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# The Hidden History of Verse Forty - Number Sixteen

Akụkọ Nzuzo nke Amaokwu Nke Iri Anọ — Nọmba Iri na Isii

The Second Woe - Part Three

Ahụhụ nke Abụọ – Nkebi nke Atọ

Author

Jeff Pippenger

Published

June 18, 2026

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## Jones' Logic

Mgbagha Uche nke Jones

Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.

Ntụgharị uche Jones na mmụọ-ozi mbụ nke Mkpughe iri na anọ apụghị ikewapụ n’aka mmụọ-ozi abụọ sochirinụ siri ike dịka nkume. Nkọwapụta ya banyere njikọ nhazi nke mmụọ-ozi atọ ahụ na ndị mmụọ-ozi opi bụ nke mechiri emechi kpamkpam, na-enweghị oghere ọ bụla. Obi abụọ adịghị ya na nkwusi ike ya dị n’elu ndị mmụọ-ozi atọ nke Mkpughe iri na anọ, ma mgbagha uche maka itinye ha n’ọrụ dịka “ndị a na-apụghị ikewapụ,” bara uru n’otu aka ahụ nye mmụọ-ozi niile bu ha ụzọ.

Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.

N’ihi na o lekwasịrị anya n’elu ndị mmụọ-ozi atọ nke Mkpughe isi nke iri na anọ, o wezugaghị ezi uche nke ya ruo ná njedebe ikpeazụ ya. N’ikpeazụ, ezi uche ọ jiri jikọta opì mbibi nke ise, nke isii, na nke asaa na ndị mmụọ-ozi atọ nke Mkpughe isi nke iri na anọ, gụnyekwara ịkpọrọ ahịrị opì ndị ahụ azụ ruo n’aka onye mbụ n’ime ndị mmụọ-ozi opì asaa ahụ.

> And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.

> Ahụrụ m ndị mmụọ ozi asaa ahụ ndị guzo n’ihu Chineke; e wee nye ha opi asaa. … Ndị mmụọ ozi asaa ahụ ndị nwere opi asaa wee kwadebe onwe ha ịfụ ha. Nkpughe 8:2, 6.

The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.

Usoro ndị mmụọ ozi ahụ na-amalite site n’aka ndị mmụọ ozi opi “asaa” ahụ, ma ahịrị ndị mmụọ ozi dị n’Akwụkwọ Mkpughe na-amalite site n’opi mbụ ruo n’ịdọ aka ná ntị nke mmụọ ozi nke atọ banyere akara nke anụ ọhịa ahụ. Jones ziri ezi n’ịmata ọdịiche dị n’etiti opi anọ mbụ ahụ na opi ahụhụ atọ ikpeazụ ahụ, n’ihi na a na-ahụkwa owuwu amụma ahụ nke “anọ na atọ” n’ime ụka dị iche iche na n’ime akara ndị ahụ. Ebe e guzobere ya n’elu ndị àmà atọ n’Akwụkwọ Mkpughe, nke a na-enye ndị na-ahọrọ ịhụ na asaa ahụ, dịka ihe nnọchianya, nwekwara anọ dịka ihe nnọchianya na atọ dịka ihe nnọchianya.

## A Divine Connection

Njikọ Dị Nsọ Chi

What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.

Ihe anyị na-achọpụta n’oge na-adịbeghị anya bụ na mmụọ-ozi mbụ na nke abụọ nke Mkpughe iri na anọ ka e ji amụma oge nke Alakụba nke ahụhụ mbụ na nke abụọ nye ike, nakwa na inye ike nke mmụọ-ozi nke atọ mezuru site n’imezu ahụhụ nke atọ na 9/11. Ihe ojiji Jones na-egosi, (ọ bụ ezie na ọ gwaghị isi okwu m) bụ na mmụọ-ozi ọ bụla sitere na mmụọ-ozi opi mbụ nke Mkpughe asatọ ruo n’opi ahụhụ nke atọ nke Mkpughe iri na otu ejikọtara n’enweghị ikewapụ ya na ndị mmụọ-ozi atọ nke Mkpughe iri na anọ. Ha bụ akara n’ime otu ahịrị amụma ahụ. A ghaghị ịmata ha dịka ndị dị otu a iji ghọta ọrụ dị iche iche nke mmụọ-ozi ọ bụla nọchiri anya ya. Ya mere, dịka ụka asaa, akara asaa, na opi asaa na-anọchi anya asaa, nakwa akara nke anọ na nke atọ n’ime ngụkọta akara nke asaa ahụ (ụka, akara na opi); a ghaghị ile ahịrị ndị mmụọ-ozi ahụ, site n’aka nke mbụ n’ime ndị mmụọ-ozi opi asaa ruo n’aka mmụọ-ozi nke atọ, anya dịka otu ihe zuru ezu. Nke a na-akọwapụta otu ahịrị nke ndị mmụọ-ozi iri na otu.

The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.

Ndị mmụọ ozi atọ nke Mkpughe isi nke iri na anọ na-anọchi anya ozi ịdọ aka ná ntị nke ndị Millerite, nke kwusara mmeghe nke ikpe; ma emesịa, ozi ịdọ aka ná ntị nke otu narị puku na iri anọ na anọ, nke na-ekwusa mmechi nke ikpe.

The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.

Afọ̣̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀̀ opìpì asaa ahụ na-anọchi anya ike ndị Chineke jiri n’usoro nlekọta Ya mee ka ikpe bịakwasị mba ndị manyere ofufe anyanwụ.

The first four trumpets identify the progressive demise of Western Rome by the year 476.

Opi anọ mbụ na-akọwapụta n’usoro mmebi na-aga n’ihu nke Rom ọdịda anyanwụ ruo n’afọ 476.

The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.

Nke ise na nke isii na-akọwapụta mbibi nke Alaeze Ukwu Rom nke Ọwụwa Anyanwụ site n’afọ 1449 ruo n’afọ 1453.

The last three trumpets represent Islam of the three woes.

Opi atọ ikpeazụ ahụ na-anọchite anya Alakụba nke ahụhụ atọ ahụ.

The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.

