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# The Revelation of Jesus Christ - Number Ten

Mkpughe nke Jisọs Kraịst - Nọmba Iri

The War in Heaven

Agha n’Eluigwe

Author

Jeff Pippenger

Published

November 3, 2023

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The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.

Esemokwu ukwu ahụ dị n’etiti Kraịst na Lusifa (Onye na-eburu Ìhè) malitere n’eluigwe, Chineke kwekwara ka e nwee oge ule. Mgbe Lusifa gbasara nnupụisi ya, e nyere ohere ka mkpụrụ nke nnupụisi nke Onye na-eburu Ìhè pụta ìhè. Mgbe Chineke kpebisiri ike na oge ule ahụ agwụla, aha Lusifa gbanwere site na Lusifa Onye na-eburu Ìhè gaa na Setan, Onye-iro. Banyere Setan na ndị mmụọ ozi sonyere na nnupụisi ya, oge ule ahụ agwụla, a chụpụkwara ha n’eluigwe, ma maa ha ikpe n’ọkụ ebighị ebi.

> Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.

> Mgbe ahụ ọ ga-asịkwa ndị nọ n’aka ekpe ya, Si n’ebe m nọ pụọ, unu ndị a bụrụ ọnụ, banye n’ọkụ ebighị ebi, nke a kwadebere maka ekwensu na ndị mmụọ ozi ya. Matiu 25:41.

The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.

Nnukwu esemokwu ahụ dị n’etiti Kraịst na Setan, mechara ruo n’Ogige Iden, ọzọkwa, Chineke tinyekwara oge nnwale. Mgbe Setan boro Chineke ebubo na ọ ghara ụgha banyere ọnwụ na mkpụrụ osisi ahụ, ma rafuo Iv ka o sonyere ya na nnupụisi ya, e nyekwara ọzọ oge ka mkpụrụ nnupụisi Setan pụta ìhè n’ụwa dịka o si pụta n’eluigwe. N’ebe ahụ ka Setan natara aha ọzọ, ya bụ Ekwensu, nke pụtara “Onye Na-ebo Ebubo”. Mgbe oge nnwale ahụ (maka ụmụ Adam ndị sonyere na nnupụisi Setan) gwụsịrị, a ga-ekpe ụmụ Adam ahụ ikpe ka ha laa n’ọkụ ebighị ebi.

> And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.

> Agha di kwa agha n’eluigwe: Maịkel na ndị mmụọ-ozi ya lụrụ ọgụ megide dragọn ahụ; dragọn ahụ kwa lụrụ ọgụ, ya na ndị mmụọ-ozi ya, ma o nweghị mmeri; a chọpụtaghịkwa ebe ha ọzọ n’eluigwe. A tụfuru dragọn ukwu ahụ n’èzí, ya bụ agwọ ochie ahụ, nke a na-akpọ Ekwensu, na Setan, onye na-eduhie ụwa dum; a tụfuru ya n’ụwa, a tụfuru kwa ndị mmụọ-ozi ya tinyere ya. Mkpughe 12:7–9.

The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.

Agha nke e lụrụ n’eluigwe ná mmalite nke nnukwu esemokwu ahụ na-egosi agha nke dị na njedebe nke nnukwu esemokwu ahụ, n’ihi na Alfa na Omega na-egosiputa mgbe niile njedebe nke ihe, ya na mmalite nke ihe. A na-ebute nkọwa nke agha ahụ nke mere n’eluigwe site n’ọhụhụ dị ukwuu n’eluigwe.

> And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.

> Ma e wee hụ n’eluigwe ihe ịrịba ama dị ukwuu; otu nwanyị yi anyanwụ dịka uwe, ọnwa dịkwa n’okpuru ụkwụ ya, n’isi ya kwa ka e nwere okpueze nke kpakpando iri na abụọ: Ma ebe ọ dị ime, o tiri mkpu, na-ata ahụhụ n’ịmụ nwa, na-enwekwa ihe mgbu ka a mụọ ya. Mkpughe 12:1, 2.

When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.

Mgbe ọgụ ikpeazụ nke nnukwu esemokwu dị n’etiti Kraịst na Setan ga-eme, nke ga-abụ mgbe oge nnwale ka dị n’ọrụ, a na-anọchi anya ebe a ga-alụ ọgụ ahụ n’Akpughe nke Jisọs Kraịst dịka ọ dị n’eluigwe. A na-ekpughe eziokwu a ugbu a. Onyeozi Pọl kwuru banyere eluigwe atọ.

> “The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.

> “N’oge mbụ nke ahụmahụ Kraịst nke ya, e nyere Pọl onyeozi ohere pụrụ iche iji mụta uche Chineke banyere ndị na-eso ụzọ Jizọs. E ‘buru ya ruo n’eluigwe nke atọ,’ ‘ruo na paradaịs, ebe ọ nụrụ okwu ndị a na-apụghị ikwu ekwu, nke iwu na-akwadoghị ka mmadụ kwuo.’ Ya onwe ya kwetara na e nyere ya ọtụtụ ‘ọhụ na mkpughe’ ‘nke Onyenwe anyị.’ Nghọta o nwere banyere ụkpụrụ nke eziokwu oziọma hà nhata nke ‘ndịozi kachasị elu.’ 2 Ndị Kọrint 12:2, 4, 1, 11. O nwere nghọta doro anya ma zuo ezu banyere ‘obosara, na ogologo, na omimi, na ịdị elu’ nke ‘ịhụnanya Kraịst, nke karịrị ihe ọmụma.’ Ndị Efesọs 3:18, 19.” Ọrụ Ndịozi, 469.

