We have been building upon Isaiah’s final prophecy that begins in chapter forty with the identification of the tarrying time that was initiated with the disappointment of July 18, 2020. We have been aligning the death of the two witnesses of Revelation with those that are dead in Ezekiel’s valley of dead dry bones in chapter thirty-seven. We are seeking through repetition to establish the very specific sequence of events associated with the resurrection of those that were murdered in the street by the beast that ascended from the bottomless pit.
Anyi na-ewuli n’elu amụma ikpeazụ nke Aịzaya nke malitere n’isi nke iri anọ, ebe a kọwara oge ichere nke e bidoro site n’ịkụda mmụọ nke Julaị 18, 2020. Anyị na-eme ka ọnwụ ndị àmà abụọ nke Mkpughe kwekọọ na ndị nwụrụ anwụ nọ n’ndagwurugwu ọkpụkpụ akọrọ nwụrụ anwụ nke Ezikiel n’isi nke iri atọ na asaa. Anyị na-achọ, site n’imeghachi okwu ugboro ugboro, iguzobe usoro ihe omume ahụ kpọmkwem nke jikọtara na mbilite n’ọnwụ nke ndị ahụ e gburu n’okporo ámá site n’aka anụ ọhịa ahụ nke si n’olulu enweghị ngwụcha rịgoro.
As we align these prophetic passages, we are unsealing portions of Revelation that have heretofore never been recognized, for this message is the unsealing of the Revelation of Jesus Christ that occurs just before the close of human probation. We are doing this work, for “the time is at hand.” In unsealing truths in Revelation that are now in the process of fulfillment, we are accomplishing the very work that was defined as John’s work in the Revelation. He was told to write the things he had seen, which were things that then existed and in recording those things John would simultaneously be writing the things that will be.
Ka anyị na-eme ka amaokwu amụma ndị a kwekọọ ọnụ, anyị na-emepekwa akụkụ ụfọdụ nke Mkpughe nke a na-amatabeghị ruo ugbu a, n’ihi na ozi a bụ mmeghe nke Mkpughe nke Jisọs Kraịst nke na-eme kpọmkwem tupu mmechi nke oge nnwale mmadụ. Anyị na-arụ ọrụ a, n’ihi na “oge ahụ adịla nso.” N’ime imeghe eziokwu ndị dị na Mkpughe ndị nọ ugbu a n’usoro mmezu, anyị na-arụzu kpọmkwem ọrụ ahụ e kọwara dịka ọrụ Jọn n’ime Mkpughe. A gwara ya ka o dee ihe ndị ọ hụrụ, bụ́ ihe ndị dị adị n’oge ahụ, ma n’idekọ ihe ndị ahụ Jọn ga na-edekwa n’otu oge ahụ ihe ndị ga-adị.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.
Dee ihe ndị ahụ i hụrụ, na ihe ndị dị, na ihe ndị ga-eme n’ọdịnihu. Mkpughe 1:19.
A logical stumbling block for Seventh-day Adventists, may very well be their traditional understanding of the book of Revelation. When a person accepts an established truth, but fails to see that the established truth was designed to develop over time, their initial correct understanding of truth can become a tradition or custom. The truth that has transformed into a tradition may very well produce the blindness represented in the message to Laodicea. The original truth is still truth, but the inability to see that truth is developed over time produces blindness. The truth is not the cause of their blindness, the blindness is simply a symptom of the cause. The cause is the ears that will not hear, the eyes that will not see and the heart that will not be converted in those who are self-satisfied with the comfort of tradition and custom.
