Article

# Rome Establishes the Vision - Number Sixteen

Rom Nakwado Ọhụụ Ahụ—Nọmba Iri na Isii

The Final Test: Understanding the Symbolism of Rome and the Triple Application of Prophecy

Nnwale Ikpeazụ: Ịghọta Ihe-anọchi-anya nke Rom na Ntụnye Ato nke Amụma

Author

Jeff Pippenger

Published

September 4, 2024

Formats

PDF
Word
Song MP3

Those on the wrong side of this final controversy of the symbol of Rome lean upon a flawed application of a triple application of prophecy as they suggest that the three Rome’s are defined by the three Sunday laws of the years 321, 538 and the soon-coming Sunday law in the United States. In doing so they place an incorrect slant upon the rule and the prophetic history they select, as was also done in the controversy over the four insects of Joel. The four generations followed by four devouring insects in the first six verses of Joel address how God’s people are progressively decimated over four generations, and that the decimation was accomplished by Adventism’s acceptance of the theology of Rome and apostate Protestantism.

Ndị nọ n’akụkụ na-ezighị ezi n’esemokwu ikpeazụ a banyere ihe nnọchianya nke Rom na-adabere n’itinye amụma n’ọrụ n’ụzọ ezughị okè n’ime ngwa-amụma atọ, dịka ha na-atụ aro na e kọwara Rom atọ ahụ site n’iwu Sọnde atọ nke afọ 321, 538, na iwu Sọnde na-abịa n’oge na-adịghị anya na United States. N’ime ime nke a, ha na-etinye ntụgharị na-ezighị ezi n’elu iwu ahụ na akụkọ ihe mere eme amụma ahụ ha họrọ, dịka e mekwara n’esemokwu banyere ụmụ ahụhụ anọ nke Joel. Ọgbọ anọ ahụ, nke ụmụ ahụhụ anọ na-eripịa soro na amaokwu isii mbụ nke Joel, na-ekwu banyere otú e si na-ebibi ndị Chineke nke nta nke nta n’ime ọgbọ anọ, nakwa na e mezuru mbibi ahụ site n’ịnakwere n’ime Adventizim nkà mmụta okpukpe nke Rom na Protestantizim nke ndapụ n’ezi ofufe.

In the current controversy those who attempt to employ the Sunday law to define the three Rome’s, avoid the truth that there are actually four Sunday laws that are identified in God’s prophetic word, and that the year 321 represents the soon-coming Sunday law in the United States, and the Sunday law of 538 typifies the Sunday law which is enforced upon all the nations of the world. Four Sunday laws does not identify three Sunday laws, especially when the third manifestation in a triple application of prophecy represents the final fulfillment. The soon-coming Sunday law in the United States is not the final Sunday law, it actually marks the beginning of a series of Sunday laws as each nation on the globe progressively accepts the mark of papal authority.

N’esemokwu dị ugbu a, ndị na-anwa iji iwu ụbọchị Sọnde kọwaa Rome atọ ahụ na-ezere eziokwu ahụ bụ na n’eziokwu e nwere iwu ụbọchị Sọnde anọ a kpọrọ aha n’okwu amụma nke Chineke, nakwa na afọ 321 na-anọchi anya iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya na United States, ebe iwu ụbọchị Sọnde nke afọ 538 bụ ihe atụ nke iwu ụbọchị Sọnde a ga-amanye n’elu mba niile nke ụwa. Iwu ụbọchị Sọnde anọ anaghị akọwa iwu ụbọchị Sọnde atọ, karịsịa mgbe ngosipụta nke atọ n’ọrụ amụma e tinyere ugboro atọ na-anọchi anya mmezu ikpeazụ. Iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya na United States abụghị iwu ụbọchị Sọnde ikpeazụ; n’eziokwu, ọ na-akara mmalite nke usoro iwu ụbọchị Sọnde dị iche iche ka mba ọ bụla n’elu ụwa na-anabata nwayọọ nwayọọ akara nke ikike papal.

Those who were awakened in July 2023 are required to understand that the prophetic test that confronts them occurs during the outpouring of the Holy Spirit, and that during that outpouring one class is receiving the “oil,” and the other class is receiving “strong delusion.” The primary representation of those who receive strong delusion is represented in the very chapter where the expression strong delusion is located, and in that chapter the truth that is either loved or rejected is the truth which defines the prophetic relationship between pagan Rome and papal Rome.