Mmalite nke mkpughe iri bụ Kraịst, onye na-arịdata iji nye mmegharị ahụ ike ná mmalite, ma Ọ na-arịdata ọzọ n’Mkpughe iri na asatọ, iji nye mmegharị ahụ ike na njedebe.

The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.

Ọpịpị nke asaa malitere ịda n’ụbọchị Ọktoba 22, 1844, n’oge mmeghe nke ikpe ahụ nke bụ Ụbọchị Mkpuchi Mmehie nke nnochi-anya ya n’eziokwu. A ga-ada opì nke Jubili n’Ụbọchị Mkpuchi Mmehie. Ya mere, a na-ada opì abụọ n’oge ikpe ahụ; opì Jubili na ọpịpị nke asaa.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.

> Mgbe ahụ, ị ga-eme ka opi afọ Jubili daa ụda n’ụbọchị nke iri nke ọnwa nke asaa; n’ụbọchị mkpuchi mmehie unu ga-eme ka opi ahụ daa ụda n’ala unu niile. Unu ga-edokwa afọ nke iri ise ahụ nsọ, ma kpọsaa nnwere onwe n’ala ahụ niile nye ndị niile bi n’ime ya: ọ ga-abụ Jubili nye unu; onye ọbụla ga-alaghachikwuru ihe nketa ya, onye ọbụla ga-alaghachikwukwa n’ezinụlọ ya. Afọ nke iri ise ahụ ga-abụ Jubili nye unu: unu agaghị agha mkpụrụ n’ime ya, unu agaghị eweghịkwa ihe pulitere n’onwe ya n’ime ya, unu agaghị akpọkọta kwa mkpụrụ vaịn dị n’osisi vaịn unu nke a na-egbutughị. Levitikọs 25:9–11.

The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.

Ọnọdụ nke na-akọwa ịchụsasị Israel ruo “oge asaa,” nke dị n’isi nke na-esote ozugbo n’akwụkwọ Levitikọs, ka e debere n’amaokwu ndị na-eduga n’iwu a na-enye banyere ịfụ opi jubili n’Ụbọchị Mkpuchi Mmehie.

> Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.

> Gwa ụmụ Izrel okwu, sị ha, Mgbe unu batara n’ala ahụ m na-enye unu, mgbe ahụ ka ala ahụ ga-edebe ụbọchị izu-ike nye Onyenwe anyị. Afọ isii ka ị ga-agha ubi gị, afọ isii kwa ka ị ga-akwa vaịn gị, chịkọtakwa mkpụrụ ya; ma n’afọ nke asaa ka ọ ga-abụ ụbọchị izu-ike nke izu-ike nye ala ahụ, bụ ụbọchị izu-ike nye Onyenwe anyị: ị gaghị agha ubi gị, ị gaghị akwakwa vaịn gị. Ihe na-epu n’onwe ya site n’ihe ubi gị mịrịpụtara, ị gaghị aghọrọ ya; mkpụrụ vaịn nke osisi vaịn gị a na-akwa akwaga, ị gaghị achịkọtakwa ya: n’ihi na ọ bụ afọ izu-ike nye ala ahụ. Ụbọchị izu-ike nke ala ahụ ga-abụ ihe oriri nye unu; nye gị, na nye ohu gị nwoke, na nye ohu gị nwanyị, na nye onye ọrụ e goro ego, na nye ọbịa gị nke biara biri n’etiti gị, nakwa nye anụ ụlọ gị, na nye anụ ọhịa ndị dị n’ala gị; mmụba ya nile ga-abụ ihe oriri. Ị ga-agụkwa afọ-izu-ike asaa nye onwe gị, ugboro asaa nke afọ asaa; oge nke afọ-izu-ike asaa ahụ ga-abụkwa afọ iri anọ na itoolu nye gị. Levitikọs 25:2–8.

When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.

Mgbe Miller ghọtara ikpe ahụ e kpebiri megide Izrel n’ihi imebi izu-ike sabbath nke ala n’isi nke iri abụọ na isii, o tinyere n’ọrụ ụkpụrụ ahụ na otu ụbọchị na-anọchi otu afọ, wee chọpụta na otu afọ bụ ụbọchị narị atọ na iri isii, nakwa na ugboro asaa nke narị atọ na iri isii bụ puku afọ abụọ na narị ise na iri abụọ nke ntaramahụhụ n’ihi imebi ọgbụgba-ndụ ahụ. Ọ bụ eziokwu amụma mbụ ọ chọpụtara. Ọ bụ ntọala nke eziokwu ndị ahụ mejupụtara ntọala ahụ nke Kraịst tọrọ site n’ọrụ Miller. Opi Jubili bụ nkwupụta nke ntọhapụ na nnwere onwe.

The seventh trumpet is Islam of the third woe.

Ọfụfụ nke asaa bụ Islam nke ahụhụ nke atọ.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Ma n’ụbọchị olu nke mmụọ-ozi nke asaa, mgbe ọ ga-amalite ịfụ opì, a ga-emezu ihe omimi nke Chineke, dịka O kwuputara ya nye ndị ohu Ya, ndị amụma. Nkpughe 10:7.

The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.

Opì-ìsì nke asaa nke Islam bụ eziokwu amụma nke mpụga, ma opì Jubili bụ eziokwu amụma nke ime nke ịgụnye n’ezi omume site n’okwukwe—ntọhapụ n’aka mmehie, nke, dị ka Nwanyị White si kwuo, bụ mmụọ-ozi nke atọ n’eziokwu. N’oge a na-afụ opì nke asaa, a ga-emezu ihe omimi ahụ nke, “Kraịst n’ime unu, olileanya nke ebube,” mgbe Kraịst ga-ejikọta ịdị Chineke Ya na ọdịmma mmadụ nke narị puku mmadụ otu narị na iri anọ na anọ. Ndị ga-anata mgbe ahụ akara nke Chineke ga-ekwusa ozi opì nke ịdọ aka ná ntị nke e sere dị ka ahụhụ nke atọ, nakwa dịka ịdọ aka ná ntị nke mmụọ-ozi nke atọ. Ahụhụ nke atọ na-enye ike n’ozi nke mmụọ-ozi nke atọ mgbe mmụọ-ozi ahụ, onye na-abụghị onye ọzọ karịa Jisọs Kraịst, ga-arịdata na ozi dị n’aka Ya.

