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# The Revelation of Jesus Christ - Number Twelve

Mkpughe nke Jisọs Kraịst - Nọmba Iri na Abụọ

Two Tests

Nnwale Abụọ

Author

Jeff Pippenger

Published

November 7, 2023

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We are in the process of considering Revelation chapters eleven through thirteen, where we find all the antagonists in the final probationary battle of the great controversy that occurs on the battlefield of the first heaven. The antagonists are the one hundred and forty-four thousand and the great multitude that comes out of Babylon as a secondary force, against the United Nations, the Catholic Church, the United States and Satan himself. The one hundred and forty-four thousand and the great multitude are God’s army, representing the third angel’s message, and both sides in the warfare are also confronted with the army of God’s judgment, represented not by the third angel, but by the third woe.

Anyị nọ n’usoro ịtụle Mkpughe isi nke iri na otu ruo iri na atọ, ebe anyị na-ahụ ndị mmegide niile nọ n’agha ikpeazụ nke oge amara n’ime nnukwu esemokwu ahụ, nke na-eme n’ubi agha nke eluigwe mbụ. Ndị mmegide ahụ bụ otu narị puku na iri anọ na anọ, na oké ìgwè mmadụ nke si na Babilọn pụta dịka agha enyemaka nke abụọ, megide Mba Ndị Dị n’Otu, Chọọchị Katọlik, United States na Setan n’onwe ya. Otu narị puku na iri anọ na anọ ahụ na oké ìgwè mmadụ ahụ bụ ndị agha Chineke, na-anọchi anya ozi mmụọ ozi nke atọ, ma akụkụ abụọ ahụ nọ n’agha ahụ na-echekwa ihu n’ihu ndị agha ikpe Chineke, nke a na-anọchi anya ya ọ bụghị site n’aka mmụọ ozi nke atọ, kama site n’ahụhụ nke atọ.

In order to identify certain characteristics that contributed to the murder of the Republican and Protestant horns in 2020, we are seeking to identify prophetic characteristics that occur in the battle of mankind in the first heaven, from the Sunday law until Michael stands up. In that history the entire world is forced to erect an image to the beast. That history is a repetition of the history of the United States from September 11, 2001, until the soon coming Sunday law, which divides those two parallel histories. As parallel histories they both represent a witness to the other history. What takes place in one of those histories, will also take place in the other history. It is the second history that is the focus of Revelation chapters twelve and thirteen, and we intend to understand the second witness, in order to shed prophetic light upon the first history, which is now almost finished.

Iji mata ụfọdụ àgwà ndị nyere aka n’ogbugbu mpi ndị Republican na Protestant n’afọ 2020, anyị na-achọ ịmata àgwà amụma ndị na-apụta n’agha nke ụmụ mmadụ n’eluigwe mbụ, site n’iwu ụbọchị Sọnde ruo mgbe Maịkel ga-ebili. N’akụkọ ihe mere eme ahụ, a na-amanye ụwa dum iwuli onyinyo nye anụ ọhịa ahụ. Akụkọ ihe mere eme ahụ bụ mmegharị nke akụkọ ihe mere eme nke United States site na Septemba 11, 2001, ruo n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya, nke na-ekewa akụkọ ihe mere eme abụọ ahụ yiri ibe ha. Dịka akụkọ ihe mere eme ndị yiri ibe ha, ha abụọ na-anọchi anya àmà nye akụkọ nke ọzọ. Ihe ọbụla na-eme n’otu n’ime akụkọ ihe mere eme ndị ahụ, ga-emekwa n’akụkọ nke ọzọ. Ọ bụ akụkọ nke abụọ ka bụ isi okwu nke Mkpughe isi nke iri na abụọ na nke iri na atọ, anyị bukwa n’obi ịghọta àmà nke abụọ ahụ, ka anyị wee mee ka ìhè amụma chasie ike n’akụkọ nke mbụ, nke fọrọ nke nta ka ọ gwụla ugbu a.

The three powers that lead the world to Armageddon are represented in chapters twelve and thirteen. The dragon power is first mentioned.

Ike atọ ndị na-eduga ụwa gaa Amagedọn ka e sere n’isi nke iri na abụọ na nke iri na atọ. Ebu ụzọ kpọọ ike nke dragọn ahụ.

> And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. Revelation 12:3, 4.

> Ihe-iriba-ama ọzọ pụtara n’eluigwe; ma lee, nnukwu dragọn na-acha uhie uhie, nke nwere isi asaa na mpi iri, na okpueze asaa dịkwasịrị n’isi ya nile. Ọdụ ya dọọrọ otu ụzọ n’ime atọ nke kpakpando nke eluigwe, wee tụfuo ha n’ụwa: dragọn ahụ wee guzo n’ihu nwanyị ahụ nke dị njikere ịmụ nwa, ka o rie nwa ya ozugbo a mụrụ ya. Mkpughe 12:3, 4.

