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# The Seventy Forgotten Years of Tyre

Afọ Iri Asaa Echefuru Echefu nke Taịa

The Seventy Forgotten Years of Tyre

Afọ Iri Asaa A Chefuru Echefuru nke Taịa

Author

Jeff Pippenger

Published

August 12, 2023

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All the prophets identify the end of the world.

Ndị amụma niile na-akọwapụta ọgwụgwụ nke ụwa.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Onye ọ bụla n’ime ndị amụma oge ochie ahụ kwuru okwu ọ bụghị nke ukwuu maka oge nke ha dịka maka oge anyị, nke mere na amụma ha ka dị irè n’ebe anyị nọ. ‘Ugbu a ihe ndị a niile mere ha ka ha bụrụ ihe atụ: e dekwara ha maka ịdọ anyị aka ná ntị, ndị ọgwụgwụ nke ụwa bịarutere n’ahụ ha.’ 1 Ndị Kọrint 10:11. ‘Ọ bụghị nye onwe ha, kama nye anyị ka ha jere ozi n’ihe ndị ahụ, nke ndị kwusara unu oziọma site na Mmụọ Nsọ ezitere site n’eluigwe akọwo unu ugbu a; ihe ndị a ka ndị mmụọ ozi na-achọsi ike ileba anya n’ime ha.’ 1 Pita 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Akwụkwọ Nsọ achịkọtala ma kee ọnụ akụnụba ya niile maka ọgbọ ikpeazụ a. Ihe omume ukwu niile na mmemme dị nsọ niile nke akụkọ ihe mere eme nke Agba Ochie abụwo, ma na-aga n’ihu ịbụ, ihe a na-emegharị n’ime chọọchị n’ụbọchị ikpeazụ ndị a.” Selected Messages, book 3, 338, 339.

All the books of the Bible conclude in the book of Revelation.

Akwụkwọ nile nke Baịbụl na-ejedebe n’Akwụkwọ Mkpughe.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “N’ime Mkpughe, akwụkwọ nile nke Bible na-ezukọ ma kwụsị.” Ọrụ Ndịozi, 585.

The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.

A na-akọwa ozi ịdọ aka ná ntị ikpeazụ maka ndị bi n’ụwa a na Mkpughe iri na asatọ.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Mgbe ihe ndị a gasịrị, ahụrụ m mmụọ ozi ọzọ ka o si n’eluigwe rịdata, onye nwere ike dị ukwuu; e wee mee ka ụwa nwuo ìhè site n’ebube ya. O wee tie mkpu n’ike site n’oké olu, sị, Babilọn ukwu ahụ adaala, adaala, ọ ghọwokwa ebe obibi nke ndị mmụọ ọjọọ, na ebe nchekwa nke mmụọ ọ bụla rụrụ arụ, na ọnụ ụlọ nke nnụnụ ọ bụla na-adịghị ọcha ma bụrụkwa nke a na-akpọ asị. N’ihi na mba niile aṅụwo mmanya nke iwe nke ịkwa iko ya, ndị eze nke ụwa so ya kwaa iko, ndị ahịa nke ụwa esitewokwa n’ụbara nke ihe ụtọ ya baa ọgaranya. Mkpughe 18:1–3.

The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.

Nkebi ahịrịokwu a bụ “Babịlọn ukwu” na-anọchi anya ụka Roman Katọlik, ma n’Isiakwụkwọ nke iri abụọ na atọ nke Aịsaịa, e gosiri “Babịlọn ukwu” dịka Taịa.

> The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.

> Ibu arọ Taịa. Tienụ mkpu ákwá, unu ụgbọ mmiri Tashish; n’ihi na e bibiela ya, nke mere na ụlọ adịghị, ma ọ bụ ebe a na-abanye adịghị: site n’ala Kitim ka e kpugheere ha ya. Nọrọ nwayọọ, unu ndị bi n’agwaetiti ahụ; gị onye ndị ahịa Zaịdọn, ndị na-agafe n’elu oké osimiri, juputarala. Sitekwa n’elu nnukwu mmiri, mkpụrụ Sihọ, owuwe ihe ubi nke osimiri ahụ, bụ ego mbata ya; ọ ghọwokwa ahịa mba nile. Meere onwe gị ihere, O Zaịdọn: n’ihi na oké osimiri ekwuwo, ọbụna ike nke oké osimiri, na-asị, Anaghị m amị ime, anaghịkwa m amụ ụmụ, ọ dịghịkwa m azụlite ụmụ okorobịa, ọ dịghịkwa m azụlite ụmụ agbọghọ na-amaghị nwoke. Dị ka ọ dị n’akụkọ banyere Ijipt, otu a ka ha ga-enwe nnukwu ihe mgbu n’akụkọ banyere Taịa. Gafenu ruo Tashish; tienụ mkpu ákwá, unu ndị bi n’agwaetiti ahụ. Nke a ọ bụ obodo unu nke na-enwe obi ụtọ, nke isi mmalite ya sitere n’ụbọchị ochie? ụkwụ nke onwe ya ga-eburu ya gaa ebe dị anya ibi ọbịa. Ònye ewepụtala ndụmọdụ a imegide Taịa, obodo nke na-ekpu okpueze, nke ndị ahịa ya bụ ndị-isi, nke ndị na-azụ ahịa ya bụ ndị a na-asọpụrụ n’ụwa? Jehova nke ụsụụ ndị agha ekebiela ya, imebi mpako nke ebube nile, na iweta nlelị n’ebe ndị nile a na-asọpụrụ n’ụwa nọ. Gafee n’ala gị dị ka osimiri, O ada Tashish: ike adịkwaghị. O setịrị aka ya n’elu oké osimiri, O mere ka alaeze dị iche iche maa jijiji: Jehova enyela iwu imegide obodo azụmahịa ahụ, ibibi ebe e wusiri ike ya. O wee sị, Ị gaghịkwa aṅụrị ọṅụ ọzọ, O nwa agbọghọ na-amaghị nwoke a na-emegbu emegbu, ada Zaịdọn: bilie, gafee ruo Kitim; ọbụna n’ebe ahụ ka ị gaghị enwe izuike. Leenụ ala ndị Kaldia; ndị a abụghị ndị dịrị, ruo mgbe Asiria hibere ya n’ihi ndị bi n’ọzara: ha guzobere ụlọ elu ya, ha welitere obí eze ya; o wee mee ka ọ bụrụ mkpọmkpọ ebe. Tienụ mkpu ákwá, unu ụgbọ mmiri Tashish: n’ihi na e bibiela ebe siri ike unu. O gēru kwa, n’ụbọchị ahụ, na a ga-echefu Taịa afọ iri asaa, dị ka ụbọchị nke otu eze si dị: mgbe njedebe nke afọ iri asaa gasịrị, Taịa ga-abụ abụ dịka nwanyị akwụna. Were ụbọ akwara, gagharịa obodo, gị nwanyị akwụna e chefuru echefu; kpọọ ụda ụtọ, bụrụọ ọtụtụ abụ, ka e wee cheta gị. O gēru kwa, mgbe njedebe nke afọ iri asaa gasịrị, na Jehova ga-eleta Taịa, ọ ga-alaghachikwa n’ụgwọ akwụna ya, ma ya na alaeze nile nke ụwa n’elu ụwa ga-akwa iko. Ahịa ya na ụgwọ akwụna ya ga-abụkwa ịdị nsọ nye Jehova: a gaghị edobe ya n’akù, a gaghịkwa akwakwakọba ya; n’ihi na ahịa ya ga-abụ nke ndị bi n’ihu Jehova, ka ha rie nke ọma, na ka ha nwee uwe na-adịgide adịgide. Aịzaya 23:1–18.

Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”

Nwannaanyị White dere, sị: “Ihe omume ukwu niile na mmegharị dị nsọ nke akụkọ ihe mere eme nke Agba Ochie abụwo, ma na-abụkwa, ihe a na-emeghachi n’ime nzukọ n’ụbọchị ikpeazụ ndị a.”

Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:

Aịsaịa iri abụọ na atọ na-atụle mmekọrịta amụma nke Mba Ndị Dị n’Otu, Ọchịchị Pope, United States na Alakụba. Iji mata eziokwu ndị a, a ghaghị ka Mkpughe Chineke kọwaa ụfọdụ ihe nnọchianya dị n’isiakwụkwọ ahụ. Ozugbo a kọwapụtara ihe nnọchianya ndị ahụ, usoro ihe omume ahụ na-adị nnọọ mfe ịghọta. Ihe nnọchianya ndị dị n’isiakwụkwọ ahụ ndị dị mkpa ka a kọwaa bụ:

The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering

Ibu Arọ, Taịa, Nwanyị-akwa iko, Onye Asiria, Ala ndị Kaldia, Ụlọ Elu na Obí Eze, Tashish, Mkpụrụ nke Saiọ, Ala Kitim, Zaịdọn, Obodo ndị Ahịa, Akụkọ Ijipt na akụkọ Taịa, Ịkwa ákwá, Otu Nwaanyị, Afọ Iri Asaa, Ụbọchị nke Otu Eze, Ichefu, na Icheta

The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.

Okwu a bụ “ibu” n’amaokwu nke mbụ na-akọwa amụma nke mbibi megide alaeze Taịa.

Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.

Ibu: H4853—Site na H5375; ibu; kpọmkwem ụtụ, ma ọ bụ (n’ụzọ nkịtị) ibu-ebu; n’ụzọ ihe atụ, okwu ekwupụtara, karịsịa ikpe ọmụma, ọkachasị ịbụ abụ; n’uche, agụụ: – ibu, bupụ, amụma, X ha tọrọ, abụ, ụtụ.

The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.

Ibu Taịa bụ otu n’ime ọtụtụ amaokwu dị na Baịbụl ebe a na-akọwapụta ikpe ikpeazụ nke ụka Roman Katọlik. “Ibu,” n’iji ya na n’otú e si akọwa ya, bụ amụma, ma nke mbụ bụ amụma nke mbibi. E nwere “ibu” iri na otu n’Aịzaịa, ma ugboro asatọ ka e ji okwu ahụ kọwaa ibu a na-ebu n’ubu. Ugboro iri na otu ahụ ebe okwu “ibu” na-anọchi anya amụma nke mbibi bụ Aịzaịa 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6, ma n’ezie isi nke iri abụọ na atọ ebe anyị hụrụ ibu Taịa. Ọ bara uru ijikọta amụma mbibi niile nke Aịzaịa ọnụ ka e wee nyochaa ike nke a na-anọchi anya ya n’ụbọchị ikpeazụ. Amụma mbibi iri na otu siri ike ikpuchi n’otu oge, ya mere aga m enye nkọwa dị mkpirikpi banyere amụma mbibi nke ọ bụla iji dobe ọnọdụ maka isi nke iri abụọ na atọ.

In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.

N’isi nke iri na atọ, amụma mbibi a megide Babilọn bụ Babilọn nke oge a n’ọgwụgwụ ụwa, nke bụ akwụna nke Rom nke a kọwakwara n’isi nke iri na asaa nke akwụkwọ Mkpughe.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.

> Otu n’ime ndị mmụọ ozi asaa ahụ ndị nwere iko asaa ahụ bịakwutere m, gwaa m okwu, sị m, Bịa n’ebe a; aga m egosi gị ikpe nke nnukwu akwụna ahụ nke nọkwasịrị n’elu ọtụtụ mmiri: onye ndị eze nke ụwa na ya kwaara iko, e mekwara ka ndị bi n’ụwa ṅụọbiga mmanya ókè site na mmanya nke ịkwa iko ya. Ya mere o buuru m n’ime Mmụọ gaa n’ọzara: m wee hụ nwanyị ka ọ nọkwasịrị n’elu anụ ọhịa na-acha uhie uhie, nke jupụtara n’aha nkwulu, nke nwere isi asaa na mpi iri. E jiri uwe odo ọchịchịrị na uwe uhie mee nwanyị ahụ, e werekwa ọlaedo na nkume dị oké ọnụ ahịa na pearl chọọ ya mma, o jidere n’aka ya iko ọlaedo nke jupụtara n’ihe arụ na adịghị ọcha nke ịkwa iko ya: e dekwara aha n’egedege ihu ya, NZOCHI-OMIMI, BABILỌN UKWU AHỤ, NNE NKE NDỊ AKWỤNA NA NKE IHE ARỤ NKE ỤWA. Mkpughe 17:1–5.

I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.

Ọ dị m mkpa ịpụ ntakịrị n’isi okwu. Ebumnuche nke ịmụ amụma nke Taịa bụ n’ikpeazụ ime ka akụkọ amụma nke United States kwekọọ na nke ụka Seventh-day Adventist. Anyị ga-egosi na ọchịchị nke United States bụ otu mpi n’elu anụ ọhịa ahụ yiri nwa-atụrụ nke Mkpughe iri na atọ, nakwa na Protestantism nke si n’Ọgbọ Ọchịchịrị pụta bụ mpi nke ọzọ. Mpi Protestantism ghọrọ Millerite Adventism n’oge ndị Protestant nke United States jụrụ ozi mmụọ ozi mbụ. Mgbe anyị dobere nke ahụ n’ọnọdụ ya, anyị ga-egosi na akụkọ ihe mere eme nke mpi Protestant na akụkọ ihe mere eme nke mpi Republican na-agba ọsọ n’ahịrị kwekọrọ ibe ha ma nwee njirimara amụma kwekọrọ ibe ha. N’ihi na, ka emechara, ha nọ n’elu otu anụ ọhịa ahụ, nke na-anọchi anya na mpi abụọ ahụ dịkọrọ ndụ n’otu oge. Aga m atụpụta otu ihe atụ nke nkwekọrịta a nke mpi ụka na nke ọchịchị n’ime United States. Ha abụọ na “echefu” n’ụzọ nke ha.

Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.

Aịzaya iri abụọ na atọ na-akara ebe amụma na-egosi na a na-echefu ike papal ahụ ruo afọ iri asaa, ma n’ime afọ iri asaa ndị ahụ nke ihe nnọchianya, mmadụ na-echefu ndị papacy na ihe kpatara a ji akpọ Oge Ọchịchịrị ahụ Oge Ọchịchịrị. Okwu mgbaru ọsọ nke mpi Protestant ahụ mgbe ha kewapụrụ onwe ha na ụka Katọlik bụ, Baịbụl na Baịbụl naanị. Ha chefuru na Baịbụl na-agwa anyị onye papacy ahụ n’eziokwu bụ. Ha chefuru ozi ahụ e debere n’ime akwụkwọ nsọ ahụ e nyefere ha n’aka, nke ha kwupụtakwa na ha bụ ndị na-agbachitere ya dịka ndị isi.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Ndị na-enwe mgbagwoju anya n’ịghọta okwu ahụ, ndị na-ahụtaghị ihe antikraịst pụtara, ga-edobe onwe ha n’akụkụ antikraịst n’ezie. Ugbu a enweghị oge ka anyị na ụwa jikọọ onwe anyị. Daniel na-eguzo n’oke ya na n’ọnọdụ ya. A ga-aghọta amụma Daniel na nke Jọn. Ha na-akọwara ibe ha. Ha na-enye ụwa eziokwu ndị onye ọ bụla kwesịrị ịghọta. Amụma ndị a ga-abụ ihe àmà n’ụwa. Site n’imezu ha n’ụbọchị ikpeazụ ndị a, ha ga-akọwa onwe ha.” Kress Collection, 105.

Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.

N’otu aka ahụ, mpi ndị Republican nke na-anọchi anya ọchịchị nke United States kwesịkwara ịbụ nke ndị mmadụ na maka ndị mmadụ, ma ụmụ amaala nke United States echefuola kwa akwụkwọ nsọ ahụ e nyefere ha n’aka. Akwụkwọ nsọ ahụ bụ Constitution of the United States, na ụkpụrụ nduzi nke ọchịchị ahụ e chepụtara ka ọ bụrụ nke ndị mmadụ bụ nkewa dị n’etiti ụka na ọchịchị. Ha echefuola ozi nke Constitution ahụ e nyefere ha n’aka, nke ha kwupụtakwara na ha bụ ndị na-agbachitere ya.