A chọkwara ka ndị e tetara n’ọnwa Julaị 2023 ghọta na ule amụma nke na-eche ha ihu na-eme n’oge awụsawanye nke Mmụọ Nsọ, nakwa na n’oge awụsawanye ahụ, otu òtù na-anata “mmanụ,” ebe òtù nke ọzọ na-anata “ntuhie siri ike.” Nnọchite mbụ nke ndị na-anata ntuhie siri ike ka e gosipụtara n’isiakwụkwọ ahụ n’onwe ya ebe okwu ahụ bụ ntuhie siri ike dị; ma n’isiakwụkwọ ahụ, eziokwu ahụ a na-ahụ n’anya ma ọ bụ a jụ bụ eziokwu nke na-akọwa mmekọrịta amụma dị n’etiti Rome ndị ọgọ mmụọ na Rome nke popu.

The prophetic relationship between 321 and 538 is shown by the prophetic relationship between the church of Pergamos and the church of Thyatira. In the last days, pagan Rome, represented by 321 and Pergamos, is a symbol of the United States, and papal Rome, represented by 538 and Thyatira, is a symbol of Modern Rome.

A na-egosi mmekọrịta amụma dị n’etiti 321 na 538 site na mmekọrịta amụma dị n’etiti ụka Pegaamọs na ụka Tayaataịra. N’ụbọchị ikpeazụ, Romu ndị ọgọ mmụọ, nke 321 na Pegaamọs nọchiri anya ya, bụ akara nke United States, ma Romu ndị paapụ, nke 538 na Tayaataịra nọchiri anya ya, bụ akara nke Romu Ọgbara Ọhụrụ.

The first Rome of 321 was a singular power state, and the second Rome of 538 was a dual power representing a combination of church and state with the church in control of the relationship. The third and final Rome, which is modern Rome, is a threefold power that consists of the dragon, the beast and the false prophet.

Rọm mbụ nke afọ 321 bụ ọchịchị ike pụrụ iche, Rọm nke abụọ nke afọ 538 bụkwa ọchịchị ike abụọ nke na-anọchi anya njikọ chọọchị na ọchịchị obodo, ebe chọọchị ji mmekọrịta ahụ n’aka. Rọm nke atọ na nke ikpeazụ, nke bụ Rọm nke oge a, bụ ọchịchị ike atọ nke mejupụtara dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ.

Paul taught that to not understand the prophetic and historic relationship of pagan Rome (the dragon) and papal Rome (the beast) was to manifest a hatred of the truth which brought about strong delusion. All the prophets, including Paul were more specifically addressing the last days, so the relationship between the two powers in Paul’s history represents the relationship between the three powers of Modern Rome in the last days. To reject the prophetic relationship that “forms” the threefold union of the dragon, the beast and the false prophet in the last days is to secure strong delusion for yourself.

Pọl kuziri na ịghara ịghọta mmekọrịta amụma na nke akụkọ ihe mere eme dị n’etiti Rom ndị ọgọ mmụọ (agwọ ukwu ahụ) na Rom nke ndị poopu (anụ ọhịa ahụ) bụ igosipụta ịkpọasị n’eziokwu nke wetara aghụghọ siri ike. Ndị amụma niile, tinyere Pọl, nọ na-ekwu kpọmkwem karịa banyere ụbọchị ikpeazụ; ya mere, mmekọrịta dị n’etiti ikike abụọ ahụ n’akụkọ ihe mere eme nke Pọl na-anọchi anya mmekọrịta dị n’etiti ikike atọ nke Rom Oge A n’ụbọchị ikpeazụ. Ịjụ mmekọrịta amụma ahụ nke “na-akpụ” njikọ atọ ahụ nke agwọ ukwu ahụ, anụ ọhịa ahụ, na onye amụma ụgha n’ụbọchị ikpeazụ bụ ime ka aghụghọ siri ike bụrụ nke gị onwe gị.

Uriah Smith’s private interpretation of the king of the north represented a “cause” that produced an “effect.” But the class that is on the wrong side of the controversies about Rome is specifically identified as being unable to reason from cause to effect. Smith did not see that his flawed application of the king of the north would produce a prophetic platform which would lead him to also misrepresent the sixth plague, where there is a warning to keep or lose the garment of Christ’s righteousness.

Nkọwa nkeonwe Uriah Smith banyere eze nke ugwu nọchiri anya “ihe kpatara ya” nke mụtara “nsonaazụ.” Ma a kọwara kpọmkwem otu ndị ahụ nọ n’akụkụ na-ezighị ezi nke esemokwu banyere Rom dịka ndị na-enweghị ike isi n’ihe kpatara ya tụlee nsonaazụ ya. Smith ahụghị na itinye ya na-ezighị ezi banyere eze nke ugwu ga-emepụta ikpo okwu amụma nke ga-eduga ya kwa n’ịkọwa n’ụzọ na-ezighị ezi ọrịa nke isii, ebe e nwere ịdọ aka ná ntị ka a debe ma ọ bụ tufuo uwe ezi omume nke Kraịst.