When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.

Mgbe anyị mata na ọ bụ amụma oge nke ahụhụ mbụ na nke abụọ nyere ozi mmụọ ozi mbụ ike, na na ọ bụ amụma nke ahụhụ nke atọ na-enye ozi mmụọ ozi nke atọ ike, anyị na-akọwapụta opi ndị ahụ dịka “ikpé e wetara n’elu Rom n’ihi mmejuputa ofufe Sọnde.” Ikpé ndị ahụ nke Chineke n’ịlekọta ihe niile, karịchaa opi ahụhụ atọ ikpeazụ, kwekọrọ ma na-aga n’otu ahịrị na ozi ịdọ aka ná ntị nke mmụọ ozi atọ nke Mkpughe iri na anọ. Ahụhụ abụọ na mmụọ ozi abụọ n’akụkọ ihe mere eme nke ndị Millerite, na ahụhụ nke atọ na mmụọ ozi nke atọ n’akụkọ ihe mere eme nke ndị narị otu puku iri anọ na anọ. N’akụkọ mmalite nke mmụọ ozi mbụ na nke abụọ, ozi banyere mmeghe nke ikpe ahụ natara ike site n’imezu nke Islam nke ahụhụ mbụ na nke abụọ. N’akụkọ njedebe nke mmụọ ozi nke atọ, ozi nke na-ekwupụta mmechi nke ikpe ahụ natara ike site n’imezu nke Islam nke ahụhụ nke atọ.

The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.

Ike e nyere ná mmalite na ná njedebe ka e sere ya n’onyinyo site n’aka mmụọ-ozi nke Mkpughe iri na iri na asatọ, “onye na-erughị onye ọ bụla ọzọ ma e wezụga Jisọs Kraịst.” Ozi mpụta nke Alakụba na ozi ime nke ikpe bụ opi mpụta nke ahuhu nke atọ, ma ozi ime nke ikpe bụ opi nke mmụọ-ozi nke atọ. Opi mpụta nke Alakụba bụ amụma nke afọ puku abụọ na narị ise na iri abụọ, ma opi ime nke mmụọ-ozi nke atọ bụ afọ puku abụọ na narị atọ. Ha abụọ bịarutere ma kpọọ opi n’oge mmeghe nke ikpe nke ndị nwụrụ anwụ, ha abụọ wee bịarukwa ọzọ n’oge mmeghe nke ikpe nke ndị dị ndụ.

The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.

Mmụọ-ozi nke Mkpughe iri rutere n’ụbọchị Ọgọst 11, 1840, n’ime mmezu amụma nke Islam; ma site n’ime otú a, mmụọ-ozi ahụ mere ihe nnọchianya nke mbilite-nsọ nke mmụọ-ozi nke Mkpughe iri na asatọ, ya na mmezu nke amụma nke Islam. Ikpe Chineke megide nnupụisi nke iwu Ụka n’ụbọchị Sọnde na 321, ma mesịa ọzọ na 538, ka a na-anọchi anya ya site n’afụ̀ mbụ isii; ma ikpe Ya maka nnupụisi iwu Sọnde nke na-abịa n’oge na-adịghị anya ka a na-anọchi anya ya site n’afụ̀ nke asaa, nke bụ ajọ ihe nke atọ ma bụrụkwa mmụọ-ozi nke atọ. Ozi ịdọ aka ná ntị nke mmalite ikpe ahụ n’ụbọchị Ọktoba 22, 1844, na ozi ịdọ aka ná ntị nke ikpe nke ndị dị ndụ na 9/11, ka mmụọ-ozi nke asaa nyere ike, n’usoro ahụ Jones kọwara. Ndị mmụọ-ozi afụ̀ isii nọ n’isi nke asatọ na nke itoolu, mgbe ahụ n’isi nke iri ka mmụọ-ozi ahụ na-arịdata, onye na-erughị onye ọbụla ọzọ ma e wezụga Jizọs Kraịst. Ọ bụ onye nke asaa n’usoro ndị mmụọ-ozi ahụ, onye nke ajọ ihe nke atọ na-eso n’isi nke iri na otu, nke bụ afụ̀ nke asaa nke malitere ịfụ na 1844, ma ọ bụ onye nke asatọ n’usoro ndị mmụọ-ozi ndị ahụ nke na-eduga n’ebe mmụọ-ozi nke itoolu, nke iri, na nke iri na otu nọ na Mkpughe iri na anọ.

The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.

Ozi nke mmụọ-ozi nke atọ apụghị ikewapụ n’ozi ndị mmụọ-ozi nke mbụ na nke abụọ, ma ọ pụkwara ikewapụ ya n’ụkwụ opi asaa nke ikpe Chineke megide ndapụ n’ezi okwukwe. Ụkwụ opi anọ mbụ nke ikpe n’isi nke asatọ nke Mkpughe na-egosi mbibi na-aga n’ihu nke Rom ọdịda anyanwụ mgbe iwu Sọnde mbụ nke Constantine gasịrị n’afọ 321, ma bido na nkewa o kewara alaeze ahụ n’ọwụwa anyanwụ na ọdịda anyanwụ n’afọ 330.

> “When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Mgbe mba anyị, n’ụlọ-ndị omeiwu ya, ga-eme iwu ndị ga-ekegide akọnuche nke ndị mmadụ n’ihe metụtara ohere okpukpe ha, na-amanye idebe ụbọchị Sọnde, ma na-eweta ike mmegbu imegide ndị na-edebe Sabbath nke ụbọchị nke asaa, iwu Chineke ga-abụ, n’ụzọ nile e si ele ya anya, ihe efu n’ala anyị; ma ndapụ n’ezi okwukwe nke mba ga-esochi ya bụrụ mbibi nke mba.” Review and Herald, December 18, 1888.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.