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Ka echetakwa ya n’obi, ọ bụkwa ihe Rom na-anya isi na ya na ọ dịghị agbanwe agbanwe. Ụkpụrụ nke Gregory VII na Innocent III ka bụkwa Ụkpụrụ Chọọchị Roman Katọlik. Ma ọ bụrụ na o nwee naanị ike ahụ, ọ ga-etinye ha n’ọrụ ugbu a n’otu ume na ike ahụ o jiri mee ya n’arọ ndị gara aga. Ndị Protestant amaghị nke ọma ihe ha na-eme mgbe ha na-atụ aro ịnakwere enyemaka Rom n’ọrụ ibuli ụbọchị Sọnde elu. Ka ha na-etinye uche ha n’imezu nzube ha, Rom na-achọ iweghachi ike ya, ịnata ọzọ ọchịchị kacha elu ọ tufuru. Ka e guzobe naanị otu ugboro n’Ụnaited Steets ụkpụrụ ahụ na chọọchị pụrụ iji ma ọ bụ chịkwaa ike nke steeti; na a pụrụ iji iwu nke ọchịchị ụwa mee ka emume okpukpe bụrụ ihe a na-amanye; n’okwu dị mkpirikpi, na ikike chọọchị na steeti ga-achịkwa akọ na uche, ma mmeri Rom n’ala a ga-abụ ihe e ji n’aka.”

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Okwu Chineke adọọla aka ná ntị banyere ihe ize ndụ na-abịanụ; ka e leghara nke a anya, ụwa ndị Protestant ga-amata ihe ebumnobi Rome n’ezie bụ, naanị mgbe oge ịgbanahụ ọnyà ahụ agafewo. Ọ na-etolite n’ike nwayọọ nwayọọ n’enweghị mkpọtụ. Ozizi ya na-eme mmetụta ha n’ụlọ nzukọ ndị omeiwu, n’ime ụka dị iche iche, nakwa n’obi ndị mmadụ. Ọ na-akpakọba nnukwu ụlọ ya ndị dị elu ma sie ike, n’ime ebe nzuzo ha ka a ga-emegharị mkpagbu ya ndị gara aga. Nwayọọ nwayọọ ma n’enweghị onye na-enyo ya enyo, ọ na-eme ka ike ya sie ike iji kwalite ebumnobi nke ya mgbe oge ga-abịa ka o tie aka. Naanị ihe ọ na-achọ bụ ebe ntụkwasị-ike, a na-enyekwala ya nke a ugbu a. N’oge na-adịghị anya anyị ga-ahụkwa ma nwee mmetụta ihe ebumnobi nke ihe Roman bụ. Onye ọbụla ga-ekwere ma rube isi n’okwu Chineke ga-esi n’ime nke ahụ kpatara nkọcha na mkpagbu.” The Great Controversy, 581.

If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.

Ọ bụrụ na ị pụrụ ịchọta akwụkwọ nkọwa okwu ọbụla e bipụtara tupu afọ 1950, ma lee “nwanyị yi uhie uhie” ma ọ bụ ụdị ahịrịokwu ahụ ọzọ sitere na Mkpughe iri na asaa, nke ọ bụla n’ime akwụkwọ nkọwa okwu ndị ahụ e bipụtara tupu 1950 na-akọwapụta na ụka Roman Katọlik bụ akwụna nke Mkpughe iri na asaa. United States, anụ ọhịa nke ụwa nwere mpi abụọ nke Mkpughe iri na atọ, na-echefu ihe gara aga ya, ma ọ bụrụ na ọ bụ mpi nke Protestantism ma ọ bụ mpi nke Republicanism. Ụlọ ọrụ abụọ ndị a sitere na mkpesa megide ọchịchị ike okpukpe nke papacy na ọchịchị ike ndọrọ ndọrọ ọchịchị nke ndị eze kwadoro ya, ma ọ bụ dị ka Akwụkwọ Nsọ si kwuo, ndị eze ndị “soro ya kwa iko.” Tupu anyị eburu Aịsaịa iri abụọ na atọ n’uche, anyị ga-enye nkenke nchịkọta banyere oge iri ndị ọzọ Aịsaịa ji akọwa “amụma nke ọdachi,” n’ihi na “ibu” iri na otu ahụ niile bụ kpọmkwem nke ahụ.

Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.

Aịzaya isi nke iri na atọ bụ ibu arọ Babilọn n’“ụbọchị ikpeazụ.” Babilọn, ọ bụ ezie na chọọchị Katọlik na-achịkwa ma na-eduzi ya n’ụbọchị ikpeazụ, mejupụtara ike atọ ndị na-eduga ụwa ruo Aramagedọn n’isi nke iri na isii nke Mkpughe. N’amụma mbibi nke isi nke iri na atọ megide Babilọn nke oge a, e nwere ike atọ a na-anọchi anya ha; Babilọn, Lusifa na Asịrịa, bụ́ ndị na-anọchi anya anụ ọhịa ahụ (Asịrịa), dragọn ahụ (Lusifa), na onye amụma ụgha ahụ (Babilọn). Asịrịa na Babilọn bụ ike abụọ ahụ na-ebibi ebibi nke Chineke jiri tụọ Izrel oge ochie ahụhụ; Asịrịa bịara mbụ were ebo iri nke ugwu dọba n’agha, ma emesịa Babilọn ewere ebo abụọ nke ndịda, bụ́ Juda.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Izrel bụ atụrụ a chụsasịrị; ọdụm achụsawo ya: mbụ, eze Asiria elodawo ya; ma n’ikpeazụ, Nebukadneza a, eze Babilọn, agbajiela ọkpụkpụ ya niile. Ya mere, otu a ka Jehova nke usuu ndị agha, Chineke nke Izrel, kwuru: Lee, M ga-ata eze Babilọn na ala ya ahụhụ, dịka M siri taa eze Asiria ahụhụ. Jeremaịa 50:17, 18.

First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.

Mbụ, Asiria duru ebo iri nke ugwu nke Izrel n’agha-nlọrọ, ma emesịa Babilọn duru ebo abụọ nke ndịda nke Juda n’agha-nlọrọ. Agha-nlọrọ abụọ a bụ mmezu nke “oge asaa” nke Levitikọs iri abụọ na isii. “Oge asaa” nke Levitikọs bụ amụma mbụ banyere oge William Miller chọpụtara, ọ na-egosikwa na mgbe Asiria jidere ebo ugwu ahụ, nke ahụ kara akara mmalite nke ịgbasasị nke gara n’ihu ruo afọ puku abụọ na narị ise na iri abụọ. Oge ahụ malitere n’agha-nlọrọ ha n’afọ 723 T.K. ma kwụsị na “oge ọgwụgwụ” n’afọ 1798. Ebo ndịda ahụ Babilọn duru n’agha-nlọrọ n’afọ 677 T.K., nke malitere “oge asaa” megide Juda nke kwụsịrị n’otu ebe ahụ amụma afọ 2300 nke Daniel isi nke asatọ amaokwu nke iri na anọ kwụsịrị, na Ọktoba 22, 1844. Asiria na Babilọn mezuru otu nzube ahụ nke ntaramahụhụ megide nnupụisi nke ndị Chineke, ma Asiria buru ụzọ mezuo ntaramahụhụ ahụ, Babilọn wee soro ya.

In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.

N’ime mmekọrịta amụma nke ike atọ ahụ dị n’isi nke iri na atọ, Babilọn bụ onyinyo Asiria, n’ihi na ọ bịara n’azụ ma rụọkwa otu ọrụ ahụ megide ndị nke Chineke.

In chapter fifteen, the burden against Moab is against the Protestant churches.

N’isi nke iri na ise, ibu-amụma megide Moab bụ megide ụka ndị Protestant.

> “This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.

> “Nkọwa a banyere Moab na-anọchi anya ụka ndị aghọwo dịka Moab. Ha edozighị onwe ha n’ọnọdụ ọrụ ha dịka ndị nche kwesịrị ntụkwasị obi. Ha esoghị ndị mmụọ eluigwe rụkọọ ọrụ site n’iji ikike Chineke nyere ha mee uche Chineke, na-achụghachi ike nke ọchịchịrị azụ, na-eji ike ọbụla Chineke nyere ha akwalite eziokwu na ezi omume n’ụwa anyị. Ha nwere ihe ọmụma nke eziokwu, ma ha emeghị ihe ha maara.” Seventh-day Adventist Bible Commentary, volume 4, 1159.

The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.

Nzukọ Protestant ahụ nke dara bụ nzukọ ahụ nke gara n’ihu ịga ije na Onyenwe anyị mgbe ndị ọzọ nke Protestantism gbapụrụ ọsọ n’ozi mmụọ ozi nke abụọ. Moab bụ Adventism, mpi Protestant ahụ dara ada.

Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.

Isi nke iri na asaa bụ banyere Damaskọs, e wee kọwaa ya dị ka obodo a na-ewepụrụ. Obodo bụ ihe nnọchianya nke alaeze, ma alaeze a na-ewepụrụ n’“ụbọchị ikpeazụ” bụ United States.

Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.

Isi nke iri na itoolu bụ amụma mbibi megide Ijipt, nke na-anọchite anya Mba Ndị Dị n’Otu na ụwa dum.

The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.

Amụma mbibi atọ na-esonụ n’isi nke iri abụọ na otu bụ megide ala ọzara dị egwu nke ndịda, Duma na Arebia. Amụma mbibi atọ ndị a na-akọwapụta Alakụba, n’ịkwekọ na ahụhụ atọ ahụ e kwuru n’Akwụkwọ Mkpughe 8:13.

The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.

Amụma nke mbibi dị n’isi nke iri abụọ na abụọ na-egosi nkewa nke ndị Adventist Laodisia na ndị Adventist Filadelfia n’oge iwu Sọnde.

And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.

Mgbe ahụ n’isi nke iri atọ anyị na-ahụ ibu arọ nke anụ ọhịa ndịda, nke bụ ihe atụ nke abụọ nke nnupụisi nke ndị Adventist Laodisia. Ịchịkọta ibu arọ niile nke Aịzaya ọnụ na-emetụta, fọrọ nke nta ka ọ bụrụ, onye ọ bụla na-ekere òkè n’amụma n’“ụbọchị ikpeazụ.” Ana m ahọpụta Aịzaya iri abụọ na atọ iji gosi na akụkọ ihe mere eme nke United States, dịka alaeze nke isii n’amụma Bible, na-achị site n’afọ 1798 ruo n’iwu ụbọchị Sọnde.

Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.

N’ihi na “onye ọbụla n’ime ndị amụma oge ochie kwuru okwu nta maka oge nke ya karịa maka oge anyị, nke mere na amụma ha ka dị ire maka anyị,” okwu amụma ọbụla na-ekwu maka ihe omume ndị ga-eme na njedebe ụwa. Eziokwu a, tinyere eziokwu ahụ bụ na “akwụkwọ nile nke Akwụkwọ Nsọ na-ezukọta ma na-agwụ” n’akwụkwọ Mkpughe, na-eguzobe akwụkwọ Mkpughe dịka ebe a na-atụ aka iji hazie akaebe amụma banyere ihe omume ndị ga-eme na njedebe ụwa.

In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.

N’isi nke iri na asaa nke Mkpughe, anyị na-ahụ nnukwu akwụna ahụ nke ya na ndị eze nke ụwa na-akwa iko, na ikpe ikpeazụ ya.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.

> Otu n’ime ndị mmụọ ozi asaa ahụ ndị ji ọkwa asaa ahụ bịakwutere m, gwa m okwu, sị m, Bịa n’ebe a; aga m egosi gị ikpe nke nnukwu akwụna ahụ nke nọkwasịrị n’elu ọtụtụ mmiri: onye ndị eze nke ụwa soro ya kwaa iko, ndị bi n’ụwa wee mee ka ha ṅụbiga mmanya ike site na mmanya nke ịkwa iko ya. Mkpughe 17:1, 2.

The prophets never contradict one another.

Ndị amụma anaghị emegide ibe ha mgbe ọ bụla.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Mmụọ ndị amụma nọkwa n’okpuru ndị amụma. N’ihi na Chineke abụghị Onye na-eweta ọgbaaghara, kama Ọ bụ Onye nke udo, dịka n’ụlọ-nzukọ nsọ niile nke ndị nsọ. 1 Ndị Kọrịnt 14:32, 33.

At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.

Ná njedebe ụwa, “ikpé nke nnukwu akwụna ahụ nke nọkwasịrị n’elu ọtụtụ mmiri,” nnukwu akwụna ahụ onye “ndị eze nke ụwa soro ya kwa iko,” nnukwu akwụna ahụ nke meworo ka “ndị bi n’ụwa” ṅụọbiga mmanya ókè “site na mmanya nke ịkwa iko ya;” Aịzaya na-anọchi anya ya dịka “akwụna” ahụ e chefuru echefu “ụbọchị nke otu eze,” ma ọ bụ afọ amụma iri asaa. Mgbe afọ iri asaa ahụ gwụsịrị, Taịa “ga-eso alaeze niile nke ụwa kwa iko.” Akụna Aịzaya bụ nnukwu akwụna Jọn. Akụna Aịzaya na akwụna Jọn na-anọchi anya ụka Roman Katọlik, n’ihi na nwanyị bụ akara nke ụka n’Okwu Chineke.

> Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.

> Ndị nwunye, doonụ onwe unu n’okpuru di nke unu, dị ka n’okpuru Onyenwe anyị. N’ihi na di bụ isi nke nwunye, dịka Kraịst bụ isi nke nzukọ: ọ bụkwa Onye Nzọpụta nke ahụ. Ya mere, dịka nzukọ nọ n’okpuru Kraịst, otu a ka ndị nwunye ga-adịkwa n’okpuru di nke ha n’ihe niile. Ndị di, hụnụ ndị nwunye unu n’anya, dịka Kraịst hụrụkwa nzukọ n’anya, nyekwa onwe ya n’ihi ya; ka o wee doo ya nsọ ma sachaa ya site n’ịsacha ya na mmiri site n’okwu ahụ, ka o wee chee ya n’ihu onwe ya dịka nzukọ dị ebube, nke na-enweghị ntụpọ, ma ọ bụ nkụchi, ma ọ bụ ụdị ihe ọ bụla dị otu a; kama ka ọ bụrụ nke dị nsọ na nke na-enweghị ntụpọ. Otu a ka ndị ikom kwesịkwara ịhụ ndị nwunye ha n’anya dịka ahụ nke onwe ha. Onye hụrụ nwunye ya n’anya hụrụ onwe ya n’anya. N’ihi na ọ dịghị onye ọ bụla kpọworo anụ ahụ nke onwe ya asị ma ọlị; kama ọ na-azụ ya ma na-elekọta ya nke ọma, dịka Onyenwe anyị si emekwa nzukọ: n’ihi na anyị bụ akụkụ nke ahụ ya, nke anụ ahụ ya, na nke ọkpụkpụ ya. N’ihi nke a ka nwoke ga-ahapụ nna ya na nne ya, ma rapara n’ahụ nwunye ya, ha abụọ aghọkwa otu anụ ahụ. Nke a bụ nnukwu ihe omimi: ma ana m ekwu banyere Kraịst na nzukọ. Otú ọ dị, ka onye ọ bụla n’ime unu n’otu n’otu hụ nwunye ya n’anya dịka onwe ya; ka nwunye ahụ hụkwa na ọ na-asọpụrụ di ya. Ndị Efesọs 5:22–33.

The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.

Pọl onyeozi na-akọwa na, n’ụzọ amụma, a na-anọchi anya nzukọ Kraịst dịka nwanyị. Ya mere, nwanyị n’amụma bụ nzukọ, ma nzukọ Kraịst bụ “nke dị nsọ na nke na-enweghị ntụpọ.” A na-anọchi anya nzukọ na-adịghị nsọ dịka nwanyị na-adịghị nsọ; ya mere Aịsaịa na-akọwa nwanyị akwụna, Jọnkwa nwanyị akwụna. Ha na-anọchi anya ọchịchị popu dịka nwanyị akwụna, ma nzukọ Chineke bụ nwaagbọghọ na-amaghị nwoke.

> For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.

> N’ihi na ekworo dị nsọ nke Chineke ka m ji ekworo unu: n’ihi na emeela m ka unu bụrụ ndị e kwere nkwa n’aka otu di, ka m wee chee unu n’ihu Kraịst dịka nwaagbọghọ na-amaghị nwoke dị ọcha. 2 Kọrịnt 11:2.

Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.

Ọ bụghị naanị na e ji nwa agbọghọ na-amaghị nwoke nọchite anya ụka Chineke, kama a lụrụ ya naanị otu di. Taịa na nnukwu akwụna Jọn na-eme ịkwa iko ha na ndị eze nke ụwa. Ụka Katọlik na ọtụtụ ndị nwoke na-enwe mmekọrịta, ọ bụghị naanị otu. Daniel na-agwa anyị na ndị eze ahụ bụ alaeze.

> This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.

