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# The Book of Daniel - Number Fifty-Six

Akwụkwọ Daniel — Nọmba Iri ise na isii

Unlocking the Mystery of Revelation 17: The Final Prophecy of the Great Whore and the Beast

Imeghe Omimi nke Mkpughe 17: Amụma Ikpeazụ Banyere Nnukwu Akwịna na Anụ-ọhịa ahụ

Author

Jeff Pippenger

Published

January 20, 2024

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The last representation of the kingdoms of Bible prophecy is found in Revelation chapter seventeen. In that chapter, in verse three, John is carried into the “wilderness”, so that the angel can show John the judgment of the “great whore” of prophecy, who sits upon “many waters” and who committed “fornication” with the “kings of the earth.”

Nnọchiteazụ ikpeazụ nke alaeze ndị dị na amụma Akwụkwọ Nsọ ka a hụrụ n’Akwụkwọ Mkpughe isi nke iri na asaa. N’isi ahụ, n’amaokwu nke atọ, a kpọrọ Jọn gaa n’“ọzara”, ka mmụọ ozi wee gosi Jọn ikpe nke “nnukwu akwụna” ahụ nke amụma, onye nọkwasịrị n’elu “ọtụtụ mmiri” ma soro “ndị eze nke ụwa” mepụta “akwa iko.”

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.

> Otu n’ime ndị mmụọ ozi asaa ahụ ndị nwere ite asaa ahụ bịakwutere m, gwa m okwu, sị m, Bịa n’ebe a; aga m egosi gị ikpe nwanyị akwụna ukwu ahụ nke nọkwasịrị n’elu ọtụtụ mmiri: onye ya na ya ka ndị eze nke ụwa kwara iko, ndị bi n’ụwa e mekwaara ka ha ṅụọbiga mmanya nke iko ya ókè. Ya mere o buuru m n’ime Mmụọ banye n’ọzara: m wee hụ otu nwanyị ka ọ nọkwasịrị n’elu anụ ọhịa na-acha uhie uhie, nke juputara n’aha nkwulu Chineke, nke nwere isi asaa na mpi iri. Mkpughe 17:1–3.

By John’s own words the “wilderness” represents the twelve hundred and sixty years of papal rule from the year 538, unto the time of the end in 1798.

Site n’okwu Jọn n’onwe ya si dị, “ọzara” ahụ na-anọchi anya afọ otu puku narị abụọ na iri isii nke ọchịchị popu, malite n’afọ 538 ruo n’oge ọgwụgwụ na 1798.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. … And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.

> Nwanyị ahụ wee gbaga n’ọzara, ebe o nwere ebe Chineke doziri ya, ka e wee zụọ ya nri n’ebe ahụ otu puku ụbọchị narị abụọ na iri isii. … E wee nye nwanyị ahụ nku abụọ nke nnukwu ugo, ka o wee fee n’ọzara, gaa n’ebe ya, ebe a na-azụ ya nri otu oge, na oge dị iche iche, na ọkara oge, pụọ n’ihu agwọ ahụ. Mkpughe 12:6, 14.

In the spirit, John was transported into the twelve hundred and sixty years of papal rule. Those years had been typified by the three and a half years of drought during the history of Jezebel, Ahab and Elijah. Those years were to continue until the papacy received its deadly wound in 1798, for that had been “determined” to occur at the end of the first indignation, which was the end of the war brought upon the sanctuary and host through the two desolating powers of paganism and papalism. All of these facts have been set forth in recent articles.

N’ime mmụọ, e buuru Jọn gaa n’ime afọ puku abụọ na narị atọ na iri isii nke ọchịchị papacy. Afọ ndị ahụ ka e ji afọ atọ na ọkara nke ụkọ mmiri n’oge akụkọ Jezebel, Ehab, na Ịlaịja mee ihe nnọchianya ha. Afọ ndị ahụ ga-adịgide ruo mgbe papacy nwetara ọnyá ya na-egbu egbu n’afọ 1798, n’ihi na e “kpebiela” ka nke ahụ mee na njedebe nke iwe mbụ ahụ, bụ́ njedebe nke agha e wetara n’elu ebe nsọ na ìgwè mmadụ site n’aka ike abụọ ahụ na-ebibi ihe, ya bụ paganism na papalism. E depụtala eziokwu ndị a niile n’ụzọ doro anya n’isiokwu ndị e bipụtara n’oge na-adịbeghị anya.

The “great whore,” is Isaiah’s whore of Tyre, who was to be forgotten for seventy symbolic years, which were the “days of one king.” The history of the United States, is the history of the symbolic seventy years, which had been typified by the seventy years of captivity during the reign of Babylon, the first kingdom of Bible prophecy. During that history the great whore of Tyre was to be forgotten. At the end of that history she was to be remembered and once again to go forth and sing her songs, thus committing fornication with the kings of the earth. John was spiritually conveyed into the history of papal rule in order to see the judgment of the papal power. The judgment of a daughter of a priest who committed fornication was that she was to be burnt with fire.

