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# The Book of Daniel - Number One-Hundred and Forty

Akwụkwọ Daniel — Otu Narị na Iri Anọ

The Last Promise: Unveiling the Role of Elijah Before the Day of the Lord

Nkwa Ikpeazụ: Ikpughe Ọrụ Ịlaịja Tupu Ụbọchị nke Onyenwe anyị

Author

Jeff Pippenger

Published

March 16, 2024

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The last promise of the Old Testament is that before the great and terrible day of the Lord, Elijah would come.

Nkwa-ikpeazụ nke Agba Ochie bụ na tupu nnukwu ụbọchị ahụ dị egwu nke Onyenwe anyị abịa, Ịlaịja ga-abịa.

> Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–5.

> Chetanụ iwu nke Mosis, ohu m, nke m nyere ya n’Horeb maka Israel niile, ya na ụkpụrụ na ikpe nile. Lee, aga m ezitere unu Ịlaịja onye amụma tupu ụbọchị ukwu ahụ na nke dị egwu nke Onyenwe anyị abịa: Ọ ga-eme ka obi ndị nna laghachikwute ụmụ ha, meekwa ka obi ụmụ laghachikwute ndị nna ha, ka m ghara ịbịa tie ụwa ahụhụ site n’ọnụ. Malakaị 4:4–5.

The Elijah that comes in advance of “the great and dreadful day of the Lord,” is an individual messenger, and also the movement associated with the message the messenger proclaims. The Elijah that is sent is therefore the one hundred and forty-four thousand who do not taste death, just as Enoch and Elijah represent. They are those who are lifted up as an ensign at the soon-coming Sunday law.

Ịlaịja ahụ nke na-abịa tupu “ụbọchị ukwu ahụ na nke dị egwu nke Onyenwe anyị,” bụ onyeozi n’otu n’otu, bụrụkwa kwa ngagharị ahụ nke jikọtara ya na ozi onyeozi ahụ na-ekwusa. Ya mere, Ịlaịja ahụ e zitere bụ otu narị puku na iri anọ na anọ ahụ ndị na-atọ ọnwụ ụtọ, dị nnọọ ka Inọk na Ịlaịja na-anọchi anya ya. Ha bụ ndị ahụ a na-ebuli elu dịka ọkọlọtọ n’oge iwu Ụka nke Sọnde na-abịa ngwa ngwa.

The last day Elijah was also represented by John the Baptist, but John did not represent the one hundred and forty-four thousand. He represented those who join the movement and accept the message of the last day messenger, who are then murdered by the papacy in the hour of the Sunday law crisis that begins at the soon coming Sunday law and ends when Michael stands up and the papacy comes to its end with none to help.

E gosikwara Ịlaịja nke ụbọchị ikpeazụ site n’aka Jọn Onye Na-eme Baptizim, ma Jọn anọchiteghị puku mmadụ otu narị na iri anọ na anọ. Ọ nọchiri anya ndị ahụ na-esonye n’òtù mmegharị ahụ ma nabata ozi nke onye-ozi nke ụbọchị ikpeazụ, ndị a ka ọchịchị popu na-egbu n’oge nsogbu nke iwu Sọnde nke na-amalite site n’iwu Sọnde nke na-abịa nso, ma kwụsị mgbe Maịkel biliri ọtọ, ọchịchị popu eruteekwa ọgwụgwụ ya n’enweghị onye ga-enyere ya aka.

Elijah is represented on Mount Carmel and John is represented in Herod’s banquet hall. Those two historical witnesses identify the two groups of God’s last day people represented in Revelation chapter seven. The one hundred and forty-four thousand and the great multitude align with Mount Carmel and Herod’s birthday party. Those two prophetic lines provide a sound point of reference to carefully identify the elements of the eighth head, that is of the seven heads in Revelation seventeen, with enough prophetic detail to clarify how and why the last president, which is the eighth president that is of the seven, becomes the great dictator of the United States in the last movements of the sixth kingdom of Bible prophecy.