> Nke a bụ nrọ ahụ; anyị ga-akọwakwa ihe ọ pụtara n’ihu eze. Gị, eze, bụ eze nke ndị eze: n’ihi na Chineke nke eluigwe enyewo gị alaeze, ike, ịdị ukwuu, na otuto. Ma n’ebe ọ bụla ụmụ mmadụ bi, anụ ọhịa nke ọhịa na nnụnụ nke eluigwe ka O nyeworo n’aka gị, meekwa ka ị bụrụ onye na-achị ha niile. Gị onwe gị bụ isi a nke ọlaedo. Ma n’azụ gị ka alaeze ọzọ ga-ebili, nke dị ala karịa gị; meekwa ka alaeze nke atọ ọzọ, nke ọla kọpa, bilie, nke ga-achị ụwa niile. Ala-eze nke anọ ga-adịkwa ike dịka ígwè: n’ihi na dịka ígwè na-agbajisị ihe niile ma na-emeri ha, otu ahụkwa, dịka ígwè nke na-agbajisị ihe ndị a niile, ọ ga-agbajisịkwa ma zọpịa. Daniel 2:36–40.

In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.

N’ime Daniel isi nke abụọ, a na-akọwapụta ma kọwaa alaeze ndị amụma Bible. Ka Daniel na-akọwara Nebukadneza nrọ ahụ, ọ na-agwa Nebukadneza na ọ bụ isi nke ọlaedo. Isi nke ọlaedo ahụ bụ eze, ma eze na-anọchi anya alaeze. Ụka Roman Katọlik bụ nnukwu akwụna ahụ nke na ndị eze niile nke ụwa na-akwa iko na njedebe nke afọ amụma iri asaa. Ndị eze ahụ bụ ihe nnọchianya nke ndị mmadụ, ma Taịa bụ nwanyị na-adịghị ọcha. Nwanyị bụ ụka, akwụna bụ ụka na-adịghị nsọ; nwoke bụ eze, eze bụkwa alaeze. Nwanyị bụ ụka, eze bụkwa steeti. Mmekọrịta iwu na-akwadoghị nke ihe abụọ a na-anọchi anya ịkwa iko nke mmụọ.

The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.

Iwu Ukpuru nke United States bụ akwụkwọ sitere n’aka Chineke nke na-edobe n’ime ya mkpa ọ dị idobe ngwá abụọ ndị a iche. Ọ bụ ezie na anyị akabeghị aka n’ịchọpụta Taịa dịka ụka Roman Katọlik, ọ dị ka ọ kwesịrị ekwesị n’oge a ilekwasị anya n’akara ọzọ dị na Aịsaịa iri abụọ na atọ nke na-akọwa ihe nnọchianya nke nwoke na nwanyị—ụka na ọchịchị.

> Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.

> Lee ala ndị Kaldia; ndị a abụghị ndị dịrị adị, ruo mgbe onye-Asiria tọrọ ntọala ya n’ihi ndị bi n’ọzara: ha guzobere ụlọ elu ya, ha wulitere obí eze ya; ma o mere ka ọ bụrụ mkpọmkpọ ebe. Aịzaya 23:13.

In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:

N’amaokwu a, Asiria hiwere ala ndị Kaldia, wee guzobe ma “ụlọ elu” ma “ụlọ eze.” Asiria bụ ihe nnọchianya nke Nimrọd, ndị Kaldia na-anọchikwa anya ndị ndu okpukpe nke okpukpe omimi Babilọn. “Ụlọ elu” bụ ihe nnọchianya nke nzukọ. Mgbe Jizọs kọwara ilu banyere ubi vaịn, Nwanneanyị White kwuru maka ilu ahụ dị ka nke a:

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.

> “N’ilu ahụ, onye nwe ụlọ ahụ nọchiri anya Chineke, ubi vaịn ahụ bụ mba ndị Juu, ma ogige nche ahụ bụ iwu nke Chineke nke bụ nchebe ha. Ụlọ elu ahụ bụ ihe nnọchianya nke ụlọ nsọ.” Desire of Ages, 596.

The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.

Onye Asiria tọrọ ntọala ala ndị Kaldea, ndị guzobere ụka (ụlọ elu) na “obí eze.” “Obí eze” na-anọchi anya “eze,” nke n’aka nke ya na-anọchi anya alaeze. A na-anọchikwa alaeze anya dịka obodo.

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

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

The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.

“Ụlọ elu” na “obí eze” nke Onye Asiria ahụ hiwere bụ “obodo” na “ụlọ elu” nke Nimrọd wuru.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

> Ma ozu ha ndị ahụ nwụrụ anwụ ga-edina n’ámá obodo ukwu ahụ, nke a na-akpọ n’ụzọ ime mmụọ Sọdọm na Ijipt, ebe kwa a kpọgidere Onyenwe anyị n’obe. Mkpughe 11:8.

Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.

Mmụọ nsọ na-agwa anyị na “obodo ukwu ahụ” a kpọrọ n’Mkpughe isi nke iri na otu na-anọchi anya alaeze France n’oge Mgbanwe ọchịchị France.

> “‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.

> “‘Obodo ukwu ahụ’ nke e gburu ndị àmà ahụ n’okporo ámá ya, ebe ozu ha dina, bụ ‘n’ime mmụọ’ Ijipt. N’etiti mba niile e gosipụtara n’akụkọ ihe mere eme nke Bible, Ijipt bụ nke gọnarịrị ịdị adị nke Chineke dị ndụ n’ụzọ kasị obi ike ma guzogide iwu Ya. Ọ dịghị eze ọ bụla tụụrụ ime nnupụisi megheere emepe ma dị elu n’aka ike megide ọchịchị nke Eluigwe dịka eze Ijipt mere. Mgbe Mozis wetara ya ozi ahụ n’aha Onyenwe anyị, Fero jiri mpako zaa, sị: ‘Ònye bụ Jehova, ka m gee ntị n’olu Ya hapụ Izrel ka ha laa? Amaghị m Jehova, ọzọkwa agaghị m ahapụ Izrel ka ha laa.’ Ọpụpụ 5:2, A.R.V. Nke a bụ ekweghị na Chineke, mba ahụ nke Ijipt nọchiri anya ya ga-ekwupụtakwa ụdị agọnarị yiri nke a megide ihe Chineke dị ndụ na-arịọ, ma gosipụtakwa mmụọ yiri nke a nke enweghị okwukwe na ịma aka. E jikwa ‘Obodo ukwu ahụ’ tụnyere, ‘n’ime mmụọ,’ na Sọdọm. Mmebi omume nke Sọdọm n’ime imebi iwu Chineke pụtara ìhè karịsịa n’ịkwa iko. Mmehie a kwa ga-abụkwa àgwà pụtara ìhè nke ukwuu n’ime mba ahụ nke ga-emezu nkọwa nile nke Akwụkwọ Nsọ a.”

> “According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.

> “Ya mere, dịka okwu onye-amụma ahụ si dị, ntakịrị oge tupu afọ 1798, ike ụfọdụ sitere n’aka Setan ma bụrụ nke agwa ya ga-ebili ịlụ agha megide Bible. Ma n’ala ebe a ga-eme ka àmà nke ndị àmà abụọ nke Chineke dajụọ otu a, ekweghị na Chineke nke Fero na omume rụrụ arụ nke Sọdọm ga-apụta ìhè.”

> “This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.

> “Amụma a enwetawo mmezu ziri ezi nke ukwuu ma dị ịrịba ama n’akụkọ ihe mere eme nke France. N’oge Mgbanwe ahụ, n’afọ 1793, ‘ụwa nụrụ, maka oge mbụ, ọgbakọ nke ndị mmadụ, ndị a mụrụ ma zụlite n’ime mmepeanya, ma na-ewere onwe ha ikike ịchị otu n’ime mba ndị Europe kachasị mma, ka ha welie olu ha ọnụ iji gọnarị eziokwu kasị dị nsọ nke mkpụrụ obi mmadụ na-anabata, ma jiri otu olu jụ okwukwe na ofufe nye Chi.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France bụ naanị mba n’ụwa nke ihe ndekọ ziri ezi ka dị banyere ya, na dịka mba, o weliri aka ya n’ìhè doro anya n’ịgba mgba megide Onye Okike nke eluigwe na ụwa. E nweela ọtụtụ ndị na-ekwulu Chineke, ọtụtụkwa ndị na-ekweghị na Chineke, ma ha ka nọkwa, na England, Germany, Spain, na ebe ndị ọzọ; ma France pụtara iche n’akụkọ ihe mere eme nke ụwa dịka naanị steeti nke, site n’iwu nke Ọgbakọ Omebe Iwu ya, kwupụtara na Chineke adịghị, nke kwa ya bụ mba nke ọnụ ọgụgụ dum nke ndị bi n’isi obodo ya, na ọtụtụ buru ibu n’ebe ndị ọzọ, ụmụ nwanyị kwa yana ụmụ nwoke, jiri ọṅụ gbaa egwú ma kpọọ abụ n’ịnakwere ọkwa ahụ.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.

The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.

“Obodo ukwu” ahụ e kwuru na ya n’Mkpughe isi nke iri na otu bụ mba France, nke wepụtara “iwu nke Nzukọ Omebe Iwu ya” na-ekwupụta na Chineke adịghị. Iwu ahụ bụ ngosipụta nke ekweghị na Chineke dị, dịka nnupụisi Fero nọchiri anya ya. Obodo ukwu bụ alaeze, ma ọ bụ “mba” ma ọ bụ “steeti.” N’Mkpughe isi nke iri na otu, France mejupụtara akara abụọ—Ijipt na Sọdọm.

We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”

A na-agwa anyị, “Nke a bụ ekweghị na Chineke, ma mba ahụ nke Ijipt nọchiri anya ya ga-ekwupụta ụdị ịgọnarị yiri nke a megide ikike nile nke Chineke dị ndụ, ma gosi mmụọ yiri ya nke ekweghị ekwe na nkwulu. A na-ejikwa ‘obodo ukwu ahụ’ tụnyere Sọdọm, ‘n’ụzọ ime mmụọ.’ Nrụrụ aka nke Sọdọm n’ime imebi iwu Chineke pụtara ìhè karịsịa n’omume ịkwa iko.”

The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation

E ji ihe nnọchianya gosi nnukwu obodo ma ọ bụ mba France dịka mba (Ijipt) na obodo (Sọdọm). Ijipt “ga-ekwu okwu,” ma ikwu okwu nke mba na-anọchi anya omume ọchịchị ala, ọ bụghị omume ụka. Ijipt bụ ọchịchị ala, Sọdọm kwa bụ ụka—nke a bụ nnọchianya a hụrụ n’isi nke iri na otu nke Mkpughe.

> “The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.

> “Ikwu okwu” nke mba ahụ bụ ọrụ ndị ọchịchị ya nke ime iwu na nke ikpe.” The Great Controversy, 442.

In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.

N’ime Mkpughe iri na otu, Jọn na-egosipụta ihe omume nke Mgbanwe Ọchịchị France n’ihe nnọchianya amụma. Mgbanwe ahụ n’onwe ya nyere ihe akaebe akụkọ ihe mere eme zuru ezu nke izi ezi nke amụma Jọn kwuru n’isiakwụkwọ ahụ. Jọn buru amụma, mgbe ahụ Mgbanwe Ọchịchị France mezuru amụma ahụ, ma mesịa n’aka nke ọzọ—ma amụma ahụ ma mmezu ya n’akụkọ ihe mere eme nke amụma ahụ na-akọwapụta ma na-adakọkwa na ihe omume ndị ga-adị na njedebe nke ụwa, mgbe otu ugboro ọzọ a ga-ejikọta ọchịchị rụrụ arụ na ụka rụrụ arụ. N’ezie, ọbara-ọgbụgba na-esochi alụmdi na nwunye ahụ na-adịghị nsọ. Alaeze Chineke bụkwa nnukwu obodo.

> And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.

> O wee kpọgara m n’ime Mmụọ gaa n’elu ugwu ukwu dịkwa elu, wee gosi m nnukwu obodo ahụ, Jerusalem dị nsọ, ka ọ na-esite n’eluigwe n’aka Chineke na-arịdata. Mkpughe 21:10.

> “The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.

> “Ọbịbịa nke nwoke-alụanyị, nke a na-eme ka a hụ ebe a, na-ewere ọnọdụ tupu agbamakwụkwọ ahụ. Agbamakwụkwọ ahụ na-anọchi anya nnabata Kraịst na-anabata alaeze Ya. Obodo Nsọ ahụ, Jerusalem Ọhụrụ, nke bụ isi obodo na onye nnọchi anya alaeze ahụ, a na-akpọ ya ‘nwunye, nwunye Nwa-aturu ahụ.’ Mmụọ ozi ahụ gwara Jọn, sị: ‘Bịa n’ebe a, aga m egosi gị nwunye ahụ, nwunye Nwa-aturu ahụ.’ ‘O buru m n’ime Mmụọ,’ ka onye amụma ahụ na-ekwu, ‘wee gosi m nnukwu obodo ahụ, Jerusalem dị nsọ ahụ, ka ọ na-esi n’eluigwe n’aka Chineke na-arịdata.’ Mkpughe 21:9, 10.” The Great Controversy, 426.

Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.

A na-anọchi nnupụisi Nimrọd anya site n’iwu ya ụlọ elu na obodo, nke na-anọchite anya njikọta ụka na ọchịchị obodo n’ọgwụgwụ ụwa, n’ihi na ndị amụma niile kwuru banyere ọgwụgwụ ụwa. Nnupụisi Nimrọd bụkwa ịga n’ihu nke nnupụisi Lụsifa nke ọchịchọ ya bụ ijide ọchịchị ma ụka Chineke ma ọchịchị Chineke.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.

> Lee ka i si si n’eluigwe daa, O Lusifa, nwa nke ụtụtụ! Lee ka e si gbuda gị ruo n’ala, gị onye na-eme ka mba dị iche iche daa mba! N’ihi na i kwuwo n’obi gị, Asịgo m n’eluigwe, aga m ebulite ocheeze m karịa kpakpando nile nke Chineke: aga m anọdụkwa n’elu ugwu nzukọ ahụ, n’akụkụ ugwu nke ebe ugwu: asịgo m n’elu ịdị elu nke igwe ojii; aga m adị ka Onye Kasị Elu. Aịsaịa 14:12–14.

As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”

Dịka Aịsaịa na-ekpughe ọchịchọ nzuzo dị n’obi Lucifa ịbụ “dị ka Onye Kasị Elu ahụ,” ọ na-egosi na Lucifa na-achọ ịnọdụ n’oche abụọ dị iche nnọọ. Ọ chọrọ “ibuli” “ocheeze” ya “karịa kpakpando nke Chineke” ma “ịnọdụkwa n’elu ugwu nke nzukọ, n’akụkụ ugwu.”

The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.

Ocheeze bụ ihe nnọchianya nke ikike eze—ma ọ bụ ikike ọchịchị ala, ma “akụkụ ugwu” bụ nzukọ Chineke.

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

> Abụ na Abụ Ọma maka ụmụ Kora. Onye-nwe anyị dị ukwuu, ọ dịkwa nnọọ mma ka a too Ya nke ukwuu n’obodo Chineke anyị, n’ugwu nke ịdị nsọ Ya. Ọ mara mma n’ọnọdụ ya, ọṅụ nke ụwa dum, bụ ugwu Zayọn, n’akụkụ ugwu, obodo nke Eze ukwu ahụ. A maara Chineke n’obí eze ya dị n’ime ya dịka ebe mgbaba. Abụ Ọma 48:1–3.

Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.

Jerusalem bụ “obodo nke nnukwu Eze ahụ,” si otu a na-egosi ocheeze ọchịchị nke Chineke, ma Jerusalem bụkwa “ugwu nke ịdị nsọ ya,” “n’akụkụ ugwu,” si otu a na-egosi ocheeze okpukpe nke Chineke. Site na mbido, a na-egosi nnupụisi na agha Setan n’ime nkọwa nke ọchịchọ ya ịchị ma nzukọ Chineke ma ọchịchị Chineke. Mgbe nke ahụ gasịrị, Setan duuru na nnupụisi nke Nimrọd, a na-anọchikwa ala ahụ ọ tọrọ ntọala ya maka ndị Kaldia dịka ala ebe Nimrọd wuru ma ụlọ elu ma obodo—nzukọ na ọchịchị.

Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.

Ya mere, mgbe akwụna Aịzaya na nnukwu akwụna Jọn na ndị eze nke ụwa na-akwa iko, amụma ahụ na-akọwa na njikọ na-adịghị nsọ na-eme n’etiti ụka Roman Katọlik na ndị eze nke ụwa na njedebe nke afọ amụma iri asaa.

Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:

Ahịrị amụma Aịsaịa na-akọwa ikpe nke Taịa, akwụna ahụ, n’isi nke iri abụọ na atọ, ma Jọn na-akọwa otu ikpe ahụ site n’akara nke nwanyị yi awọ ọbara ọbara, onye a kpọrọ “Babilọn ukwu ahụ.” Onyeàmà nke atọ banyere otu ikpe ahụ nke otu akwụna ahụ bụ nke a:

> “The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> “A kọwara nwanyị ahụ (Babilọn) nke Mkpughe 17 dịka onye ‘eyi uwe odo anụnụ anụnụ na uhie uhie, e jikwa ọlaedo na nkume dị oké ọnụ ahịa na pel chọọ ya mma, o nwee iko ọlaedo n’aka ya, nke jupụtara n’ihe arụ na adịghị ọcha:... e dekwara aha n’egedege ihu ya, Ihe Omimi, Babilọn Ukwu ahụ, nne ndị akwụna.’ Onye amụma ahụ kwuru, sị: ‘Ahụrụ m nwanyị ahụ ka ọ na-aṅụbiga mmanya ókè n’ọbara ndị nsọ na n’ọbara ndị àmà Jisọs nwụrụ n’ihi ha.’ A na-ekwukwa banyere Babilọn ọzọ dị ka ‘obodo ukwu ahụ, nke na-achị ndị eze nke ụwa.’ Mkpughe 17:4–6, 18. Ike ahụ nke n’ime ọtụtụ narị afọ jigidere ọchịchị aka ike n’elu ndị eze nke Krisendọm bụ Rom.” The Great Controversy, 382.

Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.

Taịa bụ ụka Roman Katọlik n’“ụbọchị ikpeazụ” ndị ahụ. N’oge ahụ, ọchịchị papa ga-apụta gaa bụrụọ abụ ya ndị na-adọrọ adọrọ nye ndị eze nke ụwa, si otu a duru ndị eze ahụ banye n’omume ịkwa iko, nke n’amụma bụ njikọta nke ụka na steeti.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.

> Ọ ga-erukwa na n’ụbọchị ahụ, a ga-echefu Taịa afọ iri asaa, dịka ụbọchị nke otu eze si dị; mgbe njedebe nke afọ iri asaa gasịrị, Taịa ga-abụku abụ dịka nwanyị akwụna. Aịzaya 23:15.

A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.

Eze bụ alaeze n’amụma Akwụkwọ Nsọ, ya mere a ga-echefu Taịa n’oge mgbe alaeze amụma ga-achịru afọ iri asaa.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Ọ ga-erukwa na n'ụbọchị ahụ, a ga-echefu Taịa afọ iri asaa, dịka ụbọchị nke otu eze si dị; mgbe ngwụcha afọ iri asaa gasịrị, Taịa ga-abụ abụ dị ka akwụna. Were ụbọ akwara, gagharịa obodo ahụ, gị akwụna e chefuru echefu; kpọọ ụda dị ụtọ, bụrụọ abụ ọtụtụ, ka e wee cheta gị. Ọ ga-erukwa na mgbe ngwụcha afọ iri asaa ahụ gasịrị, Onyenwe anyị ga-eleta Taịa, ọ ga-alaghachikwute ụgwọ ya, ọ ga-akwa iko na alaeze niile nke ụwa n’elu ụwa dum. Aịsaịa 23:15–17.

During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”

N’ụbọchị alaeze otu ahụ nke ga-achịru afọ iri asaa nke amụma, a ga-echefu Chọọchị Roman Katọlik. N’ọgwụgwụ afọ iri asaa ahụ, ike papal ga “akpọ ụda dị ụtọ, bụrụọ abụ ọtụtụ.” N’amụma, “abụ” na-anọchi anya “ahụmahụ.”

> “Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.

> “N’elu oke osimiri kristal dị n’ihu ocheeze ahụ, bụ́ oke osimiri iko dị ka a ga-asị na e jikọtara ya na ọkụ,—ọ na-enwu nke ukwuu site n’ebube Chineke,—ka e zukọtara ìgwè ndị ahụ meriri ‘anụ ọhịa ahụ, na onyinyo ya, na akara ya, na ọnụ ọgụgụ aha ya.’ Ha na Nwa Atụrụ ahụ nọ n’Ugwu Zaịọn, ‘nwere ụbọ akwara Chineke,’ ka ha guzo, otu narị puku iri anọ na anọ ndị a gbapụtara n’etiti mmadụ; a nụkwa olu, dịka ụda ọtụtụ mmiri, na dịka ụda égbè eluigwe dị ukwuu, ‘olu ndị na-akụ ụbọ akwara na-akụ ụbọ akwara ha.’ Ha na-abụkwa ‘abụ ọhụrụ’ n’ihu ocheeze ahụ, abụ nke ọ dịghị onye pụrụ ịmụta ma e wezụga otu narị puku iri anọ na anọ ahụ. Ọ bụ abụ nke Mosis na nke Nwa Atụrụ ahụ—abụ nke nnapụta. Ọ dịghị onye ọbụla ma e wezụga otu narị puku iri anọ na anọ ahụ pụrụ ịmụta abụ ahụ; n’ihi na ọ bụ abụ nke ahụmahụ ha—ahụmahụ nke ọ dịghị ìgwè ọzọ ọ bụla nwetụrụla mgbe ọbụla. ‘Ndị a bụ ndị na-eso Nwa Atụrụ ahụ ebe ọbụla Ọ na-aga.’ Ndị a, ebe e si n’ụwa bulie ha, n’etiti ndị dị ndụ, a na-agụ ha dịka ‘mkpụrụ mbụ nye Chineke na nye Nwa Atụrụ ahụ.’ Mkpughe 15:2, 3; 14:1-5. ‘Ndị a bụ ndị si na nnukwu mkpagbu pụta;’ ha agafewo n’oge nsogbu nke ụdị ya na-adịtụbeghị kemgbe e nwere mba; ha atachiela ahụhụ nke oge nsogbu Jekọb; ha eguzowo na-enweghị onye na-arịọchitere ha n’oge ikpeazụ a na-awụsa ikpe Chineke. Ma a zọpụtala ha, n’ihi na ha ‘sachara uwe ha, mee ka ha dị ọcha n’ọbara Nwa Atụrụ ahụ.’ ‘A hụghị aghụghọ n’ọnụ ha: n’ihi na ha enweghị ntụpọ’ n’ihu Chineke. ‘N’ihi ya ka ha ji nọ n’ihu ocheeze Chineke, na-ejere Ya ozi ehihie na abalị n’ụlọ nsọ Ya: Onye ahụ nke nọkwasịrị n’ocheeze ga-ebikwa n’etiti ha.’ Ha ahụwo ka e ji ụnwụ na ọrịa otiti mebie ụwa, ka anyanwụ nwee ike ịkpọọ mmadụ ọkụ site n’okpomọkụ dị ukwuu, ha onwe ha atachikwa ahụhụ, agụụ, na akpịrị ịkpọ nkụ. Ma ‘agụụ agaghị agụkwa ha ọzọ, akpịrị agaghị akpọkwa ha nkụ ọzọ; anyanwụ agaghị akpọkwa ha ọkụ, ma ọ bụ okpomọkụ ọ bụla. N’ihi na Nwa Atụrụ ahụ nke nọ n’etiti ocheeze ga-azụ ha, durukwa ha gaa n’isi iyi nke mmiri ndụ: Chineke ga-ehichapụkwa anya mmiri nile n’anya ha.’ Mkpughe 7:14-17.” The Great Controversy, 648.

> “‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.

> “‘N’ụlọ nsọ Ya ka onye ọbụla na-ekwu maka ebube Ya’ (Abụ Ọma 29:9), ma abụ nke ndị a gbapụtara ga-abụ—abụ nke ahụmahụ ha—ga-ekwupụta ebube Chineke: ‘Ọrụ Gị dị ukwuu ma dị ebube, O Onyenweanyị Chineke, Onye Pụrụ Ime Ihe Niile; ụzọ Gị dị ezi omume ma bụrụkwa eziokwu, Gị Eze nke ọgbọ niile. Ònye ka ọ gaghị atụ egwu, O Onyenweanyị, ma nye aha Gị otuto? n’ihi na naanị Gị bụ onye nsọ.’ Mkpughe 15:3, 4, R.V.” Education, 308.

At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.

Ná ngwụcha afọ iri asaa nke amụma, ọchịchị papal ga “akụ ụtọ olu, bụrụọ abụ ọtụtụ, ka” e “wee cheta” ya. Ná ngwụcha alaeze ahụ nke na-achị ruo afọ iri asaa nke amụma, ụka Roman Katọlik ga-eme ka ụwa cheta ahụmahụ nke akụkọ ihe mere eme ya gara aga. N’akụkọ ihe mere eme ahụ, ọ chịrị dị ka ikike omume n’ime mmekọrịta dị n’etiti ya na ndị eze Europe. A na-akpọ akụkọ ihe mere eme ahụ n’eziokwu Oge Ọchịchịrị, ma ọchịchịrị niile nke a pụrụ n’ụzọ ọ bụla ijikọ na akụkọ ihe mere eme ahụ ebe ọchịchị Papal chịrị ndị eze Europe, pụrụ ikwu na ọ sitere n’omume ntọala ahụ n’onwe ya nke mụtara ọchịchịrị niile sochirinụ. Omume ahụ bụ njikọta nke ụka na ọchịchị, njikọta nke ndị eze Europe na ụka Katọlik. N’alụmdi na nwunye nke Akwụkwọ Nsọ, nwoke kwesịrị ịchị nwanyị, ma ịkwa iko nke mere n’akụkọ ihe mere eme ahụ gbanwere usoro ziri ezi nke mmekọrịta nwoke na nwanyị n’ụzọ isi n’ala elu.

At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.

Ná ngwụsị afọ iri asaa, a ga-enwe nnukwu nsogbu mgbe alaeze amụma nke Akwụkwọ Nsọ nke na-achị ụwa n’oge ahụ mgbe a chefuru ọchịchị Pope n’amụma ga-eru ọgwụgwụ. Nsogbu zuru ụwa ọnụ nke mbibi alaeze ahụ kpatara na-emeghe ụzọ ka chọọchị Katọlik malite ime ka ụwa mara na, iji gafee oge ndị a jupụtara n’ọgba aghara nke mbibi alaeze ahụ mụrụ, ụwa ga-edobe onwe ya n’okpuru ikike omume ọma nke chọọchị Roman Katọlik, dịka e gosiri ya n’akụkọ ihe mere eme nke Oge Ọchịchịrị.

When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?

Mgbe alaeze ahụ ga-abịa ná njedebe, ma ndị pàpàsi bụrụ abụ nke ahụmịhe ya gara aga, bụ́ ahụmịhe nke ndị ọkà mmụta akụkọ ihe mere eme na-akpọ ọchịchịrị; ya mere, olee otú akụkọ ọchịchịrị ahụ pụrụ isi bụrụ ozi ndị pàpàsi ga-ekesa n’etiti ndị eze nke ụwa nke ga-eme ka ha kwenye ka ha na ya kwaa iko? N’ime nnukwu nsogbu, gịnị mere ahụmịhe nke ọgbọ ndị gara aga, (abụ ya) ahụmịhe ya tupu e chefuo ya n’amụma, ga-eji nye ezi uche nke ga-eme ka ndị eze nke ụwa nabata ahụmịhe ọchịchịrị dịka ihe ngwọta nye nnukwu nsogbu ha?

> “A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.

> “Ọtụtụ ìgwè mmadụ, ọbụna n’etiti ndị na-ele Romanism anya n’enweghị ebere ọ bụla, na-amata ntakịrị ihe ize ndụ dị n’ike na mmetụ ya. Ọtụtụ na-ekwusi ike na ọchịchịrị nke ọgụgụ isi na nke omume nke jupụtara n’oge Middle Ages nyere aka ka nkwenkwe ozizi ya, nkwenkwe ụgha ya, na mmegbu ya gbasaa, nakwa na ọgụgụ isi ka ukwuu nke oge a, mgbasa ozi ọmụma n’ozuzu ya, na nnwere onwe na-abawanye n’ihe gbasara okpukpe na-egbochi nlọghachi nke ekweghị ndidi na ọchịchị aka ike. A na-akwa ọbụna echiche ahụ n’onwe ya emo na ọnọdụ dị otu a ga-adị n’oge a nke enyerela ìhè dị ukwuu. Ọ bụ eziokwu na ìhè dị ukwuu—nke ọgụgụ isi, nke omume, na nke okpukpe—na-enwu n’elu ọgbọ a. N’ime peeji ndị mepere emepe nke Okwu Nsọ nke Chineke, e si n’eluigwe wụsa ìhè n’ụwa. Ma ekwesịrị icheta na ka ìhè e nyere na-abawanye, ka ọchịchịrị nke ndị na-agbagọ ma na-ajụ ya na-abawanyekwa.”

> “A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.

> “Nnyocha Akwụkwọ Nsọ e ji ekpere mee ga-egosi ndị Protestant ezi agwa nke ọchịchị popu ma mee ka ha kpọọ ya asị ma zere ya; ma ọtụtụ nwere amamihe n’echiche nke onwe ha nke ukwuu nke na ha anaghị ahụ mkpa ọ dị iji ịdị umeala n’obi chọọ Chineke ka e wee duru ha banye n’eziokwu. Ọ bụ ezie na ha na-anya isi n’ìhè ha nwetara, ha amaghị ma Akwụkwọ Nsọ ma ike Chineke. Ha ga-enwerịrị ụzọ ụfọdụ ha ga-esi mee ka akọ na uche ha daa jụụ, ya mere ha na-achọ ihe nke kacha nta n’ihe ime mmụọ ma n’ihe iweda mmadụ ala. Ihe ha chọrọ bụ ụzọ e si echefu Chineke nke ga-apụta dịka ụzọ e si echeta Ya. Ọchịchị popu dabara nke ọma izute mkpa ndị a niile. E dobere ya maka òtù mmadụ abụọ, nke fọrọ nke nta ka ha bụrụ ụwa dum—ndị a ga-azọpụta site n’ọrụ ọma ha, na ndị a ga-azọpụta n’ime mmehie ha. N’ebe a ka nzuzo nke ike ya dị.”

> “A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.

> “E gosiri na ụbọchị nke oké ọchịchịrị nke uche bụ nke dị mma nye ịga nke ọma nke ọchịchị popu. A ka ga-egosikwa na ụbọchị nke oké ìhè nke uche dịkwa nnọọ mma nye ịga nke ọma ya. N’oge gara aga, mgbe mmadụ nọ na-enweghị okwu Chineke ma na-enweghị ihe ọmụma nke eziokwu, e kpuchiri anya ha, a manyekwara puku mmadụ n’ọnyà, ebe ha na-ahụghị ụgbụ a gbasara maka ụkwụ ha. N’ọgbọ a, e nwere ọtụtụ ndị anya ha na-adọrọ n’ọkụ na-enwu nke echiche mmadụ, ‘sayensị a na-akpọ n’ụgha;’ ha anaghị aghọta ụgbụ ahụ, ha wee banye n’ime ya ngwa ngwa dị ka a ga-asị na e kpuchiri anya ha. Chineke zubere ka a na-ele ike uche mmadụ anya dịka onyinye sitere n’aka Onye kere ya, nakwa ka e jiri ya rụọ ọrụ n’ozi nke eziokwu na ezi omume; ma mgbe a na-azụ nganga na agụụ ịchọ ịrị elu, ndị mmadụ wee bulie ozizi nke aka ha karịa okwu Chineke, mgbe ahụ ọgụgụ isi nwere ike imebi ihe karịa amaghị ama. N’ụzọ dị otu a, sayensị ụgha nke ụbọchị anyị a, nke na-emebi okwukwe n’Akwụkwọ Nsọ, ga-egosi na ọ ga-eme nke ọma n’ịkwadebe ụzọ maka nnabata ọchịchị popu, ya na ụdị ya ndị na-atọ ụtọ, dịka igbochi ihe ọmụma mere nke ọma n’imeghe ụzọ maka ịba ụba ike ya n’oge Ọchịchịrị.” The Great Controversy, 572.