The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.

Agha ahụ n’mmalite nke nnukwu esemokwu ahụ malitere n’eluigwe nke atọ, agha ahụkwa n’njedebe nke nnukwu esemokwu ahụ na-ejedebe n’eluigwe nke mbụ. E nwere eluigwe atọ; nke mbụ bụ eluigwe nke na-anọchi anya mbara ikuku nke ụwa a. Eluigwe nke abụọ bụ anyanwụ, ọnwa, na kpakpando. Eluigwe nke atọ bụ ihe Sister White kpọrọ “paradise,” ọ na-anọchikwa anya ebe ocheeze Chineke dị. Ọ bụ n’ihu-ọma nke ebe etiti ọchịchị Chineke n’onwe ya ka Onye-Nbu Ìhè ahụ, Lucifer, malitere nnupụisi ya.

The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.

Eluigwe nke atọ bụ ebe e duuru ụfọdụ ndị amụma, gụnyere Sister White, n’ọhụụ. Mgbe Pọl nọ n’ebe ahụ, e gosiri ya akụkọ ihe mere eme nke mbilite n’ọnwụ nke ọkpụkpụ akọrọ ndị nwụrụ anwụ ndị e gburu n’okporo ámá n’ụbọchị Julaị 18, 2020, na ihe ndị sochirinụ gbasara ọmụmụ nke otu narị na puku iri anọ na anọ ahụ. A machibidoro Pọl ịkọrịta akụkọ ihe mere eme ahụ, n’ihi na e gosipụtara akụkọ ahụ dịka akụkọ ihe mere eme nke iwu na-akwadoghị “ikwuputa.” Pọl nwụrụ ntakịrị ihe karịrị afọ iri atọ tupu Jọn Onye Nkpughe nata ọhụụ nke Mkpughe nke Jizọs Kraịst. Jọn, dịka o mere Pọl, nụrụ ihe é “kwuputara” site n’egbe eluigwe asaa ahụ, a gwakwara ya kwa ka ọ ghara ide ihe é “kwuputara.” Ihe egbe eluigwe asaa ahụ “kwuputara” ga-anọgide bụrụ nke e mechiri emechi ruo na njedebe nke ụbọchị ihe nnọchianya atọ na ọkara ahụ nke ndị akaebe abụọ ahụ nwụrụ anwụ n’okporo ámá.

> And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:4.

> Ma mgbe égbè eluigwe asaa ahụ kwusịrị olu ha, m nọ na-achọ ide ihe: m wee nụ olu si n’eluigwe na-asị m, Kàchie ihe ndị ahụ égbè eluigwe asaa ahụ kwuru, edekwala ha. Mkpughe 10:4.

All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?

Ndị amụma niile na-agba ama banyere “ụbọchị ikpeazụ” nke ikpe nchọpụta ahụ, ma “ụbọchị ikpeazụ” ndị ahụ bidoro kpọmkwem n’ụbọchị Septemba 11, 2001, ma ugbu a ha eruola n’ebe akara-nkpọchi ahụ na-amalite. Akara-nkpọchi ahụ na-amalite n’ọgwụgwụ ụbọchị ihe nnọchianya atọ na ọkara ahụ nke ndị àmà abụọ e gburu nọ dina n’okporo ámá. Ndị amụma niile kwekọrọ n’etiti onwe ha. Pọl hụrụ ebe ọgụ nke agha ikpeazụ nke oge amara, nke na-eme n’eluigwe mbụ. Ebe ọgụ nke agha ikpeazụ nke oge amara, nke na-eme n’ime eluigwe mbụ, kwekọrọ na ebe ọgụ nke agha mbụ nke oge amara, nke mere n’eluigwe nke atọ. O nwere ike iyi ka ọ dịghị mkpa ịkọwapụta ebe ọgụ ndị ahụ dị ka ọgụ nke agha oge amara, ma Setan, onye bụ onye mmegide Kraịst n’agha mbụ ahụ, ma bụrụkwa onye mmegide nke ndị ahụ otu narị na iri anọ na anọ puku n’agha ikpeazụ ahụ, maara na oge ya dị mkpirikpi. Ọ maara na ọ bụ agha e debere n’ime ubi nke oge amara. Anyị onwe anyị ò maara?

In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.

