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# The Eighth is of the Seven - Number Two

Nke Nke Asatọ bụ nke Asaa ahụ—Nọmba Abụọ

Kingdoms of Bible Prophecy

Alaeze nke Amụma Akwụkwọ Nsọ

Author

Jeff Pippenger

Published

September 15, 2023

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In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.

N’isiokwu gara aga anyị kọwara na ndị Millerite enweghị ike ịhụ Rom karịa naanị Rom ndị ọgọ mmụọ na Rom papal, ọ bụ ezie na ha tụlere ọdịiche dị n’etiti ike abụọ ahụ. N’ebe ndị Millerite nọ, ọdịiche dị n’etiti Rom ndị ọgọ mmụọ na Rom papal emeghị ka ha ghọta na Rom papal bụ alaeze nke ise nke sochiri alaeze nke anọ, ya bụ Rom ndị ọgọ mmụọ. Mgbe ndakpọ olileanya nke 1844 gasịrị, Sister White kpọrọ ike atọ nke Mkpughe isi nke iri na abụọ na nke iri na atọ: dragọn ahụ dị na isi nke iri na abụọ, mgbe ahụ papacy, dịka anụ ọhịa ahụ si n’oké osimiri pụta n’isi nke iri na atọ, nke United States sochiri ya dịka anụ ọhịa ahụ si n’ala pụta. Mgbe e tọrọ ntọala ahụ, Onyenweanyị meghere ìhè banyere njikọ ugboro atọ nke dragọn ahụ, anụ ọhịa ahụ, na amụma ụgha, nke dị na isi nke iri na isii nke Mkpughe na-eduga ụwa gaa Armageddon.

> “The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.

> “Akara amụma nke a na-ahụ ihe nnọchianya ndị a n’ime ya malitere na Mkpughe 12, ya na dragọn ahụ nke chọrọ ibibi Kraịst n’oge a mụrụ Ya. E kwuru na dragọn ahụ bụ Setan (Mkpughe 12:9); ọ bụ ya kpaliri Herọd ka o gbuo Onye Nzọpụta ahụ. Ma onye ọrụ Setan bụ isi n’ịlụ agha megide Kraịst na ndị Ya n’ime narị afọ mbụ nke Oge Ndị Kraịst bụ Alaeze Ukwu Rom, nke okpukpe na-ekpere arụsị bụ okpukpe na-achị n’ime ya. Ya mere, ọ bụ ezie na dragọn ahụ, n’echiche mbụ, na-anọchite anya Setan, ọ bụkwa, n’echiche nke abụọ, ihe nnọchianya nke Rom na-ekpere arụsị.”

> “In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> “N’isi nke 13 (amaokwu 1–10) a kọwara anụ ọhịa ọzọ, ‘dị ka agụ,’ nke dragọn ahụ nyere ‘ike ya, na ocheeze ya, na nnukwu ọchịchị.’ Akara a, dịka ọtụtụ ndị Protestant kweere, na-anọchi anya papacy, nke nọchiri ike ahụ, na ocheeze ahụ, na ọchịchị ahụ nke alaeze Rom oge ochie jidere n’oge gara aga. Banyere anụ ọhịa ahụ yiri agụ, a na-ekwupụta, sị: ‘E nyere ya ọnụ nke na-ekwu okwu ukwu na nkwulu…. O wee meghee ọnụ ya n’nkwulu megide Chineke, ikwulu aha Ya, na ụlọikwuu Ya, na ndị bi n’eluigwe. E nyere ya kwa ime agha megide ndị nsọ, ma merie ha: e nyekwara ya ike n’elu agbụrụ nile, na asụsụ nile, na mba nile.’ Amụma a, nke fọrọ nke nta ka ọ bụrụ otu ihe ahụ na nkọwa nke mpi nta ahụ dị na Daniel 7, n’enweghị mgbagha ọ bụla na-atụ aka na papacy.”