A na-anọchi anya Ịlaịja n’Ugwu Kamel, a na-anọchikwa anya Jọn n’ụlọ oriri nke Herọd. Ndị akaebe abụọ ahụ nke akụkọ ihe mere eme na-akọwapụta òtù abụọ nke ndị Chineke n’ụbọchị ikpeazụ, dịka e sere ha n’Isi nke asaa nke Mkpughe. Nari puku na iri anọ na anọ ahụ na oké ìgwè mmadụ ahụ na-adaba n’ahịrị na Ugwu Kamel na emume ụbọchị ọmụmụ Herọd. Ahịrị amụma abụọ ahụ na-enye ebe ntụaka siri ike iji nlezianya mata akụkụ ndị mejupụtara isi nke asatọ, ya bụ, nke sitere n’ime isi asaa ndị ahụ n’Mkpughe iri na asaa, n’ezuru ezu nke nkọwa amụma iji mee ka o doo anya otú na ihe kpatara ya ji bụrụ na onye isi ala ikpeazụ ahụ, onye bụ isi ala nke asatọ nke sitere n’ime asaa ahụ, na-aghọ nnukwu ọchịchị aka ike nke United States n’ime mmegharị ikpeazụ nke alaeze nke isii nke amụma Akwụkwọ Nsọ.

At the Sunday law the threefold union is accomplished.

N’iwu Sọnde ka a na-emezu njikọ ahụ nke akụkụ atọ.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Site n’iwu e nyere n’ike nke na-eme ka e guzobe ọchịchị Papacy n’ịzọ ụkwụ n’Iwu Chineke, mba anyị ga-ekewapụ onwe ya kpamkpam n’ezi omume. Mgbe Protestantism ga-agbatị aka ya gafee oghere ahụ iji jide aka nke ike Rome, mgbe ọ ga-agafekwa n’elu olulu miri emi ahụ iji soro Spiritualism kpakọọ aka, mgbe kwa, n’okpuru mmetụta nke njikọ a okpukpu atọ, ala anyị ga-ajụ ụkpụrụ ọ bụla nke Iwu Ncheta ya dịka ọchịchị Protestant na nke repọblik, ma kwadebe ụzọ maka ịgbasa ụgha na aghụghọ papal, mgbe ahụ anyị pụrụ ịmata na oge eruola maka ọrụ ebube ahụ Setan na-arụ, nakwa na ọgwụgwụ adịla nso.” Testimonies, volume 5, 451.

Yet in this illustration there is a sequence, and that sequence is a subject of the inspired word. It is an event that happens at the decree, which in one sense is a singular event, but it is actually a very careful sequence of events. At the “decree” the United States ceases to be the sixth kingdom of Bible prophecy, which means that it is there that the seventh kingdom begins, but the seventh kingdom agrees to give their kingdom unto the beast. When the false prophet is defeated, the dragon takes its position, and immediately gives half its kingdom to the beast.

Ma n’ihe atụ a, e nwere usoro, usoro ahụ kwa bụ isiokwu nke okwu sitere n’ike mmụọ nsọ. Ọ bụ ihe omume na-eme n’oge iwu ahụ, nke n’otu nghọta bụ otu ihe omume pụrụ iche, ma n’eziokwu ọ bụ usoro ihe omume e ji nlezianya dị ukwuu hazie. N’oge “iwu” ahụ, United States akwụsị ịbụ alaeze nke isii n’amụma Akwụkwọ Nsọ, nke pụtara na ọ bụ n’ebe ahụ ka alaeze nke asaa malitere, ma alaeze nke asaa ahụ kwekọrọ inye anụ ọhịa ahụ alaeze ha. Mgbe e meriri onye amụma ụgha ahụ, dragọn ahụ ewere ọnọdụ ya, ma ozugbo o nye anụ ọhịa ahụ ọkara alaeze ya.

At Mount Carmel, there were four hundred and fifty prophets of Baal, and there four hundred prophets of the grove who were in Samaria eating at Jezebel’s table.

N’elu Ugwu Kamel, e nwere ndị amụma Beal narị anọ na iri ise, ma n’ebe ahụ kwa e nwere ndị amụma nke ogige arụsị narị anọ, ndị nọ na Sameria na-eri nri n’ọtụtụ Jizibel.

> Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:19.

> Ugbu a, ya mere, ziga ozi, kpọkọtakwa m Izrel dum n’ugwu Kamel, na ndị amụma Beal narị anọ na iri ise, na ndị amụma nke asherah narị anọ, ndị na-eri nri n’elu tebụl Jezebel. 1 Ndị Eze 18:19.

Elijah identifies the confrontation at Mount Carmel as a controversy, not only the question of who was the true God, but also that it was a controversy over who was the true prophet.