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

> “Ndị Roman Katọlik na-ekweta na mgbanwe e mere n’ihe gbasara Ụbọchị Izu Ike bụ nke chọọchị ha mere, ha na-akpọkwa mgbanwe a kpọmkwem ihe àmà nke ikike kachasị elu nke chọọchị ahụ. Ha na-ekwupụta na site n’idebe ụbọchị mbụ nke izu dị ka Ụbọchị Izu Ike, ndị Protestant na-amata ikike ya ime iwu n’ihe ndị dị nsọ. Chọọchị Rome ahapụbeghị nkwupụta ya na ọ naghị ada njehie; ma mgbe ụwa na chọọchị ndị Protestant nabatara Ụbọchị Izu Ike ụgha nke o kere, ebe ha jụrụ Ụbọchị Izu Ike nke Jehova, n’ezie ha na-ekweta nkwupụta a. Ha pụrụ ịkpọpụta ikike e ji mee mgbanwe a, ma a na-ahụ aghụghọ dị n’echiche ha n’ụzọ dị mfe. Onye Papist nwere amamihe zuru ezu ịhụ na ndị Protestant na-eduhie onwe ha, na-emechi anya ha n’uche ha n’ihu eziokwu nke okwu a. Ka omume ụbọchị Sọnde na-enweta ihu ọma, ọ na-aṅụrị ọṅụ, na-enwe nkwenye siri ike na n’ikpeazụ ọ ga-eweta ụwa Protestant dum n’okpuru ọkọlọtọ Rome.”

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

> “Mgbanwe nke ụbọchị izuike bụ akara ma ọ bụ ihe ịrịba ama nke ikike ụka Rom. Ndị ahụ bụ́ ndị, n’ịghọta ihe iwu nke anọ na-arịọ, họrọ idebe ụbọchị izuike ụgha n’ọnọdụ nke ezi ụbọchị izuike, na-eme otú ahụ, ha na-enye nsọpụrụ nye ike ahụ nke naanị ya ka o si bịa bụrụ nke e nyere iwu. Akara nke anụ ọhịa ahụ bụ ụbọchị izuike nke papa, nke ụwa anabatala n’ọnọdụ nke ụbọchị ahụ Chineke họpụtara.

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

> “Ma oge ịnata akara nke anụ ọhịa ahụ, dịka e depụtara ya n’amụma, erubeghị. Oge ule ahụ erubeghị. E nwere ezi Ndị Kraịst n’ime nzukọ ụka ọ bụla, ọbụna n’ime njikọta nke Roman Katọlik. A naghị ama onye ọ bụla ikpe ruo mgbe ha natara ìhè ahụ ma hụ ọrụ dịịrị iwu nke anọ. Ma mgbe iwu ahụ ga-apụta nke na-amanye ụbọchị izu ike adịgboroja ahụ, na mgbe mkpu ukwu nke mmụọ ozi nke atọ ga-adọ mmadụ aka ná ntị megide ife anụ ọhịa ahụ na oyiyi ya, a ga-adọpụta oke nke ọma n’etiti ụgha na eziokwu. Mgbe ahụ ndị ahụ ka na-anọgide na mmehie ga-anata akara nke anụ ọhịa ahụ n’egedege ihu ha ma ọ bụ n’aka ha.”

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

> “N’ụkwụ ọsọ ọsọ ka anyị na-abịaru nso n’oge a. Mgbe ụka ndị Protestant ga-ejikọta onwe ha na ike ọchịchị ụwa iji kwado okpukpe ụgha, nke nna nna ha tara ahụhụ n’oké mkpagbu kachasị njọ n’ihi iguzogide ya, mgbe ahụ ka a ga-amanye Sọnde papal site n’ike jikọtara ọnụ nke ụka na steeti. A ga-enwe ndapụ n’ezi okwukwe nke mba, nke ga-ejedebe naanị n’ịla n’iyi nke mba.” Bible Training School, February 2, 1913.

We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.

Ugbu a, anyị emetụla ihe nnọchianya ise n’ime ndị anyị na-achọ ịmata tupu anyị ezuo oke lebara isi nke a n’onwe ya anya. Obodo bụ alaeze n’amụma Akwụkwọ Nsọ, ma n’Aịzaya iri abụọ na atọ e nwere alaeze abụọ nke nwere njikọ chiri anya, ma ha dị iche kpọmkwem. Nke mbụ bụ “obodo na-ekpu okpu eze,” nke ọzọkwa bụ “obodo ndị ahịa.” N’ụbọchị ikpeazụ, ike ahụ nke na-achịkwa njikọ atọ ahụ nke dragọn, anụ ọhịa, na onye amụma ụgha bụ ọchịchị papacy. Ọ bụ alaeze ahụ nwere okpu eze.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Ka anyị na-abịaru nso n’ọgba-aghara ikpeazụ ahụ, ọ dị oke mkpa na nkwekọrịta na ịdị n’otu dịrị n’etiti ngwáọrụ nke Onyenwe anyị. Ụwa jupụtara n’oke ifufe na agha na esemokwu. Ma n’okpuru otu isi—ike ndị popu—ndị mmadụ ga-adị n’otu iji gbochie Chineke n’ime onye nke ndị àmà Ya. Onye ndapụ-ukwu ahụ bụ nnukwu onye si n’ezi okwukwe dapụ na-agbakwụnye njikọ a ike. Mgbe ọ na-achọ ijikọta ndị ọrụ ya n’ịlụ ọgụ megide eziokwu, ọ ga-arụkwa ọrụ ikewa na ịchụsasị ndị na-akwado ya. Ekwo ekworo, iche echiche ọjọọ, ikwu okwu ọjọọ, ọ bụ ya na-akpali ha iji mụpụta esemokwu na nkewa.” Testimonies, volume 7, 182.

The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”

Alaeze ahụ nke nwere okpueze bụ Taịa, nke pụtara, “nkume.” N’isi nke a Taịa na-anọchi anya ọchịchị popu nke na-agbalị imepụta oyiri Kraịst, n’ihi na ọchịchị popu bụ onye na-emegide Kraịst. Okwu ahụ bụ “anti” n’okwu ahụ bụ antichrist pụtara “n’ọnọdụ nke.” Ọchịchị popu na-achọ imepụta oyiri Kraịst n’ogo ọ bụla, ma aha ahụ bụ Taịa pụtara nkume, n’ihi na ọchịchị popu bụ oyiri ụgha nke “Nkume nke Oge Niile.”

> Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.

> Ònye ewerewo ndụmọdụ a imegide Taịa, obodo a na-ekpu eze, nke ndị ahịa ya bụ ndị-isi, nke ndị na-azụ ahịa ya bụ ndị a na-asọpụrụ n’ụwa? Ọ bụ Jehova nke ụsụụ ndị agha zubere ya, iji merụọ nganga nke ebube niile, na ime ka ndị a na-asọpụrụ n’ụwa niile bụrụ ihe nlelị. Gafee n’ala gị dịka osimiri, gị ada Taashịsh: ike adịkwaghị. Ọ setịpụrụ aka ya n’elu oké osimiri, Ọ megharịrị alaeze dị iche iche: Jehova enyewo iwu imegide obodo ndị ahịa, ka e bibie ebe e wusiri ike ya. Aịsaịa 23:8–11.

We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.

Anyị bu n’obi igosi, site n’aka ọtụtụ ndị àmà, na “ịma jijiji nke alaeze dị iche iche” ka Chineke na-emezu, site n’Islam. Islam bụ ike nke na-ewe iwe n’etiti mba ndị dị iche iche, a na-ejikwa ya ama jijiji mba ndị ahụ. N’oge a, anyị na-akọwapụta na Onye-nwe-anyị ekpebiela iweta “ndị nile a na-asọpụrụ n’ụwa” n’ọnọdụ nlelị, ndị bụ “ndị ahịa” na “ndị na-azụ ahịa” ndị “ebe ha siri ike” ga-ebibi. Obodo ahịa ahụ na obodo nke na-ekpu okpu eze “akpasuwo eluigwe iwe,” Onye-nwe-anyị akọwokwa imebi “ebe ha siri ike,” nke ahụ na-anọchi anya akụnụba. Ndakpọ akụnụba ahụ na-eme tupu iwu Sọnde na United States, n’ihi na tupu iwu Sọnde, ụmụ amaala nke United States na-arịọ ka e weghachite ha “n’amara nke Chineke na ọganihu nke oge a.” Arụmụka ha bụ na ikpe Chineke agaghị akwụsị ruo mgbe a “ga-emeju iwu Sọnde nke ọma kpamkpam.” Ọtụtụ ndị àmà nke Baịbụl kwekọrọ na anyị nọ n’ọnụ ọnụ nnukwu ndakpọ n’akụnụba ụwa. Ndakpọ ahụ na-eme tupu iwu Sọnde, dịka ndakpọ nke 1837 mere tupu Ọktoba 22, 1844.

> “And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.

> “Mgbe ahụ nnukwu onye nduhie ahụ ga-eme ka mmadụ kweta na ndị na-ejere Chineke ozi bụ ndị na-akpata ihe ọjọọ ndị a. Otu ìgwè ahụ nke kpasuru iwe nke Eluigwe ga-atụkwasị nsogbu ha niile n’isi ndị ahụ nke nrubeisi ha nye iwu Chineke bụ ịba mba na-adịgide adịgide nye ndị mmehie. A ga-ekwupụta na mmadụ na-akpasu Chineke iwe site n’imebi sabbath Sọnde; na mmehie a ewetawo ọdachi ndị na-agaghị akwụsị ruo mgbe a ga-eji ike mee ka idebe Sọnde guzosie ike nke ọma; nakwa na ndị na-ewepụta ihe iwu nke anọ na-achọ, si otú a na-ebibi nsọpụrụ a na-asọpụrụ Sọnde, bụ ndị na-enye ndị mmadụ nsogbu, na-egbochi iweghachi ha n’amara nke Chineke na ọganihu nke ụwa a. N’ụzọ dị otu a, a ga-emeghachi ebubo ahụ e boro ohu Chineke n’oge ochie, n’elu ihe ndabere nke guzosiri ike n’otu aka ahụ: ‘O wee ruo, mgbe Ehab hụrụ Ịlaịja, Ehab sịrị ya, Ọ̀ bụ gị na-enye Izrel nsogbu? Ọ zara, E nyeghị m Izrel nsogbu; kama ọ bụ gị na ụlọ nna gị, n’ihi na unu ahapụwo iwu nile nke Jehova, i soro Bel.’ 1 Ndị Eze 18:17, 18. Dịka iwe nke ndị mmadụ ga-akpalite site n’ebubo ụgha, ha ga-emeso ndị nnọchi anya Chineke omume yiri nnọọ nke Izrel nupụrụ isi mere Ịlaịja.” The Great Controversy, 590.

Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel the was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.

Ilaịja n’ịguzogide ndị amụma Bel na ndị nchụàjà nke Ashera n’Ugwu Kamel na-anọchite anya iwu Ụbọchị Sọnde. Ozi e nyere nzukọ bụ, “họrọnụ taa onye unu ga-efe.” Mgbe akụkọ ihe mere eme a ga-eme ọzọ n’oge iwu Ụbọchị Sọnde, ajụjụ ahụ bụ, “ụbọchị òlee ka ị ga-ahọrọ, n’ihi na ụbọchị ị họrọ na-egosi onye ị na-efe.” Tupu Ugwu Kamel e nwere afọ atọ na ọkara nke oké ọkọchị. Tupu iwu Ụbọchị Sọnde e nwere usoro iwu Ụbọchị Sọnde dị iche iche, ma a kabeghị ha “ike n’ike n’ezie.” Ụkpụrụ a na-ejikọta na iwu Ụbọchị Sọnde bụ na ndapụ n’ezi ofufe nke mba na-esochi mbibi nke mba. Ihe atụ nke a bụ Constantine, onye n’afọ 321 nyere iwu Ụbọchị Sọnde, ma obere oge ka nke ahụ gasịrị, opi anọ mbụ nke Mkpughe isi nke asatọ malitere iweta Rome nke Ọdịda Anyanwụ na njedebe ya ruo n’afọ 476. Akụkọ Constantine dị mkpa n’ihi na ọ gụnyere ịkwalite Ụbọchị Sọnde nwayọọ nwayọọ, n’otu oge ahụkwa mmachi na-abawanye nwayọọ nwayọọ megide Sabat ụbọchị nke asaa. Akụkọ ihe mere eme ahụ na-aga n’ihu ruo mgbe o rutere ná mmechi ya mgbe a manyere ụmụ amaala idebe Ụbọchị Sọnde ma ọ bụ ka a kpagbuo ha n’ihi idebe Sabat. Nke ahụ kwa bụ mmechi nke iwu Ụbọchị Sọnde na-arị elu n’ike n’United States. Otu ụkpụrụ e jikọtara na mmanye ofufe Ụbọchị Sọnde bụ, “ndapụ n’ezi ofufe nke mba na-esochi mbibi nke mba.” Ụkpụrụ a pụtara na mmanye iwu Ụbọchị Sọnde na-abawanye n’ike na-emepụta mmụba n’ikpe Chineke, tupu iwu Ụbọchị Sọnde n’onwe ya nke Mkpughe iri na atọ amaokwu nke iri na otu. Iwu ọ bụla a na-eme ga-eweta mbibi kwekọrọ na ya. Ikpe ndị ụmụ amaala na-ebo ndị na-edebe Sabat ebubo na ha na-ebute, bụ n’ezie ihe a na-ebute site na mmanye na-abawanye n’ike nke iwu Ụbọchị Sọnde. Anyị etinyela otu nkebi sitere na The Great Controversy, nke m kpọrọ Sunday Progression. Aga m akwado ka ịgụgharịa ya ọzọ. Ọ dị n’okpuru ngalaba a kpọrọ The Spirit of Prophecy.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> “Chineke ekpughewo ihe ga-eme n’ụbọchị ikpeazụ, ka e wee kwadebe ndị Ya iguzogide ajọ ifufe nke mmegide na iwe. Ndị a dọrọla aka ná ntị banyere ihe ndị dị n’ihu ha ekwesịghị ịnọdụ ala na-atụ anya nwayọọ nwayọọ ọbịbịa nke oké ifufe ahụ, na-akasi onwe ha obi na Onyenwe anyị ga-echebe ndị Ya kwesịrị ntụkwasị obi n’ụbọchị nsogbu. Anyị ga-adị ka ndị mmadụ na-eche Onyenwe ha, ọ bụghị n’echiche efu na-adịghị arụ ọrụ, kama n’ọrụ siri ike, ya na okwukwe na-adịghị ama jijiji. Ugbu a abụghị oge ikwe ka ihe ndị na-abaghị uru nke ukwuu dọkpụrụ uche anyị. Mgbe ndị mmadụ na-ehi ụra, Setan ji ịnụ ọkụ n’obi edozi ihe nile ka ndị nke Onyenwe anyị ghara inweta ebere ma ọ bụ ikpe ziri ezi. Ngagharị Sọnde ahụ na-eme ugbu a ụzọ ya n’ọchịchịrị. Ndị ndu na-ezobe ezi okwu dị n’isiokwu ahụ, ọtụtụkwa ndị sonyere n’ngagharị ahụ anaghị ahụ ebe iyi dị n’okpuru na-aga. Nkwupụta ya dị nro ma na-egosi dịka nke Ndị Kraịst, ma mgbe ọ ga-ekwu okwu, ọ ga-ekpughe mmụọ nke dragọn ahụ. Ọ bụ ọrụ anyị ime ihe nile dị n’ike anyị ime iji gbochie ihe ize ndụ ahụ a na-eyi egwu. Anyị kwesịrị ịgbalị iwepu ajọ mbunobi site n’itinye onwe anyị n’ìhè kwesịrị ekwesị n’ihu ndị mmadụ. Anyị kwesịrị iweta n’ihu ha ajụjụ eziokwu ahụ dị n’okwu ahụ, si otu a tinye mkpesa kasị dị irè megide usoro ndị a na-eme iji gbochie nnwere onwe nke akọ na uche. Anyị kwesịrị inyocha Akwụkwọ Nsọ ma nwee ike inye ihe kpatara okwukwe anyị. Onye amụma kwuru, sị: ‘Ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọ bụla n’ime ndị ajọ omume ga-aghọta; ma ndị nwere ọgụgụ isi ga-aghọta.’” Testimonies, volume 5, 452.

It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.

O siri ike ịmata ngagharị maka iwu ụbọchị Sọnde, n’ihi na ọ na-eme ụzọ ya n’“ọchịchịrị,” ma ndị popu nọ na “nwayọọ nwayọọ na n’enweghị atụ anya” “na-eme ka ike ha sie ike iji kwalite ebumnuche nke ha.” Ọ bụ eziokwu na ọrụ nke ime ka iwu ụbọchị Sọnde gafee n’ọchịchịrị bụ isi okwu dị n’etiti usoro ule nke narị puku otu narị na iri anọ na anọ ahụ. “Ọ dịghị onye ọ bụla n’ime ndị ajọ omume ga-aghọta,” dịka Daniel na Nwannaanyị White si kwuo. “Ndị ajọ omume” ahụ dị na Daniel bụ “amaghị ama ụmụ agbọghọ na-amaghị ihe” nke Matthew, ndị Nwannaanyị White kpọrọ ndị Laodisia. Ndị maara ihe ga-aghọta ihe omume ndị na-eme ugbu a, ọbụna ma ọ bụrụ na akụkọ ihe mere eme gbara anyị gburugburu yie ka ọ na-emegide okwu Chineke. Anyị ọ na-ekwere okwu Chineke, ka anyị na-ekwere ihe na-eme gburugburu anyị? Ma e meela ka anyị mara tupu oge eruo na ọgwụgwụ ga-adị ka ụbọchị Noa.