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’

> “‘E nyere ya ike ka ọ nọgide ọnwa iri anọ na abụọ.’ Ma, ka onye-amụma ahụ kwuru, ‘Ahụrụ m otu n’ime isi ya dịka a ga-asị na e merụrụ ya ruo ọnwụ.’ Ma ọzọ: ‘Onye na-eduba mmadụ n’agha-nlọrọ ga-ala n’agha-nlọrọ: onye ji mma-agha gbuo mmadụ aghaghị iji mma-agha ka e gbuo ya.’ Ọnwa iri anọ na abụọ ahụ bụ otu ihe ahụ dịka ‘oge na oge dị iche iche na nkewa nke oge,’ afọ atọ na ọkara, ma ọ bụ ụbọchị 1260, nke Daniel 7—oge nke ike papal ahụ ga-emegbu ndị nke Chineke. Oge a, dịka e kwuworo n’isiakwụkwọ ndị bu ụzọ, malitere na ọchịchị kacha elu nke papacy, n’afọ A.D. 538, ma kwụsị na 1798. N’oge ahụ ka ndị agha France jidere poopu ahụ n’agha-nlọrọ, ike papal ahụ natara ọnya ọnwụ ya, ma amụma ahụ mezuo, ‘Onye na-eduba mmadụ n’agha-nlọrọ ga-ala n’agha-nlọrọ.’”

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation 17 an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.

> “N’oge a, e webatawo ihe nnọchianya ọzọ. Onye-amụma ahụ sịrị: ‘Ahụrụ m anụ ọhịa ọzọ ka ọ na-apụta n’ala; o nwekwara mpi abụọ dị ka nwa atụrụ.’ Amaokwu nke 11. Ma ọdịdị anụ ọhịa a ma ụzọ o si bilie na-egosi na mba ahụ ọ na-anọchi anya ya adịghị ka ndị e gosipụtara n’okpuru ihe nnọchianya ndị bu ya ụzọ. E gosipụtara alaeze ukwu ndị ahụ nke chịworo ụwa nye onye-amụma Daniel dịka anụ ọhịa na-eri anụ, ndị biliri mgbe ‘ifufe anọ nke eluigwe na-akpaghasị n’elu oké osimiri ukwu ahụ.’ Daniel 7:2. N’Mkpughe 17, mmụọ ozi kọwara na mmiri na-anọchi anya ‘ndị mmadụ, na igwe mmadụ, na mba dị iche iche, na asụsụ dị iche iche.’ Mkpughe 17:15. Ifufe bụ ihe nnọchianya nke ọgụ na esemokwu. Ifufe anọ nke eluigwe na-akpaghasị n’elu oké osimiri ukwu ahụ na-anọchi anya ihe oyiyi ndị ahụ dị egwu nke mmeri na mgbanwe ọchịchị, bụ́ ndị site na ha ka alaeze dị iche iche rutere n’ike.”

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Ma a hụrụ anụ ọhịa ahụ nwere mpi dị ka nke nwa atụrụ ka ọ ‘na-arịpụta n’ala.’ Kama ịkwatu ike ndị ọzọ iji guzosie onwe ya ike, mba ahụ nke a na-anọchi anya ya ga-apụta n’ókèala e biri na ya mbụ, ma too nwayọọ nwayọọ na n’udo. Ya mere, ọ pụghị ịpụta n’etiti mba dị iche iche juru eju ma na-alụ ọgụ nke Ụwa Ochie ahụ—oke osimiri ahụ na-eme mkpọtụ nke ‘ndị mmadụ, na ìgwè mmadụ, na mba, na asụsụ dị iche iche.’ A ga-achọrịrị ya na Kọntinenti Ọdịda Anyanwụ.”

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.