Ewebatara ụkpụrụ nke ndapụ n’ezi okwukwe nke mba na-eweta mbibi nke mba n’ahụ mba Constantine, malite n’opi anọ mbụ ahụ nke wetara Rome nke Ọdịda Anyanwụ n’ọgwụgwụ ya n’afọ 476. Rome nke Ọwụwa Anyanwụ ruterekwa n’ọgwụgwụ ya n’afọ 1453, ọ bụ ezie na n’amụma ọ tufuru ọbụbụeze mba ya n’ụbọchị July 27, 1449. N’adịghị ka Babilọn, nke e kwaturu n’otu abalị, Rome, ma nke Ọdịda Anyanwụ ma nke Ọwụwa Anyanwụ, e wetara ha n’ọgwụgwụ ha nke nta nke nta. Ọnwụ Rome nke Ọdịda Anyanwụ n’okpuru opi anọ mbụ site n’afọ 476 na-anọchi anya ọnwụ United States n’okpuru opi anọ, nke n’otu ọkwa na-anọchi anya ọgbọ anọ nke United States nke malitere n’afọ 1798 ma kwụsị na iwu Sunday. Ọgbọ anọ ahụ na-agakọ ọnụ na ọgbọ anọ nke Adventism, nke na-agakọkwa ọnụ na ụka anọ mbụ nke Mkpughe isi nke abụọ, na arụ arụ na-arịwanye elu anọ nke Ezikiel isi nke asatọ, na ebili mmiri anọ nke igurube n’akwụkwọ Joel.

> For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.

> N’ihi na otú a ka Onyenwe anyị Chineke kwuru: Ọ̣̣̣̣̣̣̀ gaghị aba karịa mgbe M zitere ikpe m anọ ndị dị oke njọ megide Jerusalem, mma agha, na ụnwụ, na anụ ọhịa ọjọọ, na ọrịa na-efe efe, ka e si n’ime ya kpochapụ mmadụ na anụmanụ? Ezekiel 14:21.

The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.

Opi nke ise na nke isii weda Alaeze Rom nke Ọwụwa Anyanwụ, ma Rom nke Ọwụwa Anyanwụ, n’ihe gbasara amụma n’ebe Rom nke Ọdịda Anyanwụ nọ, na-anọchi anya steeti. Rom nke Ọdịda Anyanwụ na-anọchi anya ụka. Rom nke Ọdịda Anyanwụ na-anọchikwakwa anya United States, nke a na-emeri mbụ, dị ka e si merie Rom nke Ọdịda Anyanwụ.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Dịka America, ala nke nnwere onwe n’ihe metụtara okpukpe, ga-ejikọta onwe ya na Ndị Pọp n’ịmanye akọ na uche na n’ime ka ndị mmadụ sọpụrụ ụbọchị izu ike ụgha, a ga-eduba ndị mmadụ nke mba ọ bụla n’elu ụwa nile ka ha soro ihe atụ ya.” Testimonies, volume 6, 18.

The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.

Ụda opi anọ nke mbụ na-anọchi anya ọgbọ anọ nke akụkọ ihe mere eme nke America, ma mgbe United States dara, ala ahụ dị ebube nke amaokwu iri anọ na otu nke Daniel iri na otu ka dapụrụ ọhụrụ, ihe mgbochi na-esote ya bụkwa Ijipt, ihe nnọchianya nke mba ndị ọzọ nile nke ụwa. Mgbe ahụ, United Nations, bụ ndị eze iri ahụ, kwekọrọ inye ọchịchị nke asaa ha nye papacy, n’ihi “oge dị mkpirikpi—otu awa,” n’akwụkwọ Mkpughe iri na asaa. Nke a na-eme n’emume ụbọchị ọmụmụ Herod, mgbe ọ kwere nkwa ọkara nke alaeze ya. N’emume ụbọchị ọmụmụ Herod, n’awa ahụ ka ihe odide aka ahụ pụtara n’elu plasta nke mgbidi, ma e gburu Belshazzar. Awa ahụ na-abịa n’iwu Sunday ma na-aga n’ihu ruo mgbe oge amara mmadụ ga-emechi. A na-emeri ọchịchị nke asaa ahụ dị ka e sere onyinyo ya n’mbibi mgbidi Constantinople ndị dara n’afọ 1453. Site n’iwu Sunday na United States, dị ka e sere onyinyo ya n’afọ 1449, ruo n’odida Constantinople n’afọ 1453 bụ afọ anọ ihe nnọchianya. Papacy natara ọnya ya na-egbu egbu n’afọ 1798.

In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.

N’ime Daniel iri na otu amaokwu iri anọ, ọchịchị popu dara n’afọ 1798, n’oge ọgwụgwụ. Mgbe ahụ eze nke ndịda dara n’afọ 1989, n’oge ọgwụgwụ. United States na-ada n’amaokwu iri anọ na otu, Egypt na-adakwa n’amaokwu iri anọ na abụọ, ọchịchị popu abịaakwa n’ịda ya nke abụọ na nke ikpeazụ n’amaokwu iri anọ na ise.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Site n’ịrị elu na ọdịda nke mba dị iche iche, dị ka e mere ka o doo anya n’akwụkwọ Daniel na Mkpughe, anyị kwesị ịmụta otú ebube nke naanị n’èzí na nke ụwa si bụrụ ihe na-enweghị uru. Babilọn, ya na ike na ịma mma ya niile, nke ụwa anyị ahụbeghịkwa ụdị ya kemgbe ahụ,—ike na ịma mma nke n’anya ndị mmadụ nke oge ahụ yiri ihe siri ike ma na-adịgide adịgide,—lee otú o si kpamkpam gafee! Dị ka ‘ifuru ahịhịa,’ ọ lara n’iyi. James 1:10. Otu a ka alaeze Midia na Peshia lara n’iyi, nakwa alaeze Gris na Rom. Otu a ka ihe niile na-enweghị Chineke dịka ntọala ha si ala n’iyi. Naanị ihe ahụ e jikọtara na nzube Ya, ma na-egosipụta agwa Ya, pụrụ ịdịgide. Ụkpụrụ Ya bụ naanị ihe ndị kwụsie ike ụwa anyị maara.” Prophets and Kings, 548.

The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.