> “The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.

> “Ụwa, nke jupụtara n’ọgbaaghara, nke jupụtara n’anụrị na-enweghị Chineke, na-ehi ụra, na-ehi ụra n’ime nchekwa nke anụ ahụ. Ndị mmadụ na-eme ka ọbịbịa nke Onyenwe anyị dị anya. Ha na-achị ọchị n’ịdọ aka ná ntị. Nkwulu ọnụ nke ndị nganga na-ekwu bụ, ‘Ihe niile na-aga n’ihu dịka ha dị kemgbe mmalite.’ ‘Echi ga-adị ka taa, ma bụrụkwa nke bara ụba karịa nke ukwuu.’ 2 Peter 3:4; Isaiah 56:12. Anyị ga-abawanye n’ịhụ anụrị n’anya. Ma Kraịst na-asị, ‘Lee, ana m abịa dịka onye ohi.’ Revelation 16:15. N’oge ahụ kpọmkwem mgbe ụwa na-ajụ n’ịkwa emo, ‘Olee ebe nkwa ọbịbịa Ya dị?’ ihe ịrịba ama ndị ahụ na-emezu. Mgbe ha na-eti mkpu, ‘Udo na nchekwa,’ mbibi mberede na-abịa. Mgbe onye na-akwa emo, onye na-ajụ eziokwu, aghọwo onye na-eme nganga n’atụghị egwu; mgbe a na-aga n’ihu n’usoro ọrụ kwa ụbọchị n’ụzọ dị iche iche e si enweta ego n’enweghị ilebara ụkpụrụ anya; mgbe nwa akwụkwọ ji ịnụ ọkụ n’obi na-achọ ọmụma banyere ihe niile ma e wezụga Akwụkwọ Nsọ ya, Kraịst na-abịa dịka onye ohi.”

> “Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.

> “Ihe nile dị n’ụwa nọ n’ime ọgbaaghara. Ihe ịrịba ama nke oge a jupụtara n’ihe ọjọọ. Ihe omume na-abịa na-atụ onyinyo ha n’ihu. Mmụọ nke Chineke na-apụ n’ụwa, ọdachi na-esokwa ọdachi n’ụsọ osimiri ma n’elu ala. E nwere oke ifufe, ala ọma jijiji, ọkụ, idei mmiri, igbu ọchụ nke ụdị ọ bụla. Ònye nwere ike ịgụ ọdịnihu? Ebee ka nchekwa dị? Enweghị ntụkwasị obi n’ihe ọbụla bụ nke mmadụ ma ọ bụ nke ụwa. Ngwangwa ka ndị mmadụ na-etinye onwe ha n’okpuru ọkọlọtọ ha họọrọ. N’enweghị izu ike ka ha na-echere ma na-elekọta mmegharị nke ndị ndu ha. E nwere ndị na-eche, na-elekọta, ma na-arụ ọrụ n’echere ịbịa nke Onyenwe anyị. Otu ìgwè ọzọ na-adaba n’ahịrị n’okpuru ndu agha nke onye mbụ ahụ ukwu dapụrụ n’ezi ofufe. Ole na ole ji obi na mkpụrụ obi kwere na e nwere hel anyị ga-agbanahụ na eluigwe anyị ga-erite.”

> “The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.

> “Nsogbu ahụ na-abịakwute anyị nwayọọ nwayọọ. Anyanwụ na-enwu n’eluigwe, na-agafe okirikiri ya a na-emebu, ma eluigwe ka na-ekwupụta ebube Chineke. Ndị mmadụ ka na-eri ma na-aṅụ, na-akụ ihe ma na-ewu ụlọ, na-alụ di ma na-alụ nwunye. Ndị ahịa ka na-azụ ma na-ere. Ndị mmadụ na-akwakwasị ibe ha, na-asọ mpi maka ọnọdụ kachasị elu. Ndị hụrụ ihe ụtọ n’anya ka na-ejupụta n’ụlọ ihe nkiri, n’ebe a na-agba ọsọ ịnyịnya, na n’ụlọ ịgba chaa chaa. Obi ụtọ kasịnụ na-achị ebe niile, ma oge nnwale na-emechi ngwa ngwa, a ga-ekpebikwa ikpe nke onye ọ bụla n’ụzọ ebighị ebi. Setan na-ahụ na oge ya dị mkpirikpi. O tinyela ndị ọrụ ya niile n’ọrụ ka e wee duhie mmadụ, meekwa ka a ghọgbuo ha, mee ka ha bụrụ ndị a na-etinye n’ihe ụwa n’obi ma maa ha anya, ruo mgbe ụbọchị nnwale ga-agwụ, a ga-emechikwakwa ụzọ ebere ruo mgbe ebighị ebi.”

> “Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.

> “N’okwu ịdọ aka ná ntị dị oke njọ ka okwu ịdọ aka ná ntị nke Onyenwe anyị si n’Ugwu Olive na-abịakwute anyị site n’ime ọtụtụ narị afọ: ‘Lezienụ onwe unu anya, ka obi unu ghara ịdị arọ n’oge ọbụla n’ihi iribiga ihe ókè, na ịṅụbiga mmanya ókè, na nchegbu nke ndụ a, ka ụbọchị ahụ wee bịakwasị unu na mberede n’amaghị unu.’ ‘Ya mere, na-mụ anya ma na-ekpe ekpere mgbe niile, ka e wee gụọ unu ndị ruru eru ịgbanahụ ihe ndị a niile ga-emezu, na iguzo n’ihu Nwa nke mmadụ.’” Desire of Ages, 635, 636.

In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.

N’isi nke iri abụọ na atọ nke Aịsaịa, Zaidọn bụ United States, Taịa bụkwa ọchịchị ndị popu. Taịa na Zaidọn bụ obodo Foneṣịa oge ochie ndị dịrị n’otu oge, ndị dị n’akụkụ osimiri Mediterenian. A maara ha n’ihi azụmahịa ha n’oké osimiri, akụnụba ha, na mmetụta ha n’ụwa oge ochie. N’akụkụ Akwụkwọ Nsọ ahụ, Zaidọn na “ndị ahịa” ya mejupụtara Tashish. Ndị ahịa Zaidọn na-ere ahịa “mkpụrụ nke Saịhọ,” nke bụ “owuwe ihe ubi nke osimiri,” ma bụrụkwa mkpụrụ “nke osimiri,” ọ bụkwa “ego mbata ya,” n’ihi na ọ bụ “ahịa nke mba dị iche iche.” Ndị amụma niile na-ekwu maka ọgwụgwụ ụwa, ya mere ònye bụ ahịa nke mba dị iche iche n’oge ọgwụgwụ ụwa? Ọ bụ USA.

Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?

Saịọ bụ osimiri dị n’Ijipt (eleghị anya na ndagwurugwu Naịl) a na-ejikwa ya anọchite akụnụba nke ụwa, n’ihi na Ijipt bụ ụwa. “Nwa agbọghọ na-amaghị nwoke” nke Zaịdọn na-anọchi anya ọgbọ ikpeazụ nke USA, a na-emegbukwa ya site n’iwu agha nke na-eso iwu Sunday na mbibi mba ahụ nke na-esochi ozugbo. A na-abara ndị ahụ na-amaghị nwoke nke Zaịdọn mba site n’ajụjụ ahụ banyere Taịa nke na-asị, “ọ bụ nke a ka obodo unu nke ọṅụ” (alaeze) nke USA ṅụrịrị ọṅụ n’ime ya? “Ọ bụ nke a alaeze ahụ “onye ochie ya sitere n’ụbọchị ochie,” mgbe, dịka amaokwu ahụ si kwuo, Nimrọd tọrọ ya ntọala, ozugbo iju mmiri ahụ gachara?”

God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.

Chineke ekpebiela ma “bụọla n’obi” Ya banyere “Taịa, obodo ahụ nke na-ekpu okpueze,” ka ọ taa ya ahụhụ. Ahụhụ nke ọchịchị ndị popu gụnyere ndakpọ nke usoro ego nke ụwa, n’ihi na “Onyenwe anyị enyela” “iwu megide” “Zaidọn” “obodo ndị ahịa,” (United States.) Iwu Ya “ibibi ebe ndị siri ike,” ma ọ bụ akụnụba nke United States, bụ iwu ụbọchị izu ike, n’ihi na ndapụ n’ezi okwukwe nke mba na-esochi mbibi nke mba.

The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”

Ntaramahụhụ nke papacy na-amalite site n’ịdaba akụ̀ na ụba nke ụwa dum n’ihi mmebi nke akụ̀ na ụba nke United States. Zaịdọn nwere “ụlọ” e jikọtara na akụ̀ na ụba ya, ya mere ọ na-anọchi anya usoro ego a na-ebibi, n’ihi na ị pụghịzi ịbanye n’ime ya. Enweghịzi itinye ego ma ọ bụ uru sitere n’“ụlọ” ahụ, n’ihi na e bibiela ya. Mbibi ahụ na-eme n’oge iwu Sọnde, ọ bụ ezie na tupu iwu Sọnde e nweelarị ikpe ndị na-arịwanye elu. Mgbe ndakpọ ahụ rutere, papacy, USA ya na ndị isi-azụmahịa ya na ndị ahịa ya a na-asọpụrụ, na ụgbọ mmiri Tashịsh, ga-“akwa ákwá.”

The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.

E jikọtara ọnọdụ “Tashịsh” n’akụkụ Akwụkwọ Nsọ a na akụnụba n’oge ochie, ma ụgbọ mmiri Tashịsh n’ime Baịbụl bụ ihe nnọchianya kachasị elu nke ike akụ na ụba.

> For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.

> N’ihi na ụgbọ mmiri eze na ndị-ozi Hiram na-aga Tashịsh: otu ugboro n’ime afọ atọ ka ụgbọ mmiri Tashịsh na-abịa, na-ebubata ọla-edo, na ọla-ọcha, na ọdụm-azụ, na enwe, na ugo-nnụnụ. Eze Solomọn wee karịa ndị eze nile nke ụwa n’akụ̀ na amamihe. 2 Ihe E Mere 9:21, 22.

Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.

Ụgbọ mmiri na-anọchi anya ike akụ na ụba, Tarshish kwa bụ ụgbọ akụ na ụba kachasị n’amụma Akwụkwọ Nsọ. A gwara ọgbọ ikpeazụ nke Tarshish, nke “ada” Tarshish na-anọchi anya ya, ka o “gafee n’ala gị dịka osimiri,” ihe ọ hụrụkwa bụ na ala ya “enwekwaghị ike ọzọ,” na ọ pụghịkwa “ịnụ ọṅụ” ọzọ n’ihi alaeze Taịa. Ike ahụ ha na-achọ bụbu ike akụ na ụba mbụ nke Zaidọn, ma ọ laala n’iyi n’ihi na oke osimiri ekwuwo okwu “na-asị, Anaghị m ahụ ime, anaghịkwa m amụ ụmụ, ọ bụghịkwa m na-azụlite ụmụ okorobịa, ọ bụghịkwa m na-akwalite ụmụ agbọghọ na-amaghị nwoke,” si otu a na-egosi ọgbọ ikpeazụ nke oke osimiri ahụ, nke bụ ndị mba ụwa na-akwa ákwá n’ihi mbibi nke akụ na ụba nke ụwa, na n’oge ahụ ka ndị ụwa na-eteta n’eziokwu ahụ na ha bụ ọgbọ ikpeazụ nke akụkọ ihe mere eme nke ụwa, ma o egbuola oge ịkwadebe maka ndụ ebighị ebi.

> “Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.

> “Ego ga-adị nnọọ ngwa ngwa ala n’uru n’oge na-adịghị anya mgbe eziokwu nke ihe ndị dị ebighị ebi meghere uche mmadụ.” Evangelism, 62.

There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”

E nwere “akụkọ” ma ọ bụ ozi abụọ nke na-akpatara onye ọbụla ihe mgbu n’amaokwu ahụ. “Akụkọ” nke mbụ metụtara Ijipt, nke abụọkwa bụ Taịa. Akụkọ banyere Ijipt dị n’oge gara aga, n’ihi na Aịsaịa na-ekwu, “dị ka n’akụkọ banyere Ijipt,” si otu a gosi na Chineke emewo ihe banyere Ijipt tupu mbibi Ya nke Zaịdọn (USA.) Ihe Chineke mere Ijipt, nke ahụ kwa na-anọchi anya “akụkọ” banyere Ijipt, bụ na O bibiri Ijipt n’ihe metụtara oge mbụ Chineke banyere n’ọgbụgba ndụ ya na ndị a họpụtara. Akụkọ abụọ ahụ bụ otu “akụkọ” ahụ. Akụkọ banyere Ijipt bụ mmalite, akụkọ banyere Taịa bụkwa njedebe. Alfa na Omega ejirila akụkọ mmalite nke isiokwu ahụ gosipụta ọgbụgba ndụ ahụ na ndị puku mmadụ narị otu na iri anọ na anọ n’ụbọchị ikpeazụ. “Akụkọ” banyere Ijipt bụ nzọpụta nke Oké Osimiri Uhie mgbe e bibiri Fero na usuu ya, nke na-anọchite anya nzọpụta ikpeazụ nke ndị Chineke dịka e siri nọchite ya anya site n’“akụkọ” nke bụ “ibu Taịa.”

The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.

Ike e ji anọchi anya n’ime Baịbụl nke na-ebibi ụgbọ mmiri Tashish bụ Alakụba. A ga-atụle isiokwu Alakụba n’oge ọzọ, ya mere anyị ga-eleba isiokwu ahụ anya n’uju karị n’oge na-abịa. E ji ya anọchi anya n’akụkụ Akwụkwọ Nsọ ahụ dịka “Chittim,” okwu oge ochie maka Saịprọs, ma akụkụ ahụ na-ekwu na e kpughere mbibi Zaidọn na Taịa site na “Chittim.” Ihe nnọchianya nke Alakụba gụnyere ihe atụ doro nnọọ anya nke mbibi United States n’amụma Baịbụl.

It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.

Ọ dị mkpa ịgbaso ụbọchị na afọ ndị e zoro aka na ha n’akwụkwọ Aịsaịa, n’ihi na ha na-akọwakarị oge amụma nke akụkụ Akwụkwọ Nsọ na-esote. Aịsaịa iri abụọ na atọ na-esochi “ibu arọ” nke ndagwurugwu ọhụụ dị na isi nke iri abụọ na abụọ; nke isi nke iri abụọ na otu butere ya ụzọ, ebe e nwere “ibu arọ” atọ, ma ha atọ niile na-akọwa Islam. Tupu isi ahụ, n’amaokwu nke mbụ nke isi nke iri abụọ, a na-egosipụta ọnọdụ nke akụkọ ihe mere eme amụma, ebe a na-akọwapụta amụma mbibi ndị na-esote n’isi ndị na-esonụ.

> In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.

> N’afọ ahụ Tatan bịarutere Ashdod, (mgbe Sagon eze Asiria zitere ya), wee luso Ashdod ọgụ, werekwa ya. Aịsaịa 20:1.

The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.

Okwu a “Tartan” pụrụ ịbụ aha mmadụ ma ọ bụ, nke yikarịrị ka ọ bụ eziokwu, ọ bụ utu aha nke onye ndú agha. Tartan bịara Ashdod, obodo dị n’Ijipt, were ya n’oge ahụ n’akụkọ ihe mere eme mgbe ndị Asiria nọ nwayọọ nwayọọ na-achịkwa ụwa. Asiria nọchiri anya Babilọn n’ụdị amụma. Ma Asiria ma Babilọn bụ alaeze sitere n’ugwu, alaeze a kọwara dịka “ọdụm” ndị “chụsasịrị” atụrụ Chineke, ma ha abụọ na-anata otu ntaramahụhụ ahụ. Asiria bụ nke mbụ, Babilọn bụ nke ikpeazụ.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Izrel bụ atụrụ a chụsasịrị; ọdụm achụpụla ya: mbụ, eze Asiria elodawo ya; ma n’ikpeazụ, Nebukadneza a, eze Babilọn, etiwala ọkpụkpụ ya. Ya mere, otu a ka Jehova nke ụsụụ ndị agha, Chineke nke Izrel, kwuru; Lee, aga m ahọpụta eze Babilọn na ala ya ahụhụ, dịka m si ahọpụta eze Asiria ahụhụ. Jeremiah 50:17, 18.

