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# The Revelation of Jesus Christ - Number Fourteen

Mkpughe nke Jisus Kraịst - Nọmba Iri na Anọ

The Seventh Seal

Akara nke Asaa

Author

Jeff Pippenger

Published

November 11, 2023

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The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.

Agha nnwale nke ndị mmụọ ozi, nke bidoro n’aka Lucifer n’eluigwe nke atọ dịka e gosiri ya na Mkpughe isi nke iri na abụọ, na-anọchi anya agha nnwale nke ụmụ mmadụ na ndị mmụọ ozi, nke na-akwụsị n’eluigwe nke mbụ. Mgbe a chụpụrụ Setan na ndị mmụọ ozi ya n’eluigwe nke atọ, Setan meghere ihu ọgụ ọhụrụ n’ubi Iden. Dịka ọ dị n’agha nke eluigwe nke atọ nke metụtara Lucifer, Chineke kwekwara ka e nwee oge nnwale nye ụmụ mmadụ. Agha dị n’eluigwe nke mbụ, nke na-amalite n’eziokwu ya niile n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, na-anọchi anya njedebe nke oge nnwale nye ụmụ mmadụ.

In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.

N’isi nke iri na abụọ na nke iri na atọ nke Mkpughe, a na-anọchi anya dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ. Dị ka ọ na-adịkarị, a na-aghọta ike atọ ahụ dịka ndị na-anọchi anya, n’ụzọ kachasị, akụkọ ihe mere eme gara aga nke ike atọ ahụ; ma e gwara Jọn ka o dee “ihe ndị ga-adị,” ma akwụkwọ Mkpughe dum na-ekwu banyere “ụbọchị ikpeazụ,” ya mere anyị na-eji ụkpụrụ Akwụkwọ Nsọ ahụ bụ na njedebe ka e ji mmalite gosipụta, ma na-etinye ihe nnọchianya nke Mkpughe n’ọrụ dịka eziokwu dị ugbu a, ọ bụghị eziokwu gara aga.

Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.

A kọwapụtala Setan n’agha ahụ ọ malitere n’eluigwe nke atọ, nakwa n’agha mbụ ahụ o wetara ụmụ mmadụ n’ogige Iden, dịka onye ji “hypnotism” ebufe nkwurịta okwu ya ndị mebiri emebi iji mezuo ọgụ ya.

> “Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.

> “Setan nwara ịrata Adam mbụ n’Iden, Adam wee soro onye iro tụgharịa uche, si otu a nye ya ohere ka mma. Setan jiri ike ya nke ịkpọ mmadụ n’aka n’ụzọ amaghị ama rụọ ọrụ n’ahụ Adam na Iv, ike a kwa ka ọ gbalịrị iji rụọ ọrụ n’ahụ Kraịst. Ma mgbe e kwuchara okwu nke Akwụkwọ Nsọ, Setan matara na o nweghị ohere ọbụla iji merie.

> “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.” Mind, Character and Personality, 713.

> “Ụmụ nwoke na ụmụ nwanyị ekwesịghị ịmụ sayensị nke otu e si emeri ma dọta uche ndị ha na ha na-akpakọrịta n’agha. Nke a bụ sayensị nke Setan na-akụzi. Anyị ga-eguzogide ihe niile dị otu a. Anyị ekwesịghị itinye aka n’ihe gbasara mesmerism na hypnotism—sayensị nke onye ahụ furu ọnọdụ mbụ ya ma chụpụ ya n’ụlọikpe eluigwe.” Mind, Character and Personality, 713.

The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.

E mezuru oke “sayensị nke Setan na-akụzi” site n’aka ndị ahịa ụwa ọnụ, a na-arụkwa ya site n’ụzọ ukwu nke “ozi” n’ime “ụbọchị ikpeazụ.” Setan bụ nna ụgha, ndị ukwu mgbasa ozi ahụ, ọ bụghị naanị na ha na-akwalite ụgha, kama ha na-ewepụkwa eziokwu, ha na-achụso ndị ha na-ewere dị ka ndị jụrụ okwukwe, ha na-ejikwa ụdị hypnotizim kasị dị mgbagwoju anya e metụrụla n’akụkọ ihe mere eme nke ụwa a. Agha ahụ nke malitere n’eluigwe nke atọ na-eme ka àgwà a nke ọgụ Setan pụta ìhè, ka e wee mee ka ndị kwere ekwe nọ ndụ mgbe agha nke eluigwe mbụ ga-amalite buru ụzọ dọọ aka ná ntị site n’amamịghe e nwere tupu oge eruo. Mgbe anyị ghọtara na etiti nchịkwa nke ụgbụ ụwa nile, na “ụzọ ukwu nke ozi” ka a na-elekọta ma na-achịkwa na United States, anyị na-ahụ ihe ọ pụtara na United States na-akpọrọ ọkụ ka o si n’eluigwe daa ma na-eduhie ụwa dum. “Ọkụ” n’akwụkwọ Mkpughe na-anọchi anya ozi.