Ihe mgbochi ezi uche dị na ya nye Ndị Adventist nke Ụbọchị nke Asaa nwere ike ịbụ nke ukwuu nghọta omenala ha banyere akwụkwọ Mkpughe. Mgbe mmadụ nabatara eziokwu e guzobere, ma o meghị ịhụ na e mere ka eziokwu ahụ e guzobere na-etolite ka oge na-aga, nghọta mbụ ya ziri ezi banyere eziokwu nwere ike ịghọ ọdịnala ma ọ bụ omenala. Eziokwu ahụ nke agbanweela bụrụ ọdịnala nwere ike ịkpata ìsì ahụ e gosiri n’ozi e nyere Laodisia. Eziokwu mbụ ahụ ka bụ eziokwu, ma enweghị ike ịhụ na eziokwu ahụ na-etolite ka oge na-aga na-amụpụta ìsì. Eziokwu ahụ abụghị ihe kpatara ìsì ha; ìsì ahụ bụ naanị mgbaàmà nke ihe kpatara ya. Ihe kpatara ya bụ ntị ndị na-agaghị anụ, anya ndị na-agaghị ahụ, na obi nke na-agaghị atụgharịa n’ime ndị juputara n’ụtọ onwe ha n’ime nkasi obi nke ọdịnala na omenala.
“Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty.
“Kraịst n’ozizi Ya gosipụtara eziokwu ochie ndị Ya onwe Ya bụ Onye guzobere ha, eziokwu ndị O kwuru site n’ọnụ ndị nna ochie na ndị amụma; ma Ugbu a Ọ mere ka ìhè ọhụrụ mụọ n’elu ha. Lee otú ihe ha pụtara siri pụta iche! Site na nkọwa Ya ka e wetara oke iju mmiri nke ìhè na nke ime mmụọ. Ọ kwerekwa nkwa na Mmụọ Nsọ ga-eme ka ndị na-eso ụzọ Ya nweta ìhè, ka okwu Chineke wee na-emeghe mgbe niile nye ha. Ha ga-enwe ike igosi eziokwu ya n’ịma mma ọhụrụ.”
“Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power.
“Site n’oge e kwusịrị nkwa mbụ nke mgbapụta n’Iden, ndụ, agwa, na ọrụ mgbasa-ndu nke Kraịst abụrụla ihe ọmụmụ nke uche mmadụ. Ma uche ọbụla nke Mmụọ Nsọ sirila rụọ ọrụ n’ime ya egosila isiokwu ndị a n’ìhè dị ọhụrụ ma dịkwa ọhụrụ. Eziokwu ndị dị n’ihe mgbapụta nwere ike ịga n’ihu n’imepe na n’ịgbasawanye mgbe niile. Ọ bụ ezie na ha bụ ndị ochie, ha bụ ndị ọhụrụ mgbe niile, na-ekpughe mgbe niile nye onye na-achọ eziokwu ebube ka ukwuu na ike ka ukwuu.”
“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.
“N’oge ọbụla, a na-enwe mmepe ọhụrụ nke eziokwu, ozi sitere n’aka Chineke nye ndị mmadụ nke ọgbọ ahụ. Eziokwu ndị ochie niile dị oke mkpa; eziokwu ọhụrụ adịghị onwe ya n’ezoghị ọnụ na nke ochie, kama ọ bụ mkpughe na mmeghe ya. Ọ bụ naanị ka a na-aghọta eziokwu ndị ochie ka anyị pụrụ ịghọta nke ọhụrụ. Mgbe Kraịst chọrọ imeghe ndị na-eso ụzọ Ya eziokwu banyere mbilite n’ọnwụ Ya, Ọ malitere ‘site n’aka Mozis na ndị amụma niile’ ma ‘kọwaara ha n’Akwụkwọ Nsọ niile ihe ndị metụtara Onwe Ya.’ Luk 24:27. Ma ọ bụ ìhè ahụ na-enwu n’ime mmeghe ọhụrụ nke eziokwu na-enye nke ochie ebube. Onye jụrụ ma ọ bụ leghara nke ọhụrụ anya enweghị n’eziokwu nke ochie. N’ebe ọ nọ, ọ na-atụfu ike ndụ ya ma bụrụ naanị ọdịdị na-enweghị ndụ.”
“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.