Ọdịda nke United States (onye-amụma ụgha) n’amaokwu nke iri anọ na otu ka e ji afọ 1449 mee ihe nnọchianya ya, ma ọdịda nke Egypt (agwọ ukwu ahụ) n’amaokwu nke iri anọ na abụọ ka e ji afọ 1453 mee ihe nnọchianya ya, papacy ahụkwa (anụ ọhịa ahụ) na-abịa na njedebe ya, n’enweghị onye ga-enyere ya aka, dịka e ji afọ 1798 mee ihe nnọchianya ya. A na-ewedata onye-amụma ụgha na agwọ ukwu ahụ site n’ike ndị opi, a na-ewedakwa anụ ọhịa ahụ site n’ike agwọ ukwu.

The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations a Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.

Ọnụọgụ anọ bụ ihe nnọchianya nke igbasa alaeze. Alaeze Aleksanda gbajịrị bụrụ alaeze anọ, ma Ijipt dara n’Oké Osimiri Uhie n’ọgbọ nke anọ, ma Izrel na-akpọ isiala nye anyanwụ n’ihe arụ nke anọ nke Ezikiel isi nke asatọ. Ọgbọ anọ nke Protestantism na ndị Republican n’ime anụ ọhịa nke ụwa malitere na 1798 ma na-agwụ na iwu Sunday nke na-abịa n’oge na-adịghị anya maka mpi abụọ ahụ. Ikpe anọ dị njọ nke Ezikiel megide Jerusalem na-egosi ikpe anọ megide United States, ma ikpe anọ ahụ megide alaeze nke isii nke amụma Akwụkwọ Nsọ na-anọchi anya afọ anọ site na 1449 ruo 1453 mgbe alaeze nke asaa nke amụma Akwụkwọ Nsọ kwetara inye ọkara alaeze ha nye papacy n’ime mmekọrịta ụka na steeti nke akwụna Taịa na-achị n’elu ya.

The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.

Afọ anọ ahụ site n’afọ 1449 ruo 1453 na-anọchi anya ọnwụ nke alaeze nke asaa n’oge iwu Sunday, ha na-anọchikwa anya oge ọnwụ nke alaeze nke asatọ site n’iwu Sunday ruo ná mmechi oge amara. Mmeri e meriri Ijipt, nke bụ ụwa ma bụrụkwa dragọn ahụ e nyere papacy, bụ fractal n’isi mmalite oge a na-anọchi anya ya site n’afọ anọ ahụ nke 1449 ruo 1453. Nke a na-akọwapụta ọdịda Constantinople n’oge iwu Sunday, ma mesịa kwa ọzọ mgbe Michael biliri. Mgbe Michael biliri, a tọhapụrụ ndị mmụọ ozi anọ ahụ kpamkpam dịka mmụọ nsọ siri kụziere.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “A hụrụ m na ndị mmụọ ozi anọ ahụ ga-ejide ifufe anọ ahụ ruo mgbe ọrụ Jisọs ga-agwụ n’ebe nsọ, mgbe ahụkwa ọrịa asaa ikpeazụ ahụ ga-abịa.” Early Writings, 36.

Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.

Nkewa anọ nke alaeze Alẹksandà, opi anọ e tiri megide Rom nke Ọdịda Anyanwụ, ifufe anọ a tọhapụrụ n’elu Rom nke Ọwụwa Anyanwụ, ikpe anọ dị egwu e wetara n’elu Jerusalem, ifufe anọ a tọhapụrụ mgbe ọchịchị pope ga-abịa na njedebe ya, na-enweghị onye ọ bụla ga-enyere ya aka. Ebe e gosipụtara akara amụma ndị a, anyị ga-atụle ahụhụ nke abụọ n’ọnọdụ nke itinye ya n’iwu Sọnde na-abịa n’oge na-adịghị anya.

## The Council of Florence

Kansụl nke Florence

In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.

N’afọ 1439, na Kansụl nke Florence (nke a na-akpọkwa Njikọ nke Florence), ndị nnọchi anya Chọọchị Ọtọdọks nke Ọwụwa Anyanwụ (nke Eze Ukwu Byzantium, John VIII Palaiologos, na Patriaki nke Konstantinopul duziri) bịanyere aka n’iwu nkịtị nke njikọ ha na Chọọchị Katọlik Rom. Ha kwetara ikweta Pope nke Rom dịka isi (ikike kachasị elu) nke Chọọchị nile.

> 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. Ephesians 5:23.

> N’ihi na di bụ isi nke nwunye, dịka Kraịst bụ Isi nke nzukọ: ọ bụkwa Onye Nzọpụta nke ahụ. Ndị Efesọs 5:23.

## The Nicene Creed

Okwukwe Nicene

The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.

Eze Ukwu na Onyeisi Nna Ukwu nke ụka nabatara “nkebi okwu Filioque” n’ime Nkwupụta Okwukwe Nicene, nke bụ mgbakwunye e tinyeere Nkwupụta Okwukwe Nicene, na-ekwu na Mmụọ Nsọ si n’aka Nna na Ọkpara apụta. Nkwupụta Okwukwe Nicene bụ otu n’ime nkwupụta okwukwe kachasị mkpa ma jiri eme ihe nke ukwuu n’akụkọ ihe mere eme nke okwukwe Katọlik. Nkwupụta Okwukwe Nicene bụ nchịkọta iwu kwụ ọtọ nke nkwenkwe bụ isi nke Katọlik. E dere ya na mbụ iji chebe eziokwu banyere onye Jizọs Kraịst bụ. N’afọ 325, nnukwu esemokwu bilitere n’ihi na otu onye nchụàjà aha ya bụ Arius kuziri na Chineke Nna kere Jizọs nakwa na Ọ bụghị Chineke n’uju.

Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.