Sister White informs us that the dragon in this chapter is Satan, but in a secondary sense it is pagan Rome. Both Satan and pagan Rome typify the United Nations. The beast’s ten horns represent the evil confederacy of ten kings in Revelation seventeen. Those ten kings are represented in Revelation seventeen, and they are there identified as the seventh kingdom of Bible prophecy. The beast is represented as having seven heads with seven crowns, marking it as the seventh kingdom of Bible prophecy. In Daniel two they are represented as spiritual Greece, and they are also Ahab in the testimony of Mount Carmel, and they are the ten enemies of Psalms eighty-three.

Nwanyị White na-eme ka anyị mata na dragọn ahụ dị n’isiakwụkwọ a bụ Setan, ma n’echiche nke abụọ ọ bụ Rom nke ndị ọgọ mmụọ. Ma Setan ma Rom nke ndị ọgọ mmụọ na-anọchi anya United Nations n’ụdị amụma. Mpi iri nke anụ ọhịa ahụ na-anọchi anya njikọ ajọ omume nke ndị eze iri dị na Mkpughe iri na asaa. A na-anọchi anya ndị eze iri ahụ n’ime Mkpughe iri na asaa, ma ebe ahụ ka e si akọwa ha dị ka alaeze nke asaa nke amụma Baịbụl. A na-egosi anụ ọhịa ahụ dịka nke nwere isi asaa na okpueze asaa, nke na-akara ya akara dịka alaeze nke asaa nke amụma Baịbụl. N’ime Daniel abụọ a na-anọchi anya ha dịka Gris nke mmụọ, ha bụkwa Ehab n’ime àmà Ugwu Kamel, ha bụkwa ndị iro iri nke Abụ Ọma iri asatọ na atọ.

The second earthly power of the enemy mentioned in Revelation chapters twelve and thirteen, is the beast that comes out of the sea, who Sister White directly identifies as Catholicism.

Ike nke abụọ nke onye iro n’ụwa, nke a kpọrọ aha n’Isi nke iri na abụọ na nke iri na atọ nke Mkpughe, bụ anụ ọhịa ahụ nke si n’oke osimiri pụta, nke Nwanyị White kpọmkwem kọwara dịka Katọlik.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:1–3.

> M wee guzoro n’elu ájá nke oke osimiri, hụ anụ ọhịa ka o si n’oké osimiri ahụ na-apụta, nke nwere isi asaa na mpi iri, n’elu mpi ya ndị ahụkwa ka e nwere okpueze iri, n’elu isi ya ndị ahụkwa ka e dere aha nkwulu. Anụ ọhịa ahụ m hụrụ yiri agụ, ụkwụ ya dị ka ụkwụ anụ ọhịa bea, ọnụ ya dịkwa ka ọnụ ọdụm: dragọn ahụ wee nye ya ike ya, na ocheeze ya, na ọchịchị dị ukwuu. Ahụkwara m otu n’ime isi ya dị ka a ga-asị na e merụrụ ya ahụ ruo n’ọnwụ; ma e gwọrọ mmerụ ahụ ya nke na-eweta ọnwụ: ụwa nile wee juanya, soro anụ ọhịa ahụ. Mkpughe 13:1–3.

John was standing on the seashore in verse one, and he sees a beast rise from the sea, and thereafter, he sees a beast coming up out of the earth. Sister White identifies that the time in which John saw the two beasts was 1798, for that was the year the papacy was “robbed of its strength,” thus receiving a deadly wound that would ultimately be healed.

Jọn nọ na-eguzo n’akụkụ osimiri n’amaokwu nke mbụ, ọ hụkwara anụ ọhịa ka o si n’oké osimiri pụta; emesịa, ọ hụrụ anụ ọhịa ka ọ na-apụta n’ụwa. Nwanyị White na-akọwa na oge ahụ Jọn hụrụ anụ ọhịa abụọ ahụ bụ afọ 1798, n’ihi na nke ahụ bụ afọ e “napụrụ ọchịchị papa ike ya,” si otú a nata mmerụ ahụ na-egbu egbu nke a ga-emecha gwọọ.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “N’oge ahụ mgbe e wepụrụ ike ya n’aka Ụzọukwu Rom, a manyere ya ịkwụsị mkpagbu, Jọn hụrụ ike ọhụrụ ka ọ na-ebili iji kwughachi olu dragọn ahụ, ma gaa n’ihu n’otu ọrụ ahụ dị obi ọjọọ na nke nkwulu Chineke. Ike a, nke ikpeazụ ga-alụ agha megide nzukọ Kraịst na iwu Chineke, ka e jiri anụ ọhịa nwere mpi dịka nke nwa atụrụ nọchite ya anya. Anụ ọhịa ndị bu ya ụzọ siri n’oke osimiri bilie; ma nke a sitere n’ala bilie, nke na-anọchi anya nbilite n’udo nke mba ahụ ọ na-anọchite anya ya—United States.” Signs of the Times, February 8, 1910.