The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.

A na-enweta ihe nnọchianya nke Mkpughe isi nke iri na atọ, amaokwu nke iri na atọ, site n’agha nke Ugwu Kamel, ebe ndị amụma Bel na ndị amụma nke ọhịa nta ahụ enweghị ike ịkpọpụta ọkụ ka o si n’eluigwe rịdata iji kwado na Bel na Ashtarọt bụ ezi chi. Bel, ebe ọ bụ chi nwoke, na Ashtarọt chi nwanyị, na-anọchi anya oyiyi nke anụ ọhịa ahụ, ngwakọta na-adịghị nsọ nke ụka na ọchịchị. Ha bụ ndị amụma Jezebel, onye nọ n’ime mmekọrịta na-adịghị nsọ ya na Ehab. Ndịàmà amụma abụọ ahụ nke oyiyi nke anụ ọhịa ahụ n’akụkọ banyere Ugwu Kamel na-akọwapụta ọrụ nke United States n’ịbụ nke mbụ kpụrụ oyiyi nke usoro popu n’ime United States, ma emesịa n’ụwa. “Ọkụ” ahụ dị na Kamel ga-abụ ihe àmà nke onye bụ n’ezie ezi Chineke. Ọ nọchiri anya mkpughe sitere n’eluigwe nke na-egosi ezi Chineke, otu ajụjụkwa ahụ ka dị mgbe United States kpọpụtara ọkụ ka o si n’eluigwe rịdata.

In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.

N’akwụkwọ Aịzaya, Chineke ahụ nke na-akọwa ọgwụgwụ site ná mmalite, na-agwa ọnọdụ nke Ugwu Kamel nke oge ochie okwu, nakwa ọnọdụ amụma ahụ a na-anọchi anya ya mgbe United States kpọrọ ọkụ ka o si n’eluigwe daa.

> Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.

> Wetenụ okwu ikpe unu, ka Jehova kwuru; wetanụ ihe àmà unu siri ike, ka Eze Jekọb kwuru. Ka ha wepụta ha, ma gosi anyị ihe ga-eme; ka ha gosi ihe ndị mbụ, ihe ha bụ, ka anyị wee tụlee ha, ma mara njedebe ha ikpeazụ; ma ọ bụ kwuoro anyị ihe ndị ga-abịa. Gosinụ ihe ndị ga-eme n’ọdịnihu, ka anyị wee mara na unu bụ chi; ee, meenụ ihe ọma, ma ọ bụ meenu ihe ọjọọ, ka iju wee jide anyị, ka anyị lekọtakwa ya ọnụ. Lee, unu sitere n’ihe efu, ọrụ unu bụkwa ihe efu; ihe arụ ka onye na-ahọrọ unu bụ. Ewelitela m otu onye si n’ugwu, ọ ga-abịakwa; site n’ebe anyanwụ na-awapụta ka ọ ga-akpọku aha m: ọ ga-abịakwutekwa ndị isi dịka a na-abịa n’elu ụrọ a gwakọrọ agwakọ, dịka onye ọkpụ ite na-azọ ụrọ. Ònye kwuputara ya site na mmalite, ka anyị wee mara? Ma tupu oge eruo, ka anyị wee sị, Ọ bụ onye ezi omume? Ee, ọ dịghị onye na-egosi ya; ee, ọ dịghị onye na-ekwupụta ya; ee, ọ dịghị onye na-anụ okwu unu. Onye mbụ ga-asị Zaịọn, Lee, lee ha: m ga-enyekwa Jerusalem onye na-eweta ozi ọma. Aịsaịa 41:21–27.

In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”

N’agha nke eluigwe mbụ nke ga-amalite n’iwu Ụka na-abịa ngwa ngwa n’ụbọchị Sọnde, a ga-ekwe ka United States, nakwa Setan n’onwe ya, “wepụta” “okwu” ha, ha ga-akpọkwa ọkụ ka o si n’eluigwe rịdata n’ịgbalị igosi na chi Jezebel bụ ezi Chineke. A ga-amanye ụwa ka ọ nabata akara nke ụbọchị ofufe chi ahụ. Ọkụ ahụ a na-eme ka o si n’eluigwe rịdata, site n’“ụzọ ukwu ozi super” ruo n’ebe mmadụ nile nọ, bụ ọrụ “efu,” ma onye họọrọ ozi e bufere site n’ụzọ ahụ bụ “ihe arụ.”

