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

Akwụkwọ Daniel — Nọmba Otu Narị na Iri Anọ na Otu

Unveiling the Prophetic Significance of the Papacy’s Return and the Eighth President

Ikpughe Ihe Nkọwa Amụma Banyere Nloghachi nke Ọfịs Pope na Onyeisiala nke Asatọ

Author

Jeff Pippenger

Published

March 17, 2024

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We are currently looking very closely at the prophetic characteristics of the history where the papacy returns to the throne of the earth as the eighth head, that is of the seven heads. We are doing so, in order to carefully identify the prophetic characteristics of the history when the eighth president, that is of the seven presidents, fulfills the formation of the image of the papal beast. We have begun our considerations of these truths with Mount Carmel and Herod’s birthday. Both sacred illustrations represent the soon-coming Sunday law in the United States, which is also represented in verse forty-one of Daniel chapter eleven.

Anyị na-enyocha ugbu a nke ọma àgwà amụma nke akụkọ ihe mere eme ahụ nke papasi ga-alaghachi n’ocheeze nke ụwa dịka isi nke asatọ, ya bụ nke sitere n’isi asaa ahụ. Anyị na-eme nke a ka anyị wee jiri nlezianya mata àgwà amụma nke akụkọ ihe mere eme ahụ mgbe onye isi ala nke asatọ, ya bụ nke sitere n’ime ndị isi ala asaa ahụ, mezuru iwulite oyiyi nke anụ ọhịa papal ahụ. Anyị ebidola ịtụle eziokwu ndị a site n’Ugwu Kamel na ụbọchị ọmụmụ Herọd. Ihe atụ abụọ ndị a dị nsọ na-anọchite anya iwu Ụka nke na-abịa n’oge na-adịghị anya na United States, nke a na-anọchitekwa anya ya n’amaokwu nke iri anọ na otu nke Daniel isi nke iri na otu.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Ọ ga-abanyekwa n’ala ahụ dị ebube, a ga-emekwa ka ọtụtụ mba daa: ma ndị a ga-agbanahụ n’aka ya, ọbụna Edọm, na Moab, na ndị isi nke ụmụ Amọn. Daniel 11:41.

The counterfeit king of the north enters the glorious land in the verse. The glorious land in the history of ancient Israel was the land of Judah, and it was represented as a land flowing with milk and honey, and for this reason, among others, it was glorious. It was glorious because Christ chose its capital city Jerusalem, as the place of His temple, and the city where he chose to place His name.

Eze adịgboroja nke ugwu ahụ na-abanye n’ala ahụ dị ebube n’amaokwu ahụ. Ala ahụ dị ebube n’akụkọ ihe mere eme nke Izrel oge ochie bụ ala Juda, a kọwakwara ya dị ka ala na-eru mmiri ara ehi na mmanụ aṅụ; n’ihi nke a, tinyere ihe ndị ọzọ, ọ bụ ala dị ebube. Ọ dị ebube n’ihi na Kraịst họpụtara isi obodo ya, bụ Jerusalem, ka ọ bụrụ ebe ụlọ nsọ Ya dị, na obodo ahụ ebe Ọ họpụtara itinye aha Ya.

> Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 2 Chronicles 6:5, 6.

> Site n’ụbọchị ahụ m mere ka ndị m si n’ala Ijipt pụta, ahọpụtaghị m obodo ọbụla n’etiti agbụrụ niile nke Izrel ka e wuo ụlọ n’ime ya, ka aha m wee dịrị n’ebe ahụ; ahọpụtakwaghị m nwoke ọbụla ka ọ bụrụ onye ọchịchị n’elu ndị m Izrel: Ma ahọpụtara m Jerusalem, ka aha m wee dịrị n’ebe ahụ; ahọpụtakwara m Devid ka ọ bụrụ onye n’elu ndị m Izrel. 2 Ihe Emere 6:5, 6.

The literal land of Judah was the glorious land for literal ancient Israel, and the United States is the spiritual land of Judah, the glorious land for spiritual modern Israel.

Ala nkịtị nke Juda bụ ala ebube ahụ nye Izrel nkịtị nke oge ochie, ma United States bụ ala ime mmụọ nke Juda, ala ebube ahụ nye Izrel ime mmụọ nke oge a.

> “When the land which the Lord provided as an asylum for His people, that they might worship Him according to the dictates of their own consciences, the land over which for long years the shield of Omnipotence has been spread, the land which God has favored by making it the depository of the pure religion of Christ,—when that land shall, through its legislators, abjure the principles of Protestantism, and give countenance to Romish apostasy in tampering with God’s law,—it is then that the final work of the man of sin will be revealed.” Signs of the Times, June 12, 1893.

> “Mgbe ala ahụ nke Onyenwe anyị nyere dịka ebe mgbaba nye ndị Ya, ka ha wee fee Ya ofufe dịka nduzi nke akọ na uche nke ha si dị, ala ahụ nke ruo ọtụtụ afọ ogologo ogwe aka nchebe nke Onye Pụrụ Ime Ihe Nile agbasaala n’elu ya, ala ahụ nke Chineke gọziri site n’ime ya ebe e debere okpukpe dị ọcha nke Kraịst,—mgbe ala ahụ ga-abụ, site n’aka ndị omeiwu ya, jụ ụkpụrụ ndị Protestant, ma kwado ndapụ n’ezi ofufe nke Rome site n’imetọ iwu Chineke aka,—ọ bụ mgbe ahụ ka a ga-ekpughe ọrụ ikpeazụ nke nwoke ahụ nke mmehie.” Signs of the Times, June 12, 1893.

