will try to bring together the one hundred and forty-four thousand with the battle in the first heaven in our next article. Dear reader, or listener: Whether you refuse to see these truths, or you do see them, it needs to be pointed out that the information that is being presented in all these articles, is identified and thereafter supported and sustained through the application of employing the beginning of a thing in order to identify the end of a thing. This is the prophetic signature of Alpha and Omega, and is a large element of the Revelation of Jesus Christ that is now being unsealed.
Anyị ga-agbalị ijikọ otu narị puku iri anọ na anọ ahụ na ọgụ ahụ dị n’eluigwe mbụ n’isiokwu anyị na-esonụ. Ezigbo onye na-agụ akwụkwọ, ma ọ bụ onye na-ege ntị: Ma ị jụ ịhụ eziokwu ndị a, ma ọ bụ na ị na-ahụ ha, ọ dị mkpa ịkọwapụta na ozi a na-enye n’isiokwu ndị a niile ka a na-amata ya, ma emesịa na-akwado ma na-eguzosi ike site n’itinye n’ọrụ iji mmalite nke otu ihe mata ọgwụgwụ nke otu ihe. Nke a bụ akara-amụma nke Alfa na Omega, ọ bụkwa nnukwu akụkụ nke Mkpughe nke Jizọs Kraịst nke a na-emepe akara ya ugbu a.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Ihe ndị zoro ezo bụ nke Onyenwe anyị Chineke anyị; ma ihe ndị ekpughere bụ nke anyị na nke ụmụ anyị ruo mgbe ebighị ebi, ka anyị wee mee okwu niile nke iwu a. Diuterọnọmi 29:29.