> “Ọ̀ bụ̣ alaeze gịnị n’ime Ụwa Ọhụrụ ka n’afọ 1798 nọ na-ebili elu n’ike, na-egosi nkwa nke ume na ịdị ukwu, ma na-adọta uche nke ụwa? Itinye ihe nnọchianya a n’ọrụ anaghị ekwe ka e nwee ajụjụ ọbụla. Otu mba, ma naanị otu, kwekọrọ n’ihe e ji mara amụma a; ọ na-atụ aka n’enweghị mgbagha ọ bụla na United States of America. Ugboro ugboro ka ndị ọkà okwu na ndị odeakụkọ ihe mere eme jiri, n’amaghị ama, were echiche ahụ, ọ fọrọ nke nta ka ọ bụrụkwa kpọmkwem okwu nke onye dere ihe nsọ ahụ, kọwaa ibili na uto nke mba a. A hụrụ anụ ọhịa ahụ ka ọ ‘na-apụta n’ala;’ ma, dịka ndị ntụgharị si kwuo, okwu a a sụgharịrị ebe a dịka ‘na-apụta’ pụtara n’ezie ‘ito ma ọ bụ ipulite elu dịka osisi.’ Ma, dịka anyị hụworo, mba ahụ aghaghị ibili n’ógbè nke ndị mmadụ ebibeghị na mbụ. Otu odeakwụkwọ a ma ama, mgbe ọ na-akọwa ibili nke United States, kwuru banyere ‘ihe omimi nke ọpụpụ ya site n’efu,’ ma sị: ‘Dịka mkpụrụ a kụrụ nwayọọ nwayọọ, anyị toro bụrụ alaeze ukwu.’—G. A. Townsend, The New World Compared With the Old, page 462. Otu akwụkwọ akụkọ Europe n’afọ 1850 kwuru banyere United States dịka alaeze ukwu dị ịtụnanya, nke ‘na-apụta,’ ma ‘n’etiti nkịtị nke ụwa na-agbakwụnye kwa ụbọchị n’ike ya na nganga ya.’—The Dublin Nation. Edward Everett, n’okwu ọha o kwuru banyere ndị Pilgrim bụ ndị tọrọ ntọala mba a, sịrị: ‘Ha ọ̀ na-achọ ebe zoro ezoro, nke na-adịghị akpasu iwe n’ihi amaghị ama ya, ma bụrụkwa nke dị nchebe n’ihi ịdị anya ya, ebe obere ụka Leyden pụrụ ịnụ ụtọ nnwere onwe nke akọ na uche? Lee ógbè ndị ahụ dị ukwu nke, n’ime mmeri nke udo, … ha buuru ọkọlọtọ nke obe gafee!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.”

> “‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.

> “‘O nwe-kwa-ra mpi abuo dika nwa-aturu.’ Mpi ndị ahụ dị ka nke nwa-aturu na-egosi nwata, ịdị ọcha, na ịdị nwayọọ, ma ha na-anọchi anya n'ụzọ kwesịrị ekwesị agwa United States mgbe e gosiri ya onye-amụma ahụ dịka nke ‘na-apụta’ n’afọ 1798. N’etiti ndị gbara ọsọ ndụ bụ Ndị Kraịst ndị mbụ gbapụrụ gaa America ma chọọ ebe mgbaba pụọ n’ime mmegbu nke eze na enweghị ndidi nke ndị ụkọchukwu, e nwere ọtụtụ kpebiri iwulite ọchịchị n’elu ntọala sara mbara nke nnwere onwe obodo na nke okpukpe. Echiche ha nwetara ọnọdụ n’ime Nkwupụta nke Nnwere Onwe, nke na-ekwupụta eziokwu ukwu ahụ na ‘a mụrụ mmadụ niile hà nhata’ ma nyekwa ha ikike a na-apụghị ịnara ha nke ‘ndụ, nnwere onwe, na ịchụso obi ụtọ.’ Ma Iwu Iwu Obodo ahụ na-ekwe nkwa nye ndị mmadụ ikike nke ijichị onwe ha, site n’ịtọlite na ndị nnọchi anya a họpụtara site na ntuli aka nke ndị mmadụ ga-eme iwu ma lekọta mmejuputa ha. E nyekwara nnwere onwe nke okwukwe okpukpe, ebe a na-ekwe ka onye ọbụla fee Chineke ofufe dịka olu akọ na uche ya si duzie ya. Ọchịchị onye kwuo uche ya na Protestantism ghọrọ ụkpụrụ ndị bụ isi nke mba ahụ. Ụkpụrụ ndị a bụ ihe nzuzo nke ike ya na ịga nke ọma ya. Ndị a na-emegbu emegbu na ndị e wedara n’ala n’ime Kristendom niile eleela ala a anya site n’ọmịiko na olileanya. Ọtụtụ nde mmadụ achọwo iru n’akụkụ mmiri ya, ma United States ebiliwo ruo n’ọnọdụ n’etiti mba ndị kacha nwee ike n’ụwa.”

> “But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.

> “Ma anu-ọhịa ahụ nke nwere mpi dị ka nke nwa atụrụ ‘kwuru okwu dị ka dragọn. Ọ na-emekwa ike nile nke anu-ọhịa mbụ ahụ n’ihu ya, ma na-eme ka ụwa na ndị bi n’ime ya fee anu-ọhịa mbụ ahụ, onye e gwọrọ ọnya ọnwụnwa ya; … na-asị ndị bi n’elu ụwa ka ha meere anu-ọhịa ahụ onyinyo, nke nwere ọnya site n’mma-agha, ma dị ndụ.’ Mkpughe 13:11–14.” The Great Controversy, 438–441.