After the counterfeit king of the north conquered the king of the south (the former Soviet Union), in verse forty, in 1989, it then conquers the glorious land (the United States). In verse forty-one the word “countries” is a supplied word, and is not fully accurate, for at the Sunday law, the “many” who are overthrown are a class of people who knew the distinction between the seventh-day Sabbath and the day of the sun, before the Sunday law arrived.

Mgbe eze ugwu ụgha meriri eze ndịda (Soviet Union mbụ), n’amaokwu nke iri anọ, n’afọ 1989, ọ bụzi mgbe ahụ ka ọ meriri ala ahụ dị ebube (United States). N’amaokwu nke iri anọ na otu, okwu ahụ bụ “mba” bụ okwu e tinyere iji mezue nkebiokwu ahụ, ma ọ bụghị nke ziri ezi nke ọma, n’ihi na n’oge iwu Sọnde, “ọtụtụ” ndị a na-akwatu bụ otu ìgwè mmadụ ndị maara ọdịiche dị n’etiti ụbọchị izu ike nke ụbọchị nke asaa na ụbọchị anyanwụ, tupu iwu Sọnde ahụ abịa.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Mgbanwe nke Ụbọchị Izuike bụ ihe ịrịba ama ma ọ bụ akara nke ikike Chọọchị Rom. Ndị ahụ bụ́ ndị, n’ịghọta ihe iwu nke anọ na-arịọ, họrọ idebe ụbọchị izuike ụgha n’ọnọdụ nke ezi nke ahụ, site n’ime nke a na-enye nsọpụrụ nye ike ahụ nke ọ bụ naanị site n’aka ya ka e nyere iwu ya. Akara nke anụ ọhịa ahụ bụ ụbọchị izuike papal, nke ụwa anabatala n’ọnọdụ ụbọchị ahụ Chineke họpụtara.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Ma oge ịnata akara nke anụ ọhịa ahụ, dịka e si kọwaa ya n’amụma, erubeghị. Oge ule ahụ erubeghị. E nwere ezi Ndị Kraịst n’ime ụka ọ bụla, na-ewepụtaghị njikọ ụka Roman Katọlik. A naghị ama onye ọ bụla ikpe ruo mgbe ha natara ìhè ma hụrịrị ibu ọrụ nke iwu nke anọ. Ma mgbe iwu ahụ ga-apụta n’ihu na-amanye izuike ụbọchị Sabat adịgboroja ahụ, ma mgbe nnukwu mkpu nke mmụọ ozi nke atọ ga-adọ ndị mmadụ aka ná ntị megide ife anụ ọhịa ahụ na oyiyi ya, a ga-akọwapụta nke ọma ókè dị n’etiti ụgha na eziokwu. Mgbe ahụ, ndị ahụ ka na-anọgide n’ihe mmehie ga-anata akara nke anụ ọhịa ahụ n’egedege ihu ha ma ọ bụ n’aka ha.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Anyi ji nzọụkwụ ọsọ ọsọ na-abịarukwu oge a nso. Mgbe ụka Protestant ga-ejikọta onwe ha na ike ọchịchị ụwa iji kwado okpukpe ụgha, nke n’ihi iguzogide ya ka ndị nna nna ha tachiri mkpagbu kacha njọ, mgbe ahụ ka a ga-eji ikike jikọtara ọnụ nke ụka na ọchịchị manye Sabbath nke ndị pope. A ga-enwe ndapụ n’ezi okwukwe nke mba, nke ga-akwụsị naanị na mbibi nke mba.” Bible Training School, February 2, 1913.

The class of “many” who are overthrown at the soon-coming Sunday law, are those who will be held accountable to the light of the Sabbath, which is the light that is given for that time, which is a turning point, and a crisis in the history of both the church and the nations. That class is the church of Laodicean Adventism that has reached their conclusion of wandering in the wilderness of rebellion. It is there that they are spewed out of the mouth of the Lord for eternity. Laodicean Adventism are those who were called unto the light of the third angel, either at the first Kadesh in the history of 1844, unto 1863, or at the second Kadesh in the history of 2001, unto the Sunday law.

Òtù “ọtụtụ” ahụ ndị a na-akwatu n’oge iwu Ụka Sọnde nke na-abịa ngwa ngwa, bụ ndị a ga-eme ka ha zaa ajụjụ banyere ìhè nke Ụbọchị Izuike, nke bụ ìhè a na-enye maka oge ahụ, nke bụ ebe a na-agbanwe ntụziaka, na nsogbu dị egwu n’akụkọ ihe mere eme nke ma nzukọ-ọgbakọ ma mba dị iche iche. Òtù ahụ bụ nzukọ ọgbakọ Adventism nke Laodisia nke eruola ná njedebe nke ịwagharị ha n’ọzara nke nnupụisi. Ọ bụ n’ebe ahụ ka a na-awụpụ ha n’ọnụ Onyenwe anyị ruo mgbe ebighị ebi. Adventism nke Laodisia bụ ndị a kpọrọ bịa n’ìhè nke mmụọ ozi nke atọ, ma n’oge Kadesh mbụ n’akụkọ ihe mere eme nke 1844 ruo 1863, ma ọ bụ n’oge Kadesh nke abụọ n’akụkọ ihe mere eme nke 2001 ruo n’iwu Ụka Sọnde.