John is looking backward into history when he sees the sea beast, which is the papacy. Looking forward in history, he sees the earth beast, which is the United States. This is why the beast from the sea is prophetically constructed as it is. Looking back from 1798, John first sees “seven heads and ten horns,” marking the point in history that three of the horns were plucked up to make room for the stout horn of the papacy, which spake great things.

Jọn na-ele anya n’azụ n’akụkọ ihe mere eme mgbe ọ hụrụ anụ ọhịa nke si n’oké osimiri pụta, nke bụ ọchịchị popu. Ka ọ na-ele anya n’ihu n’akụkọ ihe mere eme, ọ hụrụ anụ ọhịa nke si n’ala pụta, nke bụ United States. Nke a bụ ihe mere e ji wuo anụ ọhịa ahụ nke si n’oké osimiri pụta n’ụzọ amụma dị otu a. Mgbe Jọn na-ele azụ site n’afọ 1798, ihe mbụ ọ hụrụ bụ “isi asaa na mpi iri,” nke na-akara akara ebe ahụ n’akụkọ ihe mere eme nke e buliri mpi atọ elu ka e mee ohere nye mpi ahụ siri ike nke ọchịchị popu, nke kwuru okwu uku.

> Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:19, 20.

> Mgbe ahụ, aga m amata eziokwu gbasara anụ ọhịa nke anọ ahụ, nke dị iche na ndị ọzọ niile, bụrụ nke na-atụ egwu nke ukwuu, nke ezé ya bụ nke ígwè, mbọ ya bụkwa nke ọla kọpa; nke riri ihe, kụrie ya iberibe, wee zọda ihe fọdụrụ n’ukwu ya; Nakwa banyere mpi iri ahụ ndị dị n’isi ya, na banyere nke ọzọ nke pụtara, nke atọ dara n’ihu ya; ọbụna banyere mpi ahụ nke nwere anya, na ọnụ nke kwuru okwu ndị dị ukwuu nke ukwuu, nke ọdịdị ya siri ike karịa ndị ibe ya. Daniel 7:19, 20.

Before those three horns of the Heruli, Ostrogoths and Vandals were removed, pagan Rome was represented by “ten crowns.” Those ten crowns represent pagan Rome. Then John identifies the leopard of Greece, then the bear of Medo-Persia and then the lion of Babylon.

Tupu e wepụrụ mpi atọ ahụ nke ndị Heruli, ndị Ostrogoths na ndị Vandals, a nọchiri anya Rome nke ndị ọgọ mmụọ site n’“okpueze iri.” Okpueze iri ahụ na-anọchi anya Rome nke ndị ọgọ mmụọ. Mgbe ahụ Jọn kọwara agụ nke Gris, emesịa anụ ọhịa bea nke Medo-Persia, ma emesịa ọdụm nke Babilọn.

> The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. Daniel 7:4–6.

> Nke mbu yiri ọdụm, o nwekwara nku ugo: elekwara m ya anya ruo mgbe a pụpụtara nku ya, e wee bulie ya elu n’ala, meekwa ka o guzoro n’ụkwụ ya abụọ dịka mmadụ, e nyekwara ya obi mmadụ. Ma, lee anu-ọhịa ọzọ, nke abụọ, yiri anụ ọhịa bea, o welikwara onwe ya elu n’otu akụkụ, o nwekwara ọkpụkpụ atọ n’ọnụ ya n’etiti ezé ya: ha wee si otú a gwa ya, Bilie, rie ọtụtụ anụ ahụ. Mgbe nke a gasịrị, elekwara m anya, ma lee ọzọ, yiri agụ, nke nwere n’azụ ya nku anọ nke nnụnụ; anu-ọhịa ahụ nwekwara isi anọ; e nyekwara ya ọchịchị. Daniel 7:4–6.

There is not one element of Catholicism that is Christian, and the sea beast represents the combination of all the previous pagan kingdoms of Bible prophecy. The sea beast is represented in reverse historical order, for John is looking back into history. He first saw the power that was established when the three horns were removed—the papacy. Then he saw ten horns with ten crowns—pagan Rome. Then he saw the leopard—Greece. Then he saw the bear—Medo-Persia. Then he saw the lion—Babylon. The description of the sea beast consists of elements of each of the preceding pagan kingdoms, and the description establishes that the papacy is a conglomeration of every form of paganism that has existed in biblical history. There is not one element of Catholicism that is Christian. Anything that might appear as Christian in Catholicism is a counterfeit.