The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”

Akụkụ Akwụkwọ Nsọ ahụ na-egosi na isi nke iri na abụọ na nke iri na atọ na-akọwapụta dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ, bụ́ ike atọ ndị ahụ dị na Mkpughe iri na isii nke na-eduba ụwa gaa Hamagedọn. Ike atọ ndị ahụ nke ọ bụla nwere isi pụrụ iche nke ya nke na-ekpuchi otu akụkọ amụma ahụ kpọmkwem. Amaokwu isii ikpeazụ nke Daniel iri na otu na-amalite site n’okwu ndị a, “Ma n’oge ọgwụgwụ,” nke bụ afọ 1798. Mgbe ahụ, amaokwu isii ahụ na-akọwapụta mmegharị ikpeazụ nke ọchịchị popu ruo mgbe, n’amaokwu mbụ nke Daniel iri na abụọ, Maịkel biliri ọtọ, oge nnwale mmadụ emechie, ma webata ọrịa asaa ikpeazụ ahụ. N’amaokwu nke iri anọ na anọ nke isi nke iri na otu, ozi nke oge ahụ nke na-eme ka ọchịchị popu wee were iwe ma malite ogbugbu ahụ nke ọbara juru, nke na-eme kpọmkwem tupu oge nnwale emechie, ka e gosipụtara ya dịka “akụkọ si n’ọwụwa anyanwụ na si n’ugwu.”

The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.

Ozi sitere n’ọwụwa anyanwụ na ugwu na-anọchi anya ozi ịdọ aka ná ntị ikpeazụ, n’ihi na a na-ekwusa ya ozugbo tupu Maịkel ebili. Ọ bụ ozi nke mmụọ-ozi nke atọ ka a na-ekwusa n’oge ịwusara Mmụọ Nsọ. Daniel gosipụtara ozi ahụ dịka nke nwere akụkụ abụọ. Ozi nke “ugwu” nke na-akpasu ọchịchị papa iwe bụ ozi na-akọwapụta “eze nke ugwu” dịka ike ọchịchị papal, ma ozi nke “ọwụwa anyanwụ” bụ ozi nke ụmụ nke ọwụwa anyanwụ, nke bụ Islam. N’ezie, ọ nwekwara ihe ndị ọzọ dị mkpa ọ pụtara, ma ọwụwa anyanwụ bụ akara nke Islam, ma onye-emegide Kraịst bụ adịgboroja nke ezi Eze nke Ugwu. Ozi nke mmụọ-ozi nke atọ, nke na-adọ aka ná ntị megide ịnata akara nke eze nke ugwu (akara nke anụ ọhịa), na-adọkwa aka ná ntị na Islam ga-awakpo n’oge ahụ iko ajọ omume juputara maka United States, ma United States na-eme ka iko ajọ omume ya juputa na iwu ụbọchị Sọnde.

Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.

Mkpughe iri na atọ, malite n’amaokwu nke iri na otu gaa n’ihu, na-akọwa otu akụkọ amụma ahụ kpọmkwem, ọ malitekwara n’oge ọgwụgwụ na 1798.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.

> “Ọ̀ bụ̀ ọ̀hà nke Ụwa Ọhụrụ ka n’afọ 1798 na-ebili n’ike, na-enye nkwa nke ike na ịdị ukwuu, ma na-adọta nlebara anya nke ụwa? Iji akara ngosi a eme ihe adịghị ekwe ka e nwee ajụjụ ọ bụla. Otu mba, ma ọ bụ naanị otu, na-emezu nkọwa amụma a; ọ na-atụ aka n’enweghị mgbagha ọ bụla n’ebe United States of America nọ.” The Great Controversy, 440.

The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.