“Nwaanyị akwụna ukwu” ahụ bụ nwaanyị akwụna Taịa nke Aịzaya, onye a ga-echefu ruo afọ iri asaa nke nnọchianya, nke bụ “ụbọchị otu eze.” Akụkọ ihe mere eme nke United States bụ akụkọ ihe mere eme nke afọ iri asaa nke nnọchianya ahụ, nke e gosiri tupu oge eruo site n’afọ iri asaa nke ndọta n’agha n’oge ọchịchị Babilọn, alaeze mbụ n’amụma Akwụkwọ Nsọ. N’ime akụkọ ihe mere eme ahụ, a ga-echefu nwaanyị akwụna ukwu nke Taịa. N’ọgwụgwụ akụkọ ihe mere eme ahụ, a ga-echeta ya, ọ ga-apụkwa ọzọ gaa bụrụ abụ ya, si otu a na-akwa iko ya na ndị eze nke ụwa. E buuru Jọn n’ụzọ mmụọ n’ime akụkọ ihe mere eme nke ọchịchị ndị poopu ka o wee hụ ikpe nke ike ọchịchị ndị poopu. Ikpe nwaanyị nwa nke onye nchụàjà nke kwara iko bụ na a ga-eji ọkụ kpọọ ya ọkụ.

> And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

> Ọ bụrụ na ada onye nchụàjà ọ bụla emerụọ onwe ya site n’ịkwa iko, ọ na-emerụ nna ya; a ga-eji ọkụ kpọọ ya ọkụ. Leviticus 21:9.

In the vision of the judgment of the great whore that was given to John by one of the angels who poured out one of the seven last plagues was that she was burnt with fire.

N’ọhụụ nke ikpe a na-ekpe nnukwu akwụna ahụ, nke otu n’ime ndị mmụọ-ozi ndị wụsara otu n’ime ihe otiti asaa ikpeazụ nyere Jọn, e gosiri na a ga-eji ọkụ kpọọ ya ọkụ.

> 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. Revelation 17:16.

> Mpi iri ahu iri nke ị hụrụ n’elu anụ ọhịa ahụ, ndị a ga-akpọ nwanyị akwụna ahụ asị, mee ya ka ọ bụrụ ihe tọgbọrọ n’efu ma gbaa ya ọtọ, rie anụ ahụ ya, werekwa ọkụ kpọọ ya ọkụ. Mkpughe 17:16.

The waters that the great whore is sitting upon are the people of the world, who will be brought under her authority when the United States deceives the entire world to worship the beast, who is also the great whore. The United States then becomes the premier king of the ten kings who are represented in the prophecy of Revelation seventeen, and in this illustration the United States represents the first king to commit fornication with the whore, though she will accomplish that act with all the kings thereafter.

Mmiri ndị ahụ nke nnukwu akwụna ahụ nọkwasịrị n’elu ha bụ ndị mmadụ nke ụwa, ndị a ga-edobe n’okpuru ọchịchị ya mgbe United States ga-eduhie ụwa niile ka o fee anụ ọhịa ahụ ofufe, onye bụkwa nnukwu akwụna ahụ. Mgbe ahụ, United States ghọwa eze kachasị elu n’etiti ndị eze iri ahụ e gosiri na amụma nke Mkpughe iri na asaa, ma n’ihe atụ a, United States na-anọchi anya eze mbụ nke ya na akwụna ahụ kwara iko, ọ bụ ezie na ọ ga-emezu omume ahụ n’aka ndị eze niile n’ụzọ ga-esochi.

The first king of many kings is represented by Ahab, who was married to the great whore, who is represented as Jezebel in the church of Thyatira. The judgment of Jezebel (the great whore), is accomplished by the ten kings, who will be forced into a church and state alliance by the power of the United States. Those kings will agree to allow the papacy to rule the world (sit upon the waters), in spite of their hatred for the whore.

A na-anọchi anya eze mbụ n’ime ọtụtụ ndị eze site n’Ahab, onye lụrụ nnukwu akwụna ahụ, onye a na-anọchi anya ya dịka Jezebel n’ime nzukọ nke Tayaịrata. Ikpe a ga-ekpe Jezebel (nnukwu akwụna ahụ), ka ndị eze iri ahụ ga-emezu, ndị a ga-amanye ka ha banye n’ime njikọ ụka na ọchịchị site n’ike nke United States. Ndị eze ahụ ga-ekwenye ikwe ka papacy chịkwaa ụwa (nọkwasị n’elu mmiri dị iche iche), n’agbanyeghị ịkpọasị ha kpọrọ akwụna ahụ.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. 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 17:12–18.

> Mpi iri ahu ị hụrụ bụ ndị eze iri, ndị na-anatabeghị alaeze ruo ugbu a; ma ha ga-anata ike dị ka ndị eze otu awa soro anụ ọhịa ahụ. Ndị a nwere otu uche, ha ga-enyekwa anụ ọhịa ahụ ike na ịdị ike ha. Ndị a ga-alụ Akwụkwọ ahụ ọgụ, ma Akwụkwọ ahụ ga-emeri ha: n’ihi na Ọ bụ Onyenwe ndị nwenụ, na Eze ndị eze: ndị nọkwa n’aka Ya bụ ndị a kpọrọ, na ndị a họrọrọ, na ndị kwesị ntụkwasị obi. O wee sị m, Mmiri ndị ahụ ị hụrụ, ebe nwanyị akwụna ahụ nọ ọdụ, bụ ndị mmadụ, na ìgwè mmadụ, na mba dị iche iche, na asụsụ dị iche iche. Mpi iri ahụkwa ị hụrụ n’elu anụ ọhịa ahụ, ndị a ga-akpọ nwanyị akwụna ahụ asị, ha ga-emekwa ka ọ bụrụ ihe tọgbọrọ n’efu na nke gba ọtọ, ha ga-erikwa anụ ahụ ya, ma jiri ọkụ kpọọ ya ọkụ. N’ihi na Chineke etinyewo n’obi ha imezu uche Ya, na ịdị n’otu, na inye anụ ọhịa ahụ alaeze ha, ruo mgbe okwu Chineke ga-emezu. Nwanyị ahụ ị hụrụkwa bụ nnukwu obodo ahụ, nke na-achị ndị eze ụwa. Mkpughe 17:12–18.