“E nwere ndị na-ekwupụta na ha kweere ma na-akụzi eziokwu nke Agba Ochie, ebe ha na-ajụ Agba Ọhụrụ. Ma n’ịjụ ịnabata nkuzi Kraịst, ha na-egosi na ha ekweghị n’ihe ndị nna ochie na ndị amụma kwuru. ‘A sị na unu kwere Mozis,’ ka Kraịst kwuru, ‘unu ga-ekwerekwa M; n’ihi na o dere banyere M.’ Jọn 5:46. N’ihi ya, e nweghị ezi ike ọ bụla n’ozizi ha ọbụna banyere Agba Ochie.”
“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.” Christ’s Object Lessons, 127.
“Ọtụtụ ndị na-azọrọ na ha kweere ma na-akụzikwa ozi-ọma nọ n’otu ụdị njehie ahụ. Ha na-ewepụ Akwụkwọ Nsọ nke Agba Ochie n’akụkụ, nke Kraịst kwuru gbasara ha, sị, ‘Ha bụ ndị ahụ na-agba ama banyere M.’ Jọn 5:39. N’ịjụ Agba Ochie, ha n’ezie na-ajụkwa Agba Ọhụrụ; n’ihi na ha abụọ bụ akụkụ nke otu ihe a na-apụghị ikewa ekewa. Ọ dịghị onye ọ bụla pụrụ ịkọwa iwu Chineke nke ọma ma e wezụga ozi-ọma, ma ọ bụ ozi-ọma ma e wezụga iwu. Iwu ahụ bụ ozi-ọma e tinyere n’ahụ, ozi-ọma ahụkwa bụ iwu e kpughere nke ọma. Iwu ahụ bụ mgbọrọgwụ, ozi-ọma ahụ bụ ifuru na-esi ísì ọma na mkpụrụ ọ na-amị.” Christ’s Object Lessons, 127.
Those that claim to believe the old, but reject the new applies with even more force upon Seventh-day Adventists who claim to believe the Bible in its entirety, but reject the writings of the Spirit of Prophecy. In the Revelation John is a symbol of God’s people in the last days who are being persecuted for accepting both the Bible and Spirit of Prophecy.
Ndị ndị na-ekwu na ha kwere ihe ochie, ma jụ nke ọhụrụ, na-adakwasị Ndị Adventist Ụbọchị nke Asaa ike karịa, ndị na-ekwu na ha kwere Baịbụl n’uju ya niile, ma na-ajụ ihe odide nke Mmụọ nke Amụma. N’Akwụkwọ Mkpughe, Jọn bụ akara nke ndị Chineke n’ụbọchị ikpeazụ, ndị a na-akpagbu n’ihi na ha anabatala ma Baịbụl ma Mmụọ nke Amụma.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Mụ onwe m Jọn, onye bụkwa nwanne unu, na onye so unu n’ahụhụ, na n’alaeze ahụ na ndidi nke Jisọs Kraịst, nọ n’agwaetiti ahụ a na-akpọ Patmos, n’ihi okwu Chineke, na n’ihi àmà Jisọs Kraịst. Mkpughe 1:9.
If a person accepts the testimony of Jesus, which is the Spirit of Prophecy, which is the writings of Ellen White then the previous passage from her writings identifies the issue I am addressing. She wrote that the “truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power,” and that in “every age there is a new development of truth, a message of God to the people of that generation.”
Ọ bụrụ na mmadụ anabata àmà Jizọs, nke bụ Mmụọ nke Amụma, nke bụkwa ihe odide Ellen White, mgbe ahụ amaokwu gara aga sitere n’ihe odide ya na-akọwa okwu m na-ekwu banyere ya. O dere na “eziokwu nile nke mgbapụta nwere ike ịga n’ihu na mmepe na mgbasawanye na-adịgide adịgide. Ọ bụ ezie na ha bụ ndị ochie, ha na-adị ọhụrụ mgbe niile, na-ekpughe mgbe niile n’ihu onye na-achọ eziokwu otuto ka ukwuu na ike ka ukwuu,” nakwa na n’ime “oge ọ bụla, e nwere mmepe ọhụrụ nke eziokwu, ozi sitere n’aka Chineke nye ndị nke ọgbọ ahụ.”