Ọ dịghị ọbụna otu ihe dị n’okwukwe Katọlik nke bụ nke Ndị Kraịst, ma anụ ọhịa nke si n’oke osimiri pụta na-anọchi anya ngwakọta nke alaeze ndị ọgọ mmụọ nile ndị gara aga dị na amụma Akwụkwọ Nsọ. A na-egosi anụ ọhịa nke oke osimiri a n’usoro akụkọ ihe mere eme e tụgharịrị azụ, n’ihi na Jọn na-eleghachi anya azụ n’akụkọ ihe mere eme. Ihe mbụ ọ hụrụ bụ ike ahụ e guzobere mgbe e wepụrụ mpi atọ ahụ—ọchịchị popu. Mgbe ahụ ọ hụrụ mpi iri nwere okpueze iri—Rome ọgọ mmụọ. Mgbe ahụ ọ hụrụ agụ—Greece. Mgbe ahụ ọ hụrụ anụ ọhịa bea—Mido-Peshịa. Mgbe ahụ ọ hụrụ ọdụm—Babịlọn. Nkọwa nke anụ ọhịa nke oke osimiri ahụ mejupụtara ihe sitere n’otu n’otu n’ime alaeze ndị ọgọ mmụọ niile bu ya ụzọ, ma nkọwa ahụ na-egosi na ọchịchị popu bụ ngwakọta nke ụdị ikpere arụsị ọ bụla nke dịworo adị n’akụkọ ihe mere eme nke Akwụkwọ Nsọ. Ọ dịghị ọbụna otu ihe dị n’okwukwe Katọlik nke bụ nke Ndị Kraịst. Ihe ọ bụla pụrụ iyi ka ọ bụ nke Ndị Kraịst n’okwukwe Katọlik bụ adịgboroja.

At Mount Carmel, when Elijah did battle with Jezebel’s prophets and her apostate husband, Jezebel was back home in Samaria. The whore of Tyre is forgotten during the history of the earth beast with two horns. Jezebel is always hidden away, and in Revelation chapters twelve and thirteen the world wonders after her, but she is not portrayed as a marvel that is wondered after in the heavens, as is the United Nations, the United States and Satan. She is back in her command center of Samaria—the city of Rome.

N’Ugwu Kamel, mgbe Ịlaịja lụsoro ndị amụma Jezebel na di ya nke dapụrụ n’okwukwe agha, Jezebel nọ n’ụlọ ya n’azụ n’Sameria. Echefuru akwụna Taịa n’oge akụkọ banyere anụ ọhịa nke ụwa nwere mpi abụọ. Jezebel na-adị mgbe niile e zoro ezo, ma n’Isi nke iri na abụọ na nke iri na atọ nke Mkpughe ụwa na-eju anya n’iso ya, ma e nweghị ihe osise ya dị ka ihe ịtụnanya a na-eju anya n’eluigwe, dịka Mba Ụwa Jikọrọ Ọnụ, United States, na Setan dị. Ọ laghachila n’etiti isi iwu ya dị na Sameria—obodo Rom.

The history of the earth beast is where the test of the image of the beast for the whole world is identified. That test takes place during the warfare of the first heaven. This is what we wish to consider at this point. I will substitute the United States for the word “he” in the verses we are now going to consider.

Akụkọ ihe mere eme nke anụ ọhịa nke ụwa bụ ebe a na-achọpụta ule nke oyiyi anụ ọhịa ahụ maka ụwa dum. Ule ahụ na-eme n’oge agha nke eluigwe mbụ. Nke a bụ ihe anyị chọrọ ilebara anya n’oge a. Aga m edochi United States n’ọnọdụ okwu a bụ “ọ” n’amaokwu ndị anyị ga-atụle ugbu a.

> And I beheld another beast coming up out of the earth; and the United States had two horns like a lamb, and the United States spake as a dragon. And the United States exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And the United States doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which the United States had power to do in the sight of the beast; 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. And the [United States] had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And the United States causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.

> M hụkwara anụ ọhịa ọzọ ka ọ na-apụta n’ala; ma United States nwere mpi abụọ dị ka nwa atụrụ, United States wee kwuo okwu dị ka dragọn. United States na-emezu kwa ike niile nke anụ ọhịa mbụ ahụ n’ihu ya, ma na-eme ka ụwa na ndị bi n’ime ya fee anụ ọhịa mbụ ahụ ofufe, onye e mere ka ọnya ọnwụ ya gwọọ. United States na-arụkwa nnukwu ọrụ ebube, nke mere na ọ na-eme ka ọkụ si n’eluigwe rịdata n’ụwa n’ihu mmadụ, ma site n’ọrụ ebube ndị ahụ nke United States nwere ike ime n’ihu anụ ọhịa ahụ, ọ na-eduhie ndị bi n’ụwa; na-agwa ndị bi n’ụwa ka ha meere anụ ọhịa ahụ oyiyi, anụ ọhịa ahụ nke e merụrụ ahụ site n’mma agha, ma dị ndụ. United States nwekwara ike inye oyiyi anụ ọhịa ahụ ndụ, ka oyiyi anụ ọhịa ahụ wee kwuo okwu, meekwa ka a gbuo ọtụtụ ndị niile na-agaghị efe oyiyi anụ ọhịa ahụ ofufe. United States na-emekwa ka mmadụ niile, ma ndị nta ma ndị ukwu, ndị bara ọgaranya na ndị ogbenye, ndị nwe onwe ha na ndị ohu, nata akara n’aka nri ha, ma ọ bụ n’egedege ihu ha: ka onye ọbụla ghara inwe ike ịzụ ma ọ bụ ire ere, ma e wezụga onye nwere akara ahụ, ma ọ bụ aha anụ ọhịa ahụ, ma ọ bụ ọnụọgụgụ aha ya. Mkpughe 13:11–17.