The “ten kings” (the United Nations), actually hate the papacy, but are forced by circumstances to turn their short-lived kingdom over to the papal power in a vain hope to save the world from its increasing calamities. When they realize her deception, they become the instrument to burn her with fire in fulfillment of the law in Leviticus.

“Ndị eze iri” ahụ (United Nations), n’ezie, kpọrọ ọchịchị pope asị, ma ọnọdụ dị iche iche na-amanye ha inyefe alaeze ha nke na-adịru nwa oge n’aka ike pope, n’olileanya efu nke ịzọpụta ụwa n’aka ọdachi ya na-arịwanye elu. Mgbe ha matara aghụghọ ya, ha ghọọ ihe-ọrụ eji kpọọ ya ọkụ n’ọkụ, n’imezu iwu ahụ dị n’Akwụkwọ Levitikọs.

The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.

“Ndị eze iri” ahụ “ga-alụso Nwa Atụrụ ahụ ọgụ” site n’imegide ha na-eme megide ndị nke Chineke n’ụbọchị ikpeazụ.

> Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Psalms 2:1–5.

> Gịnị mere mba ndị ọgọ mmụọ ji ewere iwe, ndị mmadụ atụpụtakwa ihe efu n’obi ha? Ndị eze nke ụwa na-eguzo onwe ha, ndị ọchịchị na-ezukọkwa ọnụ n’izu megide Jehova na megide Onye Ya e tere mmanụ, na-asị, Ka anyị dọkasịa agbụ ha, tụfukwara anyị ụdọ ha n’ebe anyị nọ. Onye ahụ nke nọ ọdụ n’eluigwe ga-achị ọchị: Onye-nwe ga-eme ha ihe ọchị. Mgbe ahụ ka ọ ga-agwa ha okwu n’iwe Ya, mekwaa ka ha maa jijiji n’oké iwe Ya. Abụ Ọma 2:1–5.

The persecution that is accomplished for the papacy by the kings of the earth, was also done against Christ at the cross.

Mmegbu a ndị eze nke ụwa rụpụtara n’aha ọchịchị Pope, ka emekwara megide Kraịst n’obe.

> Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4:25–28.

> Onye i siri n’ọnụ ohu gị Devid kwuo, Gịnị mere mba ndị na-amaghị Chineke ji ewe iwe, ndị mmadụ wee na-eche ihe efu? Ndị eze nke ụwa biliri, ndị ọchịchị wee zukọta ọnụ imegide Onyenwe anyị, na imegide Kraịst ya. N’ihi na n’eziokwu, imegide Nwa Nsọ gị Jizọs, onye i tere mmanụ, Herọd na Pọntiọs Paịlet, ha na ndị mba ọzọ, na ndị Izrel, zukọtara ọnụ, Ime ihe ọ bụla aka gị na ndụmọdụ gị kpebiri tupu oge eruo na a ga-eme. Ọrụ Ndịozi 4:25–28.

The “kings of the earth” that stood up against Christ at his crucifixion represents the “ten kings” of Revelation seventeen that make war with the Lamb again by persecuting his people. At the cross, those kings were the “assembly of the wicked” who “compassed” Christ, and who do so again with his last day people.

“Ndị eze nke ụwa” ndị biliri imegide Kraịst n’oge a kpọgidere Ya n’obe na-anọchi anya “ndị eze iri” nke Mkpughe iri na asaa, ndị na-ebuso Nwa Atụrụ agha ọzọ site n’ịkpagbu ndị Ya. N’obe, ndị eze ahụ bụ “nzukọ nke ndị ajọ omume” nke “gbara” Kraịst gburugburu, ma ha na-eme kwa otu a ọzọ megide ndị Ya nke ụbọchị ikpeazụ.

> For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.

> N’ihi na nkịta agbaala m gburugburu: nzukọ nke ndị ajọ omume ekechiela m gburugburu: ha dụrọ aka m abụọ na ụkwụ m abụọ. Enwere m ike ịgụkọta ọkpụkpụ m niile: ha na-ele m anya ma na-elerukwu m anya. Ha kewara uwe m n’etiti ha, ha wee tụọ nza n’elu uwe mwụda m. Abụ Ọma 22:16–18.

The ten kings, who bring judgment upon the great whore burn her with fire, for she is a whore that professes to be a priest’s daughter. Those kings are also represented as “dogs,” and the ten kings will not only burn the great whore with fire, but will “eat her flesh.” The death of Jezebel was brought about when she was thrown from the wall and splattered on the ground, and then the dogs came and ate her flesh.