> And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

> Ọ sịrị ya, Enyi, olee otú i si bata n’ebe a n’enweghị uwe agbamakwụkwọ? O wee ghara inwe okwu ọ bụla. Mgbe ahụ eze sịrị ndị ohu ya, Kegide ya aka na ụkwụ, kpọpụ ya, tụba ya n’èzí n’ọchịchịrị; n’ebe ahụ ka ịkwa ákwá na ita ikikere ezé ga-adị. N’ihi na a kpọrọ ọtụtụ, ma a họrọ mmadụ ole na ole. Matiu 22:12–14.

The voice of the third angel, either in 1844, or 2001, was a call unto the wedding. The “many” that are overthrown at the Sunday law, are the “many” who rejected the wedding garment of Christ’s righteousness, and instead become part of the marriage party of the ten kings unto the whore of Rome. For that marriage, a person can keep their own garments, for all they need to take away their reproach is to be called by the surname of the whore that reigns over the ten kings.

Olu nke mmụọ-ozi nke atọ, ma n’afọ 1844, ma ọ bụ 2001, bụ ọkpụkpọ a kpọrọ gaa n’oriri agbamakwụkwọ ahụ. “Ọtụtụ” ndị a na-akwatu n’iwu Ụka nke Ụbọchị Sọnde, bụ “ọtụtụ” ndị jụrụ uwe agbamakwụkwọ nke ezi omume Kraịst, ma kama nke ahụ ghọọ akụkụ nke ndị sonyere n’alụmdi na nwunye nke ndị eze iri nye akwụna nke Rom. N’ihi alụmdi na nwunye ahụ, mmadụ pụrụ idebe uwe nke aka ya, n’ihi na ihe niile ha chọrọ iji wepụ ihere ha bụ ka e jiri aha nna nke akwụna ahụ nke na-achị ndị eze iri kpọọ ha.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. Isaiah 4:1.

> Ma n’ụbọchị ahụ, ụmụanyị asaa ga-ejide otu nwoke, na-asị, Anyị ga-eri achịcha nke anyị, ma yikwakwa uwe nke anyị: naanị ka e were aha gị kpọọ anyị, ka ewepu ihere anyị. Aịsaịa 4:1.

They failed the first dietary test, for they chose to eat their own bread, instead of the bread of heaven. They failed the second test where they were to glorify God by manifesting His character, but they chose instead to wear their own garments. They failed the third litmus test, for they manifested the name (character) of the beast, for they chose to reject the name (character) of Christ. The purpose that Nimrod built a city (state), and a tower (church), in the first mention of Babylon, was that he might make himself a name.

Ha dara ule nri nke mbụ, n’ihi na ha họọrọ iri achịcha nke onwe ha, kama achịcha nke eluigwe. Ha dara ule nke abụọ ebe ha kwesịrị inye Chineke otuto site n’igosipụta agwa Ya, ma kama nke ahụ ha họọrọ iyi uwe nke onwe ha. Ha dara ule nke atọ nke na-egosi ezi ọnọdụ, n’ihi na ha gosipụtara aha (agwa) nke anụ ọhịa ahụ, ebe ha họọrọ ịjụ aha (agwa) nke Kraịst. Ebumnuche Nimrod ji wuo obodo (steeti), na ụlọ elu (chọọchị), n’oge e kwuru Babilọn na nke mbụ, bụ ka o wee meere onwe ya aha.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Ha wee sịrị, Bịanụ, ka anyị wuo onwe anyị obodo na ụlọ elu, nke isi ya ga-eru ruo n’eluigwe; ka anyị wee meere onwe anyị aha, ka e wee ghara ịkpọsaa anyị n’elu ụwa nile. Jenesis 11:4.

Name is a symbol of character, and the prophetic character of the eighth beast, that is of the seven, is the twofold nature of the combination of Church (tower) and State (city). In the crisis of the last days men will separate into two classes.

Aha bụ ihe nnọchianya nke àgwà, ma àgwà amụma nke anụ-ọhịa nke asatọ ahụ, nke sitere n’ime asaa ahụ, bụ agwa abụọ ahụ jikọtara ọnụ nke Nzukọ-nsọ (ụlọ-elú) na Ọchịchị (obodo). N’oge nsogbu nke ụbọchị ikpeazụ, mmadụ ga-ekewa onwe ha n’ime ìgwè abụọ.

> “There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan’s black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory.” Review and Herald, January 30, 1900.

> “Ọ ga-adị naanị klas abụọ. E depụtara otu ọ bụla n’ime ha nke ọma, ma ọ bụ site n’akara nke Chineke dị ndụ, ma ọ bụ site n’akara nke anụ ọhịa ahụ ma ọ bụ nke oyiyi ya. Nwa nwoke na nwa nwanyị ọ bụla nke Adam na-ahọrọ ma ọ bụ Kraịst ma ọ bụ Barabas dịka onyeisi ha. Ma ndị niile na-etinye onwe ha n’akụkụ ndị na-ekwesịghị ntụkwasị obi nọ n’okpuru ọkọlọtọ ojii nke Setan, a na-ebo ha ebubo na ha jụrụ Kraịst ma jiri Ya mee ihe nlelị. A na-ebo ha ebubo na ha kpachaara anya kpọgidere Onyenwe nke ndụ na ebube n’obe.” Review and Herald, January 30, 1900.