In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”

N’agha ahụ, otu narị puku na puku iri anọ na anọ ahụ, ma emesịa ìgwè mmadụ ukwu ahụ, ga-abụ ndị akaebe Chineke n’arụmụka banyere onye bụ ezi Chineke. Ezi ozi ndị e si n’akụkụ abụọ nke agha ahụ na-ebuga ka a na-anọchi anya dị ka “ọkụ.” A ga-achịkọta mba niile iji kpebie onye bụ ezi Chineke, ma a ga-enwe ụdị ndị akaebe abụọ iji mee ka “eziokwu” guzosie ike.

> Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.

> Ka a kpọkọtanụ mba nile ọnụ, ka a chịkọtanụkwa ndị mmadụ: ònye n’etiti ha pụrụ ikwupụta ihe a, ma gosi anyị ihe ndị mbụ? Ka ha wepụta ndị àmà ha, ka e wee gosi na ha ziri ezi: ma ọ bụ ka ha nụ, sị, Ọ bụ eziokwu. Unu bụ ndị àmà m, ka Onyenwe anyị kwuru, na ohu m nke m họpụtara: ka unu wee mara ma kwere m, ma ghọta na ọ bụ m bụ Ya: tupu m, e nweghị chi e kere eke, a gaghị enwekwa nke ọ bụla mgbe m gasịrị. Mụ onwe m, ọbụna mụ onwe m, bụ Onyenwe anyị; e wezụga m, ọ dịghị onye nzọpụta ọzọ dị. Ekwuputawo m, zọpụtawo m, gosikwala m, mgbe e nweghị chi ọzọ dị n’etiti unu: ya mere unu bụ ndị àmà m, ka Onyenwe anyị kwuru, na abụ m Chineke. Aịsaịa 43:9–12.

The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?

Ngosipụta ikpeazụ nke Ugwu Kamel nwere ndị àmà maka Setan na ndị àmà maka Chineke. E gosipụtara ihe a iji gosi onye bụ ezi Chineke, ma gịnị ka e kwesịrị ka ndị àmà Chineke na-ekwesị ntụkwasị obi gbaa àmà banyere ya?

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.

> Otú a ka Onyenwe anyị, Eze Izrel, na Onye-nzọpụta ya, Onyenwe ndị agha, kwuru: Abụ m onye mbụ, abụ m onye ikpeazụ; e wezụga m, ọ dịghị Chineke ọzọ. Ònye, dịka m, ga-akpọ, kwupụta ya, ma debe ya n’usoro n’ihu m, ebe m họpụtara ndị mmadụ oge ochie? Ma ihe ndị na-abịa, na ndị ga-abịa, ka ha gosi ha. Atụla egwu, unu atụkwala ụjọ: ọ̀ bụghị na m gwara unu ya site n’oge ahụ, ma kwupụta ya? N’ezie, unu bụ ndịàmà m. È nwere Chineke ọzọ n’akụkụ m? Ee e, ọ dịghị Chineke ọzọ; amaghị m nke ọbụla. Ndị na-eme arụsị a pịrị apị bụ ihe efu ha niile; ihe ndị ha na-atọ ụtọ agaghị aba uru; ha onwe ha bụkwa ndịàmà nke ha; ha anaghị ahụ ụzọ, ha amaghịkwa ihe, ka ihere wee mee ha. Aịsaịa 44:6–9.

The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.

Ndị kwesị ntụkwasị obi n’ịlụ ọgụ ikpeazụ nke Ugwu Kamel ga-agba àmà banyere eziokwu ahụ bụ na Chineke bụ onye mbụ na onye ikpeazụ. Ọ bụ Chineke ahụ nke “họpụtara ndị mmadụ oge ochie,” ka o wee mee ka a mata “ihe ndị na-abịa.” Ndị àmà Chineke ga-ewepụta Mkpughe nke Jisọs Kraịst ahụ e meghere, obere oge tupu ọgụ ikpeazụ nke Ugwu Kamel.

Satan’s Mount Carmel message is represented as fire that comes down out of heaven.

A na-anọchi ozi Ugwu Kamel nke Setan anya dịka ọkụ nke si 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-emekwa nnukwu ihe ịrịba ama, nke mere na ọ na-eme ka ọkụ si n’eluigwe rịdata n’ụwa n’ihu mmadụ, Mkpughe 13:13.

The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.