Though the customary understanding of the book of Revelation that a typical Seventh-day Adventist might hold, is truth, the entire book of Revelation is a testimony of the last days. We are currently applying a truth that is now being unsealed, and that truth will not be recognized by those who are unwilling to accept that all the passages in the book of Revelation are part of the Revelation of Jesus Christ that is unsealed in the last days.
N’agbanyeghị na nghọta a na-ahụkarị banyere akwụkwọ Mkpughe nke otu Onye Adventist nke Ụbọchị nke Asaa nkịtị pụrụ ijide, bụ eziokwu, akwụkwọ Mkpughe dum bụ àmà banyere ụbọchị ikpeazụ. Anyị ugbu a na-etinye n’ọrụ eziokwu nke a na-ekpughe ugbu a, ma a gaghị amata eziokwu ahụ site n’aka ndị na-adịghị njikere ịnakwere na akụkụokwu niile dị n’akwụkwọ Mkpughe bụ akụkụ nke Mkpughe nke Jisọs Kraịst nke a na-ekpughe n’ụbọchị ikpeazụ.
The understanding that Adventism has held concerning Revelation eleven, being a fulfillment of the French Revolution is correct, and Sister White upholds that correct view. Yet that truth was simply a history, that is recorded to illustrate the last days. All of the book of Revelation is governed by this prophetic phenomenon.
Nghọta ahụ ndị Adventist ji bụrụ nke ha banyere Mkpughe iri na otu, dị ka mmezu nke Mgbanwe Ọchịchị nke France, ziri ezi, ma Nwanyị White na-akwado echiche ahụ ziri ezi. Ma eziokwu ahụ bụ naanị akụkọ ihe mere eme, nke e dekọrọ iji gosi ụbọchị ikpeazụ. Akwụkwọ Mkpughe nile ka a na-achịkwa site n’ihe omume amụma a.
We are building upon the hidden history of the seven thunders as a guide to bring Ezekiel thirty-seven, Isaiah forty and Revelation eleven together with Matthew twenty-five’s parable of the ten virgins. Another prophetic line that upholds the application of the prophetic sequence of events we are addressing is found in the line of Christ, which also includes a secondary witness. Jesus was thirty years old when He was baptized and became Jesus Christ, for “Christ” in the Greek of the New Testament, or “Messiah” in the Hebrew of the Old Testament, means the anointed one.
Anyị na-ewukwasị n’akụkọ ihe mere eme zoro ezo nke égbè-eluigwe asaa ahụ dịka nduzi iji jikọta Ezikiel iri atọ na asaa, Aịzaya iri anọ na Mkpughe iri na otu na ilu Matiu iri abụọ na ise banyere ụmụ agbọghọ iri ahụ. Ahịrị amụma ọzọ nke na-akwado itinye n’ọrụ usoro ihe omume amụma anyị na-atụle ka a hụrụ n’ahịrị nke Kraịst, nke gụnyekwara onyeàmà nke abụọ. Jizọs dị afọ iri atọ mgbe e mere ya baptizim ma ọ ghọrọ Jizọs Kraịst, n’ihi na “Kraịst” n’asụsụ Grik nke Agba Ọhụrụ, maọbụ “Mesaịa” n’asụsụ Hibru nke Agba Ochie, pụtara onye e tere mmanụ.
That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:37, 38.