As with Paul’s emphasis in Second Thessalonians, John in chapter sixteen of Revelation and the sixth plague emphasizes the necessity of understanding who the three powers who lead the world to Armageddon are. Smith’s flawed application of the king of the north provides witness to an inability to rightly apply types and antitypes.

Dịka ọ dị n’imesi ike Pọl kwuru n’Akwụkwọ Ndị Tesalonaịka nke Abụọ, Jọn n’isi nke iri na isii nke Mkpughe na n’ihe otiti nke isii na-emesi ike mkpa ọ dị ịghọta ndị ike atọ ahụ bụ ndị na-eduga ụwa gaa Amagedọn. Itinye eze ugwu n’ọrụ n’ụzọ na-ezighị ezi nke Smith na-agba àmà banyere enweghị ike itinye ụdị na ihe ha na-anọchi anya ha n’ọrụ n’ezi ụzọ.

Smith could not, or would not, apply the principle so strongly set forth in the writings of Paul that the literal before the time-period of the cross represented the spiritual after the time-period of the cross. When this principle is carefully and correctly followed it is easily demonstrated that the “king of the north” is one of many symbols that represent the spiritual “king of the north” in the last days. Seventh-day Adventists above any other people should know that one of the primary structures that prophecy is based upon is the controversy between Christ and Satan. Christ is the true King of the north, and Satan has been attempting to manifest himself as the counterfeit king of the north.

Smith apụghị, ma ọ bụ achọghị, itinye ụkpụrụ ahụ n’ọrụ nke e gosipụtara ike nke ukwuu n’ihe odide Pọl, ya bụ na nke nkịtị tupu oge nke obe nọchiri anya nke mmụọ mgbe oge nke obe gasịrị. Mgbe a soro ụkpụrụ a nke ọma ma n’eziokwu, a na-egosi nfe na “eze nke ugwu” bụ otu n’ime ọtụtụ ihe nnọchianya ndị na-anọchi anya “eze nke ugwu” nke mmụọ n’ụbọchị ikpeazụ. Ndị Adventist nke Ụbọchị nke Asaa, karịa mmadụ ọ bụla ọzọ, kwesịrị ịma na otu n’ime usoro isi nke amụma dabeere na ya bụ esemokwu dị n’etiti Kraịst na Setan. Kraịst bụ ezi Eze nke ugwu, Setan anọwo na-agbalị igosipụta onwe ya dịka eze ụgha nke ugwu.

> A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalms 48:1–3.

> Abụ na Abụ Ọma nye ụmụ Kora. Onye-nwe anyị dị ukwuu, a ga-eto kwa Ya ukwuu n’obodo Chineke anyị, n’ugwu ịdị nsọ Ya. Ugwu Zaịọn mara mma n’ọnọdụ ya, ọ bụ ọṅụ nke ụwa nile, n’akụkụ ugwu, obodo nke Eze ukwu ahụ. A maara Chineke n’ụlọeze ya dị iche iche dịka ebe mgbaba. Abụ Ọma 48:1–3.

Satan’s efforts to counterfeit the true King of the north, includes employing the pope of Rome as his earthly representative. Satan is antichrist, and so is the pope of Rome, who is Satan’s proxy in his work of deception.

Mbọ niile Setan na-agba iji mepụta adịgboroja nke ezi Eze nke ugwu gụnyere iji popu nke Rom dịka onye nnọchiteanya ya n’ụwa. Setan bụ onye na-emegide Kraịst, otu a kwa ka popu nke Rom dị, onye bụ nnọchi anya Setan n’ọrụ aghụghọ ya.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Iji nweta uru na nsọpụrụ nke ụwa, a duru nzukọ‑ukwu ahụ ịchọ ihu ọma na nkwado nke ndị ukwu nke ụwa; ma ebe o si otú a jụ Kraịst, a kpaliri ya inyefe nkwado na nrubeisi ya nye onye nnọchiteanya Setan—bishọp nke Rom.” The Great Controversy, 50.

In the breakup of Alexander the Great’s kingdom, Seleucus Nicator became the first king of the north in the history represented in Daniel chapter eleven. His father, Antiochus, had been an influential leader in Alexander’s kingdom, and his son, Seleucus, was made the satrap of Babylon. A “satrap” is a governor, and when Seleucus had secured three of the four geographical areas that Alexander’s kingdom divided into, he became the king of the north.