A na-ekpuchi otu akụkọ amụma ahụ n’Ozi Mkpughe iri na atọ amaokwu iri na otu ruo iri na asatọ dịka e si kpuchie ya na Daniel iri na otu amaokwu iri anọ ruo iri anọ na ise. Dịka ọ dịkwa n’amaokwu ndị dị na Daniel, akụkọ banyere ọrụ United States na-agwụ na mmechi nke oge amara ka United States na-amanye ụwa ka ọ nabata akara nke anụ ọhịa ahụ. Mgbe ahụ, dịka ọ dị na Daniel iri na otu, a na-eweta ozi nke oge a n’isi nke iri na anọ. Ọ bụ otu nhazi ahụ n’ebe akụkụ Akwụkwọ Nsọ abụọ ahụ nọ, ewezuga na amaokwu Daniel na-akọwa omume ndị popu, ebe Ozi Mkpughe iri na atọ na-egosi ọrụ United States. Site n’ahịrị abụọ ahụ anyị na-achọpụta na isi nke iri na asaa nke Ozi Mkpughe na-ekpuchi otu akụkọ ihe mere eme ahụ kwa, ma na-emesi ọrụ nke dragọn ahụ ike, nke a na-anọchi anya ya dịka ndị eze iri, ndị bụ Mba Ụwa Jikọrọ Ọnụ. Isi atọ ndị a a tụlere, ahịrị n’elu ahịrị, na-akọwapụta ọrụ dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ, ndị n’isi nke iri na isii na-eduga ụwa gaa Amagedọn; ya mere, ọ dị mkpa na Jọn na-eme ka anyị mata na mgbe isi nke iri na asaa malitere, ọ bụ otu n’ime ndị mmụọ ozi ahụ ndị wụsara ihe otiti asaa ikpeazụ bịara ịgwa Jọn banyere ikpe nwanyị akwụna Rome.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew 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 efere asaa ahụ bịara 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 na ya kwara iko, e mekwara ka ndị bi n’ụwa ṅụọ mmanya nke ịkwa iko ya wee bụrụ ndị aṅụrụma. Mkpughe 17:1, 2.

With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.

N’etiti ndị Millerite, okwu ahụ bụ gbasara Rom nke ndị ọgọ mmụọ na Rom nke ndị popu, ma n’ọgwụgwụ ya ọ bụ gbasara njikọ ugboro atọ ahụ. Dị nnọọ ka o si mata nke ọma ike atọ ndị ahụ n’isi nke iri na abụọ na nke iri na atọ, otu a kwa ka o si mata nwanyị ahụ nke isi nke iri na asaa nke ọma dịka ọchịchị ndị popu.

> “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 [Babịlọn] nke Mkpughe 17 dị ka onye ‘e ji ákwà odo ọbara ọbara na uhie uhie yi, e jikwa ọlaedo na nkume dị oké ọnụ ahịa na pearl chọọ ya mma, o nwere iko ọlaedo n’aka ya nke jupụtara n’ihe arụ na adịghị ọcha: … e dekwara aha n’egedege ihu ya, “Ihe Omimi, Babịlọn 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 e gburu n’ihi Jizọs.’ A kọwakwara Babịlọn ọzọ dị ka ‘obodo ukwu ahụ, nke na-achị ndị eze nke ụwa.’ Mkpughe 17:4–6, 18. Ike ahụ nke ruo ọtụtụ narị afọ jigidere ndị eze nke Krisendọm n’okpuru ọchịchị aka ike bụ Rom.” The Great Controversy, 382.

So, when does the prophetic history represented in chapter seventeen begin?

Ya mere, olee mgbe akụkọ amụma nke e gosipụtara n’isi nke iri na asaa na-amalite?

> 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. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.

> Ya mere, o buuru m n’ime Mmụọ gaa n’ọzara: m wee hụ nwaanyị ka ọ nọkwasịrị n’elu anụ ọhịa na-acha uhie uhie, nke jupụtara n’aha nkwulu, nke nwere isi asaa na mpi iri. E jikwa uwe odo ọchịchịrị na uwe uhie chọọ nwaanyị ahụ mma, e wee jiri ọla-edo na nkume ndị dị oké ọnụ ahịa na pearl chọọ ya mma, o nwekwara iko ọla-edo n’aka ya, nke jupụtara n’ihe arụ na unyi nke ịkwa iko ya: E dekwara aha n’egedege ihu ya, NZUZO, BABILON UKWU AHỤ, NNE NDỊ AKWA IKO NA NKE IHE ARỤ NKE ỤWA. Ahụkwara m nwaanyị ahụ ka ọṅụbiga mmanya ókè n’ọbara ndị nsọ na n’ọbara ndị àmà Jisọs nwụrụ n’ihi ya: ma mgbe m hụrụ ya, o juru m nnọọ anya n’oke ijuanya. Mkpughe 17:3–6.

In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.