Ndị eze iri ahụ, ndị na-eweta ikpe n’ahụ nnukwu akwụna ahụ, ga-eji ọkụ kpọọ ya ọkụ, n’ihi na ọ bụ akwụna nke na-ekwupụta na ọ bụ ada onye nchụàjà. A na-anọchitekwa ndị eze ahụ anya dịka “nkịta,” ma ndị eze iri ahụ agaghị ewere naanị ọkụ kpọọ nnukwu akwụna ahụ ọkụ, kama ha “ga-erikwa anụ ahụ ya.” E wetara ọnwụ Jezebel mgbe a tụfuru ya site n’elu mgbidi, o wee gbasaa n’ala, mgbe ahụ nkịta bịara rie anụ ahụ ya.

> And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. 2 Kings 9:30–37.

> Mgbe Jehu bịarutere Jezreel, Jezebel nụrụ ya; o tee ihu ya ihe, dozie isi ya mma, wee lee anya n’ụzọ site na windo. Ma ka Jehu na-abanye n’ọnụ ụzọ ámá, o kwuru, Ò nwere udo nye Zimri, onye gburu nna ya ukwu? Jehu weliri ihu ya elu lee na windo, sị, Ònye nọ n’akụkụ m? ònye? Mmadụ abụọ ma ọ bụ atọ, ndị ọnaozi eze ahụ a kpọrọ unuk, leere ya anya site n’elu. O wee sị, Tụdanu ya n’ala. Ha wee tụda ya n’ala; ụfọdụ n’ime ọbara ya fesaara n’elu mgbidi na n’elu ịnyịnya; o wee zọpịa ya n’okpuru ụkwụ. Mgbe ọ batara n’ụlọ, o riri ihe ma ṅụọ ihe ọṅụṅụ, sị, Gaanụ ugbu a hụ nwanyị a a bụrụ ọnụ, lierenụ ya n’ili: n’ihi na ọ bụ ada eze. Ha gara ili ya: ma ha ahụghịkwa ihe fọdụrụ n’ahụ ya karịa okpokoro isi, na ụkwụ, na ọbụ aka ya. Ya mere ha lọghachiri, gwa ya. O wee sị, Nke a bụ okwu nke Onyenwe anyị, nke o kwuru site n’ọnụ ohu ya Ịlaịja onye Tishbe, sị, N’ókèala Jezreel ka nkịta ga-eri anụ Jezebel: ma ozu Jezebel ga-adị ka nsị n’elu ala ubi n’ókèala Jezreel; nke mere na ha agaghị asị, Nke a bụ Jezebel. 2 Ndị Eze 9:30–37.

The ten kings, who are the United Nations, whose premier king is the United States, will bring judgment upon the papacy by burning her with fire and eating her flesh. That judgment is what the angel came to show to John, and in order to do so he carried John into the history of the wilderness, but not simply a random point in the history of the wilderness, but to the very end of the period. It is evident that John was placed at the end of the twelve hundred and sixty years, for when he sees the woman she was already drunk with the blood of persecution and already identified as the mother of harlots.

Ndị eze iri ahụ, bụ ndị Mba Ụwa Jikọrọ Ọnụ, onye eze ha kachasị bụ United States, ga-ewetara ọchịchị popu ikpe site n’ịkpọ ya ọkụ n’ọkụ ma rie anụ ahụ ya. Ikpe ahụ bụ ihe mmụọ ozi ahụ bịara igosi Jọn, ma iji mee nke a o buuru Jọn baa n’akụkọ ihe mere eme nke ọzara, ma ọ bụghị naanị n’ebe ọ bụla na-enweghị usoro n’akụkọ ihe mere eme nke ọzara ahụ, kama ruo na njedebe nke oge ahụ n’onwe ya. O doro anya na e debere Jọn na njedebe nke afọ otu puku abụọ narị na iri isii ahụ, n’ihi na mgbe ọ hụrụ nwanyị ahụ, ọ dịla mbụ mmanya site n’ọbara nke mkpagbu, a makwaala ya mbụ dịka nne ndị akwụna.

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.

> Ya mere, o buuru m n’ime Mmụọ gaa n’ọzara: m wee hụ otu nwanyị ka ọ nọkwasịrị n’elu anụ ọhịa na-acha uhie uhie, nke jupụtara n’aha nkwulu Chineke, nke nwere isi asaa na mpi iri. E wee yikwasị nwanyị ahụ uwe odo ọbara ọbara na uwe na-acha uhie uhie, e jikwa ọlaedo na nkume dị oké ọnụ ahịa na pearl chọọ ya mma, o nwekwara iko ọlaedo n’aka ya, nke jupụtara n’ihe arụ nile na unyi nke ịkwa iko ya: E wee dee aha n’egedege ihu ya, NZO, BABILON UKWU AHỤ, NNE NDỊ AKWỤNA NA NKE IHE ARỤ NILE NKE ỤWA. M wee hụ nwanyị ahụ ka ọ ṅụbigara ókè n’ọbara ndị nsọ, na n’ọbara ndị àmà Jisọs nwụrụ n’ihi ya: ma mgbe m hụrụ ya, eju m anya nke ukwuu. Mkpughe 17:3–6.

The whore of Tyre, who is also the “great whore” that is represented in Revelation seventeen, was to be forgotten until the time when she would once again sing her songs and commit fornication with the kings of the earth.

