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

Akwụkwọ Daniel — Nọmba Otu Narị na Iri"}

The Threefold Alliance of Rome: Unveiling the Prophetic Significance of the Trumpets in Revelation

Njikọ Ụzọ Atọ nke Rome: Ikpughe Ihe Ncheta Amụma nke Opì ndị ahụ n’Akwụkwọ Mkpughe

Author

Jeff Pippenger

Published

March 1, 2024

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Islam of the first and second woes of Revelation chapter nine represented the judgment that was brought upon Rome. William Miller had called the trumpets, “the peculiar judgments” which were brought upon Rome, but Miller could not see Modern Rome, as the threefold alliance which leads the world to Armageddon. Uriah Smith recognized the trumpets represented God’s judgment upon Rome, and that the fifth and sixth trumpets (first and second Woes), were judgments upon the Catholic church.

Alakụba nke ahuhu nke mbụ na nke abụọ nke Mkpughe isi nke itoolu nọchiri anya ikpe ahụ e wetara Rom. William Miller akpọwo opi ndị ahụ “ikpe pụrụ iche” ndị e wetara Rom, ma Miller enweghị ike ịhụ Rom nke oge a dịka njikọ atọ ahụ nke na-eduga ụwa gaa Amagedọn. Uriah Smith ghọtara na opi ndị ahụ nọchiri anya ikpe Chineke n’elu Rom, nakwa na opi nke ise na nke isii (Ahuhu nke mbụ na nke abụọ), bụ ikpe n’elu ụka Katọlik.

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.

> “Maka n’ihi nkọwa nke opi a, anyị ga-adọtakwa ọzọ n’akwụkwọ nke Maazị Keith. Onye odeakwụkwọ a kwuru eziokwu sị: ‘O siri ike ịhụ nkwekọrịta nke ndị na-akọwa Akwụkwọ Mkpughe n’otu aka banyere akụkụ ọ bụla ọzọ nke Apọkalips karịa nke metụtara itinye opi nke ise na nke isii, ma ọ bụ ahụhụ nke mbụ na nke abụọ, n’ebe ndị Saracen na ndị Turk nọ. O doro anya nke ukwuu nke na o siri ike ka a ghọtahie ya. Kama ịbụ naanị otu amaokwu ma ọ bụ abụọ na-akọwa nke ọ bụla n’ime ha, isi nke itoolu dum nke Akwụkwọ Mkpughe, n’ókè hà hà, juputara n’nkọwa banyere ha abụọ.’”

> “‘The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.” Uriah Smith, Daniel and Revelation, 495.

> “‘Alaeze ndị Rom dara, dị ka o si bilie, site n’imeri n’agha; ma ndị Saracen na ndị Turk bụ ngwá ọrụ ndị e ji mee ka okpukpe ụgha bụrụ ihe otiti nke nzukọ Kraịst dapụrụ n’ezi okwukwe; ya mere, kama a ga-akpọ opi nke ise na nke isii, dịka ndị nke mbụ, naanị site n’aha ahụ, a na-akpọ ha ahụhụ.’” Uriah Smith, Daniel and Revelation, 495.

What Miller and Smith did not recognize about the trumpets as God’s judgment upon Rome, was that those judgments were brought about by the enforcement of the worship of the sun. In the year 321, Constantine passed the first Sunday law, and nine years later he moved the capital from the city of Rome, to the city of Constantinople, thus initiating the process of disintegration of the Roman Empire. In Daniel chapter eleven, pagan Rome was to rule supremely for a “time,” which represented the three hundred and sixty years, from the Battle of Actium, in the year 31 BC, unto the year 330, when Constantine divided the kingdom into the West and the East.

Ihe Miller na Smith amataghị banyere opi ndị ahụ dịka ikpe Chineke megide Rom, bụ na e wetara ikpe ndị ahụ site n’ime ka a fee anyanwụ ofufe. N’afọ 321, Constantine nyere iwu mbụ banyere ụbọchị Sọnde, ma afọ itoolu ka e mesịrị, o si n’obodo Rom kpọga isi obodo ahụ n’obodo Constantinople, si otú a malite usoro mmebiwanye nke Alaeze Ukwu Rom. N’isi nke iri na otu nke Daniel, Rom nke ndị na-ekpere arụsị ga-achị n’ike kachasị elu ruo otu “oge,” nke nọchiri anya afọ narị atọ na iri isii ahụ, site n’Agha Actium, n’afọ 31 BC, ruo n’afọ 330, mgbe Constantine kewara alaeze ahụ ịbụ Ọdịda Anyanwụ na Ọwụwa Anyanwụ.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Ọ ga-abata n’udo ọbụna n’ebe ndị kasị baa ụba nke ógbè ahụ; ọ ga-emekwa ihe nna ya ha emeghị, ma ọ bụ nna nna ya ha emeghị; ọ ga-ekesakwa n’etiti ha anụ oriri, na nkwata, na akụnụba: e, ọ ga-atụpụtakwa atụmatụ ya megide ebe e wusiri ike, ọbụna ruo otu oge. Daniel 11:24.