Ka Jọn wee hụ nwanyị ahụ, e buru ya n’amụma banye n’ọzara, nke Jọn n’onwe ya akọwalarị n’isi nke iri na abụọ, ya na ndị àmà abụọ ahụ, dịka afọ otu puku na narị abụọ na iri isii nke ọchịchị popu.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . . . And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.

> Nwanyị ahu wee gbaga n’ọzara, ebe o nwere otu ebe Chineke kwadebere nye ya, ka ha wee zụọ ya nri n’ebe ahu ụbọchị otu puku na narị abụọ na iri isii.... E nyekwara nwanyị ahu nku abụọ nke nnukwu ugo, ka o wee fee banye n’ọzara, n’ebe ya, ebe a na-azụ ya nri ruo otu oge, na oge dị iche iche, na ọkara oge, pụọ n’ihu agwọ ahụ. Mkpughe 12:6, 14.

John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.

E bufere Jọn n’amụma n’ime oge ọzara, ma amaokwu nke atọ gaa n’ihu na-akọwapụta kpọmkwem ebe e butere Jọn n’ime puku afọ otu narị abụọ na iri isii ahụ, n’ihi na nwanyị ahụ ewerela ọbara nke mkpagbu wee ṅụọ ruo n’ịṅụbiga mmanya ókè, ọ bụrụkwala “nne nke ndị akwụna.” E butere Jọn n’ọgwụgwụ oge ọzara ahụ, n’ihi na nwanyị ahụ ewerela ọbara nke mkpagbu ṅụọ, ụka ndị Protestant amalitelarị ịlaghachi n’ime ogige ya ma bụrụ ụmụ ya ndị inyom, n’ihi na a kọwara ya n’oge ahụ dịka “nne nke ndị akwụna.” O nweelarị ụmụ ndị inyom. Àmà Jọn n’isi nke iri na asaa malitere n’afọ 1798, dịka otu akụkọ ihe mere eme amụma ahụ nke nọchiri anya anụ ọhịa ahụ n’ime Daniel iri na otu na onye amụma ụgha ahụ n’ime Mkpughe iri na atọ malitekwara.

Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.

Dịka ọ dịkwa n’akara amụma abụọ ndị ọzọ, mgbe isi nke iri na asaa gwụchara, isi nke iri na asatọ na-akọwapụta ozi nke oge ahụ. Akara amụma atọ, otu maka nke ọ bụla n’ime njikọ nke akụkụ atọ ahụ. A na-egosi ha niile n’otu usoro akụkọ ihe mere eme ahụ, nke malitere n’afọ 1798 ma na-aga n’ihu ruo na mmechi nke oge ebere, ha atọkwa na-emesi ozi ịdọ aka ná ntị ikpeazụ ike.

Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.

Mbadamba Habakuk na-ekwu maka isiokwu nke Mkpughe iri na asaa n’ụzọ sara mbara nke ukwuu, ya mere, aga m ugbu a ịga ozugbo na ilu ahụ nke a na-anọchi anya n’isi nke na-akọwa alaeze asatọ nke amụma Akwụkwọ Nsọ.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Ma lee, nke a bụ uche nke nwere amamihe. Isi asaa ahụ bụ ugwu asaa, nke nwanyị ahụ nọkwasịrị n’elu ha. E nwekwara ndị eze asaa: ise adaala, otu dị ugbu a, nke ọzọ abatabeghịkwa; ma mgbe ọ bịara, ọ ghaghị ịnọ obere oge. Ma anụ ọhịa ahụ nke dịrịrị adị, ma ọ dịghị ugbu a, ọbụna ya onwe ya bụ nke asatọ, ma bụrụkwa nke ndị asaa ahụ, ọ na-alakwa n’iyi. Mkpughe 17:9–11.

Daniel told Nebuchadnezzar, “Thou art this head of gold.”

Daniel gwara Nebukadneza, “Gị onwe gị bụ isi ọlaedo a.”

> 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. Daniel 2:38.

> Ma ebe ọ bụla ụmụ mmadụ bi, o tinyewo anụ ọhịa nke ubi na nnụnụ nke eluigwe n’aka gị, meekwa gị onye na-achị ha niile. Gị onwe gị bụ isi ọlaedo a. Daniel 2:38.

Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”

Daniel gwakwara Nebukadneza sị, “Gị onwe gị, eze, bụ eze nke ndị eze.”

> Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.

> Gị, eze, bụ eze nke ndị eze: n’ihi na Chineke nke eluigwe enyewo gị alaeze, ike, ume, na ebube. Daniel 2:37.

Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.

Nebukadneza bụ “isi” ahụ, ọ bụkwa eze, ma ọ bụ eze nke ndị eze n’ihi na ọ nọchiri anya nke mbụ n’ime alaeze ndị ahụ a nọchiri anya ha n’ihe oyiyi ahụ. Nebukadneza bụ eze ahụ e ji ọlaedo nọchite anya ya, alaeze ndị ọzọ na ndị eze ndị ọzọ ga-abụkwa ndị a ga-eji ọla ndị ọzọ dị n’ihe oyiyi ahụ nọchite anya ha, ma Nebukadneza bụ onye mbụ, ya mere ọ bụ eze nke ndị eze. Ọkwa ọzọ nke anyị agaghị atụle ugbu a bụ na alaeze Babilọn nọchiri anya alaeze ahụ nke na-achọ ime ka ọ dị ka Kraịst adịgboroja, bụ́ onye bụ ezi Eze nke ndị eze.

In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.

Ná mmalite nke àmà Aịzaịa banyere amụma afọ puku abụọ na narị ise na iri abụọ na iri abụọ ahụ (ugboro asaa nke Levitikọs iri abụọ na isii), Aịzaịa na-akọwa ndị eze dịka isi.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

> N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụkwa Rezin; ma n’ime afọ iri isii na ise, a ga-akụrisị Efraim, ka ọ ghara ịbụkwa ndị mmadụ. Isi Efraim bụkwa Sameria, isi Sameria bụkwa nwa Remalaịa. Ọ bụrụ na unu ekweghị, n’eziokwu, a gaghị eme ka unu guzosie ike. Aịzaya 7:7, 8.

Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.

Aịzaya na-ewepụta naanị ebe mmalite maka oge abụọ ahụ nke puku afọ abụọ na narị ise na iri abụọ megide alaeze ugwu nke Sameria na alaeze ndịda nke Juda, ma ka ọ na-eme nke a, ọ na-agụnye ndị àmà abụọ na isi obodo nke mba bụ isi ya, nakwa na eze bụ isi nke isi obodo ahụ. “Isi” bụ eze na alaeze. N’ime Mkpughe, a na-ebulikwa otu ahịrị amụma ahụ dịka e si mee n’ime Daniel.

Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.

Ya mere, mgbe a kpọgara Jọn gaa n’afọ 1798 ma gosipụtaara ya ilu ahụ nke na-akọwapụta na e nwere “isi” asaa, ọ na-amata na e nwere alaeze asaa. E mesịa gwa ya na ise n’ime isi ndị ahụ ma ọ bụ alaeze ndị ahụ adalawo. N’afọ 1798, alaeze nke ise n’amụma Akwụkwọ Nsọ ka dara ọhụrụ, ebe ọ natara ọnyá na-egbu egbu nke a ga-emesịa gwọọ.

John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.

A gwara Jọn, onye guzo n’akụkọ ihe mere eme nke oge ọgwụgwụ n’afọ 1798, na otu n’ime isi ndị ahụ “dị.” Alaeze nke isii nke amụma Akwụkwọ Nsọ malitere n’afọ 1798; ya mere, mgbe e bufere Jọn n’amụma gaa n’afọ 1798, alaeze nke dị n’oge ahụ bụ United States, a gwakwara ya ọzọ na alaeze nke asaa ka nọ n’ọdịnihu n’ihe gbasara afọ 1798, n’ihi na ọ bịabeghị. Alaeze nke asaa ahụ nke ka nọ n’ọdịnihu n’ihe gbasara afọ 1798 bụ United Nations, ndị e ji ndị eze iri nọchite anya ha, ma ha bụkwa isiokwu nke Mkpughe iri na asaa. Ma e nwekwara nke asatọ, onye sitere na asaa ahụ. Rom na-apụta mgbe niile dịka nke asatọ, ọ bụkwa nke sitere na asaa ahụ.

There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.

E nwere ọtụtụ ihe a ga-ekwu banyere ihe ndị dị n’isi nke iri na asaa, ma anyị na-akọwapụta naanị alaeze asatọ nke amụma Akwụkwọ Nsọ nke e sere n’isi nke iri na asaa, ka anyị wee hụ otú nghọta Millerite banyere alaeze anọ si kwekọọ na alaeze asatọ nke Mkpughe iri na asaa.

We will address this in the next article.

Anyị ga-atụle nke a n’isiokwu na-esonụ.

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