A ga-echefu akwụna Taịa, onye bụkwa “nnukwu akwụna” ahụ a na-anọchi anya ya na Mkpughe iri na asaa, ruo mgbe oge ga-abịa nke ọ ga-eweghachi ọzọ ịkwọ abụ ya dị iche iche ma soro ndị eze nke ụwa kwaa iko.

Any reputable dictionary that was published before 1950 identifies that the woman arrayed in scarlet in Revelation seventeen is a symbol of the Roman Catholic church, but today the world thinks the Catholic church is a Christian church. The world has forgotten who she really is.

Akwụkwọ nkọwa okwu ọ bụla a pụrụ ịtụkwasị obi nke e bipụtara tupu afọ 1950 na-egosi na nwanyị ahụ e yi uwe uhie uhie nke a kpọrọ n’Akwụkwọ Mkpughe isi nke iri na asaa bụ ihe nnọchianya nke ụka Roman Katọlik, ma taa ụwa na-eche na ụka Katọlik bụ ụka Ndị Kraịst. Ụwa echefuola onye ọ bụ n’ezie.

When John saw her the persecution of the Dark Ages was at its end, for she was already drunk with the blood of the saints. The natural illustrates the spiritual, and a person gets drunk after they drink, not before.

Mgbe Jọn hụrụ ya, mkpagbu nke Oge Ọchịchịrị ahụ eruwo ná njedebe ya, n’ihi na ọ ṅụburu ọbara ndị nsọ wee mejuo ya anya. Ihe eke na-akọwa ihe mmụọ, mmadụ na-aṅụkwa mmanya ma mesịa ṅụọbiga ya ókè, ọ bụghị tupu ya aṅụọ.

The Protestants that broke from Catholicism centuries before 1798, had already begun their journey back to the Catholic communion by 1798, for she was identified as the “MOTHER OF HARLOTS.” When John saw her and wondered, the churches that had formerly separated from her fellowship had already returned. Thus John was carried to 1798, when the great whore already had murdered millions of Christians, and who had already seduced the former Protestant churches to accept her presumptuous claim that she was the head of the churches, as Justinian had identified her in the year 533.

Ndị Protestant ndị kewapụrụ onwe ha n’aka Katọlik ọtụtụ narị afọ tupu 1798, amalitelaworị ije ha ịlaghachi n’ime udo nsọ Katọlik ruo n’afọ 1798, n’ihi na a kpọrọ ya “NNE NKE NDỊ AKWỤNA.” Mgbe Jọn hụrụ ya ma jụọ anya, ụka ndị ahụ nke bụbu ndị kewapụrụ onwe ha n’ọgbakọ ya alaghachilaala. Ya mere, a kpọrọ Jọn gaa n’afọ 1798, mgbe nnukwu akwụna ahụ egbuola ọtụtụ nde Ndị Kraịst, ma dọtakwala ụka Protestant ndị mbụ ahụ ka ha nabata nkwupụta ya nke mpako na-enweghị isi na ọ bụ isi nke ụka niile, dịka Justinian siri kọwaa ya n’afọ 533.

From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.

Site n’ọnọdụ amụma nke afọ 1798, mmụọ ozi ahụ wee gosi Jọn n’ihu ihe oyiyi ikpeazụ nke alaeze ndị dị n’amụma Akwụkwọ Nsọ.

> And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:7–12.

> Ma mmụọ-ozi ahụ sịrị m, Gịnị mere i ji tụrụ n’anya? Aga m agwa gị ihe omimi nke nwanyị ahụ, na nke anụ ọhịa ahụ nke na-ebu ya, nke nwere isi asaa na mpi iri. Anụ ọhịa ahụ nke ị hụrụ dịbu, ma ọ dịghịzi; ọ ga-esikwa n’olulu enweghị nsọtụ pụta, wee laa n’iyi: ndị bi n’elu ụwa ga-eju anya, ndị a na-edeghị aha ha n’akwụkwọ nke ndụ site na ntọala ụwa, mgbe ha ga-ahụ anụ ọhịa ahụ nke dịbu, ma ọ dịghịzi, ma ọ ka dịkwa. Ma ebe a ka uche nke nwere amamihe dị. Isi asaa ahụ bụ ugwu asaa, nke nwanyị ahụ nọkwasịrị n’elu ha. E nwekwara ndị eze asaa: ise adawo, otu dị, nke ọzọ abatabeghị; ma mgbe ọ bịara, ọ ghaghị ịnọ obere oge. Ma anụ ọhịa ahụ nke dịbu, ma ọ dịghịzi, ọbụna ya onwe ya bụ nke asatọ, ọ bụkwa otu n’ime ndị asaa ahụ, ọ na-alakwa n’iyi. Mpi iri ahụ nke ị hụrụ bụ ndị eze iri, ndị na-anatabeghị alaeze ọ bụla ruo ugbu a; ma ha na anụ ọhịa ahụ na-anata ike dịka ndị eze otu awa. Mkpughe 17:7–12.

A beast is a kingdom in Bible prophecy as easily identified in chapters seven and eight of Daniel, and the mystery that the angel is presenting to John is the mystery of the beast and the woman that rides upon the beast. The woman on the beast is the great whore who commits fornication with the kings of the earth. She is Jezebel and her husband is Ahab.