Elaịja kọwara esemokwu ahụ n’Ugwu Kamel dị ka arụmụka, ọ bụghị naanị ajụjụ banyere onye bụ ezi Chineke, kama kwa na ọ bụ arụmụka banyere onye bụ ezi onye-amụma.

> Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:22.

> Mgbe ahụ, Elaịja sịrị ndị mmadụ, Mụ onwe m, naanị m, ka fọdụrụ dị ka onye amụma nke Onyenwe anyị; ma ndị amụma Bel bụ ndị ikom narị anọ na iri ise. 1 Ndị Eze 18:22.

When Elijah’s offering was consumed by the fire that came down out of heaven, he then slew the four hundred and fifty prophets of Baal with his own hands.

Mgbe e ji ọkụ nke si n’eluigwe gbadata repịa àjà Ịlaịja, ọ gara n’ihu jiri aka ya gbuo ndị amụma Beal narị anọ na iri ise ahụ.

> And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.

> Ịlaịja sịrị ha, Jidenụ ndị amụma Bel; ekwela ka ọbụna otu n’ime ha gbanahụ. Ha we jide ha: Ịlaịja wee kpọda ha n’iyi Kishọn, gbuo ha n’ebe ahụ. 1 Ndị Eze 18:40.

Baal was a false masculine deity, and the four hundred prophets of the grove, who were still with Jezebel, eating at her table in the city of Samaria were the prophets of the female deity, Ashtaroth. The female deity survived Elijah’s slaughter of the prophets of Mount Carmel.

Bel bụ chi ụgha nke nwoke, ndị amụma narị anọ nke ọhịa nsọ ahụkwa, ndị ka nọ n’aka Jezebel, na-eri nri n’ụlọ oriri ya n’obodo Sameria, bụ ndị amụma nke chi nwanyị ahụ, Ashtaroth. Chi nwanyị ahụ lanarịrị mgbukpọ Elaịja gburu ndị amụma Ugwu Kamel.

> “The people upon the mountain prostrate themselves in terror and awe before the unseen God. They cannot look upon the bright, consuming fire sent from Heaven. They fear that they will be consumed in their apostasy and sins. They cry out with one voice, which resounds over the mountain, and echoes to the plains below them with terrible distinctness, ‘The Lord, he is the God; the Lord, he is the God.’ Israel is at last aroused and undeceived. They see their sin and how greatly they have dishonored God. Their anger is aroused against the prophets of Baal. With fearful terror, Ahab and Baal’s priests witnessed the wonderful exhibition of Jehovah’s power. Again is heard, in startling words of command, the voice of Elijah to the people, ‘Take the prophets of Baal; let not one of them escape.’ And the people were ready to obey the word of Elijah. They seized the false prophets who had deluded them, and brought them to the brook Kishon, and there Elijah, with his own hand, slew these idolatrous priests.” Review and Herald, October 7, 1873.

> “Ndị mmadụ nọ n’elu ugwu ahụ dakpuo onwe ha n’ala n’egwu na n’ịtụnanya n’ihu Chineke ahụ a na-adịghị ahụ anya. Ha apụghị ilekwasị anya n’ọkụ ahụ na-enwu gbaa, na-erepịa erepịa, nke e si n’Eluigwe zite. Ha na-atụ egwu na a ga-eripịa ha n’ihi ndapụ-isi ha na mmehie ha. Ha jiri otu olu tie mkpu, olu nke dara ụda n’elu ugwu ahụ, ma kwughachi n’ugwu dị n’okpuru ha n’ịdị doo anya dị egwu, sị, ‘Jehova, ọ bụ Chineke; Jehova, ọ bụ Chineke.’ N’ikpeazụ, e tetara Izrel ma wepụkwa ya n’aghụghọ. Ha hụrụ mmehie ha na etu ha siri mebie nsọpụrụ Chineke nke ukwuu. Iwe ha wee bilie megide ndị amụma Beal. N’egwu dị ukwuu, Ehab na ndị nchụàjà Beal hụrụ ngosipụta ịtụnanya ahụ nke ike Jehova. A nụkwara ọzọ, n’okwu iwu na-enye atụ egwu, olu Ịlaịja na-agwa ndị mmadụ, sị, ‘Jidenụ ndị amụma Beal; unu ekwela ka ọbụna otu onye n’ime ha gbapụ.’ Ndị mmadụ ahụ wee dị njikere irube isi n’okwu Ịlaịja. Ha jidere ndị amụma ụgha ndị ahụ bụ ndị duhieworo ha, wee kpọga ha n’iyi Kishon, ebe ahụ ka Ịlaịja jiri aka ya gbuo ndị nchụàjà ndị a na-efe arụsị.” Review and Herald, October 7, 1873.