In Revelation chapter thirteen, the dragon of pagan Rome gave the papacy three things as it placed the papacy on the throne of the earth.

N’Isi nke iri na atọ nke Mkpughe, dragọn nke Rom ikpere arụsị nyere ọchịchị papacy ihe atọ ka ọ na-etinye papacy n’ocheeze nke ụwa.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Anụ-ọhịa ahụ m hụrụ yiri agụ owuru, ụkwụ ya dịkwa ka ụkwụ nke bịa, ọnụ ya dịkwa ka ọnụ nke ọdụm: dragọn ahụ wee nye ya ike ya, na ocheeze ya, na ọchịchị dị ukwuu. Nkpughe 13:2.

The ten kings who represent pagan Rome (France being the premier king of the ten as represented by Ahab) gave the papacy three things: power, seat and authority. When the emperor Constantine moved the capital from the city of Rome in the west, unto the east and made Constantinople the new capital of the Roman Empire in the year 330, pagan Rome then gave the church of Rome its “seat.”

Ndị eze iri ahụ ndị na-anọchi anya Rom ndị ọgọ mmụọ (France bụrụ eze mbụ n’ime ndị eze iri ahụ dịka Ahab nọchiri anya ya) nyere ọchịchị popu ihe atọ: ike, oche, na ikike. Mgbe eze ukwu Constantine si n’obodo Rom dị n’ọdịda anyanwụ bugharịa isi obodo ahụ gaa n’ọwụwa anyanwụ ma mee Constantinople isi obodo ọhụrụ nke Alaeze Ukwu Rom n’afọ 330, Rom ndị ọgọ mmụọ wee nyefee ụka Rom “oche” ya.

When Clovis, king of the Franks (France), converted to Catholicism and began to war against the powers that had been resisting the rise of the papacy to the throne of the earth in the year 496, pagan Rome then gave the papacy its “power.”

Mgbe Clovis, eze ndị Franks (France), ghọrọ onye Katọlik ma malite ibu agha megide ọchịchị ndị ahụ na-eguzogide ịrị elu nke ọchịchị popu n’ocheeze nke ụwa n’afọ 496, Rome ndị ọgọ mmụọ wee nye ọchịchị popu “ike” ya.

In 533, Justinian made a decree which identified the Roman church as both the head of all churches, and also as the corrector of heretics. At that point, the authority of pagan Rome had been given to the papacy.

N’afọ 533, Justinian nyere iwu nke kọwara ụka Rom dịka isi nke ụka niile, nakwa dịka onye na-agbazi ndị jụrụ okwukwe. N’oge ahụ, e nyefewo papacy ikike nke Rom ndị ọgọ mmụọ.

In verse twelve, “the [United States] exerciseth all the power of the first beast before him.” The power that was exercised by the papacy is represented by Clovis, who dedicated his military and economic might unto the papacy. This is why Catholicism calls Clovis “the first born of the Catholic church,” and France the “eldest daughter of the Catholic church.” The United States will do the same dirty work for the papacy that Clovis began in 496.

N’amaokwu nke iri na abụọ, “[United States] na-emezu ike nile nke anụ ọhịa mbụ ahụ n’ihu ya.” A na-anọchi anya ike nke ndịisi popu jiri mee ihe site n’aka Clovis, onye rara ike agha na akụ na ụba ya nye ndịisi popu. Nke a bụ ihe mere Katọlik ji akpọ Clovis “ọkpara nke ụka Katọlik,” ma kpọọ France “ada okenye nke ụka Katọlik.” United States ga-arụkwa otu ọrụ ọjọọ ahụ maka ndịisi popu nke Clovis malitere na 496.

The power of the United States will be employed to cause “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” The United States will employ its military and economic strength to cause the entire world to accept Sunday as a day of rest. The whore of Tyre will first commit fornication with the earth beast at the soon coming Sunday law, and then she will go forth and commit fornication with all the other kings of the earth.