Amaokwu a na-akọwa ọrụ ebube ndị United States na-eme site n’ọmụmụ sayensị ọgbara ọhụrụ nke ịkpọ mmadụ n’ọnọdụ nkwenye mmụọ, nke a na-ebunye n’aka mmadụ niile n’elu “okporo ụzọ ukwu nke ozi.” Ma amaokwu a na-ekwukwa banyere mpụta nke Setan n’onwe ya mgbe ọ na-eme onwe ya ka ọ bụ Kraịst.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Mmụọ-ozi ahụ nke na-esonyere n’ikwusa ozi mmụọ-ozi nke atọ ga-eji ebube ya mee ka ụwa dum nwuo ìhè. A na-ebu amụma n’ebe a banyere ọrụ ga-eru ụwa nile ma bụrụ nke ike ya na-adịbeghị ahụkebe. Mmegharị ahụ banyere ọbịbịa nke 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e buru ozi mmụọ-ozi nke mbụ ruo n’ebe ọ bụla a na-arụ ọrụ mgbasa ozi-ọma n’ụwa, ma n’ụfọdụ mba e nwere mmasị okpukpe kasị ukwuu e hụworo n’ala ọ bụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma ihe ndị a ga-adị obere n’ihu mmegharị dị ike nke ga-eso ịdọ aka ná ntị ikpeazụ nke mmụọ-ozi nke atọ.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Ọrụ ahụ ga-adị yiri nke Ụbọchị Pentikọst. Dị nnọọ ka e nyere ‘mmiri ozuzo mbụ,’ n’ịwụsa Mmụọ Nsọ na mmeghe nke ozi ọma, iji mee ka mkpụrụ ahụ dị oké ọnụ ahịa pupụta, otú ahụkwa ka a ga-enye ‘mmiri ozuzo ikpeazụ’ n’ọnwụcha ya ka e wee mee ka owuwe ihe ubi chaa. ‘Mgbe ahụ ka anyị ga-ama, ma ọ bụrụ na anyị agbasoo ịmata Jehova: ọpụpụ Ya ka akwadoro dịka ụtụtụ; ọ ga-abịakwutekwa anyị dịka mmiri ozuzo, dịka mmiri ozuzo ikpeazụ na mmiri ozuzo mbụ n’elu ụwa.’ Hosea 6:3. ‘Ya mere, ṅụrịanụ ọṅụ, unu ụmụ nke Zaịọn, ma nwee ọṅụ n’ime Jehova bụ Chineke unu: n’ihi na O nyewo unu mmiri ozuzo mbụ n’ókè ziri ezi, Ọ ga-emekwa ka mmiri ozuzo zooro unu, mmiri ozuzo mbụ na mmiri ozuzo ikpeazụ.’ Joel 2:23. ‘N’ụbọchị ikpeazụ nile, ka Chineke kwuru, M ga-awụsa n’ime Mmụọ M n’elu anụ ahụ niile.’ ‘Ọ ga-erukwa na onye ọ bụla nke ga-akpọku aha Onyenwe anyị ka a ga-azọpụta.’ Ọrụ 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.

> “Ọrụ ukwu nke oziọma agaghị akwụsị site n’igosipụta ike Chineke nke dị ntakịrị karịa nke gosipụtara mmalite ya. Amụma ndị e mezuru n’ịwụsa mmiri ozuzo mbụ n’oge mmeghe nke oziọma ga-emekwa ọzọ na mmiri ozuzo ikpeazụ n’oge mmechi ya. Nke a bụ ‘oge mmegharị ume’ nke onyeozi Pita lere anya n’ihu ya mgbe o kwuru, sị: ‘Ya mere, chegharịanụ, laghachikwutekwanụ Chineke, ka e wee hichapụ mmehie unu, mgbe oge mmegharị ume ga-esi n’ihu Onyenweanyị bịa; Ọ ga-ezigakwa Jisọs.’ Ọrụ 3:19, 20.”

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Ndị ohu Chineke, ebe ihu ha na-enwu ma na-egbukepụ egbukepụ site n’ido onwe ha nsọ, ga-eme ngwa site n’otu ebe ruo n’ebe ọzọ ikwusa ozi ahụ sitere n’eluigwe. Site n’ọtụtụ puku olu, n’ụwa nile, a ga-enye ịdọ aka ná ntị ahụ. A ga-arụ ọrụ ebube, a ga-agwọ ndị ọrịa, ihe ịrịba ama na ihe ịtụnanya ga-esokwa ndị kwere ekwe. Saitan kwa na-arụkwa ọrụ, site n’ihe ịtụnanya ụgha, ọbụna na-eme ka ọkụ si n’eluigwe daa n’ihu mmadụ. Mkpughe 13:13. N’ụzọ dị otu a ka a ga-eme ka ndị bi n’ụwa guzoro n’ọnọdụ ha.” The Great Controversy, 611, 612.

When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.

Mgbe anyị rutere n’oge ahụ Setan ga-akpọọ ọkụ ka o si n’eluigwe daa, “a ga-eme ka ndị bi n’ụwa guzoro ebe ha ga-adịrị.” N’oge ahụ, àmà Chineke “ga-eme ngwangwa site n’otu ebe gaa n’ebe ọzọ ikwusa ozi ahụ nke si n’eluigwe. Site n’ọtụtụ puku olu, n’ụwa niile, a ga-enye ịdọ aka ná ntị ahụ.” Ọrụ nke ndị àmà Chineke ga-arụzu “ga-adị ka nke Ụbọchị Pentikọst,” mgbe “mmụọ ozi ahụ nke na-esonyere n’ikwusa ozi nke mmụọ ozi nke atọ ga-eme ka ụwa dum nwee ìhè site n’ebube ya.” N’oge Pentikọst, ọkụ bụ ihe nnọchianya nke iwukwasị Mmụọ Nsọ, ma ọkụ bụkwa ihe nnọchianya nke iwukwasị mmụọ na-adịghị nsọ nke Setan.