Mount Carmel typifies the soon-coming Sunday law in the United States. It is then that the ensign of the one hundred and forty-four thousand (typified by Elijah), is lifted up. It is there that the genuine Protestant horn is distinctly manifested in contrast with the counterfeit Protestant horn, who is in Samaria, eating Jezebel’s diet. It is there that the Republican horn that had become the horn of both church and state leading up to Mount Carmel comes to its end as the sixth kingdom of Bible prophecy. What remains then is Ahab, and his tenfold nation, and Jezebel, who has been hiding in Samaria, while she dines with apostate Protestants. The sixth kingdom is finished, and the rain then comes without measure.

Ugwu Kamel na-anọchi anya iwu Ụka Ụka ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya na United States. Ọ bụ mgbe ahụ ka a na-ebuli ọkọlọtọ nke otu narị puku iri anọ na anọ ahụ (nke Ịlaịja nọchiri anya ya) elu. Ọ bụ n’ebe ahụ ka a na-egosipụta mpi Protestant nke ezi-okwu n’ụzọ doro anya n’ịtụnyere ya na mpi Protestant adịgboroja ahụ, onye nọ na Sameria, na-eri nri Jezebel. Ọ bụ n’ebe ahụ ka mpi Republican ahụ nke ghọrọla mpi nke ma ụka ma ọchịchị ka ọ na-eduga ruo n’Ugwu Kamel na-abịa na njedebe ya dịka alaeze nke isii nke amụma Baịbụl. Ihe fọdụrụ mgbe ahụ bụ Ahab, na mba ya nke okpukpu iri, na Jezebel, onye nọwo na-ezo onwe ya na Sameria, ka ọ na ndị Protestant ndị dapụrụ n’okwukwe na-eri nri. A gwụla alaeze nke isii, mgbe ahụkwa ka mmiri ozuzo na-abịa n’enweghị tụọ.

At Herod’s birthday party, Elijah, represented by John the Baptist is in the Roman prison awaiting deliverance or death. There are no prophets of Baal to accomplish the dance of deception, just Salome, Jezebel’s daughter. Herod and his royal friends are drunk with the wine of Babylon, for his birthday also represents the Sunday law, and all nations began to drink the wine of Babylon on September 11, 2001, well before the soon coming Sunday law.

N’emume ncheta ọmụmụ Herọd, Ịlaịja, nke Jọn Baptist na-anọchi anya ya, nọ n’ụlọ mkpọrọ ndị Rom na-eche ntọhapụ ma ọ bụ ọnwụ. E nweghị ndị amụma Bel iji mezuo egwú aghụghọ ahụ, naanị Salome, nwaanyị nwa Jezebel. Herọd na ndị enyi ya nke eze eṅụwo mmanya Babilọn, n’ihi na ụbọchị ọmụmụ ya na-anọchikwakwa iwu Ụka, mba nile wee malite ịṅụ mmanya Babilọn na Septemba 11, 2001, ogologo oge tupu iwu Ụka ahụ nke na-abịa n’oge na-adịghị anya.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Mgbe ihe ndị a gasịrị, ahụrụ m mmụọ ozi ọzọ ka o si n’eluigwe rịdata, onye nwere nnukwu ike; e wee mee ka ụwa nwee ìhè site n’ebube ya. O wee tie mkpu n’ike, n’oké olu, sị, Babilọn ukwu ahụ adaala, adaala, ọ ghọwokwa ebe obibi nke ndị mmụọ ọjọọ, na ebe e jidere mmụọ ọ bụla rụrụ arụ, na ọnụ ụlọ nke nnụnụ ọ bụla na-adịghị ọcha ma bụrụ nke a kpọrọ asị. N’ihi na mba niile aṅụwo mmanya nke iwe nke ịkwa iko ya, ndị eze nke ụwa soro ya kwaa iko, ndị ahịa nke ụwa esitewokwa n’ụba nke ihe ụtọ ya baa ọgaranya. Mkpughe 18:1–3.

These three verses were fulfilled when the great buildings of New York, the twin towers were thrown down by a touch of God.

A mezuru amaokwu atọ ndị a mgbe e kwatuworo nnukwu ụlọ ndị ahụ dị na New York, ya bụ, ụlọ elu ejima ahụ, site n’imetụ aka nke Chineke.