N’afọ 1840, mmụọ ozi ahụ dị ike siri n’eluigwe rịdata ma nye ozi mmụọ ozi mbụ ahụ ike. Ndị Protestant nke ọgbọ ahụ ka a nwalere mgbe ahụ, ha mechakwara bụrụ ndị e tinyere aha nnupụisi n’ahụ, ebe a kpọrọ ha ụmụ nwanyị Babilọn. Aha Lusifa gbanwerekwa n’oge ule nnwale ya. Mmụọ ozi ahụ dị ike nke rịdatara n’afọ 1840 bụ ihe nnọchianya nke mmụọ ozi ahụ dị ike nke Mkpughe iri na asatọ, onye rịdatara n’ụbọchị Septemba 11, 2001. Ikpe nyocha ahụ amalitebeghị n’afọ 1840, n’ihi na ọ ka dị afọ anọ n’ọdịnihu, ma ndị Protestant ka nyere ihe nnọchianya amụma nke ikpe nke ndị dị ndụ, n’ihi na mgbe mmụọ ozi ahụ rịdatara n’afọ 1840, oge ule nnwale ha malitere. Mgbe mmụọ ozi nke Mkpughe iri na asatọ rịdatara n’afọ 2001, ikpe ahụ n’eluigwe si n’ịkpe ndị nwụrụ anwụ gbanwee gaa n’ịkpe ndị dị ndụ.

On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.

N’ụbọchị Julaị 18, 2020, nkụda-mmụọ mbụ maka ngagharị nke mmụọ-ozi nke atọ, nke nkụda-mmụọ mbụ nke ngagharị nke mmụọ-ozi mbụ na-anọchi anya ya, bịarutere. N’ime ngagharị ahụ n’oge mbido, usoro nnwale nke ndị Protestant kwụsịrị n’akara ụzọ nke nkụda-mmụọ mbụ, mgbe ahụkwa nnwale nke ngagharị mbụ malitere. N’ụbọchị Julaị 18, 2020, usoro ikpe mere nzọụkwụ ọzọ n’ihu, n’ihi na ozi ahụ nke ga-abịa na njedebe nke ọzara nke ụbọchị atọ na ọkara agaghị abụ naanị mmezu zuru okè na nke ikpeazụ nke ozi nke Mkpu Etiti Abalị, kama ọ ga-abụkwa, n’amụma, akara mbata nke ịkachasị akara nke otu narị puku na iri anọ na anọ.

> And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

> Ma ebube nke Chineke nke Izrel si n’elu cherub, ebe ọ nọ, rigoo ruo n’ọnụ ụzọ ụlọ ahụ. O wee kpọọ nwoke ahụ yi uwe linin, onye ji ite ink nke onye odeakwụkwọ n’akụkụ ya; Jehova wee sị ya, Gafee n’etiti obodo ahụ, n’etiti Jerusalem, ka i mee akara n’egedege ihu ndị ikom ahụ na-asụ ude ma na-eti mkpu n’ihi arụ arụ niile a na-eme n’etiti ya. Ezekiel 9:3, 4.

The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.

Usoro nke ịchíkọrọ puku mmadụ otu narị na iri anọ na anọ malitere n’oge ọmụmụ ha, nke bụkwa mbilite n’ọnwụ ha. Ozi nke ifufe anọ na-eme ka ọkpụkpụ akọrọ ndị nwụrụ anwụ dịrị ndụ, ma ozi nke ifufe anọ bụ ozi nke ịchíkọrọ puku mmadụ otu narị na iri anọ na anọ. Pọl na Jọn ha abụọ hụrụ ma nụkwaa kpọmkwem akụkọ ihe mere eme anyị na-ebi ugbu a n’ime ya, akụkọ ahụ “nke ọtụtụ ndị amụma na ndị ezi omume chọsiri ike ịhụ.” Akụkọ ihe mere eme nke nnukwu mmegharị ahụ nke mmụọ-ozi nke atọ, nke e ji nnukwu mmegharị ahụ nke mmụọ-ozi mbụ mee ihe nnọchianya ya.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “A ghaghị ime ka ozi niile e nyere site n’afọ 1840–1844 bụrụ nke nwere ike ugbu a, n’ihi na e nwere ọtụtụ mmadụ ndị efunahụwo nduzi ha. Ozi ndị ahụ aghaghị ịga n’ụlọ-nzukọ niile.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kraịst sịrị, ‘Ngọzi nādiri anya unu, n’ihi na ha na-ahụ; na ntị unu, n’ihi na ha na-anụ. N’ihi na n’eziokwu asị m unu, na ọtụtụ ndị-amụma na ndị ezi omume chọrọ ịhụ ihe ndị ahụ unu na-ahụ, ma ha ahụghị ha; ma ịnụ ihe ndị ahụ unu na-anụ, ma ha anụghị ha’ [Matthew 13:16, 17]. Ngọzi nādiri anya ndị ahụ hụrụ ihe ndị a hụrụ n’afọ 1843 na 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “E nyere ozi ahụ. Ọ gaghịkwa ekwe omume ka e nwee igbu oge n’ikwughachi ozi ahụ, n’ihi na ihe ịrịba ama nke oge ndị a na-emezu; a ghaghị ịrụcha ọrụ mmechi ahụ. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’ịtọlite Chineke nke ga-aba ụba bụrụ mkpu ukwu. Mgbe ahụ Daniel ga-eguzo n’ókè ya, inye àmà ya.” Manuscript Releases, volume 21, 437.

The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.