During those three hundred and sixty years, the Roman Empire was essentially invincible, but once the capital was moved to the East, the ability to govern such a massive empire was no longer possible. Constantine tried to maintain control by dividing the kingdom between his three sons, but that only furthered the crumbling of the former empire.

N’ime afọ narị atọ na iri isii ahụ, Alaeze Ukwu Rom n’ezie bụ nke a na-apụghị imeri emeri, ma ozugbo a bugharịrị isi obodo ahụ gaa n’Ọwụwa Anyanwụ, ikike ịchị alaeze ukwu dị ukwuu otú ahụ agaghịzi ekwe omume. Constantine gbalịrị ịnọgide na-achịkwa site n’ịkekọrịta alaeze ahụ n’etiti ụmụ ya nwoke atọ, ma nke ahụ naanị mere ka ndakpọ nke alaeze ukwu mbụ ahụ gaa n’ihu karịa.

When the papacy took the throne of the earth in the year 538, at the third Council of Orleans a Sunday law was passed. Thus, in the year 606, Mohammed began his prophetic ministry, and symbolically represented the trumpet that was to be what the historians identify as a “scourge of an apostate church.” The history of the first and second woes, beginning with the ministry of Mohammed in the year 606, concluded on October 22, 1844, when the seventh trumpet sounded.

Mgbe ọchịchị papacy nọrọ n’ocheeze nke ụwa n’afọ 538, na Nzukọ nke Atọ nke Orleans e nyere iwu banyere Ụbọchị Sọnde. N’ụzọ dị otu a, n’afọ 606, Mohammed malitere ozi amụma ya, ma n’ụzọ ihe nnọchianya ọ nọchiri anya opi ahụ nke ga-abụ ihe ndị odeakụkọ na-akọwa dịka “ụtarị nke chọọchị dapụrụ n’ezi okwukwe.” Akụkọ ihe mere eme nke ahụhụ mbụ na nke abụọ, nke malitere site n’ozi Mohammed n’afọ 606, kwụsịrị na Ọktoba 22, 1844, mgbe opi nke asaa dara.

> The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:14, 15.

> Ahụhụ nke abụọ agafewo; ma, lee, ahụhụ nke atọ na-abịa ọsọ ọsọ. Mmụọ-ozi nke asaa wee kpọọ opi; e wee nwee nnukwu olu n’eluigwe, na-asị, Alaeze nile nke ụwa a aghọwo alaeze nke Onyenwe anyị, na nke Kraịst Ya; ọ ga-achịkwa ruo mgbe ebighị ebi na mgbe nile ebighị ebi. Mkpughe 11:14, 15.

During the history of the first two Woes, Constantinople, the capital of eastern Rome, was conquered in 1453, and papal Rome in the west was delivered its deadly wound in 1798. The “scourge of an apostate church,” had brought down both civil and religious Rome. The threefold union of Modern Rome is accomplished at the soon-coming Sunday law in the United States.

N’akụkọ ihe mere eme nke Ahụhụ abụọ mbụ ahụ, a meriri Constantinople, isi obodo Rom nke ọwụwa anyanwụ, n’afọ 1453, ma n’afọ 1798 e nyere Rom papal nke ọdịda anyanwụ ahụ ọnya ya na-egbu egbu. “Ihe otiti nke ụka dapụrụ n’ezi okwukwe,” emewo ka Rom nke ọchịchị mmadụ na Rom nke okpukpe daa. Nzukọ atọ ahụ nke Rom Oge A na-emezu n’iwu Sọnde na-abịa n’oge na-adịghị anya na United States.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Ndị Protestant nke United States ga-abụ ndị mbụ ịgbatị aka ha n’ofe oghere miri emi ahụ iji jide aka nke Spiritualism; ha ga-agafe n’elu abis ahụ iji soro ike Rome jikọta aka; ma n’okpuru mmetụta nke njikọ okpukpu atọ a, obodo a ga-agbaso nzọụkwụ nke Rome n’ịzọpịa ikike nke akọ na uche.” The Great Controversy, 588.

At that time, Islam of the third Woe will accomplish God’s judgment against Modern Rome for its enforcement of Sunday worship, as He did with pagan Rome, and papal Rome. With pagan Rome He employed the first four trumpets to bring an end to Roman rulership in the capital of western Rome by the year 476, for after the year 476, no ruler of the city was of Roman lineage. By 1453 the fifth trumpet of Islam brought Roman rulership of eastern Rome to an end. By 1798, papal rulership of the former tenfold division of the nations of Europe was brought to an end in the history of the sixth trumpet of Islam. The demise of the civil kingdom of Rome, both west and east, and the religious kingdom of Rome was brought about following the enforcement of the pagan worship of the sun.