One class will represent the image of the beast, and the other class will represent the image of Christ. One will be wearing Christ’s wedding garment, and the other class will be wearing “their own apparel.” One class will be eating the heavenly diet, and the other will be eating their “own bread.” The class that eats their own bread, and retains their own apparel, represent the “many” who were called by the voice of the third angel, and they are the “many” who are overthrown at the soon-coming Sunday law. Their attempt to redeem their lost condition when their characters are manifested at the crisis of the Sunday law is the false hope that if they can accept the name of the whore of Rome, that doing so will take away their “reproach.”

Otu òtù ga-anọchi anya onyinyo nke anụ ọhịa ahụ, ebe òtù nke ọzọ ga-anọchi anya onyinyo nke Kraịst. Otu ga-eyikwasị uwe agbamakwụkwọ nke Kraịst, ebe òtù nke ọzọ ga-eyikwasị “uwe nke ha onwe ha.” Otu òtù ga-eri nri nke eluigwe, ebe òtù nke ọzọ ga-eri “achịcha nke ha onwe ha.” Òtù ahụ nke na-eri achịcha nke ha onwe ha, ma jigide uwe nke ha onwe ha, na-anọchi anya “ọtụtụ” ndị a kpọrọ site n’olu nke mmụọ ozi nke atọ, ha bụkwa “ọtụtụ” ahụ a ga-akwatu n’iwu Sọnde na-abịa n’oge na-adịghị anya. Mgbalị ha ime ka ọnọdụ ha furu efu gbakee mgbe e gosipụtara agwa ha n’oge nsogbu nke iwu Sọnde ahụ bụ olileanya ụgha nke na-asị na ọ bụrụ na ha anabata aha akwụna nke Rom, ime otú ahụ ga-ewepụ “ịta ụta” ha.

At that time, the few who are chosen are lifted up as the ensign of the one hundred and forty-four thousand, and there is then another group in verse forty-one who then “escape” the hand of the counterfeit king of the north. The Hebrew word translated as “escape,” in verse forty-one, means to escape as if by slipperiness, and the definition conveys the idea of holding a bar of soap in the water, and due to the slipperiness of the soap, it slips out of your hand. The primary element of the definition of the word, when it is employed in the Hebrew language is that whatever it is that escapes, is something that had, prior to the escape, been under the control of whatever it escapes from.

N’oge ahụ, a na-ebuli ndị ntakịrị ahọpụtara elu dị ka ọkọlọtọ nke puku narị anọ na iri anọ na anọ ahụ, ma e nwekwara ìgwè ọzọ n’amaokwu nke iri anọ na otu, ndị “na-agbanahụ” aka eze ugwu adịgboroja ahụ. Okwu Hibru a sụgharịrị dịka “ịgbanahụ,” n’amaokwu nke iri anọ na otu, pụtara ịgbanahụ dị ka a ga-asị na ọ bụ n’ihi ịdị-amị amị, ma nkọwa ya na-ebute echiche nke ijide ngọngọ ncha n’ime mmiri, ma n’ihi ịdị-amị amị nke ncha ahụ, ọ na-amịpụ n’aka gị. Isi ihe bụ isi n’ihe okwu ahụ pụtara, mgbe a na-eji ya eme ihe n’asụsụ Hibru, bụ na ihe ọbụla ahụ na-agbanahụ, bụ ihe nke, tupu ịgbanahụ ahụ, nọbu n’okpuru ọchịchị nke ihe ọbụla ahụ ọ na-agbanahụ n’aka ya.

In verse forty-one, the threefold union of the dragon, the beast and false prophet is accomplished.

N’amaokwu nke iri anọ na otu, e mezuru njikọ nke akụkụ atọ nke dragọn, anụ ọhịa ahụ, na onye amụma ụgha ahụ.

> “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 ga-agbatị aka ha gafee ogbunigwe ahụ iji jide aka nke Mgbaasị; ha ga-erute n’ofe olulu miri emi ahụ iji kwekọọ aka na ike Roman; ma n’okpuru mmetụta nke njikọta okpukpu atọ a, mba a ga-eso nzọụkwụ Rome n’ịzọpịa ikike nke akọnuche.” The Great Controversy, 588.

When the United States joins hands with the United Nations, and the papacy at the Sunday law, there is a group of people who have previously been in the hand of the papacy, who then “escape” from the counterfeit king of the north’s hand. Those people were previously held in the grasp of the papal power. Those people are represented at Herod’s birthday party by John the Baptist, who was then in the captivity of the Roman dungeons, awaiting death or deliverance. The class of people who escape the captivity of the papacy at the Sunday law, are represented by three tribes, and thus symbolize the threefold makeup of modern Babylon.