N’ịgbasapụ alaeze Aleksanda Onye Ukwu, Seleucus Nicator ghọrọ eze ugwu mbụ n’akụkọ ihe mere eme a nọchiri anya ya n’isi nke iri na otu nke Daniel. Nna ya, Antiochus, bụ onye ndu nwere mmetụta dị ukwuu n’alaeze Aleksanda, ma e mere nwa ya nwoke, Seleucus, satrap nke Babilọn. “Satrap” bụ gọvanọ, ma mgbe Seleucus jidesiri ike mpaghara ala atọ n’ime anọ ndị alaeze Aleksanda kewara n’ime ha, ọ ghọrọ eze ugwu.

Smith’s private interpretation and avoidance of grammatical rules led him to assume the final powers that made up Satan’s confederacy of evil in the last days were represented in prophecy as literal powers, not spiritual powers. Thus, he could not see that Seleucus Nicator as the first king of the north, the governor of Babylon, would of prophetic necessity represent the final spiritual king of the north who was the power that controlled modern spiritual Babylon.

Nkọwa onwe onye nke Smith na izere ya iwu ụtọasụsụ mere ka o chee na ikike ikpeazụ ndị mejupụtara njikọ ọjọọ nke Setan n’ụbọchị ikpeazụ ka e gosiri n’amụma dịka ikike nkịtị, ọ bụghị ikike ime mmụọ. N’ihi ya, ọ pụghị ịhụ na Seleucus Nicator, dịka eze mbụ nke ugwu, onye ọchịchị Babilọn, ga-abụrịrị, site n’ihe amụma chọrọ, nnọchiteanya nke eze ime mmụọ ikpeazụ nke ugwu, onye bụ ikike ahụ nke na-achị Babilọn ime mmụọ nke oge a.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew 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. 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 17:1-6.

> Ma otu n’ime ndị mmụọ ozi asaa ahụ ndị nwere vial 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 ndị eze nke ụwa na ya kwara iko, e meekwa ka ndị bi n’ụwa ṅụọbiga mmanya ókè site na mmanya nke ịkwa iko ya. O wee buru m n’ime mmụọ gaa n’ọzara: ahụrụ m nwanyị ka ọ nọkwasịrị n’elu anụ ọhịa na-acha uhie uhie nke jupụtara n’aha nkwulu, nke nwere isi asaa na mpi iri. E yiwokwa nwanyị ahụ uwe odo odo na uwe uhie uhie, werekwa ọlaedo na nkume dị oké ọnụ ahịa na pearl chọọ ya mma, o jidekwara iko ọlaedo n’aka ya nke jupụtara n’ihe arụ nile na unyi nke ịkwa iko ya: E dekwara aha n’egedege ihu ya, IHE OMIMI, BABILỌN UKWU AHỤ, NNE NKE NDỊ AKWỤNA NA NKE IHE ARỤ NILE NKE ỤWA. Ahụkwara m nwanyị ahụ ka ọ dụbiga n’mmanya ókè site n’ọbara ndị nsọ, na site n’ọbara ndị àmà Jisọs nwụrụ n’ihi ya: ma mgbe m hụrụ ya, o juru m anya nke ukwuu. Mkpughe 17:1-6.

The power that governs Babylon in the last days is the papal church, and she is therefore also the spiritual king of the north.

Ike na-achị Babilọn n’ụbọchị ikpeazụ bụ ụka papal, ya mere ọ bụkwa eze ime mmụọ nke ugwu.

> “The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4-6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome. The purple and scarlet color, the gold and precious stones and pearls, vividly picture the magnificence and more than kingly pomp affected by the haughty see of Rome. And no other power could be so truly declared ‘drunken with the blood of the saints’ as that church which has so cruelly persecuted the followers of Christ. Babylon is also charged with the sin of unlawful connection with ‘the kings of the earth.’ It was by departure from the Lord, and alliance with the heathen, that the Jewish church became a harlot; and Rome, corrupting herself in like manner by seeking the support of worldly powers, receives a like condemnation.” The Great Controversy, 382.