Okwu ahụ, ka m na-ekwu, unu maara, nke e kwusara n’ala Judia niile, nke malitere site na Galili, mgbe baptizim ahụ gasịrị nke Jọn kwusara; otú Chineke siri tee Jisọs onye Nazaret mmanụ site na Mmụọ Nsọ na ike: onye gara ebe dị iche iche na-eme ezi ihe, na-agwọkwa ndị niile ekwensu na-emegbu; n’ihi na Chineke nọnyere ya. Ọrụ Ndịozi 10:37, 38.
For thirty years, Jesus prepared to be anointed, and once He was anointed at His baptism, He, as Christ presented His message for three and a half prophetic days. He was then slain, put in the grave, resurrected and then ascended to heaven. The beginning of his ministry of three and a half years of ministry was His baptism, that represents His death and resurrection, and at the end of his twelve hundred and sixty days of ministry He was crucified and then resurrected–for He is the beginning and ending. The event of His death and resurrection produced a mighty army that for another three and a half years took the gospel to the Jews, and thereafter to the world.
Ruo afọ iri atọ, Jizọs kwadebere ka e tee Ya mmanụ; ma ozugbo e tere Ya mmanụ n’oge baptizim Ya, Ya onwe Ya, dịka Kraịst, gosipụtara ozi Ya ruo ụbọchị amụma atọ na ọkara. E mesịa e gburu Ya, lie Ya n’ili, kpọlitekwa Ya n’ọnwụ, emesịa Ọ rịgoro n’eluigwe. Mmalite nke ozi Ya nke afọ atọ na ọkara bụ baptizim Ya, nke na-anọchi anya ọnwụ na mbilite n’ọnwụ Ya; ma na njedebe nke ụbọchị puku abụọ na narị isii na iri isii nke ozi Ya, a kpọgidere Ya n’obe, emesịa a kpọlitekwa Ya n’ọnwụ—n’ihi na Ọ bụ mmalite na ọgwụgwụ. Ihe omume nke ọnwụ na mbilite n’ọnwụ Ya mụtara agha dị ike, nke ruo afọ atọ na ọkara ọzọ kpọgara ndị Juu ozi ọma, ma emesịa kpọgaara ya ụwa dum.
The Catholic church, that is the antichrist of Bible prophecy, was also thirty years in preparation, before it was anointed with power. In 508, “the daily” was removed. Sister White informs us directly that the Millerites had the correct understanding of “the daily” in the book of Daniel, in spite of the fact that the Laodicean Seventh-day Adventist church returned to apostate Protestantism’s Satanic view of “the daily” in the 1930’s.
Ụka Katọlik, nke ahụ bụ onye ahụ na-emegide Kraịst nke amụma Akwụkwọ Nsọ, nọkwara afọ iri atọ n’ịkwadebe, tupu e tee ya mmanụ nke ike. N’afọ 508, e wepụrụ “ihe a na-eme kwa ụbọchị.” Nwanneanyị White na-agwa anyị ozugbo na ndị Millerite nwere nghọta ziri ezi banyere “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel, n’agbanyeghị eziokwu ahụ na ụka Seventh-day Adventist nke Laodisia laghachiri n’afọ ndị 1930 n’echiche Setan nke Protestantizim nupụisi banyere “ihe a na-eme kwa ụbọchị.”
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.
“Mgbe ahụ, ahụrụ m, n’ihe metụtara ‘ihe a na-eme kwa ụbọchị’ (Daniel 8:12), na okwu ahụ bụ ‘àjà’ bụ ihe amamihe mmadụ tinyere, na ọ bụghị nke dị n’ime ederede ahụ, nakwa na Onye-nwe-anyị nyere echiche ziri ezi banyere ya nye ndị kpọsara mkpu oge ikpe ahụ.” Early Writings, 74.