Isi okwu bụ isi nke ọgụ mbụ Lusifa lụrụ n’eluigwe bụ nkwurịta okwu. Ọ bụ onye na-eburu ìhè, onye jiri ọnọdụ ya were tinye njehie n’ime uche ndị mmụọ ozi ndị nsọ. A gwara anyị na ndị mmụọ ozi ndị nụruru echiche nnupụisi ya adịghị ọbụna amata na ọ bụ Lusifa duhiere ha n’ime iche echiche ndị ahụ ha mechara nwee banyere Chineke. Ọ dị aghụghọ nke ukwuu, dịka ọ dịkwara n’ebe Iv nọ n’ogige ahụ, nke mere na ndị mmụọ ozi ndị bụbu ndị nsọ wee malite ikwere na echiche ndị ahụ Setan tinyere n’ime uche ha bụ echiche mbụ sitere n’aka ha onwe ha. Mkpụrụ ndị ahụ, n’ikpeazụ, mịrịpụta mkpụrụ nke mbibi ebighị ebi.

The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.

Agha ikpeazụ ahụ, nke na-eme n’eluigwe mbụ, dị nnọọ nso ibido, ọ bụghịkwa banyere iduhie ndị mmụọ ozi dị nsọ, ọ bụghịkwa banyere iduhie Iv nke Setan mere, kama ọ bụ banyere iduhie ya na-eduhie mmadụ nile site n’usoro nkwurịta okwu e mebiri emebi nke a na-anọchi anya dị ka nke dị n’eluigwe. Ọ bụ banyere World-Wide Web nke Setan ji akụnye echiche n’ime mmadụ, na ndị ahụ amaghị na ha ekwerewo ụgha, ma site n’ime nke a egosila na ha ahụghị eziokwu n’anya. Ọ bụozi Pọl onye kwupụtara na n’“ụbọchị ikpeazụ” mmadụ ga-anabata ụgha, n’ihi na ha enweghị ịhụnanya nke “eziokwu.” E kwuwerị, ọ hụla akụkọ ihe mere eme ahụ kpọmkwem ebe a na-arụzu ọrụ ịtụnanya a nke Setan.

The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.

A na-eme iduhie nke ụmụ mmadụ site n’aka ndị ụwa ọnụ nke United Nations, ndị bụ ike dragọn ahụ. Ndị ụwa ọnụ nke United Nations n’amụma mejupụtara ndị eze na ndị ahịa. Ndị eze ahụ bụ ọchịchị dị iche iche, ndị dike ukwu na nkà na ụzụ na ndị ijeri ego nke ụlọọrụ mba dị iche iche bụkwa ndị ahịa ahụ.

The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.

Agha ahụ na-amalite n’iwu ụbọchị Ụka, n’oge ahụ ka United States na-aghọ eze isi nke ndị eze iri ahụ. Mgbe ahụ, United States ka kwuworo okwu dị ka dragọn, si otu a kpọọ njedebe nke alaeze nke isii nke anụ ọhịa nke ụwa. Mgbe ahụ ọ na-apụta ịghọgbu ụwa nile site n’ọrụ ebube ndị ọ ga-eme n’ihu anụ ọhịa ahụ, ọrụ ebube ndị a na-anọchite anya ha dịka iweta ọkụ site n’eluigwe rịdata.

> And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:13.

> Ọ na-arụkwa ọrụ ebube dị ukwuu, nke mere na ọ na-eme ka ọkụ si n’eluigwe rịdata n’ụwa n’ihu mmadụ. Mkpughe 13:13.

When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.

Mgbe akọrọ ọkpụkpụ ndị nwụrụ anwụ ahụ e bilitere n’ọnwụ, ndị e gburu n’okporo ámá, weliri elu gaa n’eluigwe dịka ọkọlọtọ, n’otu oge ahụ kwa, e nwere ihe ịtụnanya ọzọ n’eluigwe.

> And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.

> E wee pụta ihe ịrịba ama ọzọ n’eluigwe; ma lee, otu nnukwu ajọ anụ uhie, nke nwere isi asaa na mpi iri, ma nwee okpueze asaa n’isi ya. Mkpughe 12:3.

The great red dragon is Satan, but it is also pagan Rome.

Agwọ-ukwu ahụ na-acha ọbara ọbara bụ Setan, ma ọ bụkwa Rom nke ndị ọgọ mmụọ.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Ya mere, ebe dragọn ahụ, n’ụzọ bụ isi, na-anọchi anya Setan, ọ bụkwa, n’ụzọ nke abụọ, ihe nnọchianya nke Rom ndị ọgọ mmụọ.” The Great Controversy, 439.

The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.

Agwọ ukwu ahụ bụ Setan, ma n’ọrụ ngwa nke abụọ, agwọ ukwu ahụ na-anọchi anya Rom ndị ọgọ mmụọ. N’akụkọ ihe mere eme nke ọmụmụ Kraịst, a na-anọchi anya agwọ ukwu nke Rom ndị ọgọ mmụọ; ma ngwa amụma zuru oke nke agwọ ukwu ahụ dị n’ime “ụbọchị ikpeazụ.” N’ime “ụbọchị ikpeazụ” a na-anọchi anya agwọ ukwu ahụ site n’aka ndị eze iri nke Mba Ndị Jikọrọ Ọnụ. Ha apụtaghị n’akụkọ ihe mere eme nke ọmụmụ Kraịst, kama ha na-apụta n’akụkọ ihe mere eme nke ọmụmụ nke otu narị na iri anọ na anọ puku, nke e ji ọmụmụ Kraịst mee ihe atụ ya.