N’oge ahụ, Alakụba nke Ahụhụ nke atọ ga-emezu ikpe Chineke megide Rom nke Oge A n’ihi ịmanye ofufe ụbọchị Sọnde, dịka O mere ya n’ihe banyere Rom ndị ọgọ mmụọ na Rom nke papacy. N’ihe banyere Rom ndị ọgọ mmụọ, O jiri opi anọ mbụ mee ka ọchịchị Rom kwụsị n’isi obodo Rom nke ọdịda anyanwụ ruo n’afọ 476, n’ihi na mgbe afọ 476 gasịrị, ọ dịghị onye ọchịchị obodo ahụ sitere n’agbụrụ Rom. Ka ọ na-erule 1453, opi nke ise nke Alakụba wetara njedebe nke ọchịchị Rom na Rom nke ọwụwa anyanwụ. Ka ọ na-erule 1798, e wetara ọchịchị papal nke nkewa iri gara aga nke mba ndị Europe na njedebe n’akụkọ ihe mere eme nke opi nke isii nke Alakụba. Mbibi nke alaeze obodo nke Rom, ma nke ọdịda anyanwụ ma nke ọwụwa anyanwụ, tinyere alaeze okpukpe nke Rom, mere n’iso mmanye ofufe anyanwụ nke ndị ọgọ mmụọ.

> “The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Ndị nke United States abụwo ndị e mere amara; ma mgbe ha ga-egbochi nnwere onwe okpukpe, hapụ Protestantism, ma nyekwa popery nkwado, mgbe ahụ oke ikpe ọmụma ha ga-ezu, a ga-edekwa ‘ndapụ n’ezi okwukwe nke mba’ ahụ n’akwụkwọ nke eluigwe. Nsonaazụ nke ndapụ n’ezi okwukwe a ga-abụ mbibi nke mba.” Review and Herald, May 2, 1893.

The triple application of prophecy establishes the characteristic of the final fulfillment of the prophecy based upon the characteristics of the first two fulfillments. On September 11, 2001 the third Woe arrived in history. It had initially arrived on October 22, 1844, for the third Woe is the seventh trumpet, and that trumpet began to sound at that time. But as with ancient Israel, modern Israel chose rebellion and brought about a period of wandering in the wilderness instead of finishing the work. The sealing time of the third angel was therefore delayed, until it began again on September 11, 2001.

Ngwa atọ e si etinye amụma na-eguzobe àgwà mmezu ikpeazụ nke amụma ahụ dabere n’àgwà mmezu abụọ mbụ ahụ. N’ụbọchị Septemba 11, 2001, Ahụhụ nke atọ rutere n’akụkọ ihe mere eme. O rutere na mbụ n’ụbọchị Ọktoba 22, 1844, n’ihi na Ahụhụ nke atọ bụ opi nke asaa, opi ahụ wee malite ịkpọ n’oge ahụ. Ma, dịka o dị n’ebe Izrel oge ochie nọ, Izrel nke oge a họọrọ nnupụisi wee bute oge ịkpafụ n’ọzara kama imecha ọrụ ahụ. Ya mere, oge akara nke mmụọ-ozi nke atọ ka e gbuuru oge, ruo mgbe ọ malitere ọzọ n’ụbọchị Septemba 11, 2001.

> “For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 2, 69.

> “N’ime afọ iri anọ, ekweghị ekwe, ntamu-ntamu, na nnupụisi mechiri Izrel oge ochie ụzọ ịbanye n’ala Kenean. Otu mmehie ndị a kwa egbochila mbata Izrel nke oge a n’ime Kenean nke eluigwe. N’ọnọdụ abụọ ahụ, nkwa Chineke abụghị ihe kpatara ya. Ọ bụ ekweghị ekwe, ịhụ ụwa n’anya, enweghị ido onwe nye, na esemokwu n’etiti ndị na-ekwu na ha bụ ndị nke Onyenwe anyị ka mere ka anyị nọrọ n’ụwa a nke mmehie na mwute ọtụtụ afọ.” Selected Messages, akwụkwọ nke 2, 69.

God does not change, and He judges according to the available light. Modern Israel had more available light than ancient Israel, and we are informed “the same sins have delayed the entrance of modern Israel into the heavenly Canaan.” If modern Israel was only held accountable to the light which ancient Israel was held accountable to, it would have been enough, but they had more light. Therefore, if it was the “same sins” that caused “ancient Israel” to wander in the wilderness for “forty years,” then not only was modern Israel banished to the “wilderness” in the rebellion of 1863, but they were just as certainly destined to die there. Their “sins” have delayed the work of the third angel until now.

Chineke anaghị agbanwe agbanwe, Ọ na-ekpekwa ikpe dịka ìhè e nyere si dị. Izrel nke oge a nwere ìhè e nyere karịa Izrel oge ochie, a gwakwa anyị na “otu mmehie ndị ahụ egbuola oge nbata nke Izrel nke oge a n’ime Kenan nke eluigwe.” Ọ bụrụ na a jidere Izrel nke oge a naanị n’akaụntụ ìhè ahụ e jidere Izrel oge ochie n’akaụntụ ya, nke ahụ ga-ezuru; ma ha nwere ìhè karịa. Ya mere, ọ bụrụ na ọ bụ “otu mmehie ndị ahụ” kpatara “Izrel oge ochie” iji jegharịa n’ọzara ruo “afọ iri anọ,” mgbe ahụ ọ bụghị naanị na a chụgara Izrel nke oge a n’ime “ọzara” n’ime nnupụisi nke 1863, kama e deberekwa ha n’ezie ka ha nwụọ n’ebe ahụ. “Mmehie” ha egbuola oge ọrụ nke mmụọ ozi nke atọ ruo ugbu a.