The “daily” represents paganism, and pagan Rome was the power that restrained and prevented the papacy from ascending to the throne of the earth. As predicted in the book of Daniel, and thereafter confirmed by history, and thereafter revealed by angels to William Miller and thereafter confirmed by Ellen White; in 508, the pagan restraint of the rise of the papacy was removed. As with Christ, for thirty years the antichrist prepared to be empowered in 538. Christ, and the antichrist were thirty years preparing to be empowered. Once the papacy was empowered in 538, it delivered its message of death for three and a half prophetic years, just as Christ had delivered His message of life, for three and a half years. The two witnesses of Revelation eleven, which in the history of the French Revolution represented the Old and New Testaments, were also given power to prophesy for three and a half prophetic days.
“Nke a na-akpọ ‘kwa ụbọchị’” na-anọchi anya ikpere arụsị, ma Rom nke ndị na-ekpere arụsị bụ ike ahụ nke jidere ma gbochie ndị papacy ịrịgo n’ocheeze nke ụwa. Dị ka e buru amụma n’akwụkwọ Daniel, ma emesịa akụkọ ihe mere eme kwadoro ya, ma emesịa ndị mmụọ ozi kpugheere William Miller ya, ma emesịa Ellen White kwadoro ya; n’afọ 508, e wepụrụ mgbochi nke ndị na-ekpere arụsị na-egbochi ịrị elu nke ndị papacy. Dị ka o mere na Kraịst, ruo afọ iri atọ, onye na-emegide Kraịst kwadebere ka e nye ya ike n’afọ 538. Kraịst, na onye na-emegide Kraịst, jiri afọ iri atọ kwadebe ka e nye ha ike. Ozugbo e nyere ndị papacy ike n’afọ 538, ọ kpọsara ozi ọnwụ ya ruo afọ amụma atọ na ọkara, dịka Kraịst kpọsara ozi ndụ Ya ruo afọ atọ na ọkara. Ndị akaebe abụọ nke Mkpughe iri na otu, ndị, n’akụkọ ihe mere eme nke Mgbanwe Ọchịchị France, nọchiri anya Agba Ochie na Agba Ọhụrụ, e nyekwara ha ike ibu amụma ruo ụbọchị amụma atọ na ọkara.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.
M ga-enye ndịàmà m abụọ ike, ha ga-ebukwa amụma otu puku ụbọchị narị abụọ na iri isii, yikwa ákwà-nkpe. Mkpughe 11:3.
In 1798, after twelve hundred and sixty prophetic days, the antichrist received its deadly wound, just as Christ died on the cross after twelve hundred and sixty days, and just as the two witnesses, representing the Word of God were slain in the street after twelve hundred and sixty days.
N’afọ 1798, mgbe ụbọchị amụma puku abụọ na narị isii gasịrị, onye ahụ na-emegide Kraịst natara ọnyá ya na-egbu egbu, dịka Kraịst nwụrụ n’obe mgbe ụbọchị puku abụọ na narị isii gasịrị, nakwa dịka ndị àmà abụọ ahụ, ndị na-anọchi anya Okwu Chineke, e gburu n’okporo ámá mgbe ụbọchị puku abụọ na narị isii gasịrị.
On the third day Christ was resurrected, and one of the primary subjects of the antichrist in the book of Revelation is the healing of its deadly wound, or its resurrection. The resurrection of Christ occurred on the third day, and the resurrection of the two witnesses, occurred after three and a half days. The antichrist is resurrected symbolically on the third day, for on several prophetic witnesses, the third day is a symbol of the Sunday law. At the Sunday law, the sea beast of Revelation thirteen is resurrected, and the mark of the sea beast, becomes a test. Then the United Nations, the ten kings of Revelation seventeen, at the direction of the United States, who is the premier king of the ten kings, will lift the antichrist up as the head of the three-fold union, as the papacy ascends to the throne of the earth.