Mgbe United States jikọtara aka na United Nations, na ndị papacy n’iwu Sọnde, e nwere otu ìgwè ndị mmadụ bụ ndị dịbuwo n’aka ndị papacy, ndị n’oge ahụ “na-agbanahụ” n’aka eze ụgha nke ugwu. Ndị ahụ ka e jiderebu n’ike nke ọchịchị papal. A na-anọchi anya ndị ahụ n’oriri ọmụmụ ụbọchị Herod site n’aka Jọn Onye-nbaptizim, onye n’oge ahụ nọ n’agha ụlọ mkpọrọ ndị Rom, na-eche ọnwụ ma ọ bụ ntọhapụ. A na-anọchi anya otu ìgwè ndị na-agbanahụ ndọrọ n’agha nke ndị papacy n’iwu Sọnde ahụ site n’agbụrụ atọ, ya mere ha na-anọchi anya nhazi atọ nke Babilọn nke oge a.

At that very time, the second voice of Revelation chapter eighteen, calls those people to flee out of Babylon, that they not partake of her judgments that are then to begin. That second voice, is the voice of Christ, but it represents the voice of the one hundred and forty-four thousand who are then proclaiming the third angels’ message with a loud voice. When those who escape the hand (a symbol of submission), they escape the hand of the counterfeit king of the north, and they then find the hand of the true king of the north.

N’otu ahụ kpọmkwem, olu nke abụọ nke Mkpughe isi nke iri na asatọ, na-akpọ ndị ahụ ka ha gbapụ pụọ na Babilọn, ka ha ghara iketa òkè n’ikpé ya ndị ahụ ga-amalite n’oge ahụ. Olu nke abụọ ahụ bụ olu Kraịst, ma ọ na-anọchi anya olu nke puku mmadụ narị otu na iri anọ na anọ ndị na-ekwusara ozi nke mmụọ ozi nke atọ n’olu ukwu n’oge ahụ. Mgbe ndị na-agbanahụ aka ahụ (ihe nnọchianya nke ido onwe n’okpuru), ha na-agbanahụ aka eze ugwu ụgha ahụ, ma n’oge ahụ ha na-achọta aka ezi eze ugwu ahụ.

At Mount Carmel the prophets of Baal were slain, and as the masculine false deity they represent the State, and the prophets of Ashtaroth represent the Church. Elijah slew the prophets of Baal, thus identifying the end of the sixth kingdom, though the religion of apostate Protestantism as represented by Salome, was still represented. Salome, Apostate Protestantism, as Salome, seduces Herod, and the ten kings agree to enter into a Church and State alliance with the eighth head, that was of the seven heads. Salome is the one who the incestuous Herod lusts after in his heart.

N’Ugwu Kamel ka e gburu ndị amụma Bel, ma dị ka chi ụgha nke nwoke, ha na-anọchi anya Ọchịchị, ndị amụma Ashtarot kwa na-anọchi anya Ụka. Ịlaịja gburu ndị amụma Bel, si otu a kpọpụta njedebe nke alaeze nke isii, ọ bụ ezie na okpukpe nke Protestantizim dapụrụ n’ezi okwukwe, dịka Salome na-anọchi anya ya, ka nọgidere na-anọchite anya ya. Salome, ya bụ Protestantizim dapụrụ n’ezi okwukwe, dịka Salome, na-arata Herọd, ma ndị eze iri ahụ ekweta ịbanye n’otu njikọ nke Ụka na Ọchịchị na isi nke asatọ ahụ, nke sitere n’ime isi asaa ahụ. Salome bụ onye Herọd nke ikwuna-ụmụnna ya na-agụsi agụụ ike n’obi ya ike.

> But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28.

> Ma asị m unu, na onye ọ bụla nke na-ele nwanyị anya iji guo ya agụụ emeworị ya na ya iko n’obi ya. Matiu 5:28.

Herod’s incestuous lust in his heart, joined their flesh together in his heart, and he therefore became one with Salome.

Agụụ mmekọahụ nke Herọd nke jọgburu onwe ya n’obi ya jikọtara anụ ahụ ha ọnụ n’ime obi ya, ya mere o wee bụrụ otu na Salome.

> 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.

> Ya mere nwoke ga-ahapụ nna ya na nne ya, ọ ga-araparakwa n’ahụ nwunye ya: ha abụọ ga-abụkwa otu anụ ahụ. Jenesis 2:24.

At Herod’s birthday party, Herod and Salome became united, and Herod, who was typified by Ahab, is the head of the ten kings of the northern kingdom. At the soon coming Sunday law, the sixth kingdom of the earth beast ends when the horns that had become one horn representing the combination of the horns of Church and State (the image of the beast), is slain by Elijah. Salome then seduces Herod, becomes one with him, and convinces him to give half his kingdom (the world-wide State) to her mother (the world-wide Church). Salome has then taken control of Ahab and his ten tribes, for the ten kings all agree with each other.

N’oriri emume ọmụmụ ụbọchị Herọd, Herọd na Salome ghọrọ otu, Herọdkwa, onye e sere n’onyinyo ya site n’Ahab, bụ isi nke ndị eze iri nke alaeze ugwu ahụ. N’iwu Sọnde nke na-abịa n’oge na-adịghị anya, alaeze nke isii nke anụ ọhịa nke ụwa na-akwụsị mgbe mpi ndị ahụ, ndị ghọrọ otu mpi na-anọchi anya njikọta nke mpi nke Ụka na Ọchịchị (oyiyi nke anụ ọhịa ahụ), Elija gburu ya. Salome wee rafuo Herọd, ghọọkwa otu na ya, ma mee ka o kwenye inye nne ya ọkara alaeze ya (Ọchịchị zuru ụwa ọnụ). Salome ewerela mgbe ahụ ọchịchị Ahab na agbụrụ iri ya, n’ihi na ndị eze iri ahụ niile kwekọrọ n’etiti onwe ha.