> “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 m kwupụtara na a ga-eji ebili mmiri ukwu sachapụ New York? Nke a abụghị ihe m kwuru mgbe ọ bụla. Agwara m, dịka m nọ na-ele nnukwu ụlọ ndị ahụ a na-ewu elu n’ebe ahụ, ụlọ n’elu ụlọ, sị, ‘Lee ihe omume dị egwu ga-eme mgbe Onye-nwe anyị ga-ebili ịma jijiji ụwa nke ukwuu! Mgbe ahụ ka a ga-emezu okwu nke Mkpughe 18:1–3.’ Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’ụwa. Ma enwetaghị m ìhè pụrụ iche gbasara ihe na-abịa n’elu New York, naanị na amaara m na otu ụbọchị a ga-akwatu nnukwu ụlọ ndị ahụ dị n’ebe ahụ site n’ịtụgharị na ịtụgharị ọzọ nke ike Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ụwa. Otu okwu sitere n’ọnụ Onye-nwe anyị, otu mmetụ nke ike ya dị ukwuu, ụlọ ndị a dị arọ nke ukwuu ga-ada. Ihe omume ga-eme nke ịdị egwu ha karịrị ihe anyị pụrụ iche n’echiche.” Review and Herald, July 5, 1906.

The soon coming Sunday law is represented by the second voice of Revelation chapter eighteen, and it represents Ahab’s Mount Carmel, and Herod’s birthday party. Herodias, who is also Jezebel, is not present at Herod’s drunken party, just as Jezebel was absent from Mount Carmel. Until the Sunday law, she has been forgotten during the seventy symbolic years of the reign of the earth beast, the sixth kingdom of Bible prophecy. When Jezebel received her deadly wound in 1798 and 1799, the sixth kingdom (the United States) began its term as the sixth kingdom of Bible prophecy. When the sixth kingdom ends, she then returns and begins to sing her songs and commits fornication with all the nations on earth.

Iwu Sọnde nke na-abịa n’oge na-adịghị anya ka e ji olu nke abụọ nke Mkpughe isi nke iri na asatọ nọchie anya, ọ na-anọchitekwa Ugwu Kamel nke Ehab, na emume ụbọchị ọmụmụ Herọd. Herodias, onye bụkwa Jezebel, anọghị n’emume mmanya Herọd, dịka Jezebel anọghị na Ugwu Kamel. Ruo iwu Sọnde, e chefuru ya n’ime afọ iri asaa ahụ nke ihe nnọchianya ya n’oge ọchịchị anụ ọhịa nke ụwa, alaeze nke isii nke amụma Baịbụl. Mgbe Jezebel natara ọnya ya na-egbu egbu n’afọ 1798 na 1799, alaeze nke isii (United States) malitere oge ya dị ka alaeze nke isii nke amụma Baịbụl. Mgbe alaeze nke isii kwụsịrị, ọ ga-alọghachi, malite ịbụ abụ ya dị iche iche, ma soro mba niile nke ụwa kwa iko.

Her songs of fornication and wine was prophetically initiated on September 11, 2001, but that was simply the period of preparation, as had been represented by the thirty years from 508, unto 538, the first time she took the throne. Up until the Sunday law, when the sixth kingdom is slain by the hands of Elijah, she has been hidden in Samaria. At that point John the Baptist is being held in her prison, awaiting either deliverance or death.

E ji amụma malitere abụ ịkwa iko na mmanya ya na Septemba 11, 2001, ma nke ahụ bụ naanị oge nkwadebe, dịka afọ iri atọ ahụ site na 508 ruo 538 nọchiri anya ya, oge mbụ ọ nọdụrụ n’ocheeze. Ruo n’iwu Sọnde, mgbe alaeze nke isii ga-anwụ n’aka Ịlaịja, e zoro ya na Sameria. N’oge ahụ, a na-ejide Jọn Baptist n’ụlọ mkpọrọ ya, na-eche ma a ga-anapụta ya ma ọ bụ ọnwụ.

Herod and his noble friends were drunk with the wine of Babylon, when Salome, the daughter of Herodias (Jezebel), performed her highly seductive dance, and Herod manifests his lustful and incestual desires. He is fully captivated by his step-daughters’ sexual overtures, and offers her up to half his kingdom.