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

> “Ndị eze na ndị na-achị achị na ndị gọvanọ ewetawo n’ahụ́ onwe ha akara nke onye na-emegide Kraịst, a na-anọchitekwa ha anya dịka dragọn ahụ nke na-aga ibuso ndị nsọ agha—ndị ahụ na-edebe iwu Chineke ma nwee okwukwe nke Jisọs.” Testimonies to Ministers, 38.

The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”

Mpi iri nke dragọn bụ ihe nnọchianya nke njikọ aka ya; isi asaa ya ndị e kpuchiri okpueze n’elu ha na-akọwapụta ya dịka isi nke asaa n’ime alaeze asatọ nke amụma Akwụkwọ Nsọ, dịka e gosipụtara ha ma n’ihe oyiyi Nebukadneza dị na Daniel isi nke abụọ, ma kwa n’isi asatọ nke Mkpughe isi nke iri na asaa. Mba Ndị Dị n’Otu bụ “ihe ịtụnanya ọzọ n’eluigwe,” n’oge ahụ kpọmkwem mgbe a na-ebuli ọkọlọtọ ahụ, nke a mụrụ n’okporo ámá nke na-agafe ndagwurugwu ọkpụkpụ akọrọ nwụrụ anwụ, elu n’eluigwe. Dragọn ahụ na nwanyị ahụ na-apụta dịka ihe ịtụnanya n’eluigwe n’oge iwu Sọnde, nke bụkwa kpọmkwem oge ahụ nke a na-“eju kwa anya n’azụ” anụ ọhịa si n’osimiri pụta nke Katọlik.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> M wee hụ otu n’ime isi ya ka a ga-asị na e merụrụ ya ahụ ruo ọnwụ; ma a gwọrọ ọnyá ya nke na-egbu egbu: ụwa niile wee ju anya soro anụ ọhịa ahụ. Mkpughe 13:3.

The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.

Ụwa na-eso anụ ọhịa nke osimiri nke papal n’ịtụnanya, “mgbe” a gwọchara ọnya ya nke na-egbu egbu, a na-agwọkwa ya n’iwu ụbọchị Sọnde dị na United States. A na-eso ọkọlọtọ, dragọn ahụ, na anụ ọhịa ahụ niile n’ịtụnanya, malite n’iwu ụbọchị Sọnde dị na United States. Onye-amụma ụgha ahụ na-egosipụta ihe ịtụnanya Setan kacha dị mkpa n’otu oge ahụ kpọmkwem, n’ihi na ọ bụ ozugbo mgbe iwu ụbọchị Sọnde gachara, ebe onye-amụma ụgha ahụ ka malitere ikwu okwu dịka “dragọn,” ka ọ na-apụta ije iduhie ụwa dum, ọ na-esikwa n’eluigwe mezuo aghụghọ ya.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:11–13.

> M wee hụ anụ ọhịa ọzọ ka o si n’ala na-apụta; o nwekwara mpi abụọ dịka nwa atụrụ, ọ gwakwara okwu dịka agwọ ukwu. Ọ na-arụkwa ike nile nke anụ ọhịa mbụ n’ihu ya, ma na-eme ka ụwa na ndị bi n’ime ya fee anụ ọhịa mbụ ahụ ofufe, onye e gwọrọ ọnyá ọnwụ ya. Ọ na-arụkwa nnukwu ihe ịtụnanya, nke mere na ọ na-eme ka ọkụ si n’eluigwe rịdata n’ụwa n’ihu mmadụ. Mkpughe 13:11–13.

The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.

Agha ahụ malitere n’eluigwe nke atọ na-akwụsị n’eluigwe nke mbụ. Akwụkwọ Nsọ na Mmụọ nke Amụma na-akọwa njikọ ugboro atọ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ dị ka njikọ ọjọọ ahụ. N’oge iwu ụbọchị Sọnde, njikọ ugboro atọ ahụ na-amalite idu ụwa dum n’agha imegide nwanyị ahụ, ka ọ na-aga n’ihu ruo Amagedọn. N’oge iwu ụbọchị Sọnde, ha na-ewere ọnọdụ ha n’ubi agha nke eluigwe nke mbụ, emesịa ha atụfuo! Dị ka Rom si ebili n’ike ugboro atọ n’akụkọ ihe mere eme nke ụwa, ọ na-emeri mgbe niile mbụ onye iro ya, emesịa onye mmekọ ya, emesịa onye ọ na-emegbu, ma mesịa daa.

> And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.