A ga-eji ike nke United States mee ka “ụwa na ndị bi n’ime ya fee anụ ọhịa mbụ ofufe, onye a gwọrọ ọnya ọnwụ ya.” United States ga-eji ike agha ya na ike akụ̀ na ụba ya mee ka ụwa dum nabata Ụbọchị Sọnde dịka ụbọchị izuike. Akwala iko nke Taịa ga-ebu ụzọ soro anụ ọhịa nke ụwa kwaa iko n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, emesịa ọ ga-apụ gawa soro ndị eze ndị ọzọ nile nke ụwa kwaa iko.

In verse thirteen, “the [United States] doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.” Fire represents an unholy message. Tongues of fire on the day of Pentecost represented a holy message that was accompanied with the ability to convey that message to the entire world. The fire that is brought down out of heaven by the United States will also impact every nation, and every tongue.

N’amaokwu nke iri na atọ, “[United States] na-arụ nnukwu ihe ịtụnanya, nke mere na ọ na-eme ka ọkụ si n’eluigwe rịdata n’ụwa n’ihu mmadụ.” Ọkụ na-anọchi anya ozi na-adịghị nsọ. Ire ọkụ n’ụbọchị Pentikọst nọchiri anya ozi dị nsọ nke e sochiri ike ịnyefe ozi ahụ n’ụwa nile dum. Ọkụ ahụ nke United States ga-eme ka o si n’eluigwe rịdata ga-emetụtakwa mba niile, na asụsụ niile.

In verse fourteen, the United States deceives “them that dwell on the earth by the means of those miracles which the [United States] had power to do in the sight of the beast; 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.” The deception that is employed to deceive the world by the United States is represented by the fire that came down from heaven in the previous verse. The fire from heaven produces miracles that are employed by the United States to command the world to establish a one-world government that consists of the combination of church and state with the church in control of the relationship.

N’amaokwu nke iri na anọ, United States na-eduhie “ndị bi n’elu ụwa site n’ihe ịrịba ama ndị ahụ nke [United States] nwere ike ime n’ihu anụ ọhịa ahụ; na-asị ndị bi n’elu ụwa ka ha meere anụ ọhịa ahụ oyiyi, nke e jiri mma agha merụọ ahụ, ma dịrị ndụ.” Nduhie ahụ a na-eji eduhie ụwa site n’aka United States ka e gosiri site n’ọkụ ahụ si n’eluigwe daa n’amaokwu gara aga. Ọkụ ahụ si n’eluigwe na-amịpụta ọrụ ebube ndị United States na-eji enye ụwa iwu ka o guzobe ọchịchị otu ụwa nke mejupụtara njikọta nke ụka na ọchịchị, ebe ụka nọ n’ọnọdụ ịchịkwa mmekọrịta ahụ.

This is what the relationship of Ahab and Jezebel represented when Elijah was raised up. Elijah’s battle at Mount Carmel was fulfilled in the beginning of the United States during the movement of the first angel from 1840 to 1844, for the purpose of distinguishing the true prophet of Protestantism from all of the false prophets of Protestantism.

Nke a bụ ihe mmekọrịta Ehab na Jezebel nọchiri anya ya mgbe e weliri Ịlaịja elu. Agha Ịlaịja n’Ugwu Kamel mezuru na mmalite nke United States n’oge ngagharị nke mmụọ-ozi mbụ site n’afọ 1840 ruo 1844, n’ihi ebumnuche nke ikewapụ ezi onye amụma nke Protestantism n’ebe ndị amụma ụgha niile nke Protestantism nọ.

It is fulfilled again at the ending of the United States, during the test of the formation of the image of the beast that began on September 11, 2001, and ends at the soon-coming Sunday law.

A na-emezu ya ọzọ n’oge njedebe nke United States, n’oge ule nke ịkpụpụta onyinyo nke anụ ọhịa ahụ nke malitere na Septemba 11, 2001, ma na-ejedebe n’iwu Sọnde nke na-abịa n’oge na-adịghị anya.

Elijah’s perfect fulfillment takes place before the great and dreadful day of the Lord, which is the seven last plagues. Therefore, Mount Carmel, Elijah, Ahab and Jezebel are represented in the work of the United States forcing planet earth to accept the one-world government of the United Nations that is ruled over by the Catholic Church. The United States accomplishes this act through its military might, its economic strength and the corrupted hypnotic communications that it directs and controls, represented by what is called the “information super highway” of the worldwide web.

Mmezuputa zuru okè nke Ịlaịja na-eme tupu nnukwu ụbọchị ahụ na nke dị egwu nke Onyenwe anyị, nke bụ ihe otiti asaa ikpeazụ. Ya mere, a na-anọchi Ugwu Kamel, Ịlaịja, Ehab na Jezebel n’ọrụ nke United States n’ịmanye ụwa dum ka ọ nabata ọchịchị otu ụwa nke United Nations, nke Chọọchị Katọlik na-achị. United States na-emezu omume a site n’ike agha ya, ike akụ na ụba ya, na nkwukọrịta aghụghọ e mebiri emebi nke na-eme ka mmadụ daa n’okpuru mmetụ ya nke ọ na-eduzi ma na-achịkwa, nke a na-anọchi anya ya site n’ihe a na-akpọ “ụzọ ukwu ozi” nke worldwide web.