Herọd na ndị enyi ya a ma ama ṅụbiri onwe ha mmanya Babilọn, mgbe Salome, ada Herodias (Jezebel), mere ịgba egwú ya nke juputara n’ịdọ aka ná ntị n’ụzọ na-akpali agụụ mmekọahụ nke ukwuu, Herọd wee gosi ọchịchọ ya jupụtara n’agụụ mmekọahụ na n’ịkwa iko n’etiti ndị ikwu. O dọtara ya kpamkpam n’ime mmegharị agụụ mmekọahụ nke ada nwunye ya, ya mere o kwere ya nkwa inye ya ruo ọkara alaeze ya.

> And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. Mark 6:21–28.

> Ma mgbe ụbọchị dị mma bịara, mgbe Herọd n’ụbọchị ọmụmụ ya mere oriri nye ndị nwe ya, ndị isi agha, na ndị a ma ama nke Galili; ma mgbe ada nwanyị Herodias ahụ batara, gbaa egwú, ma mee Herọd na ndị ha na ya nọdụ ụtọ, eze ahụ gwara nwata agbọghọ ahụ, Sị m ihe ọbụla ị chọrọ, m ga-enye gị ya. O wee ṅụọ iyi nye ya, sị, Ihe ọbụla ị ga-arịọ m, m ga-enye gị ya, ruo ọkara nke alaeze m. O wee pụọ, sị nne ya, Gịnị ka m ga-arịọ? O wee sị, Isi Jọn Onye-na-eme-baptizim. O wee bịa ozugbo n’ihu eze ahụ n’ịsọ ọsọ, rịọ ya, sị, Achọrọ m ka i nye m ugbu a n’efere isi Jọn Onye-na-eme-baptizim. Eze ahụ wee nwee nnọọ mwute; ma n’ihi iyi o ṅụrụ, na n’ihi ndị ha na ya nọdụ, ọ chọghị ịjụ ya. Ozugbo ahụ eze ahụ zigara onye-ogbugbu, nye iwu ka e wetara isi ya: ọ gara bee ya isi n’ụlọ mkpọrọ, Wee bute isi ya n’efere, nye ya nwata agbọghọ ahụ: nwata agbọghọ ahụ wee nye ya nne ya. Mak 6:21–28.

The first voice of Revelation eighteen sounded on September 11, 2001, and the second voice sounds at the soon coming Sunday law. In the history represented in John chapter six, the first voice of 2001 was the voice of Christ informing His disciples that they must eat His flesh and drink His blood, for He was the true Bread of Heaven. That period began in Galilee and ended with a purging of His disciples who turned away from Him in John chapter SIX, verse SIXTY-SIX. That history began at Galilee with a dietary test, and ended at the enforcement of the mark of the beast, as typified by the number of the pope’s name, which is SIX, SIX, SIX. Galilee means “turning point,” and September 11, 2001 was a prophetic “turning point” (Galilee), and Herod’s birthday was with the leadership of Galilee. The beginning voice of Revelation chapter eighteen, and the ending voice of Revelation eighteen, are both represented by Galilee, which is a turning point.