> M wee hụ mmụọ atọ na-adịghị ọcha, ndị yiri frogs, ka ha si n’ọnụ dragọn pụta, na n’ọnụ anụ ọhịa ahụ pụta, nakwa na n’ọnụ onye amụma ụgha ahụ pụta. N’ihi na ha bụ mmụọ nke ndị mmụọ ọjọọ, na-arụ ọrụ ebube, ndị na-apụta ịgakwuru ndị eze nke ụwa na nke ụwa niile, ka ha kpọkọọ ha maka agha nke nnukwu ụbọchị ahụ nke Chineke Onye Pụrụ Ime Ihe Nile. Lee, ana m abịa dịka onye ohi. Ngọzi dịrị onye ahụ nke na-amụ anya, na-edebekwa uwe ya, ka ọ ghara ịga ije n’ịgba ọtọ, ka ha wee hụ ihere ya. O wee kpọkọta ha ọnụ n’ebe a na-akpọ n’asụsụ Hibru Amagedọn. Mkpughe 16:13–16.

The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.

“Agha n’eluigwe” n’ime “ụbọchị ikpeazụ” abụghị ihe atụ; ọ bụ agha nke nkwurịta okwu a na-alụ n’eluigwe. N’ọnụ dragọn ahụ, n’ọnụ anụ ọhịa ahụ, na n’ọnụ onye amụma ụgha ahụ ka “mmụọ ndị mmụọ ọjọọ” si apụta, ndị na-arụ “ọrụ ebube.” Okwu ahụ bụ “mmụọ” pụtara ume, ume ahụkwa bụ ihe nnọchianya nke ozi. Ume nke Ezikiel iri atọ na asaa na-eme ka ọkpụkpụ ndị nwụrụ anwụ dị ndụ, ọ na-emekwa nke a site n’iweta ozi nke Islam, nke a na-anọchite anya ya n’ime Akwụkwọ Nsọ dịka ifufe nke ọwụwa anyanwụ. “Mmụọ,” “ifufe,” na “ume” bụ otu okwu a sụgharịrị n’ime okwu Bekee atọ ahụ ma n’asụsụ Hibru ma n’asụsụ Grik.

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Chineke pụrụ iku ume ndụ ọhụrụ n’ime mkpụrụobi ọbụla nke ji ezi obi chọrọ ijere Ya ozi, Ọ pụkwara iji icheku ọkụ dị ndụ sitere n’elu ebe ịchụàjà metụ egbugbere ọnụ aka, ma mee ka ha bụrụ ndị na-ekwu okwu nke ọma n’otuto Ya. A ga-ejupụta ọtụtụ puku olu n’ike ikwupụta eziokwu ndị dị ebube nke Okwu Chineke. A ga-atọghe ire na-asụ nsụ, a ga-emekwa ka ndị na-atụ ụjọ sie ike iburu àmà nke eziokwu n’atụghị egwu. Ka Onyenwe anyị nyere ndị Ya aka ihicha ụlọ nsọ nke mkpụrụobi pụọ n’ime mmetọ ọbụla, na idowe njikọ dịrị Ya ezigbo nso, ka ha wee bụrụ ndị na-ekere òkè n’oké mmiri ozuzo ikpeazụ mgbe a ga-awụsa ya.” Review and Herald, July 20, 1886.

The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.

“Mmụọ” ndị ahụ na-apụta n’ọnụ dragọn ahụ, na-apụta n’ọnụ anụ ọhịa ahụ, nakwa n’ọnụ onye amụma ụgha ahụ, na-anọchi anya ozi ndị sitere n’aka Setan. N’agha mbụ ahụ n’eluigwe nke atọ—ọ bụ nkwurịta okwu rụrụ arụ, dịka e gosiri ya site n’aka onye bu ìhè nke rụrụ arụ. N’agha ikpeazụ ahụ n’eluigwe nke mbụ—ọ bụkwa ọzọ, nkwurịta okwu rụrụ arụ. Nkwurịta okwu ahụ rụrụ arụ nke Setan ji mee agha n’eluigwe nke atọ, nke a ga-ejikwa ọzọ n’agha nke eluigwe nke mbụ, bụ mesmerism, nke a na-akpọ n’oge a hypnosis.

> “Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Manuscript 86, 1905.

> “Ndị ikom na ndị inyom ekwesịghị ịmụ sayensị nke otu e si adọta uche nke ndị ha na ha na-emekọrịta n’agha. Nke a bụ sayensị nke Setan na-akụzi. Anyị ga-eguzogide ihe nile dị otu a. Anyị ekwesịghị iji mesmerizim na hipnotizim egwuri egwu—sayensị nke onye ahụ nke tufuru ọnọdụ mbụ ya ma chụpụ ya n’ụlọikpe nke eluigwe.” Manuscript 86, 1905.

Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.

A na-arụzu hipnotizim n’ụwa taa site n’aka nnukwu ndị teknụzụ site n’ụgbụ ụwa nile, nke na-eji ihe a na-akpọ sayensị nke mgbasa ozi ọgbara ọhụrụ, ma n’eziokwu ọ bụ nkà kacha elu nke sayensị ochie ahụ nke Setan, bụ hipnotizim. Ndị na-achọ ọchịchị ụwa, nnukwu ndị teknụzụ na ndị ijeri ego bu n’obi ijide anụ ha na-achụ n’ime “ụgbụ” aghụghọ nke e guzobeworị n’ụwa nile. PsyOps Setan n’elu ụwa dum, ma ọ bụrụ na ịchọrọ ikwu ya otu a. Ọ bụ ozi ndị Setan na-eduba ụwa gaa Armagedon, a na-ekwusakwa ozi ndị Setan ahụ n’eluigwe n’otu oge ahụ kpọmkwem ndị mmụọ ozi atọ na-ekwusa ozi Kraịst n’eluigwe.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:6–11.