> 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. Revelation 17:12, 13.

> Ma mpi iri ahụ i hụrụ bụ ndị eze iri, ndị na-anatabeghị alaeze ruo ugbu a; ma ha na anụ ọhịa ahụ na-anata ikike dị ka ndị eze otu awa. Ndị a nwere otu uche, ha ga-enyekwa anụ ọhịa ahụ ike na ọchịchị ha. Mkpughe 17:12, 13.

The beast they give their power and strength unto is the beast that the whore rides upon. The beast represents the character of the image, which is the combination of Church and State, with the woman (Church) in control of the relationship, for it is a Latin marriage, where the surname is the name of the wife, and where the woman rules over the man, in rebellion against the true marriage relationship.

Anụ ọhịa ahụ nke ha na-enye ya ike ha na ịdị ike ha bụ anụ ọhịa ahụ nke akwụna ahụ nọkwasịrị n’elu ya. Anụ ọhịa ahụ na-anọchi anya agwa nke oyiyi ahụ, nke bụ njikọta nke Ụka na Ọchịchị, ebe nwanyị ahụ (Ụka) na-achịkwa mmekọrịta ahụ, n’ihi na ọ bụ alụmdi na nwunye Latin, ebe aha nna bụ aha nwunye, na ebe nwanyị na-achị nwoke, n’ịbụ nnupụisi megide ezi mmekọrịta alụmdi na nwunye ahụ.

> Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Genesis 3:16.

> Ọ gwara nwanyị ahụ sị, Aga m eme ka iru uju gị na ịtụrụ ime gị baa ụba nke ukwuu; n’iru uju ka ị ga-amụ ụmụ; ọchịchọ gị ga-adịkwuru di gị, ọ ga-achịkwa gị. Jenesis 3:16.

The ten kings are of one mind, and one heart.

Ndị eze iri ahụ nwere otu uche na otu obi.

> “Revelation 17:13–14 quoted. ‘These have one mind.’ There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. ‘And shall give their power and strength unto the beast.’ Thus is manifested the same arbitrary, oppressive power against religious liberty, freedom to worship God according to the dictates of conscience, as was manifested by the papacy, when in the past it persecuted those who dared to refuse to conform with the religious rites and ceremonies of Romanism.

> “Mkpughe 17:13–14 ka e hotara. ‘Ndị a nwere otu uche.’ A ga-enwe njikọ nke ịdị n’otu nke zuru ụwa ọnụ, otu nnukwu nkwekọrịta, njikọ aka nke ndị agha Setan. ‘Ha ga-enyekwa anụ ọhịa ahụ ike na ume ha.’ N’ụzọ dị otu a ka a na-egosipụta otu ikike ọchịchị aka ike ahụ, nke mmegbu megide nnwere onwe okpukpe, nnwere onwe ife Chineke dịka ihe akọnuche na-eduzi, dịka popu gosipụtara ya, mgbe n’oge gara aga ọ kpagburu ndị ahụ ji obi ike jụ imekọrịta onwe ha na emume na usoro ofufe nke Romanism.”

> “In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue; for in the Sabbath commandment the great Law-giver identifies Himself as the Creator of the heavens and the earth.” The Seventh-day Adventist Bible Commentary, 983.

> “N’agha a ga-alụ n’ụbọchị ikpeazụ, a ga-ejikọta, n’ịlụso ndị nke Chineke ọgụ, ike niile rụrụ arụ ndị si n’ikwesị ntụkwasị obi ha nye iwu Jehova dapụ n’okwukwe. N’agha a, Ụbọchị Izu Ike nke iwu nke anọ ga-abụ nnukwu isi okwu a ga-ekpebi; n’ihi na n’iwu Ụbọchị Izu Ike ahụ, Onye Ukpuru Iwu ahụ na-akọwapụta Onwe Ya dịka Onye Okike nke eluigwe na ụwa.” The Seventh-day Adventist Bible Commentary, 983.

The ten kings, whose leader is Ahab, or Herod, have been seduced by Salome, the daughter of Herodias. The United Nations, who at the Sunday law is seduced by Salome, the false religion of apostate Protestantism, and who was formerly the sixth kingdom of Bible prophecy, takes control of the kingdom of ten kings, who all agree to give half their kingdom unto the religion of Catholicism. They make this unanimous decision, for all the kings were seduced by Salome’s seductive dance. They agree to place their united strength into the work of killing those represented by John the Baptist.

Ndị eze iri ahụ, onye ndu ha bụ Ehab, ma ọ bụ Herọd, ka Salome, nwa nwanyị Herodias, rafuru. Mba Ndị Dị n’Otu, onye n’oge iwu Sunday ka Salome, okpukpe ụgha nke Protestantism nke dapụrụ n’ezi okwukwe, rafuru, ma onye bụbu alaeze nke isii n’amụma Akwụkwọ Nsọ, na-achịkwa alaeze nke ndị eze iri ahụ, ndị niile kwekọrọ inye okpukpe Katọlik ọkara nke alaeze ha. Ha na-eme mkpebi a n’otu olu, n’ihi na Salome jiri egwu ịgba egwú ya na-adọrọ adọrọ rata ndị eze niile. Ha kwekọrọ itinye ike ha jikọtara ọnụ n’ọrụ igbu ndị ahụ Jọn Baptist na-anọchi anya ha.