N’ụbọchị nke atọ ka akpọlitere Kraịst n’ọnwụ, ma otu n’ime isiokwu ndị bụ isi banyere onye ahụ na-emegide Kraịst n’akwụkwọ Mkpughe bụ ọgwụgwọ nke ọnyá ọnwụ ya, ma ọ bụ mbilite n’ọnwụ ya. Mbilite n’ọnwụ nke Kraịst mere n’ụbọchị nke atọ, ma mbilite n’ọnwụ nke ndị àmà abụọ ahụ mere mgbe ụbọchị atọ na ọkara gasịrị. A na-akpọlite onye ahụ na-emegide Kraịst n’ọnwụ n’ụzọ ihe nnọchianya n’ụbọchị nke atọ, n’ihi na, n’ime ọtụtụ àmà amụma, ụbọchị nke atọ bụ ihe nnọchianya nke iwu ụbọchị Sọnde. N’oge iwu ụbọchị Sọnde, a na-akpọlite anụ ọhịa nke si n’osimiri pụta nke Mkpughe 13 n’ọnwụ, ma akara nke anụ ọhịa ahụ nke si n’osimiri pụta aghọọ ule. Mgbe ahụ, Mba Ndị Dị n’Otu, ndị eze iri nke Mkpughe 17, n’okpuru nduzi nke United States, onye bụ eze kacha elu n’etiti ndị eze iri ahụ, ga-ebuli onye ahụ na-emegide Kraịst elu dị ka isi nke njikọ akụkụ atọ ahụ, dịka ọchịchị papa na-arịgo n’ocheeze nke ụwa.
“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-abịaru nso n’ọgbaghara ikpeazụ ahụ, ọ dị oke mkpa na nkwekọrịta na ịdị n’otu dịrị n’etiti ngwáọrụ nile nke Onyenwe anyị ji arụ ọrụ. Ụwa jupụtara n’ifufe-ọkụ na agha na esemokwu. Ma n’okpuru otu isi—ike papal—ndị mmadụ ga-adị n’otu iji guzo imegide Chineke n’ime onye nke ndị àmà Ya. Nnukwu onye ndapụ n’ezi okwukwe ahụ na-eme ka njikọ a sie ike. Ka ọ na-achọ ijikọta ndị nnọchianya ya n’ịlụ ọgụ megide eziokwu, ọ ga-arụkwa ọrụ ikewa na ịchụsasị ndị na-akwado ya. Ekworo, echiche ọjọọ a na-enyo enyo, nkwutọ ọjọọ, ọ bụ ya na-akpalite ha ka ha mụta esemokwu na nkewa.” Testimonies, volume 7, 182.
When the antichrist is resurrected, it ascends to the throne of the earth and leads the three-fold union on its march to Armageddon as Jezebel led Ahab to mount Carmel. The Psalmist Asaph, identifies ten nations, representing the United Nations, as an evil confederacy of God’s enemies, who lift up their “head,” which is the “papal power.”
Mgbe e mere ka onye ahụ na-emegide Kraịst bilie n’ọnwụ, ọ na-arịgoro n’ocheeze nke ụwa ma na-edu njikọ atọ ahụ n’ịga ya ruo Amagedọn, dịka Jezebel duru Ehab gaa n’Ugwu Kamel. Onye Abụ Ọma, bú Asaf, na-akọwa mba iri, ndị na-anọchite anya United Nations, dị ka ajọ ọgbakọ nke ndị iro Chineke, ndị na-ebuli “isi” ha elu, nke bụ “ike ndị popu.”
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.
Abụ ma ọ bụ Abụ Ọma nke Asaf. Emechila ọnụ gị, Chineke: ejidela udo gị, ma anọkwala jụụ, O Chineke. N’ihi na, lee, ndị iro gị na-eme mkpọtụ: ndị kpọrọ gị asị ebuliwokwa isi. Ha jiri aghụghọ kparịta izu megide ndị gị, ha akpakọwokwa izu megide ndị i zoro ezo gị. Ha asịwo, Bianụ, ka anyị bepụ ha ka ha ghara ịbụ mba; ka e wee ghara icheta aha Izrel ọzọ. N’ihi na ha ejikọtawo obi ha ọnụ n’otu nkwenye kparịta izu: ha emewo njikọ megide gị: ụlọikwuu Edom, na ndị Ishmael; nke Moab, na ndị Hagarin; Gebal, na Amọn, na Amalek; ndị Filistia na ndị bi na Taịa; Asiria esonyekwala ha: ha enyewo ụmụ Lot aka. Selah. Abụ Ọma 83:1–8.