> “Said the angel, ‘The third angel is binding, or sealing, them in bundles for the heavenly garner.’ This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.” Early Writings, 88.

> “Mmụọ-ozi ahụ sịrị, ‘Mmụọ-ozi nke atọ na-ekekọta ha, ma ọ bụ na-akara ha akara, n’ùkwùùkwù maka ụlọ nkwakọba ihe nke eluigwe.’ Obere ìgwè a yiri ndị nchekasịrị n’obi, dị ka a ga-asị na ha agafeela n’ime ọnwụnwa na ọgụ siri ike. Ọ pụtakwara dị ka anyanwụ ka si n’azụ igwe ojii pụta ma mụkwasị ihu ha ìhè, nke mere ka ha yie ndị mmeri, dịka a ga-asị na mmeri ha fọdụrụ naanị ntakịrị ka e nweta ya.” Early Writings, 88.

The same sins that banished ancient Israel to die in the wilderness have delayed the work of the third angel who arrived on October 22, 1844.

Mmehie ndị ahụ e mere ka e site n’aka ha chụpụ Izrel oge ochie ka ha nwụọ n’ọzara bụkwa ndị egbuola oge ọrụ nke mmụọ-ozi nke atọ nke bịarutere n’ụbọchị Ọktoba 22, 1844.

> “After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God’s law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.” Early Writings, 254.

> “Mgbe Jisọs meghere ọnụ ụzọ nke Ebe Nsọ Kasị Nsọ, e mere ka a hụ ìhè nke ụbọchị izu ike, e wee nwalee ndị nke Chineke, dịka e si nwalee ụmụ Izrel n’oge ochie, ka e wee hụ ma ha ga-edebe iwu Chineke. Ahụrụ m mmụọ ozi nke atọ ka ọ na-atụ aka n’elu, na-egosi ndị ahụ nwere ndakpọ olileanya ụzọ ha ga-esi ruo Ebe Nsọ Kasị Nsọ nke ụlọ nsọ nke eluigwe. Ka ha ji okwukwe na-abanye n’Ebe Nsọ Kasị Nsọ, ha na-ahụ Jisọs, olileanya na ọṅụ wee pụta ọzọ dị ọhụrụ. Ahụrụ m ha ka ha na-eleghachi azụ, na-enyocha ihe ndị gara aga, site n’ikwusa ọbịbịa nke abụọ nke Jisọs, sitekwa n’ahụmahụ ha ruo n’ịgafe oge ahụ n’afọ 1844. Ha na-ahụ ka e si kọwaa ndakpọ olileanya ha, ọṅụ na ntụkwasị obi wee nye ha ndụ ọzọ. Mmụọ ozi nke atọ emeela ka ìhè gbaa n’oge gara aga, n’oge ugbu a, na n’ọdịnihu, ha makwaara na Chineke n’ezie eduwo ha site n’usoro nduzi Ya dị omimi.” Early Writings, 254.

The third angel is the sealing angel, and he arrived on October 22, 1844, but his work was delayed by the same sins that caused ancient Israel to die in the wilderness. The delay caused by the rebellion of 1863, was a delaying of the work of the third angel, and therefore the sealing has been hindered and delayed for over one hundred years.

Mmụọ-ozi nke atọ bụ mmụọ-ozi nke ịkà akara, ọ bịarutere n’ụbọchị Ọktoba 22, 1844, ma e gbuola oge n’ọrụ ya n’ihi otu mmehie ahụ ndị mere ka Izrel oge ochie nwụọ n’ọzara. Oge e gbuola n’ihi nnupụisi nke 1863, bụ igbu oge n’ọrụ mmụọ-ozi nke atọ, ya mere e gbochiela ma gbuokwa oge n’ịkà akara ahụ ruo ihe karịrị otu narị afọ.

> “[Numbers 32:6–15, quoted.] The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.