After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.

Mgbe Jọn gosichara otu narị puku iri anọ na anọ na oké ìgwè mmadụ ahụ n’Akwụkwọ Mkpughe isi nke asaa, ọ na-akọwapụta mmeghe nke akara nke asaa na nke ikpeazụ. Akara ikpeazụ ma ọ bụ akara nke asaa na-anọchi anya mmeghe nke Mkpughe nke Jizọs Kraịst, bụ́kwa naanị amụma dị n’Akwụkwọ Mkpughe nke a ga-emeghe ntakịrị oge tupu oge ebere emechie. Akara nke asaa, égbè eluigwe asaa ahụ, na Mkpughe nke Jizọs Kraịst bụkwa ihe nnọchianya niile nke otu eziokwu ahụ, nke a na-eme ka o doo anya ntakịrị oge tupu oge ebere emechie. Mkpughe nke Jizọs Kraịst na-emesi agwa Kraịst na ike okike Ya ike dị ka Alfa na Omega. Égbè eluigwe asaa ahụ na-akọwa akụkọ ihe mere eme nke a na-akà akara otu narị puku iri anọ na anọ ahụ, ma akara nke asaa na-akọwa ịwụsa Mmụọ Nsọ n’oge akụkọ ihe mere eme ahụ mgbe a kpọlitere ndị àmà abụọ ahụ n’ọnwụ ma nata ike okike nke “eziokwu” nke Chineke, nke a na-ebufe site n’aka Nna, ruo n’aka Ọkpara, ruo n’aka Gebriel, ruo n’aka onye amụma, ruo n’aka ndị họọrọ ịgụ, ịnụ, na idebe ike dị n’ime ya.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Mgbe O meghere akara nke-asa, e nwee nkịtị n’eluigwe ihe dị ka ọkara elekere. M wee hụ ndị mmụọ-ozi asaa ndị guzo n’ihu Chineke; e nyekwara ha opi asaa. Mmụọ-ozi ọzọ wee bịa guzo n’ebe-ichu-àjà, na-ejide ihe-isi-ụtọ ọlaedo; e wee nye ya ọtụtụ ihe-esi ísì ụtọ, ka o wee were ha tinyere ekpere nke ndị nsọ niile chụọ ya àjà n’elu ebe-ichu-àjà ọlaedo nke dị n’ihu ocheeze ahụ. Anwụrụ ọkụ nke ihe-esi ísì ụtọ ahụ, nke ya na ekpere ndị nsọ ahụ so, wee si n’aka mmụọ-ozi ahụ rịgoro n’ihu Chineke. Mmụọ-ozi ahụ wee were ihe-isi-ụtọ ahụ, jupụta ya n’ọkụ nke si n’ebe-ichu-àjà ahụ, tụba ya n’ụwa: e wee nwee olu dị iche iche, na égbè eluigwe, na amùmà, na ala ọma jijiji. Mkpughe 8:1–5.

In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”

N’amaokwu ndị ahụ, “mmụọ-ozi asaa” “guzo n’ihu Chineke” nwere “opi asaa.” Aghọtawo nke ọma n’omenala na mmụọ-ozi opi asaa ndị ahụ na-anọchi anya ikpe Chineke megide Rom n’ihi ime ka a fee ofufe ụbọchị Sọnde. Rom ndị ọgọ mmụọ, n’okpuru Constantine, wepụtara iwu mbụ banyere Sọnde n’afọ 321, ma ka ọ na-erule afọ 330, e kewara alaeze ya n’ọwụwa anyanwụ na ọdịda anyanwụ. Site n’oge ahụ gawa, opi anọ mbụ malitere ịkpọ ụda, ha na-anọchikwa anya ike ndị mere eme ndị e webatara megide alaeze ya, nke, ka ọ na-erule afọ 476, hapụrụ obodo Rom n’ọnọdụ na ọ dịghịkwa mgbe ọ bụla ọzọ onye ọchịchị Rom ga-achị obodo ahụ, nke bụ akara nke ike na ebube Rom. Mgbe ọchịchị papal wepụtara iwu Sọnde na Kansụl nke Orleans n’afọ 538, e buliri Mohammed ka o weta ikpe megide ụka Rom, dị ka opi nke ise na nke isii na-anọchi anya ya, ndị bụkwa ahụhụ mbụ na nke abụọ, ma na-anọchi anya Islam. N’agbanyeghị etu nghọta ọdịnala banyere opi ndị ahụ siri bụrụ eziokwu, a kọwara ha n’akụkụ Akwụkwọ Nsọ ahụ ebe e gosipụtara ha na Mkpughe isi nke itoolu dịka “ihe otiti.”