Eze Ukwu Constantine kpọrọ Nzukọ Mbụ nke Nicaea ka e dozie okwu ahụ. Nzukọ ahụ kwusiri ike nke ukwuu na Jisọs bụ Chineke n’uju, “nke otu ihe-ndị-bụ” na Nna. E mechara gbasaa Okwukwe ahụ na Nzukọ Constantinople n’afọ 381. Ekwesịrị ịrịba ama n’oge a na e guzobere Okwukwe Nicene n’akụkọ ihe mere eme nke Constantine nke mbụ, ma ọ ga-abụkwa okwu metụtara Constantine ikpeazụ, onye bụ Constantine nke iri na otu, onye bụ Eze Ukwu ikpeazụ nke Alaeze Ukwu Byzantine nke ọwụwa anyanwụ. Constantine Onye Ukwu, onye bụ onye mbụ, ka a na-egosipụtakwa ugboro ugboro dịka isiokwu n’amụma Akwụkwọ Nsọ. Ọ bụ onye ọchịchị n’mmalite nke alaeze ukwu nke ọwụwa anyanwụ, ya mere ọ na-anọchi anya onye ọchịchị n’ọgwụgwụ nke alaeze ukwu nke ọwụwa anyanwụ. Eziokwu ahụ bụ na Okwukwe Nicene bụ akụkụ nke akụkọ mmalite na nke njedebe abụọ ahụ aghaghị ịbụ ihe nwa akwụkwọ amụma ga-arịba ama, ma ọ bụrụ na ha aghọta ụkpụrụ alpha na omega.

In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”

N’afọ 381, e mere mmelite na Nkwupụta Okwukwe Nicene site n’itinye ozizi Banyere Purgatory, ozizi Banyere Eucharist, tinyere nnabata iji achịcha na-enweghị yist n’Eucharist, nke bụ omume Latin. Nkwupụta Okwukwe nke 381 nakwa nabatara nghọta Katọlik banyere mmehie mbụ na ndụ mgbe ọnwụ gasịrị. O kwụsịrị n’ahịrị a dị mkpa: “Anyị na-akọwapụtakwa na oche nsọ nke ndịozi na Pontiff Rom nwere isi n’elu ụwa nile ma bụrụ ezigbo onye nnọchi anya Kraịst.”

At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.

Na Kansụl Florence, e bịanyekwara aka n’ụdị ọzọ e mezigharịrị na Julaị 6, 1439, afọ 14 tupu Constantinople ada n’aka ndị Ottoman Turks na 1453. E bịanyere aka na njikọ ahụ n’okpuru nrụgide ndọrọ ndọrọ ọchịchị siri ike. Alaeze Ukwu Byzantium nọ n’ọnọdụ nkụda mmụọ, na-achọsi enyemaka agha ike n’aka Ụwa Ọdịda Anyanwụ megide ndị Ottoman na-abịa n’ihu. Mgbe ndị nnọchiteanya Gris laghachiri n’ụlọ, ọtụtụ ndị ụkọchukwu, ndị mọnk, na ndị nkịtị nọ n’Ọwụwa Anyanwụ jụrụ nkwekọrịta ahụ ike. Ọtụtụ n’ime ndị bishọp bịanyere aka na ya mechara wepụ nkwado ha. A naghị etinye njikọ ahụ n’ọrụ n’uju ma Chọọchị Ọtọdọks nke Ọwụwa Anyanwụ jụkwara ya n’ụzọ iwu kwadoro n’afọ ndị sochirinụ. Ka ọ na-erule mgbe Constantinople dara na 1453, njikọ ahụ adịworịla n’eziokwu n’ọnọdụ ndakpọ. Ndị ọkà mmụta ihe mere eme na-akọwakarị ya dị ka njikọ ndọrọ ndọrọ ọchịchị nke dara n’ihi nguzogide miri emi nke nkà mmụta okpukpe, omenala, na nke ọha mmadụ.

At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.

N’Ọgbakọ Mbụ nke Nicaea nke afọ 325 ka e nakweere Nkwupụta Okwukwe Nicene. A kara ya afọ ise tupu afọ 330, mgbe afọ 360 nke Daniel iri na otu, amaokwu nke iri abụọ na anọ, nke e gosipụtara dịka “oge,” kwụsịrị.

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

> Ọ ga-abata n’udo ọbụna n’ebe ndị kasị baa ụba nke ógbè ahụ; ọ ga-emekwa ihe ndị nna ya ha emeghị, ma ọ bụ nna nna ya; ọ ga-ekesakwa n’etiti ha ngwongwo e butere n’agha, na ihe a kwatara, na akụnụba: ee, ọ ga-akpa nkata ya megide ebe ewusiri ike, ọbụna ruo otu oge. Daniel 11:24.

The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.

Afọ 31 T.K. na 330 abụọ ahụ na-akara “oge e debere” nke amaokwu iri abụọ na asaa na iri abụọ na itoolu nke Daniel iri na otu.

> And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.

> Ma obi ndị eze abụọ a ga-adị ime ihe ọjọọ, ha ga-ekwukwa okwu ụgha n’otu tebụl; ma ọ gaghị aga nke ọma: n’ihi na njedebe ahụ ka ga-adị n’oge a kara aka. … N’oge a kara aka ọ ga-alọghachi, bịa n’ebe ndịda; ma ọ gaghị adị ka nke mbụ, ma ọ bụ ka nke ikpeazụ. Daniel 11:27, 29.

The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred- and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.

Mbido (330) na njedebe (1449–1453) nke ahịrị amụma nke Rom nke ọwụwa anyanwụ ka e ji eze ukwu Constantine mbụ na nke ikpeazụ nọchite anya ya. Alfa na omega nke ahịrị amụma nke Rom nke ọwụwa anyanwụ, nke a na-akpọ Alaeze Ukwu Byzantium, jikọtara ya na njedebe nke Rom Alaeze Ukwu nke narị afọ atọ na iri isii, nke chịrị n’ike kasịnụ site n’agha Actium na 31 BC ruo n’afọ 330, ma site n’ebe ahụ gaa n’ihu ruo 1453. Tupu agha Actium n’afọ 31 BC, Mark Antony na Augustus Ceasar kwuru okwu ụgha n’otu tebụl, ma nke ahụ emeghị nke ọma. Tupu afọ 330, n’afọ 325, a nabatara Nkwupụta Okwukwe Nicene. Tupu afọ 1453, a nabatara ụdị emelitere nke otu Nkwupụta Okwukwe Nicene ahụ. Tupu 31 BC, ndị ndú ndọrọ ndọrọ ọchịchị abụọ kwuru okwu ụgha n’otu tebụl. N’afọ 325, a kwuru ụgha ime mmụọ n’otu tebụl. Ndị àmà abụọ ahụ na-akọwapụta ụgha ndọrọ ndọrọ ọchịchị na nke ime mmụọ ndị a nabatara n’afọ 1439 na Kansụl Florence. A kpọrọ ụdị emelitere ahụ nke Nkwupụta Okwukwe Nicene ahụ Iwu nke Njikọ.