In verse fifteen, we are informed that “the [United States] had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.” The threat of death by the military might of the United States, then representing the premier king of the United Nations, empowers the one-world government of the United Nations to speak. The action of speaking is accomplished through a legislative and judicial authority. The legislative branch of the United Nations is in New York and the judicial branch of the United Nations is in The Hague, Netherlands. The Hague represents the Old World and New York the New World. Both the United States and the Netherlands have past histories where they stood out as premier defenders of liberty and freedom, but both end their respective histories—speaking as a dragon.

N’amaokwu nke iri na ise, a na-eme ka anyị mara na “o [United States] nwere ike inye onyinyo nke anụ ọhịa ndụ, ka onyinyo nke anụ ọhịa ahụ wee kwuo okwu kwa, ma mee ka e gbuo ọtụtụ ndị niile na-agaghị akpọ isi ala nye onyinyo nke anụ ọhịa ahụ.” Ya mere, iyi egwu ọnwụ site n’ike agha nke United States, nke n’oge ahụ nọchiri anya eze kachasị elu nke United Nations, na-enye gọọmenti otu ụwa nke United Nations ike ikwu okwu. A na-emezu omume nke ikwu okwu site n’ike ọchịchị omeiwu na nke ikpe. Ngalaba omeiwu nke United Nations dị na New York, ma ngalaba ikpe nke United Nations dị na The Hague, Netherlands. The Hague na-anọchi anya Ụwa Ochie, New York kwa Ụwa Ọhụrụ. Ma United States ma Netherlands abụọ nwere akụkọ ihe mere eme gara aga ebe ha pụtara ìhè dịka ndị nchebe kachasị elu nke nnwere onwe na inwere onwe, ma ha abụọ na-emecha akụkọ ihe mere eme ha nke ọ bụla—na-ekwu okwu dịka dragọn.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. . .. and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.

> “Dịka Ụbọchị Izuike aghọwo isi okwu pụrụ iche nke esemokwu n’ụwa nile nke Krisendọm, ma ndị ọchịchị okpukpe na ndị ọchịchị nke ụwa ejikọtawo aka ime ka idebe Ụbọchị Sọnde bụrụ ihe a na-amanye, ịjụ nke nta ìgwè ole na ole ahụ na-ajụ ịnakwere ihe a ka ọtụtụ mmadụ na-achọ ga-eme ka ha bụrụ ihe a na-akọcha n’ụwa nile.... ma n’ikpeazụ a ga-ewepụta iwu megide ndị ahụ na-edobe Ụbọchị Izuike nke iwu nke anọ nsọ, na-ekwupụta na ha kwesiri ntaramahụhụ kacha njọ ma na-enye ndị mmadụ ikike, mgbe oge ụfọdụ gasịrị, igbu ha. Roman Katọlik n’Ụwa Ochie na Protestantism dapụrụ n’ezi okwukwe n’Ụwa Ọhụrụ ga-agbaso ụzọ yiri nke a n’ebe ndị ahụ nọ na-asọpụrụ iwu nile nke Chineke.”

> “The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.” The Great Controversy, 615, 616.

> “A ga-etinye ndị Chineke n’oge ahụ n’ime ihe nkiri ndị ahụ nke mkpagbu na oke nhụjuanya, dịka onye amụma kọwara ya dị ka oge nsogbu nke Jekọb.” The Great Controversy, 615, 616.

In verse sixteen and seventeen, after the image of the beast has been set up and empowered to speak, the “[United States] causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.”

N’amaokwu nke iri na isii na nke iri na asaa, mgbe e guzobechara oyiyi nke anụ-ọhịa ahụ ma nyekwa ya ike ikwu okwu, “[United States] na-eme ka mmadụ niile, ma ndị nta ma ndị ukwu, ndị ọgaranya na ndị ogbenye, ndị nweere onwe ha na ndị nọ n’ohu, nata akara n’aka nri ha, ma ọ bụ n’egedege ihu ha: Ka onye ọbụla ghara inwe ike ịzụ ma ọ bụ ire ere, ma e wezụga onye ahụ nwere akara ahụ, ma ọ bụ aha anụ-ọhịa ahụ, ma ọ bụ ọnụ ọgụgụ nke aha ya.”

The formation of the image of the beast is the test that precedes the test of the mark of the beast. If we do not pass the test that is represented by the formation of the image of the beast, we will fail the test of the mark of the beast. They are two different tests, and they are two different types of tests.