The beast (the United Nations) is governed by a premier king (the daughter of Jezebel). Jezebel had directed her daughter to initiate the adulterous and incestuous relationship with Herod and the other kings, for she is the mother of harlots. She is the pimp of her own daughter. Herod, Ahab and the United Nations were seduced by the false prophet, who is the United States. The United States, ceases to be the sixth kingdom when the prophets of Baal were slain, and the prophets of Ashtaroth (Salome) immediately become the governing power of the seventh kingdom, as it duplicates in the world, what it just accomplished in the United States.

Anụ ọhịa ahụ (United Nations) nọ n’okpuru ọchịchị nke eze ukwu nwanyị (nwa nwanyị Jezebel). Jezebel eduziwo nwa ya nwanyị ka ọ bido mmekọrịta ịkwa iko na nke idina nwanne na Herod na ndị eze ndị ọzọ, n’ihi na ọ bụ nne ndị akwụna. Ọ bụ onye na-ere ahụ́ nwa ya nwanyị n’onwe ya. Herod, Ahab na United Nations ka onye amụma ụgha, bụ United States, rafuru. United States akwụsị ịbụ alaeze nke isii mgbe e gburu ndị amụma Bel, ndị amụma Ashtarothkwa (Salome) ozugbo ghọọ ike ọchịchị nke alaeze nke asaa, dịka ọ na-emegharị n’ụwa ihe ọ ka mezuru na United States.

The beast is the kings who are in a relationship with the whore’s daughter, and the whore is the woman that rules over the beast. Jesus illustrates the end of a thing, with the beginning of a thing. Just as Revelation chapter seventeen’s illustration of eight kingdoms unsealed the eight kingdoms of Daniel chapter two, the beast and the woman that rides upon the beast unseals another prophetic truth, that is based upon the first representing the last.

Anụ ọhịa ahụ bụ ndị eze nọ n’ime mmekọrịta ya na nwa nwanyị akwụna ahụ, akwụna ahụkwa bụ nwanyị ahụ nke na-achị anụ ọhịa ahụ. Jizọs na-eji mmalite nke ihe kọwaa njedebe ya. Dị nnọọ ka ihe osise nke alaeze asatọ dị na Mkpughe isi nke iri na asaa kpughere alaeze asatọ nke Daniel isi nke abụọ, anụ ọhịa ahụ na nwanyị ahụ nke nọkwasịrị n’elu anụ ọhịa ahụ na-ekpughe eziokwu amụma ọzọ, nke dabere n’elu nke mbụ na-anọchi anya nke ikpeazụ.

Revelation chapter seventeen is the last reference to the kingdoms of Bible prophecy, and therefore demands that Daniel chapter two, which is the first reference to the kingdoms of Bible prophecy, of prophetic necessity must also represent eight kingdoms, of which the eighth kingdom was of the seven. So too, the judgment of the woman and the beast she rides upon in chapter seventeen, must be represented in the first judgment of the whore in 1798.

Mkpughe isi nke iri na asaa n’akwụkwọ Mkpughe bụ ntụaka ikpeazụ banyere alaeze ndị amụma Akwụkwọ Nsọ, ya mere ọ na-achọ ka Daniel isi nke abụọ, nke bụ ntụaka mbụ banyere alaeze ndị amụma Akwụkwọ Nsọ, n’ihi mkpa amụma, ga-anọchikwa anya alaeze asatọ, nke alaeze nke asatọ sitere n’ime asaa ahụ. N’otu aka ahụ kwa, a ga-anọchikwa ikpe nke nwanyị ahụ na anụ ọhịa ọ na-agba n’elu ya n’isi nke iri na asaa n’ime ikpe mbụ nke akwụna ahụ n’afọ 1798.

The angel informed John at the opening of chapter seventeen, that he was going to show the judgment of the great whore and of the beast she rides upon. The first time the whore was judged has been correctly understood as 1798 when the papacy received its deadly wound, and the time of the end arrived. Yet when a “time of the end” is represented in prophetic history there are always two waymarks symbolized by people. The birth of Aaron and his brother Moses was the time of the end in that history. Those two waymarks typified the birth of John the Baptist, and sixth months later his cousin Jesus, thus marking the time of the end for that history. At the end of the seventy-year captivity, which typifies the time of the end in 1798, Darius and his nephew Cyrus are the two waymarks of the time of the end. Together, they typify Reagan and Bush the first, in the time of the end of 1989.