Prophetically they are both the “haughty Assyrian.”

N’amụma, ha abụọ bụ “Onye Asiria dị elu n’obi.”

> “When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.

> “Mgbe Senakerib, onye Asiria ahụ dị mpako, kparịrị ma kwuluo Chineke, wee yie Izrel egwu mbibi, ‘o wee ruo n’abalị ahụ, na mmụọ-ozi nke Onyenwe anyị pụrụ, tie n’ogige ndị Asiria otu narị puku iri asatọ na puku ise.’ E ‘bipụkwara ndị dike niile, na ndị-ndú na ndị-isi agha,’ n’ụlọ-agha Senakerib. ‘Ya mere, o ji ihere n’ihu laghachi n’ala nke aka ya.’ [2 Ndị Eze 19:35; 2 Ihe E Mere 32:21.]” The Great Controversy, 512.

The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.

Afọ ahụ nke “Tatan bịara Aṣdọd” ma “weghara ya,” na-anọchi anya mmeri na-aga n’ihu nke ike papal na-emeri ụwa, dịka e gosiri ya n’amaokwu isii ikpeazụ nke Daniel iri na otu. Akụkọ ihe mere eme nke nsogbu iwu Sọnde, nke bụ “ụbọchị ikpeazụ” nke ikpe nyocha, ma nke na-eduga ozugbo n’ime ikpe mmezu, (ihe otiti asaa ikpeazụ ahụ) bụ ọnọdụ akụkọ ihe mere eme nke “afọ” ahụ Tatan bịara Aṣdọd na-anọchi anya ya. Ebe etinyere nkọwa akụkọ ihe mere eme ahụ n’ọnọdụ ya, Aịsaịa wee nye amụma atọ nke mbibi gbasara Islam, otu gbasara Adventizim Laodisia, ma emechaa ibu Taịa. Isi nke iri abụọ na anọ bụ otu n’ime ihe atụ ọdịnala nke ihe otiti asaa ikpeazụ ahụ, nke isi nke iri abụọ na ise sochiri, nke na-anọchi anya nzọpụta ikpeazụ nke ndị Chineke, ebe anyị na-ahụ ndị Chineke na-ekwupụta otu n’ime okwu a kacha mara amara n’oge nnukwu nsogbu ahụ.

> And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.

> A ga-asịkwa n’ụbọchị ahụ, Lee, nke a bụ Chineke anyị; anyị echerewo Ya, Ọ ga-azọpụtakwa anyị: nke a bụ Onyenwe anyị; anyị echerewo Ya, anyị ga-aṅụrị ọṅụ ma ṅụkwa ọṅụ n’ime nzọpụta Ya. Aịzaya 25:9.

The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.

Ndị otu narị puku iri anọ na anọ ahụ bụ ụmụ agbọghọ amamihe ndị ahụ chere Onyenwe ha ka ọ bịa n’agbamakwụkwọ, ọ bụ ezie na Ọ lara azụ dịka o kwekọrọ n’ilu ụmụ agbọghọ iri ahụ. Ha abụghị ndị Laodisia, ha bụ ndị Filadelfia. Ruo n’ókè a, isiokwu a anọwo na-edobe ọnọdụ ihe a na-ekwu.

In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.

N’afọ 1798, Napoleon jidere poopu n’aka n’agha, si otú a nyere ọnyá ọnwụ ahụ e buru amụma banyere ya, nke a ga-agwọ na njedebe ụwa dịka Mkpughe iri na atọ siri kwuo. N’oge ahụ ka United States were ọnọdụ ya dịka alaeze nke isii n’amụma Baịbụl, dịka Daniel abụọ, asaa, asatọ na iri na otu, na Mkpughe iri na abụọ, iri na atọ, iri na isii, iri na asaa na iri na asatọ si kwuo. Site n’oge ahụ gaa n’ihu, ma mpi Republican nke United States ma mpi Protestant (Adventism) echefuola onye papacy bụ. Afọ 1798 bụ afọ mbụ mba ndị ọzọ nke ụwa niile kwetara United States dịka mba nwere ọchịchị onwe ya, ọ bụkwa afọ ozi mmụọ ozi mbụ rutere n’akụkọ ihe mere eme.

The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.

“Akpa okwu” nke onye Protestant n’oge ahụ bụ, “Baịbụl, na naanị Baịbụl.” Ndị Protestant na-akọwa onwe ha dị ka ndị na-agbachitere naanị Baịbụl, ma mgbe Adventizim were uwe-nsọpụrụ ha n’oge ọbịbịa nke mmụọ-ozi nke abụọ, ha nabatara “akpa okwu” ahụ, ma e mesịa kpọọ ha “ndị nke akwụkwọ ahụ.” E nyere ha, site n’ozi-eje-ozi William Miller, otu usoro iwu nke ga-emepe Baịbụl n’uche mmadụ niile chọrọ ịnụ, ma ọ bụrụ na ejiri ya nke ọma. Iwu Miller banyere Nkọwa Amụma bụ ihe mkpali nsọ na-ekwu na anyị aghaghị ịmụ ma ọ bụrụ na anyị ga-enye ozi nke mmụọ-ozi nke atọ.

> “Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.

> “Kraịst kwuru, ‘Ọ bụrụ na onye ọ bụla chọrọ iso m, ka ọ jụ onwe ya, buru obe ya, soro m.’ Ọzọkwa, ọ sịrị, ‘Abụ m ìhè nke ụwa; onye na-esochi m agaghị eje ije n’ọchịchịrị.’ Ìhè nke eziokwu na-apụta dịka oriọna na-enwu ọkụ, ma ndị hụrụ ìhè n’anya agaghị eje ije n’ọchịchịrị. Ha ga-amụ Akwụkwọ Nsọ, ka ha wee mara n’ezi-okwu na ha na-ege ntị n’olu nke Ezi Onye Ọzụzụ Atụrụ, ọ bụghịkwa n’olu nke onye ọbịa.”

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> “Ndị ahụ na-etinye aka n’ikwusa ozi nke mmụọ ozi nke atọ na-enyocha Akwụkwọ Nsọ n’otu usoro ahụ Nna Miller nakweere. N’akwụkwọ nta a kpọrọ Views of the Prophecies and Prophetic Chronology, Nna Miller nyere iwu ndị a dị mfe ma juputara n’amamihe, dịkwa mkpa, maka ọmụmụ na nkọwa Akwụkwọ Nsọ:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> “‘1. Okwu ọbụla aghaghị inwe ikike ya ziri ezi n’isiokwu e gosipụtara n’ime Baịbụl; 2. Akwụkwọ Nsọ niile dị mkpa, a pụkwara ịghọta ha site n’itinye uche nke ọma na ọmụmụ; 3. Ọ dịghị ihe e kpughere n’Akwụkwọ Nsọ nke a pụrụ ma ọ bụ ga-ezoro ndị na-arịọ n’okwukwe, na-enweghị ịtụ ụjọ obi; 4. Iji ghọta ozizi, kpọkọtanụ akụkụ Akwụkwọ Nsọ niile ọnụ banyere isiokwu ahụ unu chọrọ ịmata, mgbe ahụ kwe ka okwu ọbụla nwee mmetụta ya ziri ezi; ma ọ bụrụ na unu pụrụ iwulite ozizi unu n’enweghị mmegide, unu enweghị ike ịbụ ndị njehie; 5. Akwụkwọ Nsọ aghaghị ịbụ onye nkọwa nke onwe ya, ebe ọ bụ iwu nke onwe ya. Ọ bụrụ na m dabere n’aka onye nkụzi ka ọ kọwaara m ya, ma o wee chee echiche n’echiche naanị ya banyere ihe ọ pụtara, ma ọ bụ chọọ ka ọ bụrụ otu a n’ihi nkwenkwe okpukpe òtù ya, ma ọ bụ ka e were ya dị ka onye maara ihe, mgbe ahụ echiche ya, ọchịchọ ya, nkwenkwe ya, ma ọ bụ amamihe ya bụ iwu m, ọ bụghị Baịbụl.’”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> “Nke a dị n’elu bụ akụkụ nke iwu ndị a; ma n’ịmụ Akwụkwọ Nsọ anyị, anyị niile ga-eme nke ọma ma ọ bụrụ na anyị elebara ụkpụrụ ndị a kọwara anya.”

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> “Ezi okwukwe ka e hiwere n’Akwụkwọ Nsọ; ma Setan na-eji ọtụtụ aghụghọ agbagọ Akwụkwọ Nsọ ma webata njehie, nke mere na a chọrọ nlekọta dị ukwuu ma ọ bụrụ na mmadụ achọọ ịmata ihe ha na-akụzi n’ezie. Ọ bụ otu n’ime nnukwu aghụghọ nke oge a ilekwasị mmetụta obi anya nke ukwuu, ma na-ekwu na mmadụ bụ eziokwu ebe a na-eleghara nkwupụta doro anya nke okwu Chineke anya n’ihi na okwu ahụ adabaghị na mmetụta obi. Ọtụtụ enweghị ntọala ọ bụla maka okwukwe ha ma e wezụga mmetụta. Okpukpe ha dị n’ime mkpali obi; mgbe nke ahụ kwụsịrị, okwukwe ha apụla. Mmetụta nwere ike ịbụ ahịhịa-ọka, ma okwu Chineke bụ ọka wit. Ma, ‘gịnịkwa,’ ka onye amụma na-ekwu, ‘ka ahịhịa-ọka bụ n’ebe ọka wit nọ?’”

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> “A gaghị ama onye ikpe n’ihi na o geghị ntị n’ìhè na ọmụma ọ na-enwebeghị, nke ọ pụghịkwa inweta. Ma ọtụtụ na-ajụ irube isi n’eziokwu a na-edobe n’ihu ha site n’aka ndị nnọchiteanya Kraịst, n’ihi na ha chọrọ ịdị ka ụkpụrụ ụwa si dị; ma eziokwu ahụ ruru nghọta ha, ìhè ahụ nke enwuworo n’ime mkpụrụ obi, ga-ama ha ikpe n’Ụbọchị Ikpe. N’ụbọchị ikpeazụ ndị a, anyị nwere ìhè a chịkọbara ọnụ nke na-enwu site n’oge niile gara aga, a ga-ejikwa ya tụọ ọrụ dịịrị anyị n’ụzọ kwekọrọ na ya. Ụzọ nke ịdị nsọ adịghị hà otu ọkwa na ụwa; ọ bụ ụzọ e wulitere elu. Ọ bụrụ na anyị eje ije n’ụzọ a, ma ọ bụrụ na anyị gbaa ọsọ n’ụzọ iwu nke Onyenwe anyị, anyị ga-achọpụta na ‘ụzọ onye ezi omume dị ka ìhè na-enwu enwu, nke na-enwusi ike karịa ruo n’ụbọchị zuru okè.’” Review and Herald, November 25, 1884.

You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.

Ị pụrụ ịgụkwuo n’ihe zuru ezu banyere iwu William Miller n’isiokwu a kpọrọ William Miller n’okpuru ngalaba Igodo Amụma.

In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.

N’“ọmụmụ anyị banyere Akwụkwọ Nsọ, anyị niile ga-eme nke ọma ma ọ bụrụ na anyị ṅaa ntị n’ụkpụrụ ndị e depụtara” n’ime iwu “Nna Miller” banyere ịkọwa amụma. E nyere mpi nke Protestantism akwụkwọ nsọ ahụ anyị na-akpọ Akwụkwọ Nsọ, e nyekwara ya ibu ọrụ ịgbachitere ma kwalite ụkpụrụ ndị dị n’ime ya, e nyekwara mpi Protestant ahụ otu usoro iwu iji kee nke ọma ihe akwụkwọ nsọ ahụ pụtara na ebumnobi ya.

The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.

E nyere mpi nke Republicanism otu akwụkwọ nsọ anyị na-akpọ Constitution, e nyekwara ya ọrụ nke ịgbachitere na ịkwalite ụkpụrụ ndị dị n’ime ya. E nyekwara mpi Republican otu ngwugwu iwu iji kewaa ihe akwụkwọ nsọ ahụ pụtara na ebumnuche ya n’ụzọ ziri ezi. Iwu ndị e nyere iji kewaa Constitution n’ụzọ ziri ezi bụ Bill of Rights, ọ na-edobekwa ebumnuche kacha mkpa nke Constitution n’iwu mbụ nke Bill of Rights. First Amendment e depụtara n’ime Bill of Rights bụ nnwere onwe nke okpukpe, ngosipụta, okwu, na ndị nta akụkọ.

> “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I

> “Ọgbakọ Omebe iwu agaghị eme iwu ọbụla gbasara ịkwado okpukpe dịka nke e guzobere, ma ọ bụ igbochi omume onwe onye n’okpukpe ya n’enweghị mgbochi; ma ọ bụ ibelata nnwere onwe ikwu okwu, ma ọ bụ nke mgbasa ozi; ma ọ bụ ikike ndị mmadụ ịzukọ n’udo, nakwa ịrịọ Gọọmenti ka o dozie mkpesa ha.” U.S. Constitution, amend. I

The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.

Iwu Sọnde bụ mwakpo pụtara ìhè megide isiokwu mbụ nke Iwu Nsọ, nke na-ekwe nkwa nnwere onwe nke okpukpe, nke a na-ewepụ site n’iwu Sọnde, si otu a na-akara njedebe nke Iwu Nsọ ahụ, njedebe nke United States dịka alaeze nke isii n’amụma nke Bible, na mmalite nke mkpagbu megide ndị ahụ bụ́ ndị n’oge ahụ na-ekwusa ozi nke mmụọ-ozi nke atọ site n’oké iti mkpu. A na-akpagbu ndị ahụ na-ekwusa oké iti mkpu nke mmụọ-ozi nke atọ ma na-eme mkpesa megide mbibi nke Mmezi Nke Mbụ na nke Iwu Nsọ ahụ, site n’aka ndị ahụ ndị e kwesịrị ịbụ ndị na-akwado ma na-etinye n’ọrụ iwu nsọ ndị ahụ, bụ́ ndị na-echebe akwụkwọ nsọ ahụ e dobere ha iche ka ha chebe. Nke a bụ ihe atụ nke ịghọta na itinye n’ọrụ akụkọ ihe mere eme ndị yiri onwe ha nke mpi abụọ nke anụ ọhịa nke ụwa ahụ yiri nwa atụrụ. Ndị Nna tọrọ ntọala nke Iwu Nsọ ahụ na-adakọrịrị na Nna Miller. A na-eji okwu ahụ bụ Nna e ji kpọọ Miller akọwa onye ndu, ọ bụghị ụkọchukwu nke popu. Bible machibidoro ịkpọ mmadụ nna mgbe ha na-ekwupụta na ha bụ ndị nduzi ime mmụọ. A na-akpọ ndị Millerite aha site n’aha nna ha, dịka ọ na-adịkarị. Ịghara ịhụ ọdịiche a bụ ịghara ịghọta akụkụ ụfọdụ nke ihe ozi Ịlaịja pụtara, mgbe ọ na-eme ka obi ndị nna laghachikwute ụmụ ha, ụmụkwa ahụ laghachikwutekwa ndị nna ha.

The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.

United States n’Isaịa isi nke iri abụọ na atọ bụ alaeze nke isii n’amụma Akwụkwọ Nsọ, ọ na-adịkwa otu a ruo mgbe ọ ga-akagbu Iwu Nsọ ya n’iwu Sọnde na-abịarukwu nso ngwa ngwa. Alaeze nke isii na-achị afọ iri asaa amụma, nke bụ ụbọchị nke otu eze. Alaeze ahụ (eze bụ alaeze) nke chịrị afọ iri asaa bụ Babilọn. N’ime afọ iri asaa ahụ, mpi nke steeti ahụ bụ ọchịchị Babilọn, mpi nke ụka ahụ bụkwa ndị Kaldea. Daniel, Shedrak, Mishak na Abednego na-anọchi anya puku mmadụ narị otu na iri anọ na anọ ahụ. A na-anọchi anya mpi abụọ ahụ na ndị nke Chineke n’ime àmà Daniel. Afọ iri asaa nke ndọta n’agha na Babilọn bụ ụbọchị nke otu eze ahụ Aịsaịa ji akọwapụta na ọ bụ akụkọ ihe mere eme amụma nke United States na akụkọ ihe mere eme nke Adventism site n’afọ 1798 ruo n’iwu Sọnde.

Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.