The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.

Ihe mgbaàmà ụzọ mbụ nke ụgha ndị e kwuru n’otu tebụl dịrị tupu 31 BC, ma dị n’etiti òtù ndọrọ ndọrọ ọchịchị abụọ nke Rom ndị ọgọ mmụọ. Oge ahụ e kpebiri maka ụgha ndị ahụ bụ 31 BC, ọ bụkwa Augustus ka ọ gụnyere, dịka ihe nnọchianya nke Rom megide njikọ aka nke nwoke na nwanyị nke nọchiri anya Ijipt. Usoro ụgha nke abụọ bụ 325, oge a họpụtara maka ya bụkwa 330. Usoro ụgha nke atọ dị na 1439, oge a họpụtara maka ya bụkwa 1449–1453. Ndị nọ n’otu tebụl ahụ na 1439 nọchiri anya Rom ọdịda anyanwụ na Rom ọwụwa anyanwụ, ebe Rom ọwụwa anyanwụ na-achọ ihe mgbaru ọsọ ndọrọ ndọrọ ọchịchị site n’ịnakwere esemokwu okpukpe. 31 BC, nke 330 sochiri, emesịa 1453, nọchiri anya ntinye ugboro atọ nke ahịrị Rom.

The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.

Ihe iyi egwu ndọrọ ndọrọ ọchịchị nke njikọ aka Mark Antony na Cleopatra nọchiri anya, n’ụzọ ihe atụ, iyi egwu ime mmụọ nke ozizi ụgha Arianism na 325, nke n’aka nke ya nọchiri anya, n’ụzọ ihe atụ, iyi egwu ndọrọ ndọrọ ọchịchị na nke okpukpe nke ndị Turk Alakụba na 1439.

The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”

Ozizi nke Nkwupụta Okwukwe Nicene bụ ụgha, ọ dịghịkwa eziokwu dị n’ime ha. Akwụkwọ e debanyere aha na July 6, 1439, na Kansụl nke Florence ka a kpọrọ Iwu nke Njikọta, ọ nọchikwara anya otu ụgha ndị ahụ na ọbụna nke ka ukwuu. Mgbe ndị nnọchiteanya ahụ laghachiri Constantinople na 1439, a nabatara ha site n’ọnụma na ebubo nke nrara. Okwu a wee gbasaa: “Ka mma okpu ndị Turkey karịa okpu mitre nke Pope.”

The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.

E debanyere njikọ ahụ n’akwụkwọ nke ukwu n’ihi na Eze Ukwu Byzantium nọ n’ọnọdụ ịda mba nke ukwuu n’ịchọ enyemaka agha sitere n’Ọdịda Anyanwụ megide ndị Ottoman. Ozugbo o doo anya na enyemaka agha dị nnọọ ntakịrị (ma ọ bụ na ọ dịghị) ga-abịa, nkwado e nyere njikọ ahụ kwụsịrị kpamkpam. N’afọ 1450–1451, ọtụtụ nzukọ ụka nke Ọwụwa Anyanwụ jụrụ njikọ ahụ, ma mgbe Constantinople dara n’afọ 1453, a hapụrụ njikọ ahụ kpamkpam. Nsonaazụ ikpeazụ nke Iwu Njikọ nke Florence ka Chọọchị Ọtọdọks nke Ọwụwa Anyanwụ na-ewere dị ka kansụl dara ada ma bụrụkwa nke a jụrụ ajụ. A naghị amata ya dịka nke ziri ezi. Otú ọ dị, Chọọchị Roman Katọlik ka na-ewere ya dịka kansụl ọgbakọ ụwa nile nke ziri ezi.

We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.

Anyị na-edobe usoro ezi uche dị na ya iji ghọta otú e si emeghachi àgwà amụma nke ahụhụ nke abụọ n’akụkọ ihe mere eme nke ahụhụ nke atọ. Amụma nke otu narị afọ na afọ iri ise nke ahụhụ nke mbụ malitere na July 27, 1299 ma kwụsị na July 27, 1449.

## 1449

1449

Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).

A mụrụ Constantine XI Palaiologos n’afọ 1404, ọ chịrị site na Jenụwarị, 1449 ruo Mee 29, 1453. Ọ bụ eze ukwu ikpeazụ nke Alaeze Rom nke Ọwụwa Anyanwụ (Byzantine), nke dịgideworo ihe karịrị afọ 1,100. O jiri obi ike duru mgbachitere Constantinople n’oge nnọchibido ndị Ottoman n’afọ 1453, ebe o nwere naanị ihe dị ka ndị nchebe 7,000 ruo 8,000 megide agha Mehmed II nke karịrị 80,000. Ọ nwụrụ ka ọ na-alụ ọgụ n’elu mgbidi obodo ahụ na Mee 29, 1453, mgbe Constantinople mesịrị daa. A chọpụtaghị ozu ya n’ụzọ doro anya ruo mgbe ebighị ebi. Ọnwụ ya bụ akara njedebe nke Alaeze Rom (nke bụ nnochiteanya ikpeazụ kpọmkwem nke alaeze ahụ Augustus hiwere n’afọ 27 BC).

He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).

A na-echeta ya n’akụkọ ihe mere eme ndị Gris na n’omenala Ọtọdọks dịka dike a ma ama—onye a na-akpọkarị “Eze Ukwu Mabul” n’akụkọ ifo (nkwenkwe na ọ ga-alọghachi otu ụbọchị ịzọpụta Constantinople).

John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.