> “A kọwara nwanyị ahụ (Babilọn) nke Mkpughe 17 dịka onye ‘yi uwe odo ọchịchịrị na uhie uhie, e jiri ọlaedo na nkume dị oké ọnụ ahịa na pearl chọọ ya mma, o nwekwara iko ọlaedo n’aka ya, nke jupụtara n’ihe arụ na adịghị ọcha: … e dekwara aha n’egedege ihu ya, Ihe-omimi, Babilọn Ukwu ahụ, nne ndị akwụna.’ Onye amụma ahụ na-ekwu, sị: ‘Ahụrụ m nwanyị ahụ ka ọ ṅụbigara n’ọbara ndị nsọ, na n’ọbara ndị àmà Jisọs.’ E kwupụtakwara banyere Babilọn na ọ bụ ‘obodo ukwu ahụ, nke na-achị ndị eze nke ụwa.’ Mkpughe 17:4-6, 18. Ike ahụ nke ruo ọtụtụ narị afọ jigidere ndị eze nke Krisendọm n’okpuru ọchịchị aka ike bụ Rom. Uwe odo ọchịchịrị na uhie uhie ahụ, ọlaedo na nkume dị oké ọnụ ahịa na pearl, na-egosi nke ọma ebube na ịdị ịrịba ama karịrị nke eze nke oche Rom ji nganga na-akpa. Ọ dịghịkwa ike ọzọ a pụrụ ikwu n’ezie na ọ bụ ‘onye ṅụbigara n’ọbara ndị nsọ’ dịka ụka ahụ nke jiri obi ọjọọ dị otu a kpagbuo ndị na-eso ụzọ Kraịst. A na-ebokwakwa Babilọn ebubo mmehie nke mmekọrịta iwu na-akwadoghị ya na ‘ndị eze nke ụwa.’ Ọ bụ site n’ịhapụ Onyenwe anyị na ime njikọ aka na ndị mba ọzọ ka ụka ndị Juu ghọrọ akwụna; Rom, ebe ọ na-emebi onwe ya n’otu ụzọ ahụ site n’ịchọ nkwado nke ike ụwa, na-anatakwa otu ikpe ọmụma ahụ.” The Great Controversy, 382.

The governor is the king, and according to Isaiah, a king is a kingdom and is also the capital city of a kingdom.

Onye ọchịchị bụ eze, ma dịka Aịzaya si kwuo, eze bụ alaeze, ọ bụkwa isi obodo nke alaeze.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụkwa Rezin; ma n’ime afọ iri isii na ise, a ga-agbaji Efraim, ka ọ ghara ịbụkwa ndị mmadụ. Isi Efraim bụkwa Sameria, isi Sameria bụkwa nwa Remalaịa. Ọ bụrụ na unu ekweghị, n’ezie, a gaghị eme ka unu guzosie ike. Aịsaịa 7:8, 9.

According to the witness of Isaiah, a student of prophecy who awakens in July of 2023 to a prophetic testing process must recognize the prophetic symbolism of the “head” if he wishes to be established. If he doesn’t recognize and apply the symbolism of a “head” when called for, then he is not established. Those who disbelieve are not established, and therefore Isaiah is identifying two classes of worshippers in the last days who either are established or are not established. They are the same two classes who either have the “oil,” or they don’t have the “oil.”

Dị ka àmà Aịzaịa si dị, onye na-amụ amụma nke tetara n’ọnwa Julaị nke afọ 2023 n’ime usoro ọnwụnwa amụma aghaghị ịghọta ihe nnọchianya amụma nke “isi” ma ọ bụrụ na ọ chọrọ ka e mee ka o guzosie ike. Ọ bụrụ na ọ ghọtaghị ma tinye n’ọrụ ihe nnọchianya nke “isi” mgbe a kpọrọ ya ka o mee otú ahụ, mgbe ahụ, e meghị ka o guzosie ike. Ndị na-ekweghị ekwe adịghị guzosi ike, ya mere Aịzaịa na-akọwapụta òtù abụọ nke ndị na-efe ofufe n’ụbọchị ikpeazụ, ndị a na-eme ka ha guzosie ike ma ọ bụ ndị a na-emeghị ka ha guzosie ike. Ha bụ otu òtù abụọ ahụkwa nke ma ha nwere “mmanụ,” ma ọ bụ na ha enweghị “mmanụ.”

One class that is established and has oil, receives the message of the Midnight Cry that began to be opened up in July of 2023, or they receive the strong delusion of Second Thessalonians. Their test is the formation of the image of the beast, and the way in which the beast is formed, whether the papal beast of the Dark Ages, or its image that is formed by the United States, or the threefold union that leads the world to Armageddon. This includes the necessity of recognizing that the “head,” the “king” the ruler of the other two powers that make up the threefold union, is the papal power.

Otu òtù e guzobere ma nwekwaa mmanụ, na-anata ozi Mkpu Etiti Abalị nke malitere imeghe n’ọnwa Julaị afọ 2023, ma ọ bụ ha anata aghụghọ siri ike nke 2 Ndị Tesalonaịka. Nnwale ha bụ ịkpụpụta oyiyi nke anụ ọhịa ahụ, na ụzọ e si akpụpụta anụ ọhịa ahụ, ma ọ bụ anụ ọhịa popu nke Oge Ọchịchịrị, ma ọ bụ oyiyi ya nke United States na-akpụpụta, ma ọ bụ njikọ okpukpu atọ nke na-eduga ụwa gaa Amagedọn. Nke a gụnyekwara mkpa ọ dị ịmata na “isi,” “eze,” onye ọchịchị nke ike abụọ ndị nke ọzọ mejupụtara njikọ okpukpu atọ ahụ, bụ ike popu.