> M hụkwara mmụọ-ozi ọzọ ka ọ na-efe n’etiti eluigwe, nwee ozi-ọma ebighị ebi ka ọ kpọsaa ya nye ndị bi n’elu ụwa, na nye mba nile, na agbụrụ nile, na asụsụ nile, na ndị mmadụ nile, na-ekwu okwu n’oké olu, Sọpụrụ Chineke, nyekwa ya otuto; n’ihi na oge ikpe ya eruwo: kpọkwa isiala nye ya nke mere eluigwe, na ụwa, na oke osimiri, na isi iyi nile nke mmiri. Ma mmụọ-ozi ọzọ sochiri, na-ekwu, Babilọn adaala, adaala, obodo ukwu ahụ, n’ihi na o mere ka mba nile ṅụọ mmanya nke ọnụma nke ịkwa iko ya. Mmụọ-ozi nke atọ wee soro ha, na-ekwu okwu n’oké olu, Ọ bụrụ na onye ọbụla akpọọ isiala nye anụ ọhịa ahụ na oyiyi ya, ma nata akara ya n’egedege ihu ya, ma ọ bụ n’aka ya, onye ahụ ga-aṅụkwa mmanya nke ọnụma Chineke, nke a wụsara n’enweghị ngwakọta n’ime iko iwe ya; a ga-ata ya ahụhụ n’ọkụ na nkume-ọkụ n’ihu ndị mmụọ-ozi dị nsọ, na n’ihu Nwa Atụrụ ahụ: anwụrụ ahụhụ ha na-arịgo ruo mgbe ebighị ebi ebi: ha enweghịkwa izu ike ehihie ma ọ bụ abalị, ndị na-akpọ isiala nye anụ ọhịa ahụ na oyiyi ya, na onye ọbụla na-anata akara aha ya. Mkpughe 14:6–11.

The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.

“Mụọ” ndị ahụ nke na-esi n’aka onye ọbụla n’ime njikọ atọ ahụ pụta, na-apụta n’ọnụ ha. Ikwu okwu nke mba bụ omume nke ọchịchị ya.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Ikwu okwu nke mba ahụ bụ omume nke ndị ọchịchị omeiwu ya na nke ndị ọchịchị ikpe ya.” The Great Controversy, 443.

Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”

E kwere Jeremaịa nkwa na ọ bụrụ na ọ ga-ekewapụ ọka wit n’afụfụ, ma ghara ịlaghachikwute afụfụ ahụ (ọ bụ ezie na afụfụ ahụ pụrụ ịlọghachikwute ya), na Chineke ga-eme ya “ọnụ” Ya.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:17–19.

> Anọghị m n’ọgbakọ ndị na-akwa emo, ọ dịghịkwa m ṅụrị ọṅụ; naanị m ka m nọdụrụ n’ihi aka gị: n’ihi na i juputawo m n’iwe ọkụ. Gịnị mere ihe mgbu m ji bụrụ nke na-adịgide adịgide, ọnya m bụrụkwa nke a na-apụghị ịgwọ agwọ, nke na-ajụ ka e gwọọ ya? Ì ga-abụrịrị m kpamkpam dịka onye ụgha, na dịka mmiri ndị na-ada ada? Ya mere, otu a ka Onyenwe anyị kwuru, Ọ bụrụ na ị laghachite, mgbe ahụ aga m eme ka ị lọghachi ọzọ, ị ga-eguzokwa n’ihu m: ma ọ bụrụ na ị wepụta ihe dị oké ọnụ ahịa n’etiti ihe rụrụ arụ, ị ga-adị ka ọnụ m: ka ha laghachikwute gị; ma gị onwe gị alaghachikwela n’ebe ha nọ. Jeremiah 15:17–19.

Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.

Jeremaịa na-anọchite ndị Millerite n’ime nkụda mmụọ mbụ ha, ndị chere na Chineke aghọọla ụgha. Chineke aghọtaghị ụgha; Ọ bụ naanị na O jidere aka Ya n’elu mmejọ dị n’ime chaatị 1843. E kwere Jeremaịa nkwa, dịka e kwere ndị ahụ dara mba n’ụbọchị Julaị 18, 2020 nkwa; na ọ bụrụ na ha ekewapụ onwe ha n’ebe ndị nzuzu nọ na nkuzi Setan ndị dịrị tupu nkụda mmụọ ahụ, mgbe ahụ Onyenwe anyị ga-eme Jeremaịa, na ndị ọ na-anọchi anya ha, “ọnụ” Ya. E mepụtara chaatị 1843 ahụ n’ime mmezu nke iwu e nyere ka e mee otú ahụ n’isi nke abụọ nke Habakuk.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