> “[Ọnụ Ọgụgụ 32:6–15, e hotara.] Onyenwe anyị Chineke bụ Chineke ekworo, ma Ọ na-adị ogologo ntachiobi n’ihe gbasara mmehie na njehie nke ndị Ya n’ọgbọ a. Ọ bụrụ na ndị nke Chineke ejegharịla n’izu Ya, ọrụ Chineke gaara aga n’ihu, a gaara ebutekwa ozi nile nke eziokwu nye mmadụ nile bi n’elu ụwa dum. Ọ bụrụ na ndị nke Chineke ekwerewo Ya ma bụrụ ndị na-eme okwu Ya, ma ọ bụrụkwa na ha edebewo iwu Ya, mmụọ ozi ahụ agaghị abịa na-efegharị n’etiti eluigwe n’ozi nye mmụọ ozi anọ ahụ ndị ga-ahapụ ifufe ka ha fee n’elu ụwa, na-eti mkpu, Jide, jide ifufe anọ ahụ ka ha ghara ife n’elu ụwa ruo mgbe m ga-akara ndị ohu Chineke akara n’egedege ihu ha. Ma n’ihi na ndị mmadụ anaghị erube isi, ha enweghị ekele, ha adịghị nsọ, dịka Izrel oge ochie, a na-agbatị oge ka mmadụ nile wee nụ ozi ikpeazụ nke ebere nke a na-ekwusa n’olu ike. E gbochiela ọrụ Onyenwe anyị, a akwadokwa oge nke ịkara akara. Ọtụtụ anụbeghị eziokwu ahụ. Ma Onyenwe anyị ga-enye ha ohere ịnụ ya ma tọghata, nnukwu ọrụ Chineke ga-agakwa n’ihu.” Manuscript Releases, volume 15, 292.

On September 11, 2001 the third angel arrived again, and the sealing time which had been delayed since the rebellion of 1863, began again. It was the arrival of Islam of the third Woe, which is also the seventh trumpet that marks the beginning of the sealing time. The sealing time began with the arrival of the third angel on October 22, 1844, when the seventh trumpet began to sound, but that trumpet was hindered and delayed.

N'abalị iri na otu nke Septemba, 2001, mmụọ ozi nke atọ bịarutere ọzọ, oge nke imechi akara ahụ nke e gbuola oge ya kemgbe nnupụisi nke 1863 wee malite ọzọ. Ọ bụ mbata nke Islam nke Ahụhụ nke atọ, nke bụkwa opi nke asaa nke na-akara mmalite oge imechi akara ahụ. Oge imechi akara ahụ malitere na mbata nke mmụọ ozi nke atọ n'abalị iri abụọ na abụọ nke Ọktoba, 1844, mgbe opi nke asaa malitere ịfụ, ma e gbochiri ma gbuokwa oge opi ahụ.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Mmụọ-ozi ahụ nke m hụrụ ka o guzo n’elu oké osimiri na n’elu ụwa weliri aka ya elu n’ebe eluigwe dị, O wee ṅụọ iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, Onye kere eluigwe na ihe ndị dị n’ime ya, na ụwa na ihe ndị dị n’ime ya, na oké osimiri na ihe ndị dị n’ime ya, na oge agaghị adịkwa ọzọ: Ma n’ụbọchị olu nke mmụọ-ozi nke asaa, mgbe ọ ga-amalite ịfụ opi, a ga-emezu ihe omimi nke Chineke, dịka O kwusara ya ndị ohu Ya, bụ ndị amụma. Mkpughe 10:5–7.

The “voice” of the seventh angel, is the voice of the angel of Revelation chapter eighteen, which descended when the great buildings of New York City were thrown down.

“Olu” nke mmụọ-ozi nke asaa ahụ, bụ olu nke mmụọ-ozi ahụ nke Mkpughe isi nke iri na asatọ, nke siri n’eluigwe rịdata mgbe a tụdara nnukwu ụlọ nile nke Obodo New York.

> 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 ike dị ukwuu; ebube ya wee mee ka ụwa mụọ ìhè. O wee tie mkpu n’olu ike, sị, Babilọn ukwu ahụ adaala, adaala, ọ ghọọla ebe obibi ndị mmụọ ọjọọ, na ebe e jidere mmụọ ọ bụla na-adịghị ọcha, na ọnụ ụlọ nnụnụ ọ bụla na-adịghị ọcha na nke a kpọrọ asị. N’ihi na mba niile aṅụwo mmanya nke iwe nke ịkwa iko ya, ndị eze nke ụwa esorokwa ya kwaa iko, ndị ahịa nke ụwa esitewokwa n’ụba nke ihe ụtọ ya baa ọgaranya. Mkpughe 18:1–3.

The “voice” of the mighty angel who descends, commands the angels to hold the four winds, that are represented as an “angry horse” seeking to break loose and bring death and destruction in its path.

“Olu” nke mmụọ ozi ahụ dị ike nke na-arịdata, na-enye ndị mmụọ ozi iwu ka ha jide ifufe anọ ahụ, ndị a na-anọchi anya ha dị ka “ịnyịnya iwe” nke na-achọ ịpụ n’ike ma wetara ọnwụ na mbibi n’ụzọ ya.

> “The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.” Testimonies to Ministers, 445.