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

> Ma ndị fọdụrụ n’ime mmadụ, ndị a na-egbughị site n’ọnwụnwa ndị a, ka ha echegharịghị n’ọrụ aka ha, ka ha ghara ife ndị mmụọ ọjọọ, na arụsị nke ọlaedo, na nke ọlaọcha, na nke ọla kọpa, na nke nkume, na nke osisi: ndị na-apụghị ịhụ ụzọ, ma ọ bụ ịnụ ihe, ma ọ bụ ije ije: Ma ha echegharịghịkwa n’ogbugbu ha, ma ọ bụ n’ọrụ amụma ha, ma ọ bụ n’akwụnaiko ha, ma ọ bụ n’izulu ohi ha. Mkpughe 9:20, 21.

The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.

Mmezu zuru oke na nke ikpeazụ nke opi asaa ahụ bụ ajọ ọrịa asaa ikpeazụ nke Mkpughe isi nke iri na isii. Ọbụna nnyocha nkịtị nke njirimara amụma nke opi asaa nke Mkpughe isi nke itoolu na-egosi na ha nwere njirimara yiri nke ajọ ọrịa asaa ikpeazụ ahụ. Imeghe akara nke asaa na-eme n’akụkọ ihe mere eme n’oge ahụ oge amara na-achọ imechi, ma iwe Chineke, dịka e siri na ajọ ọrịa asaa ikpeazụ ahụ nọchite ya, dị njikere ịwụsa.

When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.

Mgbe Kraịst, dịka Ọdụm nke ebo Juda, “meghere akara nke asaa,” otu mmụọ ozi bịara guzo n’akụkụ ebe ịchụàjà, ebe o ji otu ihe-esi ísì ọma ọlaedo; e wee nye ya ọtụtụ ísì ọma ka o were ha, tinyere ekpere nke ndị nsọ niile, chụọ ha n’elu ebe ịchụàjà ọlaedo nke dị n’ihu ocheeze ahụ. “Anwụrụ ísì ọma ahụkwa, nke sitere n’ekpere ndị nsọ ahụ, si n’aka mmụọ ozi ahụ rịgoro n’ihu Chineke.” Nwụsa nke Mmụọ Nsọ n’ụbọchị Pentikọọst bụ nke ekpere ọnụ nke ndị kwere ekwe zukọtara na Jerusalem butere ụzọ.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.

> “Ntughari nke ezi nsọpụrụ Chineke n’etiti anyị bụ nke kachasị ukwuu ma bụrụkwa nke kacha ngwa ngwa n’ime mkpa anyị nile. Ịchọ nke a kwesịrị ịbụ ọrụ mbụ anyị. A ghaghị inwe mgbalị siri ike iji nweta ngọzi nke Onyenwe anyị, ọ bụghị n’ihi na Chineke adịghị njikere inye anyị ngọzi Ya, kama n’ihi na anyị adịghị njikere ịnata ya. Nna anyị nke eluigwe dị njikere karịa inye ndị na-arịọ Ya Mmụọ Nsọ Ya, karịa ka ndị mụrụ ụmụ nọ n’ụwa si dị njikere inye ụmụ ha ezi onyinye. Ma ọrụ anyị bụ, site n’ikwupụta mmehie, iweda onwe anyị ala, nchegharị, na ekpere siri ike, imezu ọnọdụ ndị ahụ nke Chineke kwere nkwa na n’elu ha ka Ọ ga-enye anyị ngọzi Ya. A ghaghị ịtụ anya ntughari naanị dịka azịza nye ekpere.” Selected Messages, book 1, 121.

The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.

Mmeghe nke akara nke asaa na-akọwapụta ikpuchi akara nke otu narị puku na iri anọ na anọ. A na-ebido ikpuchi akàrà a site n’ekpere, ma ọ bụghị nanị site n’omume ekpere, kama site n’ekpere pụrụ iche. A na-akọwa ekpere pụrụ iche a n’akwụkwọ Daniel, nke, n’ezie, bụkwa akwụkwọ Mkpughe.

John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.