Ihazi oyiyi nke anụ ọhịa ahụ bụ ule nke na-ebute tupu ule nke akara nke anụ ọhịa ahụ. Ọ bụrụ na anyị agaghị agafe ule nke a na-anọchi anya ya site n’ihazi oyiyi nke anụ ọhịa ahụ, anyị ga-ada n’ule nke akara nke anụ ọhịa ahụ. Ha bụ ule abụọ dị iche, ha bụkwa ụdị ule abụọ dị iche.

The formation of the image of the beast that began on September 11, 2001, is the prophetic warning that the close of probation is about to take place. It is the Elijah message that identifies that Mount Carmel is on the near horizon, and that God’s people need to secure the oil of character, the oil of the Holy Spirit and the oil of the message of the Midnight Cry before the final call is made. They need to awaken, so that when Elijah asks them, “How long halt ye between two opinions?”—they will not be speechless, for to be speechless then is to receive the mark of the beast. The image of the beast test represents the work of understanding the message that announces the close of the judgment, just as the message of the Millerites announced the opening of the judgment.

Ịkpụrụ ihe oyiyi nke anụ ọhịa ahụ, nke malitere na Septemba 11, 2001, bụ ịdọ aka ná ntị amụma na mmechi nke oge amara dị nso ime. Ọ bụ ozi Ịlaịja nke na-egosi na Ugwu Kamel dị n’akụkụ nso, nakwa na ndị nke Chineke kwesịrị ijide mmanụ nke agwa, mmanụ nke Mmụọ Nsọ, na mmanụ nke ozi Mkpu Etiti Abalị tupu akpọọ oku ikpeazụ. Ha kwesịrị iteta, ka mgbe Ịlaịja jụrụ ha, “Ruo ole mgbe ka unu ga-anọ na-akwụsị n’etiti echiche abụọ?”—ha agaghị ada nkịtị, n’ihi na ịnọ nkịtị n’oge ahụ pụtara ịnata akara nke anụ ọhịa ahụ. Nnwale ihe oyiyi nke anụ ọhịa ahụ na-anọchi anya ọrụ nke ịghọta ozi ahụ nke na-ekwusa mmechi nke ikpe ahụ, dị nnọọ ka ozi ndị Millerite kwusara mmalite nke ikpe ahụ.

The mark of the beast test, involves no choice, for it contains no element of probationary time. It is a point in time, not a period of time. It is a crisis, and therefore it is a litmus test that will identify the character of those Israelites that have been summoned to Mount Carmel by Ahab at the Sunday law. They will then demonstrate the character that they have developed during the previous period of time, prophetically called the image of the beast test.

Nnwale nke akara nke anụ ọhịa ahụ agụnyeghị nhọrọ ọ bụla, n’ihi na o nweghị akụkụ ọ bụla nke oge nnwale amara. Ọ bụ otu ntabi oge, ọ bụghị oge a gbatịrị agbatị. Ọ bụ ọgbaaghara dị oke mkpa, ya mere ọ bụ ule na-ekpughe ezi agwa nke ga-achọpụta agwa ndị Izrel ahụ a kpọrọ ka ha bịakwute n’Ugwu Kamel site n’aka Ehab n’oge iwu Sunday. Mgbe ahụ ha ga-egosipụta agwa ahụ ha zụlitere n’oge gara aga, nke amụma kpọrọ nnwale nke onyinyo nke anụ ọhịa ahụ.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. Hebrews 3:7–15.

> N’ihi ya (dịka Mmụọ Nsọ na-ekwu, Taa ọ bụrụ na unu anụ olu ya, unu akpọsikwala obi unu ike, dịka n’oge mkpasu-iwe, n’ụbọchị ọnwụnwa n’ọzara: mgbe nna unu ha nwalere m, nyochaa m, hụkwa ọrụ m ruo afọ iri anọ. N’ihi ya, ewere m iwe n’ọgbọ ahụ, sị, Ha na-akpafu mgbe niile n’obi ha; ha amataghịkwa ụzọ m. Ya mere, esiri m n’iyi n’ọṅụṅụ iwe m, Ha agaghị aba n’izuike m.) Kpacharanụ anya, ụmụnna, ka obi ọjọọ nke enweghị okwukwe ghara ịdị n’ime onye ọ bụla n’ime unu, n’ịla n’azụ Chineke dị ndụ. Kama, na-adụnụ ibe unu ọdụ kwa ụbọchị, mgbe a ka na-akpọ ya Taa; ka e wee ghara ime ka onye ọ bụla n’ime unu sie ike site n’aghụghọ nke mmehie. N’ihi na e meela ka anyị bụrụ ndị na-eketa òkè n’ime Kraịst, ma ọ bụrụ na anyị ejidesie ntụkwasị obi mbụ anyị ike ruo ọgwụgwụ; ebe a na-ekwu, Taa ọ bụrụ na unu anụ olu ya, unu akpọsikwala obi unu ike, dịka n’oge mkpasu-iwe. Ndị Hibru 3:7–15.

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