> “Ndị mmụọ ozi nke Chineke na-eme ihe O nyere ha n’iwu, na-egbochi ifufe nke ụwa, ka ifufe ahụ ghara ife n’elu ụwa, ma ọ bụ n’elu oké osimiri, ma ọ bụ n’elu osisi ọbụla, ruo mgbe a ga-akara ndị ohu Chineke akara n’egedege ihu ha. A na-ahụ mmụọ ozi ahụ dị ike ka ọ na-arịgo site n’ọwụwa anyanwụ (ma ọ bụ n’ọwụwa anyanwụ anyanwụ). Nke a, onye kacha ike n’etiti ndị mmụọ ozi, ji akara nke Chineke dị ndụ n’aka ya, ma ọ bụ nke Onye ahụ nanị Ya nwere ike inye ndụ, Onye ahụ nwere ike ide n’egedege ihu akara ma ọ bụ ihe e dere ede, ndị a ga-enye anwụghị anwụ, ndụ ebighị ebi. Ọ bụ olu nke mmụọ ozi a kasị elu ka nwere ikike ịnye ndị mmụọ ozi anọ iwu ka ha jide ifufe anọ ahụ n’aka ruo mgbe arụchara ọrụ a, na ruo mgbe ọ ga-enye oku ka a tọhapụ ha.” Testimonies to Ministers, 445.

The angel who commands the four angels to hold the winds, is the angel of Revelation chapter eighteen who lightens the earth with His glory, and his “strong voice” is the voice of the seventh angel.

Mmụọ-ozi ahụ nke na-enye ndị mmụọ-ozi anọ ahụ iwu ka ha jide ifufe ndị ahụ, bụ mmụọ-ozi nke Mkpughe isi nke iri na asatọ, onye na-eme ka ụwa mụnye ìhè site n’ebube Ya, “olu ike” ya bụkwa olu nke mmụọ-ozi nke asaa.

> “And what a representation is given in Revelation 7 for our consideration and comfort and encouragement! The four angels are commissioned to do a work upon the earth. But One who purchased the world by giving Himself for its ransom has a chosen few. Who? Those who are keeping all of the commandments of God and have the faith of Jesus.

> “Lee ihe oyiyi e nyere na Mkpughe 7 maka nchebara echiche anyị na nkasi obi anyị na agbamume anyị! E nyere ndị mmụọ ozi anọ iwu ka ha rụọ ọrụ n’elu ụwa. Ma Otu Onye, Onye ji inye Onwe Ya ka ọ bụrụ mgbapụta ya zụta ụwa, nwere mmadụ ole na ole a họpụtara. Ònye ka ha bụ? Ndị ahụ na-edebe iwu nile nke Chineke ma nwee okwukwe nke Jisọs.

> “John’s attention was called to another scene: ‘And I saw another angel ascending from the east, having the seal of the living God’ (Revelation 7:2). Who is this? The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isaiah 9:6). He cried, as One who had superiority over the hosts of angels in heaven ‘to whom it was given to hurt the earth, and the sea, saying, “hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:2, 3).

> “A kpọrọ ntị Jọn gaa n’ebe ọzọ a na-ahụ ihe: ‘Ahụkwara m mmụọ ozi ọzọ ka ọ na-arịgo si n’ọwụwa-anyanwụ bịa, onye nwere akara nke Chineke dị ndụ’ (Mkpughe 7:2). Ònye ka nke a bụ? Mmụọ Ozi nke ọgbụgba-ndụ. Ọ na-abịa site n’ọwụwa-anyanwụ. Ọ bụ Ìhè-Ụtụtụ nke si n’eluigwe bịa. Ọ bụ Ìhè nke ụwa. ‘N’ime Ya ka ndụ dị; ndụ ahụ bụkwa ìhè nke mmadụ’ (Jọn 1:4). Nke a bụ Onye Aịzaya kọwara: ‘N’ihi na amụrụ anyị Nwa, e nyekwara anyị Ọkpara: ọchịchị ga-adịkwasịkwa n’ubu Ya; a ga-akpọkwa aha Ya Onye Dị Ebube, Onye Ndụmọdụ, Chineke Dị Ike, Nna Ebighị Ebi, Onyeisi Udo’ (Aịzaya 9:6). O tiri mkpu, dị ka Onye nwere ịdị elu karịa ndị agha mmụọ ozi nke eluigwe, nye ndị e nyere ike imebi ụwa na oké osimiri, na-asị, ‘emerụkwala ụwa, ma ọ bụ oké osimiri, ma ọ bụ osisi, ruo mgbe anyị ga-akarị ndị ohu Chineke anyị akara n’egedege ihu ha’ (Mkpughe 7:2, 3).”

> “Here is the divine and human united. The command is given to the four angels to hold in check the four winds until they receive His summons. Read the entire chapter. The cry, ‘Hurt not,’ is uttered by the Restorer, the Redeemer.

> “Nke a bụ njikọta nke ihe Chineke na nke mmadụ. E nyere ndị mmụọ ozi anọ iwu ka ha jide ifufe anọ ahụ n’aka ruo mgbe ha natara ọkpụkpọ Ya. Gụọ isiakwụkwọ ahụ dum. Mkpu a, ‘Unu emerụla ahụ,’ ka Onye Mweghachi, Onye Mgbapụta, kwuru.

> “Judgment and wrath were to be repressed only for a little space until a certain work was done. The message, the last message of warning and mercy, has been retarded in doing its work by the selfish love of money, the selfish love of ease, and the unfitness of man to do a work that needs to be done. The angel that is to lighten the earth with His glory has waited for human instrumentalities through whom the light of heaven could shine, and they thus cooperate to give, in its sacred, solemn importance, the message which is to decide the destiny of the world.” Manuscript Releases, volume 15, 222.