Anụ-ọhịa bụ alaeze n’amụma Bible, dịka a na-amata ya n’ụzọ doro anya n’isi nke asaa na nke asatọ nke Daniel, ma ihe omimi ahụ mmụọ ozi ahụ na-egosi Jọn bụ ihe omimi nke anụ-ọhịa ahụ na nwanyị ahụ nke nọkwasịrị n’elu anụ-ọhịa ahụ. Nwanyị ahụ nọ n’elu anụ-ọhịa ahụ bụ nnukwu akwụna nke ya na ndị eze nke ụwa na-akwa iko. Ọ bụ Jezebel, di ya bụ Ahab.

> Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.

> N’ihi ya, nwoke ga-ahapụ nna ya na nne ya, ọ ga-ejikọkwa onwe ya na nwunye ya: ha abụọ ga-abụkwa otu anụ ahụ. Jenesis 2:24.

A man is a man and a woman is a woman, but together they are one flesh. The mystery of the beast is that it is a combination of church and state, the combination of woman (church) and beast (kings) that are one kingdom, which consists of two parts. Statecraft and churchcraft combined, with the woman in control of the relationship, is the “image of the beast.” John is shown the woman being carried by the beast, for she is the one in control of the relationship.

Nwoke bụ nwoke, nwanyị bụkwa nwanyị, ma ọnụ ha abụọ ha bụ otu anụ ahụ́. Ihe omimi nke anụ-ọhịa ahụ bụ na ọ bụ ngwakọta nke ụka na ọchịchị, ngwakọta nke nwanyị (ụka) na anụ-ọhịa (ndị eze) nke bụ otu alaeze, nke mejupụtara akụkụ abụọ. Amụma ọchịchị na aghụghọ ụka ejikọtakwara ọnụ, ebe nwanyị ahụ nọ n’isi njikwa nke mmekọrịta ahụ, bụ “onyinyo nke anụ-ọhịa ahụ.” E gosiiri Jọn nwanyị ahụ ka anụ-ọhịa ahụ na-ebu ya, n’ihi na ọ bụ ya bụ onye na-achịkwa mmekọrịta ahụ.

> And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

> Nwaanyị ahụ ị hụrụ bụkwa nnukwu obodo ahụ, nke na-achị ndị eze nke ụwa. Mkpughe 17:18.

Together the beast and the woman represent one kingdom (one flesh), but the angel is emphasizing the relationship of the great whore with the kings of the earth. “The beast that” “was, and is not”, which “shall ascend out of the bottomless pit, and go into perdition,” that “they that dwell on the earth shall wonder” after is the papacy when the great whore’s deadly wound is healed. She “was” the fifth kingdom of Bible prophecy, but it was “determined” that she would receive a deadly wound in 1798.

Ọnụ, anụ-ọhịa ahụ na nwanyị ahụ na-anọchi anya otu alaeze (otu anụahụ), ma mmụọ-ozi ahụ na-emesi mmekọrịta nke akwụna ukwu ahụ na ndị eze nke ụwa ike. “Anụ-ọhịa ahụ nke” “bụbu, ma ọ dịkwaghị,” nke “ga-esi n’ime olulu enweghị ngwụcha bilie, laa n’iyi,” nke “ndị bi n’ụwa ga-eju anya” soro, bụ ọchịchị papacy mgbe a gwọrọ ọnya ọnwụnwa nke akwụna ukwu ahụ. Ọ “bụbu” alaeze nke ise n’amụma Akwụkwọ Nsọ, ma e “kpebiela” na ọ ga-anata ọnya ọnwụnwa n’afọ 1798.

When John was spiritually transported to 1798, she was “not” a beast, and “yet” when her deadly wound is healed at the end of the seventy symbolic years that conclude at the soon-coming Sunday law, she “is” again alive, singing her songs, committing fornication and murdering Christians.

Mgbe e buuru Jọn n’ime mmụọ gaa n’afọ 1798, ọ “bụghị” anụ ọhịa; ma “otú ọ dị,” mgbe a gwọrọ ọnya ya na-egbu egbu ná ngwụcha afọ iri asaa ahụ nke ihe atụ ha na-eru ọgwụgwụ n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya, ọ “bụ” ọzọ dị ndụ, na-abụ abụ ya, na-akwa iko, ma na-egbu Ndị Kraịst.

Chapter seventeen is the last presentation of the kingdoms of Bible prophecy, and as such it must agree with the first mention of the kingdoms of Bible prophecy. The first mention of those kingdoms is found in Daniel chapter two, which is represented upon both of the charts that were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables.

Isi nke iri na asaa bụ ngosipụta ikpeazụ nke alaeze ndị amụma Akwụkwọ Nsọ, ya mere, ọ ghaghị ịdị n’otu nkwekọ na mkpụrụokwu mbụ e kwuru banyere alaeze ndị ahụ nke amụma Akwụkwọ Nsọ. Mkpụrụokwu mbụ banyere alaeze ndị ahụ dị na Daniel isi nke abụọ, nke e sere n’elu chaatị abụọ ahụ nke bụ mmezu nke iwu Habakkuk nyere ka e dee ọhụụ ahụ ma mee ka o doo anya n’elu mbadamba.

The Millerites were correct in their understanding of Daniel’s kingdoms of Bible prophecy as represented in chapters two, seven and eight, but their understanding was incomplete. Miller’s jewels of Daniel chapter two, shines ten times brighter in the last days, for it is recognized as identifying the first reference, not only of the kingdoms of Bible prophecy, but also of the first reference of the revelation that the eighth is of the seven. Jesus always illustrates the end of a thing with the beginning of a thing.