The “head,” the capital city of Judah was Jerusalem, the city that the Lord chose to place His name.

“Isi,” bú isi obodo Juda bụ Jerusalem, obodo nke Onyenwe anyị họpụtara itinye aha Ya.

> And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the Lord did choose out of all the tribes of Israel, to put his name there. And his mother’s name was Naamah an Ammonitess. 1 Kings 14:21.

> Rehoboam nwa Solomọn wee bụrụ eze n’ala Juda. Rehoboam dị afọ iri anọ na otu mgbe ọ malitere ịchị, ọ chịrịkwa afọ iri na asaa na Jerusalem, obodo nke Onyenweanyị họpụtara n’etiti agbụrụ niile nke Izrel ka o debe aha Ya n’ebe ahụ. Aha nne ya bụ Naama, nwanyị Amọn. 1 Ndị Eze 14:21.

In the great controversy between Christ and Satan, Christ’s capital city, where He places His name, is Jerusalem, and Satan’s counterfeit was the literal city of Babylon that represents spiritual Babylon that great city in the last days. Satan places his name upon the head as a counterfeit of God’s city and capitol. The king that resides there is the mother of harlots who commits fornication with the kings of the earth. The mother of harlots is the papal power, and her daughters are the fallen Protestant churches, of which the premier fallen apostate church is the apostate Protestants of the United States.

N’agha ukwu ahụ dị n’etiti Kraịst na Setan, isi-obodo Kraịst, ebe Ọ na-etinye aha Ya, bụ Jerusalem, ma adịgboroja Setan bụ obodo nkịtị ahụ, Babilọn, nke na-anọchi anya Babilọn ime mmụọ, obodo ukwu ahụ, n’ụbọchị ikpeazụ. Setan na-etinye aha ya n’egedege ihu dịka adịgboroja nke obodo na isi-obodo Chineke. Eze nke bi n’ebe ahụ bụ nne ndị akwụna, onye ya na ndị eze nke ụwa na-akwa iko. Nne ndị akwụna ahụ bụ ọchịchị papal, ụmụ ya ndị inyom bụkwa ụka Protestant dara ada, nke n’ime ha ụka mbụ n’ịdaba n’ọdapụ bụ ndị Protestant odapụrụ n’ezi okwukwe nke United States.

Those apostate Protestants represent the Protestant horn of the earth beast, and they are connected with their mother since their rejection of the prophetic message that was unsealed in 1798. Their counterpart, the Republican horn, is connected with the kings of the earth through their relationship with the United Nations, the ten kings of Revelation seventeen. The threefold union which leads the world to Armageddon is represented by its head, where its name is placed, and spiritual modern Rome is spiritual modern Babylon. Its “head” is the papal power.

Ndị Protestant ahụ dapụrụ n’ezi okwukwe na-anọchi anya mpi Protestant nke anụ ọhịa nke ụwa, ha na nne ha jikọtara ọnụ n’ihi ịjụ ozi amụma ahụ e meghere akara ya na 1798. Onye kwekọrọ ha, mpi Republican, jikọtara ya na ndị eze nke ụwa site na mmekọrịta ha na United Nations, ndị eze iri nke Mkpughe iri na asaa. Njikọ nke ugboro atọ nke na-eduga ụwa na Armageddon ka a na-anọchi anya ya site n’isi ya, ebe a debere aha ya, ma Rome nke mmụọ nke oge a bụ Babilọn nke mmụọ nke oge a. “Isi” ya bụ ike ndị pope.

The first represents the last and whether you apply Daniel chapter two as did the Millerites, as representing four kingdoms, or as has been opened up in the last days as representing eight kingdoms, the first kingdom was literal Babylon. The Millerites would inform you the last was literal Rome. Babylon and Rome are interchangeable symbols, for they are the first and the last of a prophetic line.

Nke mbụ na-anọchite anya nke ikpeazụ, ma ma ị na-etinye Daniel isi nke abụọ n’ọrụ dịka ndị Millaịraịt mere, dị ka nke na-anọchite anya alaeze anọ, ma ọ bụ dịka e meghere ya n’ụbọchị ikpeazụ dị ka nke na-anọchite anya alaeze asatọ, alaeze mbụ ahụ bụ Babilọn nkịtị. Ndị Millaịraịt ga-agwa gị na nke ikpeazụ bụ Rom nkịtị. Babilọn na Rom bụ akara ndị a pụrụ iji dochie ibe ha, n’ihi na ha bụ nke mbụ na nke ikpeazụ n’ahịrị amụma.