> “A ga-egbochi ikpé na ọnụma naanị ruo nwa oge ntakịrị ruo mgbe a ga-arụ ọrụ ụfọdụ. Ozi ahụ, ozi ikpeazụ nke ịdọ aka ná ntị na ebere, egbuola oge n’ịrụ ọrụ ya n’ihi ịhụ ego n’anya nke onwe, ịhụ ịdị mfe n’anya nke onwe, na adịghị ekwesị nke mmadụ ime ọrụ nke dị mkpa ka e mee. Mmụọ-ozi ahụ nke ga-eme ka ụwa gbaa ìhè site n’ebube Ya echerewo ndị mmadụ bụ ngwáọrụ, ndị ìhè nke eluigwe pụrụ isi n’ime ha pụta ìhè, ma ha si otú a soro rụọkọ ọrụ inye, n’ime ịdị nsọ na ịdị njọ nke mkpa ya, ozi ahụ nke ga-ekpebi akara aka nke ụwa.” Manuscript Releases, volume 15, 222.

The third angel, who is Christ, is also the sealing angel who arrived on October 22, 1844, but due to the disobedience of God’s people, His work of sealing the one hundred and forty-four thousand has been delayed until September 11, 2001. Then Islam of the third Woe, brought down the great buildings of New York, and the sealing process began. At that point the nations became “angry, yet held in check”. The first voice of Revelation chapter eighteen, is the voice that commands the four angels to hold, while God’s people are sealed.

Mmụọ-ozi nke atọ, onye bụ Kraịst, bụkwa mmụọ-ozi nke ịkpọchi akara, onye bịarutere n’ụbọchị Ọktoba 22, 1844, ma n’ihi nnupụisi nke ndị Chineke, arụ ọrụ Ya nke ịkpọchi akara ndị ahụ dị otu narị puku iri anọ na anọ egbuola oge ruo Septemba 11, 2001. Mgbe ahụ, Alakụba nke Ahụhụ nke atọ, wedara nnukwu ụlọ ndị dị na New York n’ala, ma usoro ịkpọchi akara ahụ malitere. N’oge ahụ mba dị iche iche wee “wee iwe, ma a ka na-egbochi ha.” Olu mbụ nke Mkpughe isi nke iri na asatọ, bụ olu ahụ nke na-enye ndị mmụọ-ozi anọ iwu ka ha jide, mgbe a na-akpọchi akara n’ahụ ndị Chineke.

Jesus always illustrates the ending with the beginning, and on February 26, 1993, Islam of the third Woe detonated a truck bomb in the underground parking garage of the North Tower of the World Trade Center. The explosion resulted in significant damage to the building, killing six people and injuring over a thousand others. While the attack did not bring down the towers, it was a significant act of terrorism on U.S. soil and foreshadowed the events of September 11, 2001.

Jisọs na-eji mmalite egosi mgbe niile njedebe, ma n’ụbọchị Febrụwarị 26, 1993, Alakụba nke Ahụhụ nke atọ gbawara bọmbụ ụgbọala n’ebe a na-adọba ụgbọala dị n’okpuru ala nke Ụlọ Elu Ugwu nke World Trade Center. Mgbawa ahụ butere nnukwu mmebi n’ụlọ ahụ, gbuo mmadụ isii ma merụọ ihe karịrị otu puku ndị ọzọ ahụ. Ọ bụ ezie na mwakpo ahụ emeghị ka ụlọ elu ndị ahụ daa, ọ bụ nnukwu omume iyi ọha egwu n’ala United States ma bụrụ ihe buru ụzọ gosi ihe omume nke Septemba 11, 2001.

The sealing time began on September 11, 2001, but it included a forewarning eight years before. The Islamic attack on Israel on October 7, 2023 is a forewarning of the ending of the sealing time. The prophetic characteristics of the third Woe have been established with the prophetic characteristics of the first two Woes. In the opening verses of chapter nine of Revelation the sealing of the one hundred and forty-four thousand is illustrated.

Oge mmechi ahụ malitere na Septemba 11, 2001, ma ọ gụnyere ịdọ aka ná ntị tupu ya afọ asatọ. Mwakpo Alakụba wakporo Izrel n’Ọktoba 7, 2023 bụ ịdọ aka ná ntị tupu njedebe nke oge mmechi ahụ. E guzosila njirimara amụma nke Ahụhụ nke atọ site na njirimara amụma nke Ahụhụ abụọ mbụ. N’amaokwu mmeghe nke isi nke itoolu nke Mkpughe, e gosipụtara mmechi nke otu narị puku iri anọ na anọ ahụ.

We will consider that subject in the next article.

Anyị ga-atụle isiokwu ahụ n’isiokwu na-esonụ.