The ensign of the three angels is then flying in the midst of heaven.
Mgbe ahụ, ọkọlọtọ nke ndị mmụọ ozi atọ na-efe n’etiti eluigwe.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
M wee hụ̀rụ̀ mmụọ-ozi ọzọ ka ọ na-efe n’etiti eluigwe, nwee oziọma ebighị ebi ọ ga-ekwusa nye ndị bi n’ụwa, na nye mba nile, na agbụrụ, na asụsụ, na ndị mmadụ niile, na-asị n’oké olu, Tụọnụ Chineke egwu, nyekwanụ ya otuto; n’ihi na awa ikpe ya eruwo: kpọọkwanụ isiala nye Onye ahụ nke kere eluigwe, na ụwa, na oké osimiri, na isi iyi nile nke mmiri. Mmụọ-ozi ọzọ sochiri, na-asị, Babilọn adaala, adaala, obodo ukwu ahụ, n’ihi na o mere ka mba nile ṅụọ mmanya nke iwe nke ịkwa iko ya. Mmụọ-ozi nke atọ sochiri ha, na-asị n’oké olu, Ọ bụrụ na onye ọbụla akpọọ isiala nye anụ ọhịa ahụ na onyinyo ya, ma nata akara ya n’egedege ihu ya, ma ọ bụ n’aka ya, onye ahụ kwa ga-aṅụ mmanya nke iwe Chineke, nke a wụsara n’enweghị ngwakọta n’ime iko nke oke iwe ya; a ga-eji ọkụ na nkume ọkụ tụọ ya ahụhụ n’ihu ndị mmụọ-ozi dị nsọ, na n’ihu Nwa-Atụrụ ahụ: anwụrụ nke ahụhụ ha na-arịgo ruo mgbe ebighị ebi ebi: ha enweghịkwa izu ike ehihie ma ọ bụ abalị, bụ ndị ahụ na-akpọ isiala nye anụ ọhịa ahụ na onyinyo ya, na onye ọbụla na-anata akara aha ya. N’ebe a ka ntachi obi nke ndị nsọ dị: n’ebe a ka ndị na-edebe ihe nile Chineke nyere n’iwu, na okwukwe Jisọs nọ. Mkpughe 14:6–12.
The ensign of the three angels will then be flying in the midst of heaven, but soon the antichrist will be lifted up to heaven by the ten kings of the United Nations. The ensign will then be proclaiming the message of “truth” and the antichrist will then be proclaiming the message of tradition and custom. The three angels are warning mankind to not accept the mark of the papacy, but the United States as the false prophet, will force the world to accept that very mark.
Mgbe ahụ, ọkọlọtọ nke ndị mmụọ ozi atọ ga-efegharị n’etiti eluigwe, ma n’oge na-adịghị anya, ndị eze iri nke Mba Ndị Dị n’Otu ga-ebuli onye ahụ na-emegide Kraịst elu ruo n’eluigwe. Mgbe ahụ, ọkọlọtọ ahụ ga na-ekwusa ozi nke “eziokwu,” onye ahụ na-emegide Kraịst kwa ga na-ekwusa ozi nke ọdịnala na omenala. Ndị mmụọ ozi atọ ahụ na-adọ mmadụ niile aka ná ntị ka ha ghara ịnara akara nke ọchịchị popu, ma United States, dị ka onye amụma ụgha, ga-amanye ụwa ịnakwere otu akara ahụ kpọmkwem.
We will end here, and take it up in our next article.
Anyị ga-akwụsị ebe a, ma gaa n’ihu na ya n’isiokwu anyị na-esonụ.