John VIII Palaiologos (1392–1448) bụ Eze Ukwu Byzantine nke abụọ site n’ikpeazụ, onye chịrị site n’afọ 1425 ruo 1448. Ọ bụ ọkpara Eze Ukwu Manuel II Palaiologos na nwanne nwoke tọrọ Constantine XI. John VIII jiri ọtụtụ n’oge ọchịchị ya gbaa mbọ n’ụzọ juru n’ọnwụ ịzọpụta Alaeze Ukwu Byzantine nke na-anwụ anwụ n’aka ndị Ottoman. N’afọ 1439, ọ gara Italy n’onwe ya ma duru Ọgbakọ Florence, ebe ya na ndị nnọchi anya Eastern Orthodox kwetara nwa oge ịlaghachi n’ịdị n’otu na Chọọchị Roman Katọlik ma nakwere Pope dịka isi Chọọchị. Constantine Onye Ukwu durukwa Ọgbakọ Nicaea. John VIII nwere olileanya na njikọ a ya na ọchịchị popu ga-eweta enyemaka agha sitere n’Ọdịda Anyanwụ megide ndị Turks, ma njikọ ahụ enweghị nkwado nke ukwuu na Constantinople, ma n’ikpeazụ ọ dara. John VIII nwụrụ n’afọ 1448 (n’ihi ihe kpatara okike), naanị afọ ise tupu Constantinople ada n’afọ 1453. Nwanne ya nwoke Constantine XI wee bụrụ eze ukwu ma nwụọ ka ọ na-agbachitere obodo ahụ.

When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.

Mgbe Jọn VIII nwụsịrị n’afọ 1448, a họpụtara nwanne ya nwoke, Constantine XI, ka ọ nọchie ya. Ka ọ na-erule afọ 1448, Alaeze Ukwu Byzantine aghọwo obere steeti na-efe ohu, ndị Ottoman nwekwara mmetụta dị ukwuu n’ebe onye ga-anọdụ n’ocheeze dị na Constantinople nọ. N’ụbọchị Julaị 27, 1449, otu ihe omume ndọrọ ndọrọ ọchịchị dị mkpa nke ukwuu mere n’afọ ikpeazụ nke Alaeze Ukwu Byzantine. Eze Ukwu Byzantine, Jọn VIII Palaiologos, anwụọla tupu ahụ, n’afọ 1448. A kpọsara nwanne ya nwoke, Constantine XI Palaiologos (eze ukwu ikpeazụ), dịka eze ukwu na Constantinople. Otú ọ dị, tupu Constantine XI arịgoro n’ocheeze n’ụzọ iwu kwadoro, o zigara ndị nnọchi anya ya n’aka Sultan Ottoman (Murad II) ma rịọ ya ka o nye ya ikike ịchị. Sultan ahụ nyere ya ikike ahụ, ọ bụkwa naanị mgbe ahụ ka e kpuwere Constantine XI okpueze n’usoro ma mata ya dịka eze ukwu. A hụrụ omume a dịka nnyefe nke nnwere onwe Byzantine n’aka onye ọzọ n’uche ha. Maka oge mbụ, otu eze ukwu Byzantine kwupụtara n’ihu ọha na ọ na-achị naanị site n’ikikere nke ndị Ottoman Turk. Naanị afọ anọ ka e mesịrị, n’afọ 1453, Constantinople dara n’aka ndị Ottoman.

Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”

Mgbe afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise gasịrị site na Julaị 27, 1449, n’Ọgọst 11, 1840, ndị Turk rịọrọ nchebe n’aka Ijipt site n’ido onwe ha n’okpuru ike ukwu anọ nke Europe, si otú a mezuo amụma nke otu awa, ụbọchị, ọnwa na afọ. Ugbu a, anyị etinyela usoro ezi uche n’ọnọdụ ya iji tinye ihe ojoo mbụ na nke abụọ n’iwu Sọnde na-abịa n’oge na-adịghị anya. Pita, dịka ihe nnọchianya nke puku narị otu na iri anọ na anọ, na-anọchite anya ngagharị nke mmụọ-ozi nke atọ, William Miller kwa na-anọchite anya ngagharị dị n’ime mmụọ-ozi mbụ na nke abụọ. A na-ejikọta ngagharị abụọ ahụ na “igodo.”

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Mkpịsị-igodo nke ụlọ Devid ka M ga-edobe n’ubu ya; ya mere ọ ga-emepe, ọ dịghịkwa onye ga-emechi; ọ ga-emechikwa, ọ dịghịkwa onye ga-emepe. Aịsaịa 22:22.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

> M na-asịkwa gị, na ị bụ Pita, ma n’elu nkume a ka M ga-ewu nzukọ-nsọ M; ọnụ ụzọ ámá nke hel agaghịkwa emeri ya. M ga-enyekwa gị mkpịsị ugodo nke alaeze eluigwe: ihe ọ bụla ị ga-ekekọta n’ụwa ka a ga-ekekọta n’eluigwe: ihe ọ bụla ị ga-atọpụ n’ụwa ka a ga-atọpụ n’eluigwe. Matiu 16:18, 19.

We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.

Anyị ga-abịaru agha Nineveh nso n’akwụkwọ sochirinụ dị ka “igodo” nke na-abụghị nanị na ọ na-emepe olulu ahụ na-enweghị njedebe, kama dịka igodo amụma nke na-ahazi àmà nile nke Daniel iri na otu n’usoro zuru okè. N’arọ Miller, “igodo” e kegidere n’akpa ozu ahụ bụ usoro Miller si amụ Akwụkwọ Nsọ. Iji ederede nkwado gosipụta akụkọ ihe mere eme nke ndị Millerite, nke ejikọtakwara ya na “ahịrị n’elu ahịrị” n’akụkọ ihe mere eme nke mmụọ-ozi nke atọ, bụ igodo nke na-ekwe ka igodo nke Mkpughe itoolu kpọghee ma hazie n’usoro akụkọ ihe mere eme zoro ezo nke ozi mpụta nke amaokwu iri anọ.

We will continue our considerations in the next article.

Anyị ga-aga n’ihu na ntụle anyị n’isiokwu na-esonụ.

> “To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.

> “Nye onye-amụma ahụ, wiil dị n’ime wiil, na ọdịdị nke ihe ndị dị ndụ e jikọtara na ha, ihe ndị a niile dị ka ihe gbagwojuru anya ma bụrụkwa ndị a na-apụghị ịkọwa. Ma a na-ahụ aka nke Amamihe na-enweghị nsọtụ n’etiti wiil ndị ahụ, ma usoro zuru oke bụ nsonaazụ nke ọrụ ya. Wiil ọ bụla na-arụ ọrụ n’otu nkwekọ zuru oke na wiil ọ bụla ọzọ.” Testimonies to Ministers, 214.

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