Olu mbụ nke Mkpughe isi nke iri na asatọ dara na Septemba 11, 2001, olu nke abụọ kwa na-ada n’iwu Ụka gbasara Sọnde nke na-abịa n’oge na-adịghị anya. N’akụkọ ihe mere eme nke e gosipụtara n’ime Jọn isi nke isii, olu mbụ nke afọ 2001 bụ olu nke Kraịst na-agwa ndị na-eso ụzọ Ya na ha aghaghị iri anụ ahụ Ya ma ṅụọ ọbara Ya, n’ihi na Ọ bụ Ezi Achịcha nke Eluigwe. Oge ahụ malitere na Galili ma kwụsị n’ịsachapụ ndị na-eso ụzọ Ya ndị si n’ebe Ọ nọ laa azụ n’ime Jọn isi nke ISII, amaokwu nke IRI ISII NA ISII. Akụkọ ihe mere eme ahụ malitere na Galili site n’ule gbasara nri, ma kwụsị na mmejuputa akara nke anụ ọhịa ahụ, dịka e sere ya onyinyo n’ọnụọgụ aha popu ahụ, nke bụ ISII, ISII, ISII. Galili pụtara “ebe mgbanwe,” ma Septemba 11, 2001 bụ “ebe mgbanwe” amụma (Galili), ụbọchị ọmụmụ Herọd kwa so n’aka ndị ndu Galili. Ma olu mmalite nke Mkpughe isi nke iri na asatọ, ma olu njedebe nke Mkpughe isi nke iri na asatọ, a na-anọchi ha abụọ anya site na Galili, nke bụ ebe mgbanwe.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “E nwere ihe mmụta a ga-amụta site n’akụkọ ihe mere eme nke oge gara aga; a na-akpọkwa ntị n’ihe ndị a, ka mmadụ nile wee ghọta na Chineke na-arụ ọrụ n’otu ahịrị ahụ ugbu a dịka Ọ na-arụworo ya mgbe nile. A na-ahụ aka Ya n’ọrụ Ya na n’etiti mba nile ugbu a, otu ahụ ka a na-ahụworo ya kemgbe e bu ụzọ kwusaa ozi ọma nye Adam n’Iden.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “E nwere oge ụfọdụ nke bụ ihe ntụgharị n’akụkọ ihe mere eme nke mba dị iche iche na nke nzukọ. N’ime nlekọta amamihe Chineke, mgbe nsogbu ndị a dị iche iche rutere, a na-enye ìhè kwesịrị ekwesị maka oge ahụ. Ọ bụrụ na a nabata ya, e nwere ọganihu nke mmụọ; ma ọ bụrụ na a jụ ya, ndakpọ nke mmụọ na mbibi nke okwukwe na-esote. Onye-nwe n’Okwu Ya ekpughewo ọrụ ọgụ ike nke ozi-ọma dịka e siri rụọ ya n’oge gara aga, ma dịka a ga-esi rụọkwa ya n’ọdịnihu, ruo n’agha ikpeazụ ahụ, mgbe ndị nnọchi anya Setan ga-eme mmegharị ha ikpeazụ dị ịtụnanya.” Bible Echo, August 26, 1895.

Galilee at 2001, and Galilee at the soon coming Sunday law, identify when the light of the latter rain is poured out. In 2001 it was a measured outpouring, but at the second voice it is poured out without measure, as represented by the tremendous outpouring after Elijah slew the prophets of Baal, which occurred at Herod’s birthday party. Herod’s birthday identifies the birth of the seventh kingdom of Bible prophecy, which immediately follows the death of the preceding kingdom. The United States began to reign in 1798, at the death of the fifth kingdom, and at the death of the prophets of Baal, the seventh kingdom’s birthday has arrived. That seventh kingdom is represented by Ahab’s tenfold kingdom of the north, and by Herod, a representative of the tenfold northern kingdom of pagan Rome.

Galili n’afọ 2001, na Galili n’oge iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya, na-akọwa mgbe a na-awụsa ìhè nke mmiri ozuzo ikpeazụ. N’afọ 2001, ọ bụ awụsawụsị a tụrụ n’ogo; ma n’olu nke abụọ, a na-awụsa ya n’enweghị atụ, dị ka e si nọchite ya anya n’awụsawụsị dị ukwuu ahụ nke mere mgbe Ịlaịja gburu ndị amụma Beal, nke mere n’oriri ụbọchị ọmụmụ Herọd. Ụbọchị ọmụmụ Herọd na-egosi ọmụmụ nke alaeze nke asaa nke amụma Akwụkwọ Nsọ, nke na-eso ozugbo ọnwụ nke alaeze bu ya ụzọ. United States malitere ịchị n’afọ 1798, n’oge ọnwụ nke alaeze nke ise; ma n’oge ọnwụ nke ndị amụma Beal, ụbọchị ọmụmụ nke alaeze nke asaa eruola. A na-anọchi anya alaeze nke asaa ahụ site n’alaeze ugboro iri nke ugwu nke Ehab, nakwa site n’aka Herọd, onye nnọchi anya alaeze ugboro iri nke ugwu nke Rome ndị ọgọ mmụọ.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.

> Mpi iri ahụ ị hụrụ, ha ga-akpọ nwanyị akwụna ahụ asị, ha ga-emekwa ka ọ bụrụ ihe tọgbọrọ n’efu na ihe gba ọtọ, ha ga-erikwa anụ ahụ ya, werekwa ọkụ kpọọ ya ọkụ. N’ihi na Chineke etinyewo n’ime obi ha ime uche Ya, na ịdị n’otu, na inye alaeze ha nye anụ ọhịa ahụ, ruo mgbe okwu Chineke ga-emezu. Nwanyị ahụ ị hụrụ bụkwa nnukwu obodo ahụ, nke na-achị ndị eze nke ụwa. Mkpughe 17:16–18.