In the last days the first kingdom of literal Babylon represents the eighth and last kingdom which is spiritual modern Babylon, and is also spiritual modern Rome. Upon the two witnesses represented in Daniel chapter two Babylon and Rome are interchangeable symbols.

N’ụbọchị ikpeazụ, alaeze mbụ nke Babilọn n’ezie na-anọchi anya alaeze nke asatọ na nke ikpeazụ, nke bụ Babilọn nke mmụọ nke oge a, ma bụrụkwa Rom nke mmụọ nke oge a. N’elu ndị àmà abụọ ahụ a kọwara na Daniel isi nke abụọ, Babilọn na Rom bụ akara nnọchianya ndị a pụrụ ịgbanwee n’ọnọdụ ibe ha.

When the papal whore is portrayed with a name on her forehead that identifies “Mystery Babylon,” it is also identifying “mystery Rome.” A prophetic “mystery” represents a truth that is so profound that it is impossible to understand the depth of the truth represented therein, especially without the influence of the Holy Spirit. But a biblical “mystery” also demands that what is revealed in connection with the mystery is a required understanding for those who seek to pass the test. This is why two witnesses in Revelation emphasize the need to understand modern Rome.

Mgbe a na-egosi akwụna popu ahụ ka o nwere aha n’egedege ihu ya nke na-akọwa “Babịlọn Ihe-omimi,” a na-akọwakwa ya dịka “Rom Ihe-omimi.” “Ihe-omimi” amụma na-anọchite eziokwu nke miri emi nke ukwuu nke na ọ gaghị ekwe omume ịghọta omimi nke eziokwu ahụ a nọchiri anya ya n’ime ya, karịsịa ma ọ bụrụ na mmetụta nke Mmụọ Nsọ adịghị. Ma “ihe-omimi” nke Akwụkwọ Nsọ na-achọkwa ka ihe e kpughere n’ihe metụtara ihe-omimi ahụ bụrụ nghọta dị mkpa a chọrọ n’aka ndị na-achọ ịgafe ule ahụ. Nke a bụ ihe mere ndị akaebe abụọ dị na Mkpughe ji mesie mkpa ọ dị ịghọta Rom nke oge a ike.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

> Nke a bụ amamihe. Ka onye nwere nghọta gụọ ọnụ ọgụgụ nke anụ ọhịa ahụ: n’ihi na ọ bụ ọnụ ọgụgụ nke mmadụ; ọnụ ọgụgụ ya bụ narị isii na iri atọ na isii. Mkpughe 13:18.

“Wisdom” understands the number of the beast, which is the number of a man whose number is six, six, six. The “man of sin” is the head of the beast. Wisdom is an attribute of the wise virgins in the last days, and it is also a symbol of those who understand the increase of knowledge in the last days. Those who do not understand are foolish virgins and are the wicked. The “wisdom” they do not understand must of prophetic necessity be in the context of the final prophetic test, for this is when the wise and foolish virgins exist. They must understand “six, six, six.” The mind that has wisdom is also located by John in the last days in Revelation chapter seventeen.

“Amamihe” na-aghọta ọnụọgụ nke anụ-ọhia ahụ, nke bụ ọnụọgụ nke otu mmadụ, ọnụọgụ ya bụ isii, isii, isii. “Nwoke mmehie” ahụ bụ isi nke anụ-ọhia ahụ. Amamihe bụ àgwà nke ụmụ agbọghọ amamihe dị na ya n’ụbọchị ikpeazụ, ọ bụkwa ihe nnọchianya nke ndị na-aghọta mmụba nke ọmụma n’ụbọchị ikpeazụ. Ndị na-adịghị aghọta bụ ụmụ agbọghọ nzuzu, ha bụkwa ndị ajọ omume. “Amamihe” nke ha na-adịghị aghọta ga-abụrịrị, n’ihi mkpa amụma si dị, n’usoro ikpeazụ nke ule amụma, n’ihi na ọ bụ n’oge a ka ụmụ agbọghọ amamihe dị na ya na ụmụ agbọghọ nzuzu nọ. Ha aghaghị ịghọta “isii, isii, isii.” Uche nke nwere amamihe ka Jọn kọwara kwa dịka nke dị n’ụbọchị ikpeazụ na Mkpughe isi nke iri na asaa.

> 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. Revelation 17:9–11.

> 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 ugbu a, nke ọzọ erubeghị; ma mgbe ọ ga-abịa, ọ ghaghị ịnọ naanị obere oge. Anụ ọhịa ahụ nke dịbu adị, ma adịghịzi, ọbụna ya onwe ya bụ nke asatọ, ma sitere n’ime ndị asaa ahụ, ọ na-alakwa n’iyi. Mkpughe 17:9–11.

The “mind” that has the wisdom to understand the number “six, six, six,” is a wise virgin who has obtained the “mind of Christ.”