> “If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

> “Ọ bụrụ na ihe nlereanya dị otu a ga-abịa, ụdị ikpe dị ukwuu otu a n’elu ụwa ikpe mara, ebee ka ebe mgbaba ga-adị maka ndị nke Chineke? Olee otú a ga-esi chebe ha ruo mgbe iwe ahụ gafere? Jọn hụrụ ihe ndị mejupụtara okike—ala ọma jijiji, oke ifufe, na esemokwu ndọrọ ndọrọ ọchịchị—ka e sere ha dịka ihe mmụọ ozi anọ na-ejide. Ifufe ndị a nọ n’okpuru njikwa ruo mgbe Chineke nyere okwu ka a hapụ ha. N’ebe ahụ ka nchekwa nke nzukọ Chineke dị. Ndị mmụọ ozi nke Chineke na-eme ihe Ọ nyere n’iwu, na-egbochi ifufe nke ụwa, ka ifufe ndị ahụ ghara ife n’elu ụwa, ma ọ bụ n’elu oke osimiri, ma ọ bụ n’elu osisi ọbụla, ruo mgbe a ga-akara ndị ohu Chineke akara n’egedege ihu ha. A hụrụ mmụọ ozi dị ike ahụ ka ọ na-arịgo site n’ọwụwa anyanwụ (ma ọ bụ ọwụwa anyanwụ anwụ). Nke a, onye kasị ike n’etiti ndị mmụọ ozi, nwere n’aka ya akara nke Chineke dị ndụ, ma ọ bụ nke Onye ahụ naanị Ya nwere ike inye ndụ, Onye nwere ike ide n’egedege ihu akara ma ọ bụ ihe e dere ede, ndị a ga-enye anwụghị anwụ, ndụ ebighị ebi. Ọ bụ olu nke mmụọ ozi a kacha elu ka e nyere ikike inye ndị mmụọ ozi anọ ahụ iwu ka ha debe ifufe anọ ahụ n’ime njikwa ruo mgbe arụchara ọrụ a, na ruo mgbe ọ ga-enye iwu ka a tọhapụ ha.

> “Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

> “Ndị na-emeri ụwa, anụ arụ, na ekwensu, ga-abụ ndị a ga-enwe mmasi n’ebe ha nọ, ndị ga-anata akara nke Chineke dị ndụ. Ndị aka ha na-adịghị ọcha, ndị obi ha na-adịghị ọcha, agaghị enwe akara nke Chineke dị ndụ. Ndị na-achịkọta mmehie n’obi ha ma na-eme ya n’omume, a ga-agafere ha. Naanị ndị, n’ọnọdụ obi ha n’ihu Chineke, na-ejupụta ọnọdụ nke ndị na-echegharị ma na-ekwupụta mmehie ha n’ụbọchị ukwu ahụ nke mkpuchido mmehie nke ihe oyiyi ya na-emezu, ka a ga-amata ma kaa ha akara dị ka ndị kwesiri nchebe Chineke. A ga-agụ aha ndị ahụ nke na-ele anya, na-echere, na-echekwa nche maka mpụta nke Onye Nzọpụta ha—n’ịdị uchu na n’ọchịchọ karịa ndị na-eche ụtụtụ—n’etiti ndị ahụ e mechiri akara. Ndị ahụ bụ́ ndị, ebe ìhè nile nke eziokwu na-enwusi ike n’ime mkpụrụ obi ha, kwesiri inwe ọrụ ndị kwekọrọ n’okwukwe ha kwupụtara, ma mmehie arata ha, ha na-eguzobe arụsị n’obi ha, na-emebi mkpụrụ obi ha n’ihu Chineke, ma na-emetọ ndị ha na ha na-ejikọta onwe ha na mmehie, a ga-ehichapụ aha ha n’akwụkwọ nke ndụ, a ga-ahapụkwa ha n’ọchịchịrị etiti abalị, ebe ha enweghị mmanụ n’ite ha tinyere oriọna ha. ‘Ma n’ebe unu nọ, unu ndị na-atụ egwu aha M, Anyanwụ nke Ezi Omume ga-awapụ, ya na ọgwụgwọ n’akụkụ nku Ya.’”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Ịkpọchi akara a nke ndị ohu Chineke bụ otu ihe ahụ e gosiri Ezikiel n’ọhụhụ. Jọn kwa abụwo onye àmà nke mkpughe a kacha dị ịtụnanya. Ọ hụrụ oké osimiri na ebili mmiri ya ka ha na-ada ụda, na obi ndị mmadụ ka ọ na-ada ha mba n’ihi egwu. Ọ hụrụ ụwa ka a kpaliri, na ugwu ka a tụbara n’etiti oké osimiri ahụ (nke na-eme n’ezie n’ụzọ nkịtị), mmiri ya ka ọ na-ada ụda ma na-adịkwa n’ọgbaaghara, na ugwu ndị ahụ ka ha na-ama jijiji n’ihi ịrị elu ya. E gosiri ya ihe otiti, ọrịa na-efe efe, agụụ, na ọnwụ ka ha na-arụ ọrụ ha dị egwu.” Testimonies to Ministers, 445.

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