> “Ọ bụ àmà jikọrọ ọnụ nke ndị nkuzi na akwụkwọ akụkọ nke Nlọghachi nke Abụọ, mgbe ha guzooro n’‘okwukwe mbụ ahụ,’ na mbipụta nke chaatị ahụ bụ mmezu nke Habakkuk 2:2, 3. Ọ bụrụ na chaatị ahụ bụ isiokwu amụma (ma ndị na-agọnarị ya na-ahapụ okwukwe mbụ ahụ), mgbe ahụ ọ na-eso na BC 457 bụ afọ e si amalite ịgụ ụbọchị 2300 ahụ. Ọ dị mkpa na 1843 bụrụ oge mbụ e bipụtara ya, ka ‘ọhụụ ahụ’ wee ‘ghee oge,’ ma ọ bụ ka e nwee oge ichere, nke n’ime ya ìgwè ndị na-amaghị nwoke ahụ ga-adaba n’ụra ma hie ụra n’elu nnukwu isiokwu nke oge, kpọmkwem tupu a kpọtee ha site n’Iku Etiti Abalị ahụ.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.

Onyenwe anyị, site n’aka Habakuk, nyere ndị Millerite iwu ka ha mepụta chaatị 1843 ahụ, ma o nwere njehie nke Onyenwe anyị jidere aka Ya n’elu ya. Nke a bụ ihe kpatara Jeremaya ji kwuo na ndakpọ olileanya ya sitere n’aka Chineke. Mgbe, mgbe ndakpọ olileanya ahụ gasịrị, Onyenwe anyị duru ndị Millerite laghachi n’isi nke abụọ nke Habakuk, ha hụrụ nkwa ahụ, na ọbụna ma ọhụụ ahụ ga-egbu oge, na ha kwesịrị ichere ya, n’ihi na ọ gaghị agha ụgha, na na ngwụcha ya ọ ga “ekwu okwu”.

The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.

Ọhụ ahụ “na-ekwu okwu” nọchiri anya ọdịnaya nke ozi amụma ahụ, nkwa e kwere Jeremaya bụkwa na ọ bụrụ na ọ ga-ekpochapụ ndakpọ olileanya ahụ, laghachikwute ịnụ ọkụ n’obi o nwere maka ozi ahụ tupu ndakpọ olileanya ahụ, ma ọ bụrụkwa na ọ ga-eme ka a mata ọdịiche dị n’etiti ọka wit na afụfụ ya, ọ ga-abụ “ọnụ” Chineke, ma ọ ga-eweta ozi nke Mkpu Etiti Abalị.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> N’ihi na ọhụ a ka bụ maka oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha: ọ bụrụgodị na o yie ka ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghị egbu oge. Habakkuk 2:3.

Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.

Ndị Jeremaya nọchiri anya ha, n’ime mmegharị nke mmụọ ozi mbụ na nke atọ, ndị na-emezu iwu ahụ ka ha lọghachi, ga-abụ “ọnụ” nke Onyenwe anyị n’agha a na-alụ megide njikọ ọjọọ ahụ, n’ọgbọ agha nke eluigwe mbụ. Ha ga-eweta ozi nke Mkpu Etiti Abalị. Ndị Jeremaya nọchiri anya ha na-anụ ugbu a “olu” n’ọzara. Ụbọchị ihe nnọchianya atọ na ọkara bụ ihe nnọchianya nke ọzara amụma.

> The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.

> Olu nke onye nākpu n’ọzara, Dozienụ ụzọ nke Onye-nwe-ayi, meenụ n’ala ịkpa okporo-ụzọ ziri ezi nye Chineke-ayi. A ga-ebuli ndagwurugwu nile elu, a ga-eme kwa ka ugwu nile na nta nile dị ala: a ga-eme kwa ka ebe gbagọrọ agbagọ dị n’otu, a ga-eme kwa ka ebe tara akpụ ghọọ ala dị larịị: A ga-ekpughe kwa ebube nke Onye-nwe-ayi, anụ-ahu nile ga-ahụkwa ya ọnụ: n’ihi na ọnụ nke Onye-nwe-ayi ekwuwo ya. Aịsaịa 40:3–5.

We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.

Anyi ga-aga n’ihu n’ịtụle agha ikpeazụ nke agha oge nnwale ahụ, nke malitere n’eluigwe nke atọ ma gwụchie n’eluigwe nke mbụ, n’isiokwu na-esonụ.

> Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:33–35.

> Mgbe ahụ, ndị Midian niile, na ndị Amalek, na ụmụ nke ọwụwa anyanwụ, zukọrọ ọnụ, gafee, ma maa ụlọikwuu ha n’ndagwurugwu Jezreel. Ma Mmụọ nke Onyenwe anyị bịakwasịrị Gideon, o wee kpọọ opi; a kpọkọtara Abiezer ka o soro ya. O wee ziga ndị ozi n’ala Manase niile; a kpọkọtakwara ya ka o soro ya: o zigakwara ndị ozi n’aka Asha, na n’aka Zebulun, na n’aka Naftali; ha wee rịgoro izute ha. Ndị Ikpe 6:33–35.

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