Ndị Miller ziri ezi n’ịghọta alaeze dị iche iche nke Daniel n’amụma Akwụkwọ Nsọ dị ka e gosipụtara ha n’isi nke abụọ, nke asaa, na nke asatọ, ma nghọta ha ezughị ezu. Ọla dị oké ọnụ ahịa nke Miller banyere Daniel isi nke abụọ na-enwu ugboro iri karịa n’ụbọchị ikpeazụ ndị a, n’ihi na a ghọtara na ọ na-akọwa ntụaka mbụ, ọ bụghị naanị nke alaeze ndị amụma Akwụkwọ Nsọ, kama kwa nke ntụaka mbụ nke mkpughe ahụ na nke asatọ sitere n’ime asaa ahụ. Jisọs na-eji mmalite nke ihe eme ihe mgbe niile igosi njedebe nke ihe.

All the prophets are speaking of the last days, and John, in Revelation seventeen is identifying the last earthly kingdom when he presents “the beast that” “was, and is not; and shall ascend out of the bottomless pit, and go into perdition.” The beast ascends out of “the bottomless pit,” which is a symbol of a “new manifestation of satanic power.”

Ndị amụma niile na-ekwu maka ụbọchị ikpeazụ ahụ, Jọnkwa, n’ime Mkpughe iri na asaa, na-akọwapụta alaeze ikpeazụ nke ụwa mgbe ọ na-egosi “anụ ọhịa ahụ nke” “dịrịrị, ma ọ dịkwaghị; ma ọ ga-arịgopụta n’ime olulu enweghị nsọtụ, wee laa n’iyi.” Anụ ọhịa ahụ na-arịgopụta n’ime “olulu enweghị nsọtụ,” nke bụ akara nke “ngosipụta ọhụrụ nke ike Setan.”

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> “‘Mgbe ha mechara [na-emecha] àmà ha.’ Oge ahụ ndị àmà abụọ ahụ ga-ebu amụma yi uwe ákwà mkpe kwụsịrị n’afọ 1798. Ka ha na-eru nso n’isi njedebe nke ọrụ ha n’ọchịchịrị, a ga-alụ ha ọgụ site n’ike ahụ a kọwara dịka ‘anụ ọhịa ahụ nke na-arịgo n’olulu enweghị nsọtụ.’ N’ọtụtụ n’ime mba Europe, ike ndị na-achị n’Ụka na n’Ọchịchị ka ekwela ka Setan na-achịkwa ha kemgbe ọtụtụ narị afọ, site n’ụzọ nke ọchịchị popu. Ma n’ebe a, a na-eweta n’ihu anya ngosipụta ọhụrụ nke ike Setan.” The Great Controversy, 268.

Some of the theologians will argue that because the “beast that ascendeth out of the bottomless pit” in Revelation eleven, is identified in the passage as the atheism of the French Revolution, that the expression “bottomless pit” is a symbol of atheism. But Islam ascended out of the “bottomless pit” in Revelation nine, and Islam is not atheism. The bottomless pit represents a satanic manifestation.

Ụfọdụ n’ime ndị ọkà mmụta okpukpe ga-arụ ụka na n’ihi na e gosiri “anụ ọhịa ahụ nke na-arịgo site n’olulu enweghị ngwụcha” n’ime Mkpughe iri na otu, n’akụkụ Akwụkwọ Nsọ ahụ, dịka ekweghị na Chineke nke Mgbanwe ọchịchị French, ya mere nkebiokwu ahụ bụ “olulu enweghị ngwụcha” bụ ihe nnọchianya nke ekweghị na Chineke. Ma Islam siri n’“olulu enweghị ngwụcha” rịgopụta n’ime Mkpughe itoolu, Islam abụghịkwa ekweghị na Chineke. Olulu enweghị ngwụcha ahụ na-anọchi anya ngosipụta satanic.

> “I told him that the Lord had shown me in vision that mesmerism was from the Devil, from the bottomless pit, and that it would soon go there, with those who continued to use it.” Review and Herald, July 21, 1851.

> “Agwara m ya na Onyenwe anyị egosila m n’ọhụụ na mesmerism sitere n’aka Ekwensu, site n’olulu ahụ na-enweghị njedebe, nakwa na n’oge na-adịghị anya ọ ga-alaghachi ebe ahụ, ya na ndị niile nọgidere na-eji ya eme ihe.” Review and Herald, July 21, 1851.

Something from “the Devil,” is something from “the bottomless pit.” In Revelation seventeen the beast that ascends out of the bottomless pit is the power that goes into perdition and those whose names are not written in the book shall wonder after. “Perdition” means eternal damnation and is represented in Revelation as the “lake of fire,” which is where the beast is cast into.