Mụọ-ozi ahụ gwara Jọn, n’mbido isi nke iri na asaa, na ọ ga-egosi ya ikpe nwanyị akwụna ukwu ahụ na nke anụ ọhịa ahụ ọ nọkwasịrị n’elu ya. Oge mbụ e kpebiri ikpe nwanyị akwụna ahụ ka a ghọtara nke ọma dịka afọ 1798 mgbe ndị nchịkọta ụka papa natara ọnya ya na-egbu egbu, ma oge ọgwụgwụ ahụ rutere. Ma mgbe a na-anọchi “oge ọgwụgwụ” n’akụkọ amụma, e nwere mgbe niile akara ụzọ abụọ ndị mmadụ na-anọchi anya ha. Ọmụmụ Erọn na nwanne ya Mosis bụ oge ọgwụgwụ n’akụkọ ahụ. Akara ụzọ abụọ ahụ nọchiri anya ọmụmụ Jọn Baptist, ma ọnwa isii ka e mesịrị nwa nwanne nne ya Jisọs, si otu a kaa akara oge ọgwụgwụ nke akụkọ ahụ. N’ọgwụgwụ ndọta afọ iri asaa ahụ, nke nọchiri anya oge ọgwụgwụ ahụ n’afọ 1798, Dairọs na nwa nwanne ya Saịrọs bụ akara ụzọ abụọ nke oge ọgwụgwụ ahụ. Ha abụọ ọnụ, ha na-anọchi anya Reagan na Bush nke mbụ, n’oge ọgwụgwụ nke 1989.

1798, which was the time of the end when the book of Daniel was unsealed in Millerite history, identified the prophetic death of the political element of the beast of Catholicism. Napoleon’s general Berthier walked right into the Vatican, arrested the pope and ended the political authority of the beast of Catholicism. A year later, in 1799, the woman who had ridden that beast through the centuries, represented by the pope, died in captivity. The judgment of the whore, includes the judgment upon the beast she employed to govern the nations. Revelation chapter seventeen identifies both the judgment of the beast, and also the whore who rules over and rides upon the beast.

Afọ 1798, nke bụ oge ọgwụgwụ mgbe e meghere akwụkwọ Daniel n’akụkọ ihe mere eme nke ndị Millerite, kọwara ọnwụ amụma nke akụkụ ndọrọ ndọrọ ọchịchị nke anụ ọhịa Katọlik. Jeneraal Napoleon, Berthier, gara kpọmkwem n’ime Vatican, jidere pope ahụ ma kwụsị ikike ndọrọ ndọrọ ọchịchị nke anụ ọhịa Katọlik. Otu afọ ka e mesịrị, n’afọ 1799, nwanyị ahụ nke nọworo na-agba anụ ọhịa ahụ n’ime ọtụtụ narị afọ, nke pope nọchiri anya ya, nwụrụ n’ime mkpọrọ. Ikpe ọmụma nke akwụna ahụ gụnyekwara ikpe ọmụma megide anụ ọhịa ahụ o jiri achị mba dị iche iche. Mkpughe isi nke iri na asaa na-akọwapụta ma ikpe ọmụma nke anụ ọhịa ahụ, ma kwa nke akwụna ahụ nke na-achị anụ ọhịa ahụ ma na-agbakwa ya.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> “Ụwa juputara n’ọgbaaghara, agha, na esemokwu. Ma n’okpuru otu isi—ike ọchịchị papal—ndị mmadụ ga-ejikọta onwe ha iguzogide Chineke n’ime onye nke ndị àmà Ya.” Testimonies, volume 7, 182.

The eighth head, that is of the seven, is the papal power that reigns over the beast that is made up of ten kings who are governed by the daughter of the whore who rides upon the beast. The elements of the eighth kingdom, that is of the seven must be seen in the eighth and last president, who is of the seven presidents, when the image of the beast is formed within the United States. The combination of the apostate horns of Republicanism and Protestantism must have a “head” that rules over the image of the beast, and that ruler will be a dictator extraordinaire.

Isi nke asatọ, nke sitere n’ime asaa ahụ, bụ ike papal nke na-achị anụ ọhịa ahụ e ji eze iri mepụta, ndị nwaanyị ada nke akwụna ahụ na-anọkwasị n’elu anụ ọhịa ahụ na-achịkwa. A ga-ahụ akụkụ ndị mejupụtara alaeze nke asatọ, nke sitere n’ime asaa ahụ, n’ime onye isi ala nke asatọ na nke ikpeazụ, onye sitere n’ime ndị isi ala asaa ahụ, mgbe e guzobere oyiyi nke anụ ọhịa ahụ n’ime United States. Njikọ nke mpi ndị dapụrụ n’okwukwe nke Republicanism na Protestantism aghaghị inwe “isi” nke na-achị oyiyi nke anụ ọhịa ahụ, onye ọchịchị ahụkwa ga-abụ onye ọchịchị aka ike pụrụ iche.

We will continue this study in the next article.

Anyị ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esonụ.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

> Abụ ma ọ bụ Abụ Ọma nke Asaf. Emechila ọnụ, Chineke: emela ka ị dị jụụ, ghara ịnọkwa nkịtị, Chineke. N’ihi na, le, ndị iro gị na-eme ọgbaghara: ndị kpọrọ gị asị ebuliwo isi ha elu. Ha jiri aghụghọ kpara izu megide ndị gị, wee gbaa izu megide ndị nzuzo gị. Ha asịwo, Bịa, ka anyị bipụ ha ka ha ghara ịbụ mba; ka e wee ghara icheta aha Izrel ọzọ. N’ihi na ha ji otu obi gbaa izu ọnụ: ha ejikọwo onwe ha ọnụ megide gị: ụlọikwuu Edọm, na ndị Ishmel; nke Moab, na ndị Hagarin; Gebal, na Amon, na Amalek; ndị Filistia na ndị bi na Taịa; Asua esokwawo ha kwa: ha enyewo ụmụ Lotaka aka. Sela. Abụ Ọma 83:1–8.

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