Jọn n’Akwụkwọ Mkpughe na Daniel n’akwụkwọ ya, na-anọchi anya otu narị na puku iri anọ na anọ n’ime “ụbọchị ikpeazụ” ahụ. N’ime “ụbọchị ikpeazụ” ahụ, ndị ga-abụ ndị àmà Chineke n’oge ọgụ nke eluigwe mbụ ga-agba àmà banyere amụma ahụ a kpọpụrụ mkpuchi ya obere oge tupu oge amara emechie. A na-anọchi nke a anya dịka akara nke asaa n’ime amaokwu ndị anyị na-atụle ugbu a. Ekpere ndị ahụ na-abịakwute mmụọ ozi ahụ nwere “efere ọlaedo e ji esure ihe nsure ọkụ” ka e ji ekpere Daniel dị n’isi nke itoolu nke akwụkwọ ya nọchite anya ha. Ekpere ahụ bụ ekpere pụrụ iche, nke Mozis kọwara n’usoro doro anya n’ihe metụtara amụma nke “oge asaa.” Ekpere ahụ dị akụkụ abụọ, Daniel etinyekwa ọnọdụ ekpere ya nke akụkụ abụọ ahụ n’okwu nke “ọnbụ ọnụ” na “iyi” nke Mozis. Akwụkwọ Daniel na Akwụkwọ Mkpughe bụ otu akwụkwọ ahụ, otu ahịrị amụma ahụ ndị dị n’akwụkwọ Daniel ka e bulikwara n’Akwụkwọ Mkpughe.

The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”

Ekpere nke na-eweta ịwụpụ ọkụ nsọ n’ime mmegharị nke mmụọ ozi dị ike nke Mkpughe iri na asatọ, bụ ekpere Daniel nke “ugboro asaa.” Ọ bụ ekpere ahụ mere ka mmụọ ozi Gebriel si n’eluigwe rịdata ịkọwara Daniel amụma ndị ahụ. N’ọgwụgwụ ekpere ya, nke kpuchiri amaokwu iri abụọ mbụ nke Daniel isi nke itoolu, Gebriel rịdatara n’ihe dị ka oge àjà mgbede. Ekpere ndị ahụ na-arịgo nke mmụọ ozi ahụ nwere ihe-esi-ìsì ọlaedo na-anata, bụ ekpere ndị na-arịgo mgbe anyanwụ na-ada, n’oge mgbede nke “ụbọchị ikpeazụ.”

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.

> Ma mgbe m nọ na-ekwu okwu, na-ekpe ekpere, na-ekwupụta mmehie m na mmehie nke ndị m, bụ́ Izrel, ma na-eweta arịrịọ m n’ihu Onyenwe anyị Chineke m n’ihi ugwu nsọ nke Chineke m; ee, mgbe m nọ na-ekwu okwu n’ekpere, ọbụna nwoke ahụ, Gebriel, onye m hụrụ n’ọhụụ na mbụ, ebe e mere ka o fee ngwa ngwa, metụrụ m aka n’oge àjà nke mgbede. Daniel 9:20, 21.

Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.

Ekpere Daniel bụ nkwupụta mmehie ọ bụghị naanị nke mmehie ya, kama kwa nke mmehie ndị nke Chineke. Ekpere ya bụ ụkpụrụ e ji atụ ekpere nchegharị nke jikọtara ya na “oge asaa” nke Levitikọs iri abụọ na isii.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Ma ndị fọdụrụ n’ime unu ga-ala n’iyi n’ihi ajọ omume ha n’ala ndị iro unu; ajọ omume nke nna nna ha kwa ka ha ga-esokwa ha ala n’iyi n’ime ya. Ọ bụrụ na ha ekwupụta ajọ omume ha, na ajọ omume nke nna nna ha, tinyere njehie ha nke ha mehiere megide m, nakwa na ha jere ije n’ụzọ na-emegide m; Nakwa na m onwe m kwa jere ije n’ụzọ na-emegide ha, ma mee ka ha bata n’ala ndị iro ha; ma ọ bụrụ na e wedara obi ha ndị na-ebighị úgwù ala, ha wee nabata ntaramahụhụ nke ajọ omume ha: Mgbe ahụ ka m ga-echeta ọgbụgba ndụ m na Jekọb, ọgbụgba ndụ m na Aịzik kwa, ọgbụgba ndụ m na Ebreham ka m ga-echeta; ala ahụkwa ka m ga-echeta. Levitikọs 26:39–42.

After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.

Mgbe Mozis kwupụtasịrị ntaramahụhụ metụtara “oge asaa,” nke ọ kpọrọ “esemokwu nke” ọgbụgba-ndụ “nke” Chineke, ọ kọwara ihe ndị Chineke chọrọ ka ndị Ya mee ma ọ bụrụ na ma mgbe ha ghọtara na ha bụ ndị ohu n’ala onye iro, dị ka Daniel bụ. Ha kwesịrị, dịka Daniel nọchiri anya ya, ikwupụta mmehie ha, nakwa mmehie nke nna nna ha.

When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.