Ịmata na ahịrị akụkọ ihe mere eme amụma nke mpi abụọ ahụ nke United States na-enye anyị ohere ịtụle njedebe na mmalite, site n’aka ndị àmà mpi abụọ ahụ, iji mata njirimara nke mpi nke ọzọ. N’ihi na, n’eziokwu, mpi niile ahụ bụ otu. N’akwụkwọ Daniel e nwere mpi dị iche iche, ụfọdụ agbajiri agbaji, ma e nwekwara mpi ndị toro site na mpi ahụ agbajiri. Ụfọdụ mpi dị n’akwụkwọ Daniel adịghị ha nha n’etiti onwe ha, ebe ụfọdụ pụtara n’azụ karịa nke ọzọ. Ma ọ bụghị otu a n’ihe gbasara mpi abụọ nke United States. Mpi abụọ ahụ na-adakọtara ibe ha n’otu akụkọ ihe mere eme ahụ ma na-emepụta otu ihe ịrịba ama ụzọ ahụ, ọ bụ ezie na ha dị iche n’etiti onwe ha n’ihe gbasara ebumnuche ha. E nwekwara ihe mgbochi ma ọ bụ ọnọdụ pụrụ iche dị n’ime akụkọ ihe mere eme ahụ nke dịkwa mkpa ịghọta.

In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.

Ná mmalite nke Adventism, e nwere mgbanwe site n’akụkọ amụma nke ụka Filadelfia nọchiri anya ya gaa n’ụka Laodisia. Ya mere, n’ọgwụgwụ, a ghaghịkwa inwe mgbanwe site n’akụkọ amụma nke Laodisia. Mkpughe nke Jisọs Kraịst gụnyere ìhè nke nghọta a, ọ bụkwa akụkụ nke ihe a na-emepe akara ya n’oge a.

And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”

Ma “mgbe njedebe nke afọ iri asaa gasịrị,” poopu ahụ ga-“abụ abụ,” a ga-echetakwa “akwa iko” ahụ e “chefuru echefu.” A “na-echeta” ya n’oge iwu ụbọchị Sọnde, ebe okwu a na-ese okwu dị n’etiti ofufe anyanwụ, ma ọ bụ ofufe ụbọchị ahụ nke iwu Chineke gwara mmadụ ka ọ “cheta.”

In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.

N’isiokwu a anyị achọpụtala na akụkọ ihe mere eme nke ọchịchị Babilọn nke afọ iri asaa na-anọchi anya akụkọ ihe mere eme nke United States site n’afọ 1798 ruo n’iwu Sunday. N’isiokwu gara aga, nakwa ugboro ugboro n’ime Tebụl Habakuk, anyị na-akọwapụta na ndọkpụ n’agha n’Ijipt na nnwere onwe site n’Ijipt, na-anọchikwa anya akụkọ ihe mere eme nke United States na nke ndị nke Chineke. Akụkọ ihe mere eme anọ ahụ nke Babilọn, Ijipt, Adventism na United States abụghị naanị ahịrị ndị a ga-eweta n’elu ahịrị ndị a, ma mgbe anyị tinyere iwu nke mbụ e kwuru okwu ya n’ọrụ n’ahịrị anọ ahụ—ọ bụ ihe na-eju anya nke ukwuu. Aga m eji otu ihe atụ dị mfe ma bụrụkwa nke akụkụ mechie isiokwu a, iji gosi ihe m na-ekwu, na ihe m bu n’obi ịga n’ihu na ya mgbe anyị ga-atụlekwa ọzọ akụkọ ihe mere eme nke Aịzaya iri abụọ na atọ n’oge ọzọ.

The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.

Akụkọ ihe mere eme nke Babilọn nwere eze a tọgharịrị n’isi mmalite ya, ma nwee eze ajọ omume n’ọgwụgwụ ya. Ọ dịghị mkpa ma ọ bụrụ na ọ bụ Biden ma ọ bụ Trump, n’ihi na akwụkwọ Daniel na-akụzi na ọ bụ Chineke na-edobe ndị ọchịchị n’oche ma na-ewepụkwa ha. Ihe a pụrụ ijide n’aka banyere onye ndu ọ bụla, ma ọ bụ onye Democrat ma ọ bụ onye Republican, n’oge iwu Ụbọchị-Izù-ike, bụ na ọ bụ onye ndu ajọ omume. Nebukadneza bụ Babilọn; ọ bụ ya bụ onye ọchịchị aka ike nke Babilọn, onye dị njikere ịtụba ndị ezi mmadụ atọ n’ọkụ. Ma n’ikpeazụ a tọgharịrị ya n’ebe Chineke Daniel nọ. Ma ọ bụghị otu a banyere onye ndu ikpeazụ ahụ, Belshaza. Ọ bụ eze ajọ omume. United States n’amụma na-amalite dịka nwa atụrụ, ihe nnọchianya nke Kraịst na àjà Ya n’ihi mmadụ. N’ọgwụgwụ, United States ga-ekwu okwu dịka dragọn. Mgbanwe site n’aka Kraịst gaa n’aka Setan n’ahịrị akụkọ ihe mere eme a ka e ji ọdịiche dị n’etiti Nebukadneza na Belshaza nọchite anya ya.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “A nyere Belshaza ọtụtụ ohere iji mara ma mee uche Chineke. Ọ hụrụ nna nna ya Nebukadneza ka a chụpụrụ n’etiti ọha mmadụ. Ọ hụrụ ka Onye nyere ya ọgụgụ isi wepụrụ ya ọgụgụ isi ahụ eze mpako ahụ ji eto onwe ya. Ọ hụrụ ka a chụpụrụ eze ahụ n’alaeze ya, ma mee ya onye ibe anụ ọhịa nke ubi. Ma ịhụnanya Belshaza nwere n’ihe ntụrụndụ na n’ịkwalite onwe ya kpochapụrụ n’obi ya nkuzi ndị ahụ nke o kwesịghị ịdị mgbe ọ bụla chefuo; o wee mee mmehie ndị yiri nke wetara Nebukadneza ikpe pụrụ iche doro anya. O mefuru ohere ndị e nyere ya n’amara, na-eleghara iji ohere ndị dị n’aka ya anya ka o wee mata eziokwu. ‘Gịnị ka m ga-eme ka e wee zọpụta m?’ bụ ajụjụ nke eze ukwu ma onye nzuzu ahụ jiri enweghị mmasị gafee.” Bible Echo, April 25, 1898.

Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.

Rịba ama na Belshaza ajọ omume bụ eze onye nzuzu. Ọ tara otu ikpe ahụ nna ya Nebukadneza tara, n’ihi na e gosiri ikpe abụọ ahụ dịka “oge asaa” nke Levitikọs iri abụọ na isii. Nebukadneza nọ n’ọhịa na-ebi ndụ dịka anụ ọhịa ruo ụbọchị puku abụọ na narị ise na iri abụọ, nke bụ afọ Akwụkwọ Nsọ asaa, ma ikpe nwa ya Belshaza, nke e dere n’ahụ mgbidi, na-anọchitekwa puku abụọ na narị ise na iri abụọ. Ihe dị iche bụ na ikpe e kpebiri megide Nebukadneza mere ka ọ chegharịa ma bụrụ eze amamihe, ebe ikpe Belshaza bịakwutere eze onye nzuzu ahụ.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Nye onye-isi ikpeazụ nke Babilọn, dịka n’ihe oyiyi nye onye mbụ ya, ka ikpe nke Onye Nche nke Chineke bịarutere: ‘Eze,... a gwara gị; alaeze ahụ apụwo n’aka gị.’ Daniel 4:31.” Prophets and Kings, 533.

The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.

Ihe odide aka ahụ dị n’elu mgbidi nye onye isi ala ikpeazụ bụ mmezi mbụ nke na-akọwa “mgbidi” nke nkewa nke ụka na ọchịchị, nke eze nzuzu ikpeazụ ahụ na-adịghị aghọta. “Oge asaa” nke Levitikọs iri abụọ na isii na-anọchi anya “ịchụsasị ndị mmadụ,” nke eze ugwu na-emezu n’oge iwu Sọnde. Ịchụsasị ahụ bụ mbibi mba nke na-esote iwu Sọnde. Mba nke isii chefuru ihe ọmụmụ ndị nna ha guzobere hapụrụ ha, ndị dere Iwu Nsọ ahụ iji chebe ọ bụghị naanị pụọ n’aka ụka rụrụ arụ, kama kwa pụọ n’aka ndị eze ọchịchị aka ike nke Europe, ndị nwanyị rụrụ arụ ahụ lara na ha. Ndị nna guzobere ahụ na-anọchi anya ndị jụrụ papacy na ndị eze Europe, n’ihi na ha maara site n’ahụmahụ nke ha mgbe ha si n’ime ịchụsasị nke afọ puku otu narị abụọ na iri isii nke ọchịchịrị papal pụta, na nchedo megide ụdị ọchịchị aka ike ahụ ga-abụ isi nkuku nke Iwu Nsọ ọhụrụ ha. Ha bụ ndị nna amamihe, ha yiri nwa-atụrụ; ma ọ bụghị otu a ka ọ ga-adị n’ebe nna ikpeazụ ahụ nọ, n’ihi na ọ ga-ekwu okwu dị ka agwọ ọjọọ. Ndị Nna si n’ime ịchụsasị pụta, nwa ahụ alaghachi n’ime ịchụsasị. Onye ọchịchị aka ike n’ihe atụ abụọ ahụ bụ papacy mbụ na papacy ikpeazụ.

The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.

Ihe nnọchianya nke ikpe e kpeere Nebukadneza, eze mbụ, na eze ikpeazụ, Belshaza, bụ “oge asaa” nke mgbasa nke Levitikọs iri abụọ na isii. Nebukadneza biri ya n’ezi omume, ma Belshaza nwere ya ka e dere n’elu mgbidi dị ka okwu ncheta ọnwụ ya n’abalị ahụ n’onwe ya ọ nwụrụ. Ihe nnọchianya nke mpi Republican na mmalite ya bụ mgbapụ ya n’ịbụ ohu n’aka eze nke ugwu, ma ihe nnọchianya nke mpi Republican n’ọgwụgwụ ya bụ ndọta n’agha mkpọrọ nke e wetara site n’aka eze nke ugwu. Iwu Ụka bụ “abalị ahụ n’onwe ya” nke ọ nwụrụ dịka alaeze nke isii nke amụma Akwụkwọ Nsọ. N’ihe atụ anọ ahụ niile, Belshaza, Nebukadneza, na mmalite na njedebe nke mpi Republican, iri abụọ na ise iri abụọ nke Levitikọs iri abụọ na isii, bụ ihe nnọchianya a na-anọchi anya ya na mmalite na na njedebe. Nke ahụ na-anọchi anya akara mbinye aka nke Alfa na Omega.

The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.

Amụma oge mbụ William Miller chọpụtara bụ puku abụọ na narị ise na iri abụọ nke Levitikọs iri abụọ na isii. Ọ bụ nkume mbụ n’ọtọala ahụ Jisọs tọrọ site n’ọrụ Miller. Ọ bụkwa eziokwu mbụ nke ọtọala ahụ ndị Adventist wepụrụ n’akụkụ n’afọ 1863. Mgbe e tinyere nkume eziokwu niile nke Miller n’ọtọala ahụ, e sere eziokwu ndị ahụ na mbadamba abụọ nke Habakọk, nke bụ eserese ndị pionia nke 1843 na 1850. Mbadamba abụọ ahụ na-anọchi anya mmekọrịta ọgbụgba ndụ dị n’etiti Chineke na ndị Ya a kpọrọ aha, dịka mbadamba abụọ nke Iwu Iri ahụ nọchiri anya ọgbụgba ndụ Ya na Izrel oge ochie.

At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….

Ná ngwụsị nke Adventizim nke Laodisia, mgbe a ga-asụpụ ya n’ọnụ nke Onyenwe anyị n’oge iwu ụbọchị Sọnde, ihe odide ahụ dị n’aja mgbidi ahụ bụ chaatị nsọ abụọ ahụ nke ndị ọsụ ụzọ. Chaatị ndị ha na-enweghị ike ịgụ, n’ihi na ha jụrụ inweta uru site n’ozi ịdọ aka ná ntị ahụ ná mmalite nke akụkọ ihe mere eme ha….

The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.

Nsogbu ego nke afọ 1837 na United States bụ ihe omume dị mgbagwoju anya nke ngwakọta ihe ndị metụtara akụ na ụba, iwu na usoro ọchịchị, na omume ntule-azụmahịa kpalitere.

Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.

Afụfụ Nkọcha Uru: N’ime afọ ndị butere 1837 ụzọ, e nwere nnukwu ịrị elu n’ịkọcha uru n’ala na n’itinye ego, nke akụkụ ya sitere n’ịgbasa mba ahụ gaa n’ọdịda anyanwụ. Nkọcha uru n’ala, ọkachasị n’ókèala ọdịda anyanwụ a na-emeghe emepe, butere ịrị elu ọnụahịa ala nke karịrị akarị na iwere ego mgbazinye gabigara ókè.

Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.

Ebe E Si Nweta Nfe na Inye Ego Maka Ntụkwasị Obi N’ihe A Na-eche Naanị Uru Ya: Ụlọ akụ na ụlọ ọrụ ego nọ na-enye nnukwu oke kredit na mgbazinye ego, ọtụtụ mgbe na-enweghị nkwa zuru ezu. Nnwere onwe a dị mfe n’inweta kredit nyere aka n’ịkpalite oke ịnụ ọkụ n’obi n’ihe a na-atụ anya uru ya, ma mụbaa ihe ize ndụ nke adịghị ike n’usoro ego.

Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.

Mgbasawanye ọrụ ụlọ akụ gabigara ókè: Ụlọ akụ na-agbasawanye ọrụ ha ngwa ngwa, na-emekarịkwa ka ha wepụta ego akwụkwọ (akwụkwọ ụgwọ ụlọ akụ) karịrị ego ọlaedo na ọlaọcha ha nwere iji kwado ya. Omume a, nke a maara dịka “ụlọ akụ wildcat,” butere ịba ụba nke ego a na-achịkwaghị achịkwa na nke a na-apụghị ịdabere na ya n’usoro mgbasa.

Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.

Atụmatụ akụnaụba Jackson: Atụmatụ Onyeisi Ala Andrew Jackson nyere aka n’ime ka nsogbu ahụ ka njọ. O wepụtara Specie Circular na 1836, nke chọpụtara ka a zụta ala ọha na eze site n’ego siri ike (ọlaedo na ọlaọcha) kama ego akwụkwọ. Nke a butere ọsọ ọsọ ịgbanwe akwụkwọ ego ụlọ akụ ka ọ bụrụ ego siri ike, nke kpatara nrụgide n’ihe gbasara ego na ọdịda ụlọ akụ.

International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.

Ihe Ndị Mba Ofesi: Nsogbu ahụ dị na United States nwekwara mmetụta sitere n’ọnọdụ akụ na ụba nke mba ụwa. Ndarụ n’akụ na ụba Britain, nke bụ nnukwu onye mmekọ azụmahịa nke United States, butere mbelata n’ọchịchọ maka ngwongwo na mbupụ si America. Nke a, n’aka nke ya, metụtara ụlọọrụ azụmahịa America ma nyekwa aka n’ịbawanye nrụgide akụ na ụba.

Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.

Ụjọ Mberede na Ịgbaga N’ụlọakụ: N’ọnwa Mee 1837, usoro ihe ịtụnanya ego, gụnyere ọdịda ụlọakụ na mbelata nkwụnye ego n’ụgwọ, butere ụjọ n’etiti ndị na-etinye ego na ndị na-edobe ego ha. Ụjọ a kpalitere ebili mmiri nke ịgbaga n’ụlọakụ ma butekwa mbelata siri ike nke nkwụnye ego n’ụgwọ.

Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.

Mbelata nke Ngwongwo Ego: Ka ụlọ akụ dara ma e mechie inye kredit ike, ngụkọta ngwongwo ego dị n’akụnụba belatara nke ukwuu. Mbelata a nke ngwongwo ego mere ka ihe isi ike akụnụba ka njọ ma mee ka ndakpọ akụnụba mikwuo omimi. Nchịkọta ihe ndị a dugara n’ịda mba akụnụba siri ike, nke e ji ọdịda ụlọ akụ, enweghị ọrụ, mbelata mmefu ego ndị na-azụ ahịa, na ịda mba akụnụba n’ozuzu mara.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Anyi enweghị ihe ọ bụla anyị ga-atụ egwu maka ọdịnihu, ma e wezụga naanị ma anyị chefuo ụzọ Onyenwe anyị si duru anyị, na ozizi Ya n’akụkọ ndụ anyị gara aga.” Life Sketches, 196.

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