“Uche” ahụ nke nwere amamihe iji ghọta ọnụọgụgụ “isii, isii, isii,” bụ amaghị nwaanyị nwere amamihe nke natara “uche Kraịst.”

> For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

> N’ihi onye matara uche nke Onyenwe anyị, ka o wee kụziere Ya? Ma anyị nwere uche nke Kraịst. 1 Ndị Kọrint 2:16.

The class of wise virgins have the mind of Christ, and the foolish wicked virgins have the mind of Christ’s adversary.

Ụdị ndị amamihe na-amaghị nwoke nwere uche Kraịst, ndị nzuzu ajọ amaghị nwoke nwekwara uche nke onye iro Kraịst.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God.” Review and Herald, July 13, 1897.

> “Oge eruola ka ezi ìhè na-enwu n’etiti ọchịchịrị nke omume ọma. E zipụwo ozi mmụọ ozi nke atọ gaa n’ụwa, na-adọ ndị mmadụ aka ná ntị ka ha ghara ịnara akara nke anụ ọhịa ahụ ma ọ bụ nke oyiyi ya n’egedege ihu ha ma ọ bụ n’aka ha. Ịnata akara a pụtara ịbata n’otu mkpebi ahụ anụ ọhịa ahụ mere, ma kwado otu echiche ndị ahụ, n’ịgụ isi kpọmkwem megide okwu Chineke.” Review and Herald, July 13, 1897.

The formation of the image of the beast is the final test for the virgins of the parable, and the wise have the mind of Christ, for they have come to the same decision as Christ, for they have submitted their wills unto the Holy Spirit’s direction. The formation of the image of Christ in the wise virgins contrasts with the formation of the image of the beast in the foolish virgins. The foolish virgins come to the same decision as the beast, for they became confused upon the test question concerning the correct identification of the antichrist, who is the counterfeit king of the north and the head of modern Rome.

Ịkpụpụta onyinyo nke anụ ọhịa ahụ bụ ule ikpeazụ nye ụmụ agbọghọ-amaghị nwoke nke ilu ahụ, ndị amamihe nwere kwa uche nke Kraịst, n’ihi na ha eruola n’otu mkpebi ahụ Kraịst rutere, n’ihi na ha edobela uche ha n’okpuru nduzi nke Mmụọ Nsọ. Ịkpụpụta onyinyo nke Kraịst n’ime ụmụ agbọghọ-amaghị nwoke ndị amamihe na-egosi ọdịiche ya megide ịkpụpụta onyinyo nke anụ ọhịa ahụ n’ime ụmụ agbọghọ-amaghị nwoke ndị nzuzu. Ụmụ agbọghọ-amaghị nwoke ndị nzuzu rutere n’otu mkpebi ahụ anụ ọhịa ahụ rutere, n’ihi na ha ghọrọ ndị mgbagwoju anya n’elu ajụjụ ule ahụ gbasara njirimara ziri ezi nke onye ahụ na-emegide Kraịst, onye bụ eze ugwu adịgboroja ahụ na isi nke Rom nke oge a.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Ndị ndị na-enwe mgbagwoju anya n’ịghọta okwu ahụ, ndị na-adịghị ahụ ihe antikraịst pụtara, ga-edobe onwe ha n’ezie n’akụkụ antikraịst.” Kress Collection, 105.

The foolish virgins in the testing time that is represented as the formation of the image of the beast become confused in their understanding of the word. Their confusion is premised upon misunderstanding God’s prophetic word, and failing to see the correct meaning of Modern Rome, they receive strong delusion, come to the same decision as the beast, and advocate the same papal ideas in direct opposition to the word of God, and place themselves on the side of antichrist.

Ndị-amaghị ihe n’ime ụmụ agbọghọ na-amaghị ihe n’oge ule ahụ nke a na-anọchi anya ya dịka iwulite onyinyo nke anụ ọhịa ahụ na-adị mgbagwoju anya n’ịghọta ha banyere okwu ahụ. Mgbagwoju anya ha dabeere n’ịghọtahie okwu amụma nke Chineke, ma n’ịda ada ịhụ ezi ihe Modern Rome pụtara, ha na-anata aghụghọ siri ike, na-abịa n’otu mkpebi ahụ anụ ọhịa ahụ bịara, ma na-akwado otu echiche ndị popu ahụ n’ịzọpụtara ha n’ihu megide okwu Chineke, ma na-etinye onwe ha n’akụkụ nke onye ahụ na-emegide Kraịst.

We will continue these thoughts in the next article in this category.

Anyị ga-aga n’ihu n’echiche ndị a n’isiokwu na-esonụ n’ụdị a.

Back to Articles