Herod agrees to fulfill the oath he made to Salome, and give her the head of John, and his oath was represented as up to half his kingdom. The ten kings of the United Nations, in spite of hating the whore, agree to give their seventh kingdom unto the eighth head, that is of the seven previous heads. They agree to a kingdom that is premised upon the combination of the worldwide State, being combined with her worldwide Church. But the marriage is a Latin marriage, not an English marriage, for their marriage is represented by the “woman” reigning “over the kings.” In a Latin marriage the family retains the woman’s surname, not the mans’, and the name of this twofold marriage is an important element of the prophetic narrative.

Herọd kwetara imezu iyi ọ ṅụrụ nye Salome, ma nye ya isi Jọn, e wee gosi iyi ya dịka nke ruru ọkara alaeze ya. Ndị eze iri nke Mba Ndị Dị n’Otu, n’agbanyeghị na ha kpọrọ akwụna ahụ asị, kwetara inye alaeze nke asaa ha nye isi nke asatọ ahụ, nke sitere n’isi asaa gara aga. Ha kwetara n’otu alaeze nke e hiwere n’elu njikọta nke Ọchịchị ụwa nile, ebe a na-ejikọta ya na Ụka ya nke ụwa nile. Ma alụmdi na nwunye ahụ bụ alụmdi na nwunye Latin, ọ bụghị alụmdi na nwunye Bekee, n’ihi na a na-anọchi anya alụmdi na nwunye ha site n’“nwanyị” ahụ nke na-achị “ndị eze.” N’alụmdi na nwunye Latin, ezi-na-ụlọ na-edebe aha-nna nwanyị ahụ, ọ bụghị nke nwoke ahụ, ma aha alụmdi na nwunye a nke akụkụ abụọ mejupụtara bụ akụkụ dị mkpa nke akụkọ amụma ahụ.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> “Ndị eze na ndị ọchịchị na ndị gọvanọ etinyewo n’ahụ́ ha akara nke onye ahụ na-emegide Kraịst, a na-anọchitekwa ha anya dịka dragọn ahụ nke na-aga ibu agha megide ndị nsọ—megide ndị na-edebe iwu nile nke Chineke, ndị nwekwara okwukwe nke Jizọs.” Testimonies to Ministers, 38.

We will continue this study in the next article.

Anyi ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esote.

> The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. . .. And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 2:1–3, 4:1–4.

> Okwu ahụ Aịzaịa nwa Emọz hụrụ banyere Juda na Jerusalem. Ọ ga-erukwa n’ụbọchị ikpeazụ, na ugwu ụlọ nke Onyenwe anyị ka a ga-eguzobe n’elu ugwu dị iche iche, a ga-ebulikwa ya elu karịa ugwu nta nile; mba niile ga-asọbata n’ebe ahụ. Ọtụtụ ndị mmadụ ga-aga sị, Bịanụ, ka anyị rigoo n’ugwu nke Onyenwe anyị, n’ụlọ Chineke Jekọb; ọ ga-akụzikwa anyị ụzọ ya, anyị ga-ejekwa ije n’ụzọ ya: n’ihi na n’ime Zayọn ka iwu ga-esi pụta, na okwu nke Onyenwe anyị site na Jerusalem.... N’ụbọchị ahụ ụmụ nwanyị asaa ga-ejide otu nwoke, na-asị, Anyị ga-eri achịcha nke anyị, yikwasịkwa uwe nke anyị: naanị ka a kpọọ anyị aha gị, iji wepụ ihere anyị. N’ụbọchị ahụ alaka nke Onyenwe anyị ga-ama mma, jupụtakwa n’ebube, mkpụrụ nke ala ga-adịkwa mma nke ukwuu, bụrụkwa ihe a na-achọsi ike nye ndị ahụ gbanahụrụ n’Izrel. Ọ ga-erukwa na onye fọdụrụ na Zayọn, na onye nke fọdụrụ na Jerusalem, ka a ga-akpọ onye nsọ, ya bụ, onye ọ bụla e dere n’etiti ndị dị ndụ na Jerusalem: mgbe Onyenwe anyị sachapụrụ unyi nke ụmụ nwanyị Zayọn, sachapụkwa ọbara Jerusalem n’etiti ya site na mmụọ ikpe, na site na mmụọ ọkụ. Aịzaịa 2:1–3, 4:1–4.

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