Mgbe ekpere a kpọmkwem nke ndị a kpọrọ ka ha bụrụ otu narị na puku iri anọ na anọ na-enye, mmụọ ozi ahụ nke nwere ihe-ísì-ọkụ ọlaedo ga-ewere “ihe-ísì-ọkụ ahụ, ma” juputa “ya n’ọkụ sitere n’ebe ịchụàjà ahụ, tụba ya n’ụwa: e nwekwara olu dị iche iche, na égbè eluigwe dị iche iche, na àmụmà, na ala ọma jijiji.” Ọkụ nsọ ahụ nke na-anọchi anya ozi nke “eziokwu” n’iche ya megide ozi ụgha nke “ọkụ”, nke United States na Setan na-akpọda site n’eluigwe, na-eme n’oge awa nke “ala ọma jijiji” ahụ nke bụ iwu Sọnde.

In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.

N’akwụkwọ Zakaraịa, a na-agwa anyị na Zerubabel tọrọ ma ntọala ma okwute isi nke ụlọ nsọ ahụ n’akụkọ ihe mere eme nke iwughachi ụlọ nsọ na Jerusalem mgbe ha si n’ịbụ ohu laghachi, bụ́ ịgba ohu nke Daniel so na ya.

> Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.

> Mgbe ahụ ọ zara wee gwa m okwu, sị, Nke a bụ okwu nke Onyenwe anyị nye Zerubabel, sị, Ọ bụghị site n’ike, ọ bụghịkwa site n’ọtụtụ ike, kama site na Mmụọ m, ka Onyenwe ndị agha kwuru. Ònye ka ị bụ, ugwu ukwu? N’ihu Zerubabel ị ga-adị larịị: ọ ga-ewetakwa nkume isi ya pụta n’iti mkpu ọṅụ, na-eti mkpu, Amara, amara diri ya. Ọzọkwa, okwu nke Onyenwe anyị bịakwutere m, sị, Aka Zerubabel etinyela ntọala ụlọ a; aka ya ga-emekwa ka ọ gwụchaa ya; ị ga-amatakwa na Onyenwe ndị agha ezitela m unu. N’ihi na ònye ledara ụbọchị ihe nta anya? N’ihi na ha ga-aṅụrị ọṅụ, ha ga-ahụkwa ihe nkedo ịkwatu n’aka Zerubabel, ya na asaa ahụ; ha bụ anya Onyenwe anyị, nke na-agagharị ebe nile n’ụwa dum. Zekaraịa 4:6–10.

Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.

Zerubbabel pụtara “nwa Babilọn,” ma bụrụ ihe nnọchianya nke ozi mmụọ ozi nke abụọ, nke, mgbe ejikọtara ya na ozi nke Mkpu Etiti Abalị, tọrọ “ntọala” n’ime mmegharị mmalite nke Adventizim. Zerubbabel na-anọchikwakwa anya nkwughachi nke ozi mmụọ ozi nke abụọ n’ime mmegharị ikpeazụ nke Adventizim n’ime mmegharị Future for America, mgbe a na-etinye “nkume isi.”

The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.

Ụwa ṅụrịrị ọṅụ n’ihi ndị àmà abụọ ahụ e gburu n’ndagwurugwu ọkpụkpụ ndị nwụrụ anwụ, n’okporo ụzọ ahụ a na-akpọ “ụzọ ukwu karịrị akarị nke ozi.” Mgbe e wetaghachiri ndị àmà abụọ ahụ ná ndụ, ụjọ jidere ụwa, ma eluigwe ṅụrịrị ọṅụ. Zekaraya, dịka ndị amụma niile, na-akọwapụta “ụbọchị ikpeazụ” ahụ mgbe ndị nke Chineke na-aṅụrị ọṅụ. Zekaraya na-eme ka anyị mara na ha na-aṅụrị ọṅụ n’oge mbilite n’ọnwụ nke ndị àmà abụọ ahụ, mgbe ha hụrụ “ndị asaa ahụ.” “Ndị asaa ahụ” bụ otu okwu Hibru ahụ a sụgharịrị dịka “ugboro asaa” n’akwụkwọ Levitikọs iri abụọ na isii. Mmegharị nke mmụọ ozi mbụ debere nkume ntọala nke ugboro asaa nke Mosis, ma “eziokwu” ahụ ga-abụkwa nkume isi nkuku nke mmegharị nke mmụọ ozi nke atọ, n’agbanyeghị ajụjụ a jụrụ ya n’afọ 1863.

When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.

Mgbe a matachara ya ma mezuo ya, ma mee ya n’ọrụ site n’ekpere ziri ezi nke akụkụ abụọ ya, a ga-atụnye ezi ọkụ ahụ n’ụwa, dịka e mere ya n’oge Pentikost.

We will continue to address the opening of the seventh seal in the next article.

Anyị ga-anọgide n’ịtụle mmeghe nke akara nke asaa n’isiokwu na-esonụ.

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