Ihe si n’aka “Ekwensu,” bụ ihe si n’aka “olùlù miri emi na-enweghị nsọtụ.” N’Akwụkwọ Mkpughe isi nke iri na asaa, anụ ọhịa ahụ nke na-arịpụta n’olùlù miri emi na-enweghị nsọtụ bụ ike ahụ nke na-aga n’ịla n’iyi ebighị ebi, nke ndị a na-edeghị aha ha n’akwụkwọ ahụ ga-eju anya soro ya. “Ịla n’iyi ebighị ebi” pụtara ikpé ọmụma ebighị ebi, a na-anọchikwa ya anya n’Akwụkwọ Mkpughe dịka “ọdọ ọkụ,” ebe a na-atụba anụ ọhịa ahụ n’ime ya.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

> E jidere anụ-ọhịa ahụ, ya na ya kwa amụma ụgha ahụ, onye rụrụ ọrụ ebube n’ihu ya, nke o ji duhie ndị natara akara anụ-ọhịa ahụ, na ndị na-efe onyinyo ya. A tụbara ha abụọ ndụ n’ime ọdọ ọkụ nke sọlfọ na-enwu ọkụ. Mkpughe 19:20.

In chapter thirteen the first beast that comes from the sea, which Sister White directly identifies as the papacy is identified. In that passage the world wonders after the papal beast.

N’isi nke iri na atọ, a na-akọwa anụ ọhịa mbụ nke si n’oké osimiri pụta, nke Nwanneanyị White kpọmkwem kọwara dịka ọ bụ ọchịchị papal. N’ebe ahụ, ụwa na-eju anya soro anụ ọhịa papal ahụ.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:13.

> M hụkwara otu n’ime isi ya dị ka a ga-asị na e merụrụ ya ahụ ruo ọnwụ; ma e gwọrọ ọnya ọnwụ ya: ụwa nile wee ju anya soro anụ-ọhịa ahụ. Mkpughe 13:13.

The beast of Revelation seventeen that “they that dwell on the earth shall wonder” after is the final manifestation of satanic power that occurs when the deadly wound of the papacy is healed at the soon-coming Sunday law. Every prophetic characteristic of the woman and the beast she rides upon in chapter seventeen, identifies the church of Rome, just as the dictionaries published before 1950 identified.

Anụ ọhịa ahụ nke Mkpughe iri na asaa kwuru na “ndi bi n’elu uwa gāju kwa iju” iso ya, bụ ngosipụta ikpeazụ nke ike Setan nke na-eme mgbe a gwọrọ ọnya ahụ na-egbu egbu nke ọchịchị ndị pope n’iwu Ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya. Àgwà amụma nile nke nwanyị ahụ na anụ ọhịa ọ nọkwasịrị n’isi ya n’isi iri na asaa, na-akọwapụta ụka Rom, dịka akwụkwọ nkọwa okwu ndị e bipụtara tupu afọ 1950 si kọwapụta ya.

The beast of Revelation seventeen, is a symbol of the combination of church and state, which is the image of the beast. The beast with seven heads and ten horns is the kingdom that is composed of the ten kings (the United Nations), which the woman rides upon and rules over. The woman is the papacy, who is identified as Babylon the great, the mother of harlots. After the symbols are identified we can return to 1798; the point in history where John was carried to in order to receive the last representation of the kingdoms of Bible prophecy.

Anụ ọhịa nke Mkpughe iri na asaa bụ ihe nnọchianya nke njikọta ụka na ọchịchị, nke bụ oyiyi anụ ọhịa ahụ. Anụ ọhịa ahụ nke nwere isi asaa na mpi iri bụ alaeze ahụ nke ndị eze iri mejupụtara ya (Mba Ndị Dị n’Otu), nke nwanyị ahụ na-anọkwasị n’elu ya ma na-achịkwa ya. Nwanyị ahụ bụ ọchịchị ndị papa, onye e ji amata dị ka Babilọn Ukwu, nne nke ndị akwụna. Mgbe a kọwapụtara ihe nnọchianya ndị a, anyị pụrụ ịlaghachi n’afọ 1798; ebe ahụ n’akụkọ ihe mere eme bụ ebe e buuru Jọn gaa ka ọ nata ngosi ikpeazụ nke alaeze ndị amụma Akwụkwọ Nsọ.

We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.

Anyị ga-atụle alaeze ndị ahụ, na nnọchite ha dị na Daniel isi nke abụọ, n’isiokwu na-esonụ.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another.

> “A hapụrụla mba ọ bụla bịara n’elu ogbo nke omume ka ọ nọrọ n’ọnọdụ ya n’elu ụwa, ka e wee hụ ma ọ ga-emezu nzube nke ‘Onye Nche na Onye Dị Nsọ.’ Amụma esorola ịrị elu na ọdịda nke nnukwu alaeze ukwu nke ụwa—Babịlọn, Midia na Peasia, Gris, na Rom. N’ebe nke ọ bụla n’ime ndị a nọ, dịka ọ dịkwa ná mba ndị nwere obere ike, akụkọ ihe mere eme megharịrị onwe ya. Nke ọ bụla nwere oge ule ya, nke ọ bụla dara; ebube ya gwụsịrị, ike ya hapụrụ ya, a werekwa ebe ya nye onye ọzọ.”

> “While the nations rejected God’s principles, and in this rejection wrought their own ruin, it was still manifest that the divine, overruling purpose was working through all their movements.” Education, 177.

> “Mgbe mba dị iche iche jụrụ ụkpụrụ Chineke, ma n’ịjụ a ha rụọla mbibi nke onwe ha, o doro anya na nzube Chineke nke dị elu, nke na-achị ihe niile, ka nọ na-arụ ọrụ site n’omume ha niile.” Education, 177.

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